society-ethics/annotated-encyclical
20
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From Hugging Face · society & ethics.">8<meta property="og:title" content="The Annotated Encyclical · Magnifica Humanitas">9<meta property="og:description" content="A reading by Hugging Face Society & Ethics: the encyclical's AI passages, linked to the research and reporting that work them out in detail.">10<meta property="og:type" content="website">11<meta property="og:url" content="https://huggingface.co/spaces/society-ethics/annotated-encyclical">12<meta property="og:image" content="https://society-ethics-annotated-encyclical.static.hf.space/assets/og-card.png">13<meta property="og:image:width" content="1200">14<meta property="og:image:height" content="630">15<meta property="og:image:alt" content="The Annotated Encyclical — Magnifica Humanitas, a reading by Hugging Face Society & Ethics">16<meta name="twitter:card" content="summary_large_image">17<meta name="twitter:title" content="The Annotated Encyclical · Magnifica Humanitas">18<meta name="twitter:description" content="A reading 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a:hover{color:var(--blue)}349.rainbow{height:5px;background:linear-gradient(90deg,var(--yellow),var(--orange),var(--red),var(--purple),var(--blue),var(--green))}350</style>351<script>352/* set theme + ToC open-state before first paint to avoid a flash */353(function(){try{var t=localStorage.getItem('ae-theme');354 if(t!=='light'&&t!=='dark')t=(window.matchMedia&&matchMedia('(prefers-color-scheme:dark)').matches)?'dark':'light';355 document.documentElement.setAttribute('data-theme',t);}catch(e){document.documentElement.setAttribute('data-theme','light');}356 try{var s=localStorage.getItem('ae-toc');357 if(s==='open'||(s===null&&matchMedia('(min-width:1000px) and (any-hover:hover) and (any-pointer:fine)').matches))document.documentElement.classList.add('toc-open');}catch(e){}})();358</script>359</head>360<body>361<div id="prog"></div>362 363<header class="nav">364 <div class="brand">365 <img src="assets/hf-logo.png" alt="Hugging Face">366 <span class="bt">The Annotated Encyclical</span>367 <span class="org">Society & Ethics</span>368 </div>369 <button class="btn" id="btnToc">☰ <span class="btxt" data-i18n="toc_btn">Table of Contents</span></button>370 <div class="langwrap" id="langwrap">371 <button class="btn" id="btnLang" aria-haspopup="true" aria-expanded="false" title="Language">🌐 <span class="btxt" data-i18n="lang_label">Language</span></button>372 <nav class="langmenu" id="langmenu" aria-label="Language"><button class="langopt" type="button" data-lang="en" lang="en" dir="ltr">English</button><button class="langopt" type="button" data-lang="it" lang="it" dir="ltr">Italiano</button><button class="langopt" type="button" data-lang="es" lang="es" dir="ltr">Español</button><button class="langopt" type="button" data-lang="fr" lang="fr" dir="ltr">Français</button><button class="langopt" type="button" data-lang="de" lang="de" dir="ltr">Deutsch</button><button class="langopt" type="button" data-lang="pt" lang="pt" dir="ltr">Português</button><button class="langopt" type="button" data-lang="pl" lang="pl" dir="ltr">Polski</button><button class="langopt" type="button" data-lang="ar" lang="ar" dir="rtl">العربية</button></nav>373 </div>374 <button class="btn btn-icon" id="btnTheme" aria-label="Toggle light or dark mode" title="Toggle light or dark mode"><span class="ti-dark">☾</span><span class="ti-light">☀</span></button>375 <a class="btn nav-full" id="origLink" href="https://www.vatican.va/content/leo-xiv/en/encyclicals/documents/20260515-magnifica-humanitas.html" target="_blank" rel="noopener" title="Read the original at vatican.va"><span data-i18n="orig">Original</span> ↗</a>376 <div class="spacer"></div>377</header>378 379<div class="toc-scrim" id="tocScrim"></div>380<aside class="toc" id="toc" aria-label="Table of contents">381 <div class="toc-head">382 <h2 data-i18n="toc_title">Table of contents</h2>383 <button class="toc-x" id="tocClose" aria-label="Close">✕</button>384 </div>385 <div class="toc-list" id="tocList"></div>386</aside>387 388<div class="page">389<section class="hero"><div class="hero-in">390 <span class="dove" role="img" aria-label="Dove of peace">🕊️</span>391 <div class="eyebrow" id="eyebrow">Pope Leo XIV · 15 May 2026</div>392 <h1>Magnifica Humanitas</h1>393 <p class="latin" id="subtitle">On safeguarding the human person in the time of artificial intelligence</p>394 <p class="sub" data-i18n-html="reading_by">A reading of the encyclical by <b>Hugging Face Society & Ethics</b>.</p>395 <div class="stats">396 <div class="stat"><b>34</b><small data-i18n="stat_ann">annotations</small></div>397 <div class="stat"><b>126</b><small data-i18n="stat_src">linked works</small></div>398 </div>399 <p class="credits"><a href="https://huggingface.co/evijit" target="_blank" rel="noopener">Avijit Ghosh</a> · <a href="https://huggingface.co/IJ-Reynolds" target="_blank" rel="noopener">Ian Reynolds</a> · <a href="https://huggingface.co/yjernite" target="_blank" rel="noopener">Yacine Jernite</a> · <a href="https://huggingface.co/meg" target="_blank" rel="noopener">Margaret Mitchell</a></p>400</div></section>401 402<div id="caveatBox" class="caveat" role="note" style="display:none"></div>403 404<div class="wrap"><div class="doc">405 <p class="standfirst" id="frontmatter" data-i18n-html="standfirst">On 15 May 2026, Pope Leo XIV signed <em>Magnifica Humanitas</em>, the first encyclical of his pontificate and the Catholic Church's fullest statement yet on artificial intelligence. He dated it to the 135th anniversary of <em>Rerum Novarum</em>, his namesake Leo XIII's 1891 letter on the upheavals of industrial labor. Across some 42,000 words, it carries the Church's social teaching into the age of AI, grounded on a fundamental ethical AI principle: Technology is never neutral, because it “takes on the characteristics of those who devise, finance, regulate and use it” (Introduction, 9). The encyclical's call to free technology from monopoly, open it “to discussion and debate,” and treat data as a shared good, is close to the open-source, ethics and policy work we do at Hugging Face -- and echoes scholarship across the AI ethics field.</p>406 <p class="howto"><b data-i18n="howto1_h">How this works.</b> <span data-i18n-html="howto1">The encyclical identifies solutions, but they are kept high-level. Rich detail lives in the research scholarship and media reporting that have spent years on these problems. So we connected the two.<br/>The full text is here: Introduction through Conclusion, all 245 sections, with the Pope's own footnotes intact. The AI material is concentrated in <b>Chapters Three to Five</b>, which open expanded; the more theological chapters (Introduction, One, Two and the Conclusion) start collapsed, so click any to read. Tap any <span class="mark-demo">highlighted passage</span>, in any section, for a numbered <b>highlight note</b>: a short take plus links to the peer-reviewed papers, books and standards that work it out in detail. Some of those works are by Hugging Face researchers, or underpin tools we build, and carry a <span class="tag hf">🤗 HF</span> tag. You can search the whole text with Ctrl/⌘-F.</span></p>407 <p class="howto"><b data-i18n="howto2_h">How to contribute.</b> <span data-i18n-html="howto2">This is a community reading and a starting point, meant to grow and improve over time. If there's a reference we should add, a passage that deserves its own highlight note, or something to fix, please <a href="https://huggingface.co/spaces/society-ethics/annotated-encyclical/discussions" target="_blank" rel="noopener">open a pull request</a>. You only edit two short tables — the sources and the annotations — in annotations.py, with no HTML to touch, and the <a href="https://huggingface.co/spaces/society-ethics/annotated-encyclical/blob/main/CONTRIBUTING.md" target="_blank" rel="noopener">contributing guide</a> walks you through it.</span></p>408 <a class="jumpcta" href="#ch3"><span data-i18n-html="jump">Skip to <b>Chapter Three</b></span> <span class="ar">↓</span></a>409 <div class="read">410<details class="chapter" id="ch-intro"><summary><div class="csum"><span class="csum-title">Introduction</span><span class="csum-desc">The “new things” of our time, and the choice between Babel and the rebuilt city. <span class="csum-n">· 16 sections</span></span><span class="csum-cta"><span class="chev">›</span><span class="cta-read">click to read</span><span class="cta-collapse">click to collapse</span></span></div></summary><div class="chapter-body"><p class="vp" id="p1"><span class="pnum">1</span>Humanity, created by God in all its grandeur, is today facing a pivotal choice: either to construct a new Tower of Babel or to build the city in which God and humanity dwell together. Each generation inherits the task of shaping its own era, of guiding history to become a place where the dignity of every person is safeguarded, justice is promoted and fraternity is made possible. Yet every era also runs the risk of creating an inhumane and more unjust world. Whenever humanity is in danger of marring its true identity, we Christians lift our eyes to the Incarnate God, knowing that it is “only in the mystery of the Word made flesh that the mystery of humanity truly becomes clear.” <a class="ref" id="rn1" href="#fn1">1</a> In Jesus Christ, this humanity in its grandeur becomes the Way, the Truth and the Life, opening the path for each of us to grow toward fullness.</p><p class="vp" id="p2"><span class="pnum">2</span>Founded on Christ, the living stone, we experience the powerful and mysterious action of the Holy Spirit, and we believe that every authentic human effort to cooperate with him for the good will be blessed by our heavenly Father, in whom we place our hope. For this reason, we can diligently contribute to every initiative that builds a more just world, and we can call others to collaborate in promoting the integral development of every human being. We wish to engage in dialogue with all men and women of our time, with whom we share in the events, questions and aspirations of humanity. <a class="ref" id="rn2" href="#fn2">2</a> Together with them, we seek to identify new paths for the common good and for promoting a dignified life for all. Indeed, openness to dialogue is an integral part of the Church’s vocation because, constituted in Christ as “a sacrament… of communion with God and of the unity of the entire human race,” <a class="ref" id="rn3" href="#fn3">3</a> she recognizes history as the place where the Gospel challenges and directs human experience.</p><p class="vp" id="p3"><span class="pnum">3</span>In this spirit, Pope Leo XIII published his Encyclical Rerum Novarum in 1891, the 135 <sup class="ref">th</sup> anniversary of which we celebrate with deep gratitude this year. With that document, my beloved predecessor gave impetus to the reflection on society, the economy and politics, which is now known as the “Social Doctrine of the Church.” When some objected that the Church should not waste energy on worldly matters, but instead focus on communicating the message of eternal life, Leo XIII responded with realism and wisdom, saying that the proclamation of the Gospel cannot overlook the concrete lives of people. <a class="ref" id="rn4" href="#fn4">4</a> Many decades have passed since then, and the Magisterium, pastors, theologians and faithful have continued to reflect on social issues in the light of the Gospel. Today, the Social Doctrine of the Church is a legacy of wisdom, where we find principles for thought, criteria for discernment and judgment, and concrete guidelines for action. Founded on Sacred Scripture and Tradition, and in engagement with the sciences, it helps us clearly interpret the challenges of the present and identify appropriate ways for living out a clear Christian witness, with joy and in service to the world. It is not an inert set of concepts, but a living corpus of truth that safeguards and interprets humanity’s vocation to a full and just life. I therefore wish to add my own voice to this living tradition, invoking the help of the Spirit of wisdom, who has dwelt in the world since its beginning (cf. Prov 8:22-31).</p><h3 class="sub">The res novae of our time</h3><p class="vp" id="p4"><span class="pnum">4</span>While Leo XIII spoke in his time of “new things” ( rerum novarum), today we cannot limit ourselves simply to repeating his insightful teachings. Instead, we must ask God for the wisdom to interpret the great trends of our time, particularly technological advances. In recent years, it has become increasingly evident how rapidly and profoundly digitalization, artificial intelligence (AI) and robotics are transforming our world. Technology should not be considered, in itself, as a force antagonistic to humanity. On the contrary, it has formed part of our history since the beginning as “a profoundly human reality, linked to the autonomy and freedom of man.” <a class="ref" id="rn5" href="#fn5">5</a> Over the centuries, technological development has significantly improved the living conditions of humanity. At the same time, each phase of progress has also revealed the ambiguity of tools that can cause harm when not oriented toward the good. Today, however, we find ourselves facing a new situation. The power and prevalence of emerging technologies are interwoven into the fabric of daily life, shaping decision-making processes and deeply affecting the collective imagination: “Never has humanity had such power over itself.” <a class="ref" id="rn6" href="#fn6">6</a> New technologies open up a horizon extending in directions that are imaginable but not yet fully predictable. This complicates the assessment of their potential impact and the long-term effects they may have on both the dignity of individuals and the common good.</p><p class="vp" id="p5"><span class="pnum">5</span>It now falls to us to face the challenges of our time with clarity of thought and responsibility. It is necessary to establish adequate regulatory tools capable of upholding justice and curbing the distorting effects of technological power. Nevertheless, the issue is not limited to regulation. As Pope Francis warned, we must realistically ask ourselves who holds this power today and how they use it: “It must also be recognized that nuclear energy, biotechnology, information technology, knowledge of our own DNA, and many other abilities which we have acquired… have given those with the knowledge, and especially the economic resources to use them, an impressive dominance over the whole of humanity and the entire world.” <a class="ref" id="rn7" href="#fn7">7</a> In the past, it was largely up to the State to guide and direct innovation. Today, however, the main drivers of development are private, often transnational, parties that are endowed with resources and the capacity to intervene that surpass those of many Governments. Technological power thus takes on an unprecedented, predominantly “private” aspect, which makes it even more challenging to discern, govern and direct such power toward the common good.</p><p class="vp" id="p6"><span class="pnum">6</span>For this reason it is necessary to begin a shared discernment process for identifying the spiritual and cultural roots of ongoing transformations. If we focus only on contingencies, we risk letting the succession of emergencies dictate the direction of our path. We are living through a rapid phase of transition, a “change of era,” in which — while some are vying for the future of new technologies and others dedicate themselves to reflecting on the matter — most people are watching and waiting, observing from afar and merely hoping for the best. For this very reason, crucial questions impose themselves on our conscience and can no longer be avoided: Where are we going? Toward what goal do we wish to orient ourselves? What direction should we choose as a people and as a human community?</p><h3 class="sub">Two biblical images</h3><p class="vp" id="p7"><span class="pnum">7</span>In order to answer these questions and discern how to navigate responsibly the era of AI, I would like to bring to mind two scenes from the Bible: the construction of the Tower of Babel (cf. Gen 11:1-9) and the rebuilding of the walls of Jerusalem (cf. Neh 2–6). The story of Babel appears in the Book of Genesis, at the origins of humanity, immediately after the genealogies of Noah’s sons. After settling in a plain in the land of Shinar, the people decided to build a city and a tower “with its top in the heavens” (Gen 11:4). Fearing being scattered across the earth, they sought to guarantee stability and power for themselves, and above all to “make a name” for themselves. It was an impressive feat: a single language, a single technology, a single direction. However, the project concealed a profound danger. It was a project conceived without reference to God, supported by a uniformity that eliminated diversity and that chose homogenization over communion. When a city is built on pride and the claim to self-sufficiency, communication breaks down, languages are confused and people no longer understand each other. The result is not unity, but dispersion. Babel thus reveals the limits of any effort that, however grandiose, arises from self-affirmation, sacrifices human dignity for efficiency and aspires to reach heaven without God’s blessing.</p><p class="vp" id="p8"><span class="pnum">8</span>The Book of Nehemiah, in turn, opens at a time of great vulnerability in the history of ancient Israel. After the Babylonian exile, a portion of the people returned to Jerusalem, but the city was still in ruins, the walls collapsed and the gates burned (cf. Neh 1–2). Nehemiah, a Jew in the service of the Persian King Artaxerxes, received news of the disastrous state of his ancestral city. Before taking action, he fasted, prayed and interceded for the people. He then asked the king for permission to return to Jerusalem and, upon arriving, examined the destroyed areas in silence. He did not impose solutions from above. He convened the families, assigned each of them a section of the wall to rebuild, listened to their concerns, coordinated their efforts and addressed any opposition. The narrative shows how the city is reborn, not through the initiative of one man, but through the shared responsibility of all: men, women, priests, artisans, heads of households and young people all play a part. It is an undertaking with God at the center, which rebuilds relationships before rebuilding with stones. Thus, ancient Jerusalem rediscovers a common language — not one of uniformity, but one of communion, namely the harmony that arises when all persons assume their own role and recognize that their strength comes from the Lord.</p><p class="vp" id="p9"><span class="pnum">9</span>In light of these two images, the Holy Spirit challenges us today regarding our relationship with technology and the ongoing digital revolution. Scientific discoveries are talents entrusted to humanity so that they may bear fruit (cf. Mt 25:14-30). Technology has the power to heal, connect, educate and protect our common home; but it can also divide, exclude and generate new forms of injustice. In the abstract, technology in and of itself is not a solution to humanity’s problems, just as it is not inherently evil. In practice, however, technology is never neutral, because it takes on the characteristics of those who devise, finance, regulate and use it. Therefore, the primary choice is not between a “yes” or “no” to technology, but rather between constructing Babel or rebuilding Jerusalem; between a power that claims to dominate the heavens and a people who work together in the presence of God to rebuild the walls of fraternal coexistence.</p><p class="vp" id="p10"><span class="pnum">10</span>We must, then, avoid the “Babel syndrome,” namely the idolatry of profit that sacrifices the weak, a uniformity that neutralizes differences, and the pretense that a single language — even a digital one — can translate everything, including the mystery of the person, into data and performance. The risk of dehumanization — of building a future that excludes God and reduces the other to a means — is an ancient and ever-new temptation that today takes on a technical guise. Instead, let us choose the “way of Nehemiah,” which highlights the importance of working together to make the City of God a safe place for returning exiles. Rebuilding today means recognizing that, precisely from the plurality of voices and visions which, even though they sometimes remind us of the confusion caused by the diversity of spoken languages, a bright possibility emerges. Indeed, this is the possibility of building together, of transforming diversity into a resource and of making listening and dialogue the common ground upon which to cultivate justice and fraternity. Within this shared task, Christians discover their unique role of guiding actions toward God so that, in his light, pluralism does not dissipate into disorder, but instead, through the practice of synodality, it becomes the space in which humanity rediscovers its solid foundations and its final end. In the Book of Revelation, John sees the New Jerusalem “coming down out of heaven from God” (Rev 21:2) as a gift for all humanity. And this vision of grace is an invitation for us Christians to work together in order to foster a peaceful, just and dignified life in community within today’s “cities.”</p><h3 class="sub">Building for the common good</h3><p class="vp" id="p11"><span class="pnum">11</span>Building a city founded on the common good implies, first and foremost, building on a firm relationship with God. It means recognizing that the truth of his love calls us to life “in all its fullness” ( Jn 10:10) and communion with him. Like Saint Augustine, we too can say, “You have made us for yourself, O Lord, and our heart is restless until it rests in you.” <a class="ref" id="rn8" href="#fn8">8</a> Indeed, God has inscribed in our hearts a desire for happiness that embraces all the dimensions of life. The Church, in dialogue with the men and women of our time, recognizes the urgent need to safeguard and guide this aspiration toward its deepest truth.</p><p class="vp" id="p12"><span class="pnum">12</span>Secondly, building for the common good means accepting the limits and weakness of humanity without considering them an error to be corrected. Today, the human desire for fullness of life is at risk of being misled by deceitful goals, such as the prospect of a technology that promises to free us from all weakness, and models of wellbeing that leave behind entire populations. All too often, we place our hope in unlimited “upgrades,” in forms of progress that exacerbate inequalities, and in immediate solutions incapable of healing people’s wounds. As a result, while some pursue the illusion of unlimited self-assertion, many are deprived of basic necessities. The Church reminds us, with a firm yet humble voice, that true fulfilment is not achieved by eliminating weakness but through harmonious growth. It is found where freedom and responsibility are intertwined with mutual care and true solidarity, and where progress is measured by the dignity of each person and the good of all peoples.</p><p class="vp" id="p13"><span class="pnum">13</span>Thirdly, building a world in which everyone can flourish requires shared responsibility and courage. No one can single-handedly bear the weight of the challenges the world is facing, just as no one is so weak that they cannot play their part, for “power is made perfect in weakness” (2 Cor 12:9). All are given their own section of the wall: scientists and researchers, entrepreneurs and workers, educators and legislators, civil society, popular movements and faith communities. This is the logic of subsidiarity, which values the cooperation between generations, peoples, disciplines and cultures as the best way for fostering stability, prosperity and peace. We should not be intimidated by tensions or differences because they can become creative forces when guided by shared responsibility.</p><p class="vp" id="p14"><span class="pnum">14</span>Finally, building for the common good requires an evangelical language. We must avoid humiliating or antagonistic words, opting rather for a clarity that sheds light and a frankness that unlocks new possibilities. We cannot condone naïve enthusiasms, nor fuel unfounded fears. Instead, let us establish standards for discernment — the dignity of the human person, the universal destination of goods, the preferential option for the poor, care for our common home and peace — and let us translate these standards into practices such as responsible planning, the assessment of human and social impact, the inclusion of the most vulnerable, the promotion of digital literacy and guiding research and industry toward justice and peace.</p><h3 class="sub">Remaining human</h3><p class="vp" id="p15"><span class="pnum">15</span>In the recent Ordinary Jubilee Year of 2025, we walked as pilgrims of hope and were blessed with many graces. Strengthened by these gifts, we can move forward with confidence to face the arduous tasks and demanding challenges that lie ahead. In the era of artificial intelligence, when human dignity is threatened by new forms of dehumanization, ours is the pressing duty to remain profoundly human. We must lovingly safeguard the grandeur of humanity bestowed upon us and revealed in its fullness in Christ, the splendor of which no machine can ever replace. True progress always stems from a heart open to others, an intelligence willing to listen and a will that seeks what unites rather than what separates.</p><p class="vp" id="p16"><span class="pnum">16</span>I address this heartfelt appeal to all the Catholic faithful, to all Christians and to all men and women of goodwill. Let us not be afraid to get our hands dirty on the “construction site” of our time. Like Nehemiah, let us pray, plan wisely and work perseveringly, placing God at the forefront of our actions and the human person at the center of our choices. Thus, the “rejected stones” — the poor, the sick, the migrants and the least among us — will become the cornerstone, and a solid, welcoming common home will emerge on the earth, where love and faithfulness will finally meet, and righteousness and peace will embrace (cf. Ps 85:10). This is the blessing we implore from God; and the task that stands before us is that of being builders of communion, rather than architects of Babel. We are to be servants of the coming Kingdom, instead of lords of towers destined for ruin. With the heart of a shepherd and a father, I ask everyone to abandon the construction of yet another Tower of Babel and to join forces in building up the common good, so that humanity will never lose its beauty, and the world once again will come to recognize the human heart as the place where God desires to dwell.</p></div></details>411<details class="chapter" id="ch1"><summary><div class="csum"><span class="csum-eyebrow">Chapter One</span><span class="csum-title">A Dynamic Approach Faithful to the Gospel</span><span class="csum-desc">A dynamic approach faithful to the Gospel, and how the Church’s social teaching develops. <span class="csum-n">· 29 sections</span></span><span class="csum-cta"><span class="chev">›</span><span class="cta-read">click to read</span><span class="cta-collapse">click to collapse</span></span></div></summary><div class="chapter-body"><p class="vp" id="p17"><span class="pnum">17</span>In this first chapter, I intend to present synthetically how the Social Doctrine of the Church has taken shape in the recent Papal Magisterium and in the Second Vatican Council, in order to demonstrate its dynamic character. Indeed, in each era the res novae require that this teaching address historical questions in the light of revealed Truth. In this regard, artificial intelligence, too, should not be considered as merely yet another theme to be studied or a crisis to be managed, but rather as a development that challenges the categories of Social Doctrine from within, calling for their further development in fidelity to the Gospel.</p><p class="vp" id="p18"><span class="pnum">18</span>This overview, however, would not be very comprehensible if, before reflecting on the contribution of individual popes and their most relevant documents, we do not first clarify some fundamental principles concerning the way in which the Church exists in history and relates to the world. Failing to do so would expose Social Doctrine to the risk of being perceived as an undue interference in “worldly” matters or as an external code of ethics imposed from above. In reality, it stems from a Church that walks alongside humanity, recognizing the autonomy of earthly realities and the distinction between ecclesial and political communities. Indeed, it is for this very reason that she strives to serve the common good.</p><h3 class="sub">A Church journeying through human history</h3><p class="vp" id="p19"><span class="pnum">19</span>The Church is present in the world as a sign of unity for the entire human family. She recognizes today’s questions and challenges as the current setting in which to carry out her particular vocation of listening, dialogue and service, and of being responsive to everything concerning the lives of contemporary men and women. This involvement in people’s lives helps the Church understand ever more clearly that her mission has a historical scope and entails a responsibility for the way in which social relations are built. For this reason, she cannot consider herself a stranger to the forces shaping society. On the contrary, the Church actively participates in the processes by which society grows and is organized, and she offers her own contribution to the creation of a more just and fraternal society. Pope Francis emphasized this historical dimension of the Church’s mission: “No one can demand that religion should be relegated to the inner sanctum of personal life, without influence on societal and national life, without concern for the soundness of civil institutions, without a right to offer an opinion on events affecting society.” <a class="ref" id="rn9" href="#fn9">9</a></p><p class="vp" id="p20"><span class="pnum">20</span>The Church’s vocation and duty to accompany humanity in the specifics of history leads her to recognize that earthly realities possess their own proper character and order. The Second Vatican Council expressed this principle with particular precision in the Pastoral Constitution Gaudium et Spes, whose sixtieth anniversary we remembered and celebrated with gratitude on 7 December 2025: “If by the autonomy of earthly affairs is meant that created things and societies themselves enjoy their own laws and values… then the demand for autonomy is perfectly in order.” <a class="ref" id="rn10" href="#fn10">10</a> This affirmation shows that creation bears the imprint of an original goodness that our human outlook must preserve, cultivate and bring to fulfilment. In this regard, the Church offers herself in a way that helps to interpret reality in all its depth. She supports with humble firmness the choices that promote the dignity of every person, the cohesion of communities and the good of all. The Church thus stands alongside the world without overpowering it, so that the promise of justice and peace that the Holy Spirit continues to sustain in the heart of humanity may come to fruition in every human endeavor.</p><p class="vp" id="p21"><span class="pnum">21</span>Recognizing that God upholds the freedom of men and women in the unfolding of history, the Second Vatican Council affirmed the distinction between the ecclesial community and the political community, emphasizing that each must operate with full autonomy. The Church’s presence in the world is also expressed through her relationship with civil society and public institutions. By engaging with these entities, the Church acknowledges the value of social and political realities and honors their specific responsibilities, supporting everything that fosters the wellbeing of individuals and strengthens the fabric of society. The Church does not claim to assume the functions belonging to the State. On the contrary, she esteems those who serve the common good, and she firmly acknowledges the responsibility that civil institutions hold within society. At the same time, the mission entrusted to the Church prompts her to address the real suffering of the men and women of our time. This closeness does not stem from an intent to supplant civil institutions, much less from an implicit criticism of their work. Rather, it stems from evangelical charity, which impels the Church to draw near to the wounds of humanity whenever they surface with greater severity. When the Church intervenes, she does so following the example of the Good Samaritan, with discretion and closeness, aware that what arises from urgent necessity cannot become the norm, nor replace the institutional responsibilities proper to the civil community.</p><p class="vp" id="p22"><span class="pnum">22</span>Starting from this twofold acknowledgment — the autonomy of earthly realities and the distinction between ecclesiastical and political spheres of competence — allows for a clearer understanding of the direction that the Second Vatican Council set for the Church in her relationship with the world. Gaudium et Spes reminds us that “it is the task of the whole People of God, particularly of its pastors and theologians, to listen to and distinguish the many voices of our times and to interpret them in the light of God’s word, in order that the revealed Truth may be more deeply penetrated, better understood and more suitably presented.” <a class="ref" id="rn11" href="#fn11">11</a> Listening to the “many voices” is no mere sociological exercise, but instead requires spiritual discernment. Guided by the Spirit, the People of God come to recognize in cultural and social transformations both the signs of the presence of Christ, who comes and guides history toward its fulfilment, and those aberrations that obscure his face. In this way, the essential core of revealed Truth is not altered, but made explicit and adopted as a living standard for guiding concrete choices, inspiring paths of personal and communal conversion, promoting structural reforms and supporting new forms of evangelical witness in public life. History is thus understood as one of the places in which the Church allows herself to be taught by the Spirit about the humanizing power of the Gospel; and she learns to develop her own teaching at the service of the dignity of every person and the good of all peoples.</p><h3 class="sub">The wisdom of the word of God in dialogue with the human sciences</h3><p class="vp" id="p23"><span class="pnum">23</span>The Church regards all who sincerely seek “truth, goodness and beauty” as companions on the journey, and considers them as “precious allies” <a class="ref" id="rn12" href="#fn12">12</a> in defending the dignity of every person and in caring for creation. Adopting the pastoral approach of the Second Vatican Council, which invites us to listen, discern and interpret the signs of the times, and enlightened by the wisdom of the word, the Church is not afraid to encounter human knowledge. Indeed, the word of God provides reliable standards for establishing paths of justice and opening ways of reconciliation and peace among peoples. When it comes to applying these standards to the complex situations of our time, the contributions of philosophy and of the human and social sciences is essential. These disciplines help us understand and analyze cultural, economic and political dynamics more deeply. Saint John Paul II recalled that the Church welcomes the contributions of the social sciences in order “to draw from them concrete insights that help her carry out her magisterial office.” <a class="ref" id="rn13" href="#fn13">13</a> A dialogue with such kinds of knowledge does not diminish the power of the Gospel. On the contrary, it makes it possible to identify with greater clarity what genuinely fosters the lives of individuals and communities. Following this perspective, Pope Francis emphasized that when dealing with many specific questions, the Church does not claim to offer “a definitive opinion,” <a class="ref" id="rn14" href="#fn14">14</a> but recognizes the importance of listening to scientific research and of encouraging a serious and honest debate among experts while welcoming a diversity of opinions.</p><p class="vp" id="p24"><span class="pnum">24</span>Nourished by this fruitful dialogue between the Gospel and human knowledge, the Church has progressively developed her Social Doctrine, cultivating in history a wise patrimony marked by theological and anthropological coherence rooted in the Christian understanding of the person. Precisely because this patrimony arises from faith and a corresponding vision of reality, it does not amount to a repertoire of technical solutions or an economic or political model to be set against others. Instead, it belongs to a different order, <a class="ref" id="rn15" href="#fn15">15</a> namely that of the principles that guide the interpretation of events and sustain an evangelical understanding of historical processes and the choices these entail. Herein lies the proper function of Social Doctrine, which does not claim to supplant the responsibilities of politics or institutions, but offers itself as a foundation for collective discernment, helping to recognize and promote whatever serves the dignity of persons, the vitality of communities and the common good.</p><h3 class="sub">Social Doctrine as a shared discernment</h3><p class="vp" id="p25"><span class="pnum">25</span>Understanding that the truth is a gift to be shared, not a possession to be monopolized, frees the Church from the temptation of seeking forms of presence based on power. In order to rediscover the evangelical approach of a gentle proclamation of truth that is not imposed, Saint John Paul II invited us to examine honestly the times when acquiescence was given to “intolerance and even the use of violence in the service of truth.” <a class="ref" id="rn16" href="#fn16">16</a> In this same vein, I too have reaffirmed that the Church “does not claim to possess a monopoly on truth,” <a class="ref" id="rn17" href="#fn17">17</a> because truth is not a territory to be defended, but a good to be shared. For his part, Pope Francis expressed this same perspective in his striking phrase, “time is greater than space.” <a class="ref" id="rn18" href="#fn18">18</a> What matters most is not occupying positions of power or defending cultural strongholds, but initiating good processes and enabling them to mature. In this way, the truth of the Gospel is not imposed from above, but grows over time within the concrete interweaving of lives, communities and cultures. This is not a truth that fears diversity, but instead welcomes and guides it. It does not eliminate conflicts, but transforms them, reuniting that which history tends to scatter. This concept can also be illustrated by the image of a multifaceted polyhedron, <a class="ref" id="rn19" href="#fn19">19</a> in which the one truth of the Gospel is reflected from different angles.</p><p class="vp" id="p26"><span class="pnum">26</span>This attitude of openness to truth, which is at the same time both one and diverse, profoundly expresses the catholicity of the Church, for she embraces the entire human family yet is also immersed in the concrete situations of peoples and cultures. The Second Vatican Council reminds us that, in virtue of this very catholicity, “each part contributes its own gifts to other parts and to the entire Church.” <a class="ref" id="rn20" href="#fn20">20</a> In this way, the Church grows as a whole and as individual communities thanks to a mutual exchange and to shared efforts toward an ever fuller communion. It follows, then, that the People of God are not only gathered together from many peoples, but are also intertwined through different functions, vocations, cultures and traditions, each being called to support and enrich one another. From this perspective, Saint Paul VI acknowledged that, given the great variety of historical situations, it is unrealistic to think that the Church’s Social Doctrine can propose a single response that is valid in all contexts. <a class="ref" id="rn21" href="#fn21">21</a> For this reason, he invited each Christian community to interpret the reality in its own country with clarity and responsibility. The fruitful tension between the universality of the Church’s mission and her local roots is an intrinsic aspect of her life, for she encompasses the whole world, while addressing the specific issues of each context as the real setting in which the Gospel takes shape.</p><p class="vp" id="p27"><span class="pnum">27</span>In light of what has been said so far, the Church’s Social Doctrine can be seen more authentically. It is not a handbook of principles and norms to be applied, but a process of shared discernment. It is born from the encounter between the eternal truth of the Gospel and the questions of history. It allows itself to be challenged by the signs of the times, and draws nourishment from the contributions of science, culture and human experience. Therefore, when the dignity of our brothers and sisters is violated, when politics fails to address the tragedies of humanity, when the economy turns against the person or science oversteps the limits of its competence, <a class="ref" id="rn22" href="#fn22">22</a> the Church — together with other Christian denominations and believers of other religions — must make her voice heard, not in order to dominate, but to promote communion. Understood in this way, Social Doctrine becomes a theology of communion in history, a history in which the Word made flesh continues to be present through dialogue, memory and prophecy.</p><h3 class="sub">The development of Social Doctrine from Leo XIII to the present</h3><p class="vp" id="p28"><span class="pnum">28</span>Having outlined the way in which the Church is present in history and engages in dialogue with the world, I would now like to consider the development of Social Doctrine in the Magisterium, which has responded to the major social transformations from the nineteenth century to the present day. Naturally, I cannot do justice to the full richness of this teaching, whose fundamental principles are presented in the Compendium of the Social Doctrine of the Church and have been further examined by recent Magisterial teaching. Nor can I systematically explore everything that has been developed in the Encyclicals of my late venerable predecessors, especially in Laudato Si’and Fratelli Tutti. Nevertheless, I will emphasize some essential points in order to show how the present text stands in continuity with that tradition. I would also like to stress how, within this tradition, the unchanging core of revealed truths regarding the human person and society is constantly intertwined with a renewed capacity for listening to historical situations and for responding to contemporary issues. I will now review some of the significant stages of this development, beginning with the period inaugurated by the Encyclical Rerum Novarum.</p><h3 class="sub">The first stages of the Church’s Social Doctrine</h3><p class="vp" id="p29"><span class="pnum">29</span>What we now call the “Social Doctrine of the Church” is not a spontaneous product of the modern age. Instead, it is the fruit of receiving and structuring a long tradition of ecclesial reflection on life in society, rooted in Sacred Scripture, the Church Fathers and the theological and legal developments of the Middle Ages and modern era. Although the expression “Social Doctrine of the Church” was coined by Pius XII in 1950, <a class="ref" id="rn23" href="#fn23">23</a> its content began to take shape as an organic corpus of social teaching with Leo XIII’s Encyclical Rerum Novarum. Confronted with the “new things” of his time — the conflict between capital and labor, the question of the workforce, and economic and social transformations — Leo XIII did not limit himself merely to acknowledging the unrest, but saw these situations as an area for the Church’s pastoral mission. He exposed them to rigorous discernment, illuminating their causes and possible solutions in the light of the Gospel and an integral vision of the human person created in the image of God. Saint John Paul II regarded this approach as a “lasting paradigm” <a class="ref" id="rn24" href="#fn24">24</a> of Social Doctrine: an exemplary practice through which the Church, when faced with historical changes, exercises her right and duty to examine social realities, make pronouncements about them and indicate paths for finding just solutions. In this way, the perennial contents of the faith and ancient ecclesial wisdom find expression in a living doctrine that remains faithful to the Gospel while growing in response to the “new things” of every era.</p><p class="vp" id="p30"><span class="pnum">30</span>Leo XIII’s Encyclical Rerum Novarum constitutes a milestone in the development of the Church’s social teaching. The document places the dignity of work and of workers at the forefront of its reflection; affirms the right to a fair wage for oneself and one’s family; recognizes that persons have a fundamental value that takes precedence over capital and profit; defends private property along with its indispensable societal role; esteems workers’ associations; and proposes forms of cooperation between the different components of society as an alternative to the mentality of class struggle. It is not surprising, then, that Pius XI defined it as the “ Magna Carta” <a class="ref" id="rn25" href="#fn25">25</a> of Christian social action. In Rerum Novarum, the Church’s ancient wisdom regarding the human person and life in society took on a new form capable of responding to the industrial age and offering the first major systematic framework for the Social Doctrine that would be further developed in the following decades. While many of the historical conditions described by Leo XIII have changed, at least two insights remain highly relevant today: the primacy of human labor over any mindset focused solely on finance or productivity — with the consequent attention to the people and families most susceptible to exploitation — and the inseparable link between proclaiming the Gospel and pursuing a more just social order. Rerum Novarum thereby continues to remind us that there is no authentic evangelization that does not also affect the structures of human society.</p><p class="vp" id="p31"><span class="pnum">31</span>Pius XI’s Encyclical Quadragesima Anno was published in 1931 on the fortieth anniversary of Rerum Novarumat the height of a major global economic crisis, marking a further step in the Church’s social teaching. Rather than limiting itself to addressing the “workforce question,” it broadened its focus to encompass the overall structure of the economic and political order. The Encyclical denounces the concentration of economic power in the hands of a few; criticizes both unlimited competition and collectivist projects that undermine the freedom and responsibility of the individual; strongly affirms the workers’ right to association; and reiterates the requirement that wages be proportionate not only to performance, but also to the needs of workers and their families. Within this framework, Pius XI systematically formulated the principle of subsidiarity, which was to become one of the cornerstones of Social Doctrine. According to this principle, whatever can be carried out by individuals, families, intermediary organizations and local communities should not be carried out by higher-level authorities. Alongside these contributions, in various interventions of his Magisterium — from the Encyclicals Non Abbiamo Bisogno and Mit Brennender Sorge to Divini Redemptoris — Pius XI clearly recalled the societal role of private property and denounced forms of totalitarianism that demean the dignity of the person, stifle life in society, exalt the State above its just value and discriminate according to race. At least three insights of his social teaching remain particularly relevant today: the awareness that injustice concerns not only individual behavior but also economic and institutional structures; the importance of the principle of subsidiarity, which calls for the strengthening of the fabric of associations and communities while avoiding further centralization of power; and the link between the dignity of work, fair remuneration and the genuine possibility for families to lead a dignified life.</p><p class="vp" id="p32"><span class="pnum">32</span>In the tragic context of the Second World War, and the years of reconstruction that followed, the teachings of Pius XII made a significant contribution to the development of Social Doctrine. This is particularly true of his Christmas radio messages, in which he outlined the framework of an international order based on justice, peace and the recognition of human dignity. In these messages, the Pope proposed a dialogue with society based on an appeal to natural law understood as a set of objective principles that precede the interests of individuals and States, and which must regulate both the internal life of nations and their mutual relations. Pius XII also attributed a decisive role to professional associations, labor unions and the various intermediary organizations in the economic and social order. He recognized these organized forms of society as an essential safeguard for civil equilibrium and for protecting the common good. He affirmed the need for a sound rule of law for guarding against the abuse of power, and he recognized democracy as a means for ensuring the proper exercise of authority. At the same time, he warned against any attempt to base law on utility or force, recalling that an international order governed by the advantage of the strongest exposes weaker peoples to oppression and fundamentally undermines trust between nations. Finally, Pius XII identified profound economic imbalances between countries as one of the factors fueling conflicts. <a class="ref" id="rn26" href="#fn26">26</a> Three guidelines remain particularly significant for our own times, currently marked by new forms of global power and growing inequalities: the need for law to take precedence over interests; the awareness that economic disparities are a breeding ground for tension and violence; and the necessity of a network of associations capable of mediating between the individual and the State. These guidelines continue to provide important criteria that enable Social Doctrine to interpret the dynamics of globalization and promote a more just and peaceful international order.</p><h3 class="sub">The years of the Second Vatican Council</h3><p class="vp" id="p33"><span class="pnum">33</span>A new phase in the Church’s social teaching began with Saint John XXIII, who placed a greater emphasis on the global dimension of social issues and the language of rights. In Mater et Magistra, he presented the Christian faith as a light capable of uniting heaven and earth. He recalled that, while the Church’s primary mission is the sanctification and proclamation of eternal goods, she does not neglect the concrete needs of people’s daily lives, and is concerned with every authentic human good. <a class="ref" id="rn27" href="#fn27">27</a> Based on this unified vision of humanity, John XXIII emphasized that societal life requires a balance between the initiative of citizens and groups — who are called to organize themselves and work together — and the action of the State, which must coordinate and provide support without stifling the freedom and responsibility of individuals. Hence, he drew attention to fair remuneration for work, worker participation and the growing disparities between countries. A few years later, in Pacem in Terris, John XXIII addressed for the first time not only the faithful, but also all people of good will, organically linking the dignity of the person to the recognition of fundamental rights and duties, and proposing a direction for society — at the international level too — based on truth, justice, love and freedom. <a class="ref" id="rn28" href="#fn28">28</a> In the present day, which is marked by widespread conflict and new forms of global interdependence, the following aspects of his thought remain particularly significant: the universal perspective of his appeal; his reference to human rights as a shared framework; and his conviction that lasting peace requires institutions and relations between peoples that are inspired by the dignity of every person.</p><p class="vp" id="p34"><span class="pnum">34</span>The Second Vatican Council marked a turning point in the Church’s understanding of herself in the contemporary world. In the Pastoral Constitution Gaudium et Spes, the Council presented the image of a Church that is close to humanity, engaged with the world and committed to reflecting on the concrete reality of historical situations, rather than abstract concepts. The text addresses the major issues of marriage and the family, economic and societal life, the political community, war and peace. It insists that economic and institutional structures are just only to the extent that they serve the integral development of the person and promote the responsible participation of all. <a class="ref" id="rn29" href="#fn29">29</a> The importance of this conciliar document for the Social Doctrine of the Church lies not only in having opened up horizons for thematic reflection, but also in its method of discernment that invites us to interpret historical changes guided by the Gospel and human expertise. This approach reveals that dialogue with the world is not a tactical choice for the Church, but a concrete expression of her mission because the Gospel, like leaven, is capable of transforming the structures of society from within and forging paths toward a greater humanity. The Declaration Dignitatis Humanae can be included in the same context. Here, the Council recognized that religious freedom is a fundamental right grounded in human dignity that must be guaranteed by law so as to prevent people from being forced to act against their conscience or impeded from seeking and professing the truth both privately and publicly. <a class="ref" id="rn30" href="#fn30">30</a> This principle is highly relevant today and continues to provide Social Doctrine with decisive criteria for protecting individuals and building pluralistic and peaceful societies.</p><p class="vp" id="p35"><span class="pnum">35</span>During the Pontificate of Saint Paul VI, an understanding of peace emerged that was not reduced to the mere absence of war, but took shape within the scope of integral human development. In Populorum Progressio, he described development as a transition from less humane to more humane living conditions. He further understood it as a process that concerns “each person and the whole person,” <a class="ref" id="rn31" href="#fn31">31</a> that is every dimension of the person and all people without exception. For this reason, Paul VI could affirm that development understood in this way is in reality “the new name for peace,” <a class="ref" id="rn32" href="#fn32">32</a> because it aims to eradicate the roots of injustice and conflict and create opportunities for a more dignified life for all. The establishment of the Pontifical Commission Iustitia et Pax should also be seen in this light as an attempt to give stable form to this insight at the ecclesial and international levels, while bearing in mind the growing gap between rich and poor countries and the need for policies that genuinely promote more humane living conditions for all.</p><p class="vp" id="p36"><span class="pnum">36</span>In Octogesima Adveniens, written on the occasion of the eightieth anniversary of Rerum Novarum, Paul VI applied this perspective to postindustrial society, marked by urbanization, new forms of poverty and rapid cultural changes that called into question the future of individuals and communities. Paul VI believed that although the Gospel was proclaimed, written and lived out in a historical and cultural context very different from our own, its message was not “outdated.” <a class="ref" id="rn33" href="#fn33">33</a> Instead, it offers a vision of the human person, relationships, authority and the common good that is still capable of guiding economic, political and cultural choices today. In other words, the Gospel remains relevant because it provides the criteria for recognizing what humanizes or dehumanizes and what liberates or oppresses in ever-changing situations. For the Social Doctrine of the Church, Paul VI’s most demanding legacy is precisely this: as long as there are people in the world who are excluded from the development befitting human dignity, the Christian community cannot be content with a theoretical proclamation of peace. Rather, beginning where people are marginalized, it must allow the Gospel to pass judgment on those economic and political structures which — as John Paul II would later remind us — can become veritable “structures of sin.” <a class="ref" id="rn34" href="#fn34">34</a> As a result, no person or people will be treated as expendable in the processes of development.</p><h3 class="sub">The recent Magisterium</h3><p class="vp" id="p37"><span class="pnum">37</span>The rich social teaching of Saint John Paul II lies at the crossroads of the crisis of the great ideological systems of the twentieth century and the onset of economic globalization. His Encyclical Laborem Exercens, written ninety years after the publication of Rerum Novarum, opened up a new avenue for reflection on work. It presents fair wages as the concrete means of verifying the justness of the entire socioeconomic system because they reveal whether the worker is treated as a person or merely as a cost of production. <a class="ref" id="rn35" href="#fn35">35</a> Work is not considered simply as a problem to be dealt with or a means of generating income, but a fundamental good for the person, a principle of economic activity and the key to the entire societal question. Through work, human beings bring their freedom, creativity and capacity for cooperation into play, contributing to the cultural and moral elevation of society. <a class="ref" id="rn36" href="#fn36">36</a> In light of this, the various kinds of job insecurity, fragmented career paths and automation must not be evaluated solely in terms of efficiency, but in relation to the dignity of the worker, the right to sufficient remuneration and the genuine possibility of participating in society.</p><p class="vp" id="p38"><span class="pnum">38</span>With his Encyclical Sollicitudo Rei Socialis, marking the twentieth anniversary of Populorum Progressio, John Paul II reexamined the scourge of underdevelopment. He acknowledged the failure of numerous attempts to accelerate the economic development of poor peoples and to assist them in the process of industrialization, noting the persistent and indeed widening gap between the world’s North and South. <a class="ref" id="rn37" href="#fn37">37</a> He also denounced the economic, financial and commercial mechanisms that, managed by the strongest economies, structurally favor their own interests while stifling weaker economies, and he asked that they be subjected to serious ethical, not just technical, scrutiny. <a class="ref" id="rn38" href="#fn38">38</a> In this context, solidarity was understood as a concrete, shared responsibility among individuals, peoples and nations — a form of social friendship or political charity oriented toward the “civilization of love” proposed by Paul VI. <a class="ref" id="rn39" href="#fn39">39</a></p><p class="vp" id="p39"><span class="pnum">39</span>On the centenary of Rerum Novarum, the Encyclical Centesimus Annus offered a reflection on the collapse of the Soviet system and the rise of democracy and the market economy. Saint John Paul II reiterated Pius XII’s message that the Church values democracy insofar as it guarantees the effective participation of citizens, enables them to elect and peacefully replace their leaders and prevents power from being monopolized by small elite groups motivated by particular or ideological interests. <a class="ref" id="rn40" href="#fn40">40</a> Likewise, the Church recognizes the positive potential of the market and private initiative only if they remain subordinate to the moral law and are guided by the principle of solidarity, without sacrificing the most vulnerable to the rationale of profit. <a class="ref" id="rn41" href="#fn41">41</a> This adds a particularly relevant legacy to the Social Doctrine of the Church. The affirmation of the link between the dignity of work, solidarity among peoples, a critical assessment of democracy and the market economy continues to provide criteria for evaluating new forms of exploitation, exclusion and crises in political representation.</p><p class="vp" id="p40"><span class="pnum">40</span>In his social Encyclical Caritas in Veritate, Pope Benedict XVI sought to reassess and expand the concept of development presented in Populorum Progressio, interpreting it in light of globalization. He noted that such development should translate into “real growth, of benefit to everyone and genuinely sustainable.” <a class="ref" id="rn42" href="#fn42">42</a> That is, economic progress that is truly inclusive and respectful of the limits of creation. He reaffirmed, however, that in wealthy countries new kinds of poverty were emerging as well as unprecedented forms of exclusion, while, in poorer regions, small minorities lived in consumerist affluence alongside situations of dehumanizing poverty. <a class="ref" id="rn43" href="#fn43">43</a> In addition, he observed that the new global economic and financial system, marked by a vast mobility of capital and means of production, had reduced the political power of States and their ability to influence economic processes. <a class="ref" id="rn44" href="#fn44">44</a> For this reason, Benedict XVI reiterated that economic activity cannot claim to solve social problems simply through the expansion of a commercial mentality, but must be ordered toward the common good, for which the political community bears its own irreplaceable responsibility. <a class="ref" id="rn45" href="#fn45">45</a></p><p class="vp" id="p41"><span class="pnum">41</span>Benedict XVI placed charity at the center of his analysis, stating that it “is at the heart of the Church’s Social Doctrine,” <a class="ref" id="rn46" href="#fn46">46</a> provided that it is always united with truth. He also noted with concern that there is a tendency to dismiss moral relevance precisely within the social, legal, political and economic fields. The originality of his contribution lies in showing that development, justice, institutions and the market are not neutral realities, but spaces where charity in truth must find historical expression. This teaching is especially relevant today in light of growing inequalities, pressures in the financial markets, the environmental crisis and a lack of trust in politics. It stands as an invitation to evaluate every model of development on its ability to be inclusive and sustainable, to rebuild the relationship between economics and politics on the common good, and to acknowledge the critical and generative role of charity in public life.</p><p class="vp" id="p42"><span class="pnum">42</span>Pope Francis’ social teaching develops along the lines of Gaudium et Spes, which invites us to view history through the lens of human hopes and vulnerabilities, and to bring them into dialogue with the Gospel. This approach emerges with particular clarity in Evangelii Gaudium, where he states that the Christian proclamation has an intrinsic social dimension and calls for a Church capable of listening to the cry of the poor, migrants and victims of new forms of slavery. Francis’ insistence on a synodal Church, a Church that “walks together,” that seeks to read the signs of the times in the light of the Gospel and allows herself to be evangelized by the poor with whom she shares history, also fits into this perspective. <a class="ref" id="rn47" href="#fn47">47</a></p><p class="vp" id="p43"><span class="pnum">43</span>In Laudato Si’, Francis provided the first significant systematic treatment of the environmental crisis in a social Encyclical, demonstrating that it is not an isolated issue, but rather the ecological aspect of the contemporary socio-economic crisis. His proposal for an integral ecology combined care for our common home with the preferential option for the poor, and strongly affirmed that “the cry of the earth and the cry of the poor” <a class="ref" id="rn48" href="#fn48">48</a> cannot be separated. In this light, the universal destination of goods was brought to the forefront, alongside the critique of a technocratic paradigm that seeks to reduce everything to an object to be dominated; the defense of human labor threatened by the mindset of waste; and the need for intergenerational justice. Finally, he advocated for genuine dialogue between those working in the fields of politics and finance, so that neither would become self-referential.</p><p class="vp" id="p44"><span class="pnum">44</span>Faced with the breakdown of the social fabric, a “world war being fought piecemeal,” individualistic globalization and the impact of the pandemic on community ties, Francis, in Fratelli Tutti , sought to revive the dream of a humanity that opts for social friendship and universal fraternity. He proposed a culture of encounter, a “better politics” capable of seeking the common good, paths of reconciliation and a world that ensures “land, housing and work for all.” <a class="ref" id="rn49" href="#fn49">49</a> Finally, in Dilexit Nos, he showed that these significant social endeavors cannot be separated from a personal relationship with Christ. Turning to the word of God, he reminded us that the truest response to the love of the heart of Jesus is concrete love for our brothers and sisters, and affirmed that “there is no greater way for us to return love for love.” <a class="ref" id="rn50" href="#fn50">50</a></p><h3 class="sub">Interpreting history in the light of faith</h3><p class="vp" id="p45"><span class="pnum">45</span>Considering this historical overview, it is clear that the Church’s Social Doctrine is not the result of a project devised at a desk, but rather the product of a patient process in which each pontiff — together with the Second Vatican Council — made a unique contribution in light of the “new things” of each particular era. In response to the challenges of their time, each one interpreted historical changes according to the Gospel, bringing to light different aspects of a single heritage: the dignity of the person, the value of work, the universal destination of goods, solidarity and subsidiarity, care for creation and the centrality of peace and fraternity. The result is a harmonious, though not always linear, development that is marked by different emphases, progressive insights, and, at times, changes in perspective that do not break with what came before, but allow its implications to mature. If today we can speak of a corpus of shared principles and criteria, it is because this faith-based interpretation of history has never been interrupted, remaining ever open to the challenges posed by each generation. It is to the great principles of Social Doctrine, which direct the discernment of believers in their personal and public lives, that I now wish to turn our attention, in order to grasp more effectively their internal coherence and capacity to guide our times.</p></div></details>412<details class="chapter" id="ch2"><summary><div class="csum"><span class="csum-eyebrow">Chapter Two</span><span class="csum-title">Foundations and Principles of · The Social Doctrine of the Church</span><span class="csum-desc">The foundations and principles of the Social Doctrine of the Church. <span class="csum-n">· 44 sections</span></span><span class="csum-cta"><span class="chev">›</span><span class="cta-read">click to read</span><span class="cta-collapse">click to collapse</span></span></div></summary><div class="chapter-body"><p class="vp" id="p46"><span class="pnum">46</span>The Social Doctrine of the Church is a living reality, in dialogue with history, cultures and sciences. At the same time, it enshrines a core set of unchanging truths. For this reason, it can be considered a form of wisdom that is capable of guiding the personal and societal lives of believers even today. In this second chapter, I would like to focus on some of the foundations and principles of the Church’s Social Doctrine that will help us to interpret the “new things” of our time, particularly in view of the inherent dignity of the human person. In order to protect the human person in the age of artificial intelligence, I believe that today we must once again reflect on the common good, the universal destination of goods, subsidiarity, solidarity and social justice. I am convinced that a harmonious relationship between these principles requires that they be considered collectively, so that it becomes clear how they relate to and complement each other.</p><p class="vp" id="p47"><span class="pnum">47</span>In offering these reflections, my hope is, first and foremost, to help the lay faithful and people of goodwill rediscover their duty of implementing the above-mentioned principles in their daily lives, family relationships, work and involvement in society. Thus, they will let themselves be inspired by the aim of embodying God’s love in the concrete events of life. At the same time, I would like to encourage academic institutions and universities to give fresh impetus to these principles, and to apply them in a way that will be relevant and effective in addressing the digital revolution. In this way, theological and philosophical enquiry will be able to further explore and support the Church’s pastoral journey, and contribute to the Magisterium’s task of enlightening the consciences of the faithful and guiding their efforts to make the life of our societies more just and fraternal.</p><h3 class="sub">The foundations of Social Doctrine</h3><h3 class="sub">The human person: image of the Triune God</h3><p class="vp" id="p48"><span class="pnum">48</span>The Church’s Social Doctrine brings us to the very heart of our faith: the mystery of the living God, revealed in Jesus Christ, who, as a communion of Persons — Father, Son and Holy Spirit — is love itself in relationship, expressed in the mutual gift of self and in sharing with the world. <a class="ref" id="rn51" href="#fn51">51</a> As the Council recalled, human persons are called to communion with God and “can fully discover their true selves only in sincere self-giving.” <a class="ref" id="rn52" href="#fn52">52</a> Indeed their deepest vocation is to enter into the Trinitarian dynamic of love received and shared.</p><p class="vp" id="p49"><span class="pnum">49</span>If the mystery of God as Love is the source of Social Doctrine, we see its most concrete expression in the face of Jesus Christ, the Incarnate Word. By becoming man, the Son of God enters our history and takes on human flesh, bringing with him the love that unites him to the Father and the Holy Spirit. In him, “the mystery of humanity truly becomes clear” <a class="ref" id="rn53" href="#fn53">53</a> because his humanity is completely free, open to others, capable of building healthy and beautiful relationships and committed to the total gift of self. Those who believe in him are engaged in the great work of renewal that began with the mystery of his passion, death and resurrection, and they cooperate in building up the Kingdom of God, learning to embrace all men and women as brothers and sisters, children of one Father. In this way, both the proclamation of the Gospel and Christian life, guided by the action of the Holy Spirit, tend to bring about social consequences in the world. <a class="ref" id="rn54" href="#fn54">54</a></p><p class="vp" id="p50"><span class="pnum">50</span>At the heart of the Christian understanding of the human person lies the great biblical affirmation that men and women are created in the image and likeness (cf. Gen 1:26-27) of the Triune God. Created for relationship, every human person is planned and willed by God to enter into communion with him, with others and with creation. Human dignity does not depend on a person’s abilities, wealth or position in life, nor on the right or wrong choices made; instead, it is a gift that precedes and transcends each person, endowed by God as an expression of his unfailing love. For this reason, the human person always remains the “way for the Church” <a class="ref" id="rn55" href="#fn55">55</a> and the heart of every authentic path of integral human development. <a class="ref" id="rn56" href="#fn56">56</a></p><h3 class="sub">The equal dignity of all human beings</h3><p class="vp" id="p51"><span class="pnum">51</span>Saint John Paul II stated that, “this heightened sense of the dignity of the human person and of his or her uniqueness, and of the respect due to the journey of conscience, certainly represents one of the positive achievements of modern culture.” <a class="ref" id="rn57" href="#fn57">57</a> This statement follows the line already laid out by the Second Vatican Council, which had noted a growing recognition of the sublime dignity of all persons, their superiority over material things and their universal and inviolable rights and duties. <a class="ref" id="rn58" href="#fn58">58</a> It is important to ensure that this growth in appreciation of human dignity is not obscured by the pressure of new ideologies or very powerful interests in today’s world. Among these ideologies, I consider particularly insidious the one that suggests that every person must earn or justify his or her own worth, to the point of attributing greater value to those who are more efficient or effective. From this perspective, persons end up being reduced to a means of achieving results, a resource to be used and exploited, and are no longer recognized as a proper end in themselves who should never be instrumentalized. The value of persons, however, does not depend on what they achieve or produce. There are rights that apply to everyone simply by virtue of being human, and no human power can legitimately deny or arbitrarily limit them. <a class="ref" id="rn59" href="#fn59">59</a></p><p class="vp" id="p52"><span class="pnum">52</span>When we speak of dignity, we do not always use the word in the same way. Sometimes we refer to moral dignity, namely the way in which a person directs his or her choices and actions. At other times, we think of social dignity, which refers to a person’s living conditions and the concrete respect received from society. In other cases, we refer to existential dignity, meaning the way in which a person perceives his or her own worth and the value of life. These aspects of dignity can be enhanced or diminished. In addition to these notions, there is also the more profound and important level of ontological dignity. This is the dignity that belongs to every human being simply by virtue of existing, of having been willed, created and loved by God. <a class="ref" id="rn60" href="#fn60">60</a> No sin, failure, humiliation or exclusion can diminish the profound value of a human life that God has willed and called into being. <a class="ref" id="rn61" href="#fn61">61</a></p><p class="vp" id="p53"><span class="pnum">53</span>The fundamental dignity of each person, therefore, is neither acquired nor earned, nor does it need to be justified. The recent Declaration Dignitas Infinita offers a summary of the Church’s thinking on this subject: “Every human person possesses an infinite dignity, inalienably grounded in his or her very being, which prevails in and beyond every circumstance, state, or situation the person may ever encounter” <a class="ref" id="rn62" href="#fn62">62</a> — in other words, always and without exception. The dignity of every human being can be described as infinite, as Saint John Paul II stated, <a class="ref" id="rn63" href="#fn63">63</a> for two reasons: first, because the love of God, who calls us to friendship with him, is infinite; and second, his love is absolutely unconditional, in the sense that, even if we search endlessly, we will never find anything that can erase or deny it.</p><h3 class="sub">The supreme value of human rights</h3><p class="vp" id="p54"><span class="pnum">54</span>The Church gratefully acknowledges that “the movement toward the identification and proclamation of human rights is one of the most significant attempts to respond effectively to the inescapable demands of human dignity.” <a class="ref" id="rn64" href="#fn64">64</a> In this regard, Saint John Paul II stated that <span class="ann" data-n="1" tabindex="0" role="button" aria-label="Annotation 1: Human rights">the Universal Declaration of Human Rights, proclaimed by the United Nations on 10 December 1948, remains one of the highest expressions of the human conscience of our time<sup class="annnum">1</sup></span>. <a class="ref" id="rn65" href="#fn65">65</a> It is “a milestone on the long and difficult path of the human race.” <a class="ref" id="rn66" href="#fn66">66</a> For this reason, from the Christian perspective, human rights are not an external addition to the person, but an expression of intrinsic human dignity, which the international community is called to protect and promote.</p><p class="vp" id="p55"><span class="pnum">55</span>Human rights are inviolable, since they are “inherent in the human person and in human dignity.” <a class="ref" id="rn67" href="#fn67">67</a> Consequently, they are universal and inalienable. <a class="ref" id="rn68" href="#fn68">68</a> Precisely because they are grounded in the common dignity of every man and woman, they have practical consequences and legal effects, for “it would be vain to proclaim human rights if, at the same time, everything were not done to ensure the duty of respecting them, respect by all, in all places and for all.” <a class="ref" id="rn69" href="#fn69">69</a> Among these rights, the first is the right to life, from conception to its natural end, <a class="ref" id="rn70" href="#fn70">70</a> without which it is impossible to exercise any other right. When this fundamental right is denied — as in the cases of induced abortion, killing of the innocent and euthanasia — we are faced with choices that the Church considers gravely wrong. <a class="ref" id="rn71" href="#fn71">71</a></p><p class="vp" id="p56"><span class="pnum">56</span>Looking at our own time, we cannot ignore the fact that the protection of human rights has been exposed to two particularly serious dangers. The first is that these rights are declared in a purely formal sense, while technological progress continues alongside covert or overt violations of human dignity. The second, which is in fact the root of the first, is the inability to recognize the foundation of their universality, since we have abandoned “the search for the solid foundations sustaining our decisions and our laws.” <a class="ref" id="rn72" href="#fn72">72</a> Pope Francis urged us not to underestimate this last issue. He pointed out that when reason seriously examines human nature, it is capable of discovering values that apply to everyone, since they derive from human nature. If this task of inquiry were abandoned, it is conceivable that rights considered untouchable today might, in the future, end up being questioned or denied by those in power, perhaps after having obtained only an apparent consensus from populations that are frightened or manipulated. <a class="ref" id="rn73" href="#fn73">73</a></p><p class="vp" id="p57"><span class="pnum">57</span>Along with a greater awareness of the value of every human person and their rights, recognition of minority rights has also grown. Yet, there is still a long way to go to ensure that the rights of a great many, namely women, are equally and genuinely guaranteed throughout the world. It is a fact that “doubly poor are those women who endure situations of exclusion, mistreatment and violence, since they are frequently less able to defend their rights.” <a class="ref" id="rn74" href="#fn74">74</a> It is, therefore, not enough to state simply that men and women have equal dignity and rights; it is necessary that this be reflected in concrete decisions, such as in laws, access to employment, education, social and political responsibilities, and the way society listens to and values women’s contributions. As long as this gap persists, we cannot say that society truly and fully recognizes that women have the same dignity as men.</p><p class="vp" id="p58"><span class="pnum">58</span>It is individuals that matter, each and every person, together with their families. Social movements, communal ideologies and grand political proclamations in favor of a population are worthless unless they lead to the flourishing of persons — men and women — with their inalienable rights. Similarly, it is not enough to extol individual freedom or private enterprise if we then allow a multitude of people to continue living without decent work, protections or access to basic necessities.</p><h3 class="sub">The principles of Social Doctrine</h3><h3 class="sub">The principle of the common good</h3><p class="vp" id="p59"><span class="pnum">59</span>Recognizing that every man and woman possesses an inalienable dignity, together with rights that no human power can betray or nullify, requires us to shape the way we live together, including our economic and political choices, and the makeup of our cities. From this arises the first major principle of Social Doctrine that I wish to highlight: the common good. We can describe it as the social expression of the dignity recognized in every person. When Benedict XVI referred to the non-negotiable values that the Church must always defend, he included among them “the promotion of the common good.” <a class="ref" id="rn75" href="#fn75">75</a> For a Christian, going beyond the narrow confines of one’s own interests and committing oneself, within the limits of one’s ability, to the common good is a non-negotiable value, as is the promotion of life.</p><p class="vp" id="p60"><span class="pnum">60</span>The Second Vatican Council affirmed that the common good consists in “the sum total of social conditions which allow people, either as groups or as individuals, to reach their fulfillment more fully and more easily.” <a class="ref" id="rn76" href="#fn76">76</a> This definition provides us with a valuable initial reference point, because the common good cannot be reduced to a mere list of conditions or institutions. It is not the sum total of individual benefits, nor the intersection of their particular interests; it is a greater good that belongs to everyone, and it can only be achieved, nurtured and protected by our collective efforts. We can say that social action reaches its fullness when it is directed toward this shared good, just as a person’s moral action finds its fulfillment in the choice of the true good. <a class="ref" id="rn77" href="#fn77">77</a></p><p class="vp" id="p61"><span class="pnum">61</span>In this sense, we can say that the whole is “greater than the sum of its parts” <a class="ref" id="rn78" href="#fn78">78</a> and that, for this very reason, “the mere sum of individual interests is not capable of generating a better world for the whole human family.” <a class="ref" id="rn79" href="#fn79">79</a> Indeed, it is an illusion to think that simply pursuing one’s own progress without caring for others is sufficient for contributing to the good of all. This view ignores the inherent and specific value of the common good, which is the result of an “interdependence” <a class="ref" id="rn80" href="#fn80">80</a> that creates a network of social good that expands and has an impact on people. The common good is a “plus,” the result of interaction and mutual influence that connects various actions, initiatives, efforts and decisions. If we were to add up the individual goods, we could not explain the existence of this “plus” that transcends them and, at the same time, enriches them.</p><p class="vp" id="p62"><span class="pnum">62</span>It is the pursuit of the common good that gives life to a people, understood not as a mere collection of individuals, but as a living reality in which people learn to recognize that they themselves are interconnected and jointly responsible for the res publica. In this sense, every person contributes to the building up of one’s people through “a slow and arduous effort calling for a desire for integration and a willingness to achieve this through the growth of a peaceful and multifaceted culture of encounter.” <a class="ref" id="rn81" href="#fn81">81</a> Working together for the common good means having a shared vision. It is clear that there are many ideological and practical differences among people, as well as differing interests and frequent disagreements, but that does not mean it is impossible to engage in dialogue to establish a set of basic agreements that enable the creation of a shared vision, upon which everyone can move forward together.</p><p class="vp" id="p63"><span class="pnum">63</span>It is the State’s responsibility to ensure cohesion, unity and the proper organization of civil society, so that the common good can be pursued with everyone’s contribution. In practical terms, this means that public authorities have the delicate duty to “harmonize the different sectoral interests with the requirements of justice,” <a class="ref" id="rn82" href="#fn82">82</a> seeking a balance between individual interests and the common good, without leaving behind the most vulnerable. When politics abandons a long-term perspective and reduces itself to short-term calculations or sterile polarizations, then the language of the common good loses credibility, and, at the same time, social inequalities and divisions grow.</p><p class="vp" id="p64"><span class="pnum">64</span>This also applies to international politics. As the divide between nations widens, a mentality of confrontation and aggression begins to take hold, and the difficult path toward a more united and fraternal world suffers new and painful setbacks. In this context, speaking of a shared journey toward a more just development for the entire human family “sounds like madness.” <a class="ref" id="rn83" href="#fn83">83</a> Yet we must not lose hope. I invite everyone to conceive of ways of cooperating and of more effective international institutions, capable of safeguarding the global common good without compromising the legitimate diversity of peoples and nations. Indeed, the promotion of the common good can never be separated from respect for the right of peoples to exist, to preserve their own identity and to contribute their unique qualities to the family of nations. <a class="ref" id="rn84" href="#fn84">84</a> Moreover, any attempt or plan to eliminate or subjugate a nation is gravely immoral and therefore unacceptable.</p><h3 class="sub">The principle of the universal destination of goods</h3><p class="vp" id="p65"><span class="pnum">65</span>“Among the numerous implications of the common good, immediate significance is taken on by the principle of the universal destination of goods.” <a class="ref" id="rn85" href="#fn85">85</a> First of all, this principle reminds us that the earth’s goods — soil, water, air and natural resources — are given by God to the entire human family to sustain the lives of all, and that every person has an inherent right to the use of such goods, both now and in the future. Saint John Paul II recalled that, “God gave the earth to the whole human race for the sustenance of all its members, without excluding or favoring anyone.” <a class="ref" id="rn86" href="#fn86">86</a> Consequently, “it is not in accordance with God’s plan to use this gift in such a way that its benefits accrue solely to a select few.” <a class="ref" id="rn87" href="#fn87">87</a> Today, we are called to recognize that this universal destination applies not only to material goods, but also to immaterial and cultural goods.</p><p class="vp" id="p66"><span class="pnum">66</span>Certainly there is a right to private property, which has its own specific meaning and purpose, yet it is always subordinate to the universal destination of goods. According to John Paul II, this subordination is the golden rule of social conduct and the “first principle of the whole ethical and social order.” <a class="ref" id="rn88" href="#fn88">88</a> In the Church’s tradition, property has been viewed as a means of protecting and managing goods so that they may better serve the common good. Since “the Christian tradition has never recognized the right to private property as absolute or inviolable,” <a class="ref" id="rn89" href="#fn89">89</a> its social function must not be considered a mere theological opinion, but a doctrine of the Church, already present in Sacred Scripture and in the writings of the Church Fathers. For this reason, Pope Francis reminded us that solidarity, when lived out in its fullest sense, also means “to restore to the poor what belongs to them.” <a class="ref" id="rn90" href="#fn90">90</a></p><p class="vp" id="p67"><span class="pnum">67</span>Today, among the goods that are universally intended for everyone, we must also include new forms of property, such as patents, algorithms, digital platforms, technological infrastructure and data. In a context where the wealth of nations depends increasingly on knowledge and technology, when these goods remain concentrated in the hands of a few, without adequate forms of sharing and access, a new imbalance is created that contradicts the universal destination of goods. In turn, it widens the gap between the included and the excluded, between those who can participate in the digital revolution and those who remain on the margins. Furthermore, care for our common home and our responsibility toward the poor and future generations require that the use of the goods of creation and the new possibilities offered by technology be regulated in such a way as to respect the environment, avoid waste and prevent new forms of exploitation.</p><h3 class="sub">The principle of subsidiarity</h3><p class="vp" id="p68"><span class="pnum">68</span>The principle of subsidiarity stems from the very same understanding of the human person that has guided our reflection on dignity and the common good. If every woman and man is called to take ownership of his or her own life and to contribute to the formation of society, then social institutions must also respect and support this responsibility. The Social Doctrine of the Church refers to subsidiarity as the principle according to which the role of individuals, families, local communities and intermediary organizations should not be supplanted by higher-level authorities. Moreover, higher-level institutions must recognize, protect and promote the freedom and creativity of lower-level entities, coordinating their contributions so that they can cooperate effectively for the common good. <a class="ref" id="rn91" href="#fn91">91</a></p><p class="vp" id="p69"><span class="pnum">69</span>Starting with Leo XIII and the beginnings of modern social teaching, the Church has insisted that neither the individual nor the family should be subsumed by the State, but should be allowed to act freely, as far as possible, without harming the common good. <a class="ref" id="rn92" href="#fn92">92</a> Saint John Paul II took up and developed this perspective, noting that the political community is at the service of civil society and that the State must protect the common good, intervening when necessary, but without permanently supplanting the responsibilities of intermediary organizations and social institutions. <a class="ref" id="rn93" href="#fn93">93</a> Subsidiarity does not justify the State’s disengagement, but rather guides its actions. Indeed, public intervention is necessary precisely to enable all social actors to fulfill their mission without being stifled. It is the responsibility of the political community to create the conditions that allow individuals, families, associations and intermediary organizations to fulfil their mission in society, without being replaced or reduced to mere facilitators. <a class="ref" id="rn94" href="#fn94">94</a></p><p class="vp" id="p70"><span class="pnum">70</span>This principle encourages us to move beyond any form of paternalistic or welfare-based management of societal life, but instead to promote a culture of shared responsibility in a State that values citizens’ initiative, and a civil society capable of forging bonds and mobilizing energies in the service of the common good. In accordance with the principle of subsidiarity, decisions are made at the closest level possible to the persons involved, thereby fostering community life and avoiding people being presented with decisions that have already been taken. In this way people can participate in the decision-making process. When families, associations, local communities, volunteer organizations and those in the so-called “third sector” are recognized and supported, social life becomes more accessible to people, services become more attuned to real needs, and solutions are more creative and respectful of the dignity of each person. <a class="ref" id="rn95" href="#fn95">95</a></p><p class="vp" id="p71"><span class="pnum">71</span>The principle of subsidiarity applies especially in the context of the digital revolution. Here, the highest level is not the State, but rather major economic and technological actors that exercise de facto power over the conditions of everyday life. This level, which monopolizes expertise, data and decision-making authority, involves companies and platforms that define conditions for access, rules of visibility, forms of interaction, and even economic opportunities. The principle of subsidiarity requires that such processes not be imposed from above in an opaque and unilateral manner, but instead be directed toward the common good with transparency, accountability and meaningful forms of participation (including independent checks, transparency regarding algorithms, equitable access to data and avenues for recourse). <a class="ref" id="rn96" href="#fn96">96</a></p><p class="vp" id="p72"><span class="pnum">72</span>In this context, States and transnational institutions are called to ensure fair rules and effective safeguards, so that local communities, intermediary organizations, schools, universities, religious institutions and associations have a voice and can contribute to the discernment of choices that affect people’s daily lives, such as employment, access to services, data management and digital environments. When it comes to decisions regarding economic flows and digital platforms, as well as the governance of data and algorithms, we cannot allow a handful of actors to dictate these processes on their own; instead, we must build forms of cooperation that respect the various levels of the global community and make them jointly responsible for the common good. <a class="ref" id="rn97" href="#fn97">97</a></p><h3 class="sub">The principle of solidarity</h3><p class="vp" id="p73"><span class="pnum">73</span>Having considered the common good and subsidiarity, I would like to reflect on the principle of solidarity. This emerges from a vision of the human person generated by faith, namely that every human being is created in the image of God and is part of a network of relationships that bind him or her to others, to specific populations and to creation. Saint Paul VI observed that the obligations of solidarity, justice and charity are rooted in the human and supernatural fraternal bonds that unite individuals and populations. <a class="ref" id="rn98" href="#fn98">98</a> Fraternity is not merely an aspiration of believers, but is a social and political reality to be embodied in communal choices and endeavors. Solidarity, then, is the concrete recognition that the future of each individual is connected to the future of all; indeed, “no one is saved alone.” <a class="ref" id="rn99" href="#fn99">99</a> The close link between subsidiarity and solidarity thereby becomes evident. When subsidiarity is not linked to solidarity, it ends up becoming merely the protection of particular interests; when solidarity is not supported by subsidiarity, it degenerates into a form of welfare that does not foster responsibility. <a class="ref" id="rn100" href="#fn100">100</a> This interconnectedness also pertains to the responsibility of authentic participation. Solidarity is expressed when each person, both individually and collectively, takes part in the life of the community — by staying informed, engaging with others, making their voice heard and contributing to public decisions and choices — while also assuming real responsibility so that the common good is achieved through shared decision-making.</p><p class="vp" id="p74"><span class="pnum">74</span>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.” <a class="ref" id="rn101" href="#fn101">101</a></p><p class="vp" id="p75"><span class="pnum">75</span>The Church’s social teaching emphasizes that solidarity is both a principle and a virtue. As a principle, it expresses the objective order of relationships among individuals, groups and peoples, pointing to an awareness of interdependence whereby the good of each person depends on the good of others. As a virtue, it requires a “firm and persevering determination” <a class="ref" id="rn102" href="#fn102">102</a> to strive for the common good, with particular attention to those most in need. Pope Francis noted that solidarity is “a way of making history” <a class="ref" id="rn103" href="#fn103">103</a> that creates communities and not just masses of individuals. For this reason, it requires a modest and shared way of life, the ability to forego immediate benefits in order to create opportunities for others in the future, and a willingness to challenge habits and privileges — including those related to digital consumption and the use of technology — when they prevent others from living with dignity.</p><p class="vp" id="p76"><span class="pnum">76</span>In a world marked by increasingly close connections between people, communities and nations, solidarity also takes on a global dimension. Benedict XVI strongly emphasized the link between development, justice and responsibility toward future generations, stating that authentic development requires solidarity and inter-generational justice, <a class="ref" id="rn104" href="#fn104">104</a> as well as an awareness of the bonds that unite us to the natural environment. Today, this responsibility also extends to digital and information infrastructure. Like the natural environment, the “digital ecosystem” can be preserved or exploited, shared or monopolized. Solidarity demands that decisions regarding data, algorithms, platforms and artificial intelligence take into account not only the immediate benefit for a few, but also the impact on all peoples and on future generations.</p><h3 class="sub">The principle of social justice</h3><p class="vp" id="p77"><span class="pnum">77</span>For the Christian community, social justice is a concrete way of following Jesus and remaining faithful to the Gospel. In the New Testament, 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. <a class="ref" id="rn105" href="#fn105">105</a> 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.</p><p class="vp" id="p78"><span class="pnum">78</span>The recent Magisterium has insisted that social justice begins with the least among us. Saint John Paul II spoke of a preferential option for the poor <a class="ref" id="rn106" href="#fn106">106</a> that must guide both personal and societal choices, while Pope Francis denounced a “‘throw away’ culture” <a class="ref" id="rn107" href="#fn107">107</a> that generates ever new forms of exclusion. From this perspective, social justice requires us to look at individuals and communities, starting with the most vulnerable: the poor, migrants, refugees, internally displaced persons, victims of violence and people living in urban or existential peripheries.</p><p class="vp" id="p79"><span class="pnum">79</span>The idea of “social justice” helps us recognize that injustices do not arise solely from the wrong choices of individuals, but also from structures, mechanisms and economic and cultural systems that produce inequality almost automatically. Saint John Paul II spoke in this vein of structures of sin <a class="ref" id="rn108" href="#fn108">108</a> that oppose God’s will and require a commitment to personal and social conversion. In this perspective, justice is not merely about the fairer distribution of resources or the correction of current injustices, but also assumes a restorative dimension. It aims to mend broken bonds and reintegrate those who have been excluded, taking into account the wounds caused by injustices, such as wars, colonialism, racial or gender discrimination, violence against entire peoples and exploitation. This may include restoring dignity and a voice to those who have been ignored, fostering processes of healing for collective memory, opposing discriminatory laws and practices, and providing concrete support to those who still bear the consequences of wrongs suffered in the past.</p><p class="vp" id="p80"><span class="pnum">80</span>In this day and age, social justice must also grapple with the environment shaped by digital technologies. The spread of global networks, platforms and artificial intelligence systems is changing the way we obtain information, communicate and access services. Justice demands that we prevent the emergence of new forms of exclusion and deprivation of freedoms: individuals and peoples hindered or denied access to basic technologies, communities exposed to invasive surveillance and social groups penalized by opaque algorithms that perpetuate prejudice and discrimination. In the digital age, a just social order guarantees everyone equal access to opportunities, protects the youngest and weakest members of society, combats hate and misinformation and subjects the use of data and technology to public oversight, so that the guiding principle is not solely profit but the dignity of every person and the common good of all people.</p><p class="vp" id="p81"><span class="pnum">81</span>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. <a class="ref" id="rn109" href="#fn109">109</a> 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.</p><h3 class="sub">Integral human development</h3><p class="vp" id="p82"><span class="pnum">82</span>In his Encyclical Populorum Progressio, Paul VI affirmed that development is authentic only if it is “integral,” meaning that it can “foster the development of each man and of the whole man.”[<a class="ref" id="rn110" href="#fn110">110</a> <a class="ref" id="rn10" href="#fn10">10</a>] In the decades that followed, the Social Doctrine of the Church reprised and reflected on this expression in order to indicate the practical ways in which the noble principles — dignity, the common good, the universal destination of goods, subsidiarity, solidarity and social justice — are implemented in real life. By “integral human development,” we mean a process in which the growth of individuals and peoples encompasses all dimensions of existence and opens the future to subsequent generations as well.</p><p class="vp" id="p83"><span class="pnum">83</span>For individuals as well as for nations, development is both a duty and a right. Minimum conditions are required for enabling every person and people to flourish in accord with their dignity, without being kept in a state of dependence or excluded from access to necessary goods. Development is truly human when it places people at the center instead of the accumulation of wealth, and when it concerns peoples as well as individuals. Justice demands the recognition of the rights of society and the rights of peoples, and includes a responsibility toward future generations. Development is not truly human if it increases consumption for some while shifting costs and burdens onto others, or relegates entire regions to subordinate roles, preventing them from realizing their full potential. <a class="ref" id="rn111" href="#fn111">111</a> Development is integral when it is not limited to the economic sphere, but promotes quality of life in its spiritual, cultural, moral and relational dimensions, while respecting our common home, the diversity of peoples and their ways of life. <a class="ref" id="rn112" href="#fn112">112</a></p><p class="vp" id="p84"><span class="pnum">84</span>Today, the concept of integral human development is a benchmark for the evaluation of integral ecology, which has become an indispensable dimension of the Church’s Social Doctrine. Indeed, the quality of development is measured by the ability to integrate justice toward people and the care of our common home, and to promote dignified living conditions, access to necessary goods, just social relations, care of creation and consideration for future generations. It follows that true progress is not what increases the wellbeing of some by degrading ecosystems, shifting costs onto the most disadvantaged communities, or compromising the living conditions of those who will follow us.</p><p class="vp" id="p85"><span class="pnum">85</span>Seen in this light, integral human development is the framework through which we can interpret the changes of our time, including those brought about by the digital revolution. Technological innovations, including artificial intelligence, are not neutral, for they can either foster participation and justice or exacerbate inequality, control and exclusion. For this reason, they must be evaluated by asking a crucial question: Do they truly help individuals and peoples to become more humane and fraternal, while respecting our common home and future generations? It is here that the principles of Social Doctrine become concrete criteria for discernment regarding the issues which we will address in the following chapters.</p><h3 class="sub">An examen for the Church</h3><p class="vp" id="p86"><span class="pnum">86</span>In conclusion, I would like to touch on a point that is particularly close to my heart. Social Doctrine is not merely a message addressed to society; it is also an examination of conscience for the Church — a home and school of communion that is always called to ensure that the principles outlined in this chapter are applied, especially within its own structures. In the ecclesial context, the common good takes the form of a synodal approach for mission at the service of the Kingdom. Indeed, the Church is the “communitarian and historical subject of synodality and mission.” <a class="ref" id="rn113" href="#fn113">113</a> This requires attention to the way decisions are taken and responsibilities are exercised. The Final Document of the Synod identifies a culture of transparency, accountability and evaluation as key practices for missionary transformation. <a class="ref" id="rn114" href="#fn114">114</a></p><p class="vp" id="p87"><span class="pnum">87</span>With this in mind, subsidiarity becomes the guiding principle for governance and pastoral life. It involves recognizing and supporting the faithful and intermediary ecclesial organizations as they carry out their responsibilities, valuing charisms and skills and avoiding any form of paternalism that suffocates evangelical freedom. In practical terms, the participation of the baptized in decision-making processes and their shared responsibility in the mission are achieved through genuine, rather than merely nominal, participatory bodies. <a class="ref" id="rn115" href="#fn115">115</a></p><p class="vp" id="p88"><span class="pnum">88</span>For the Christian community, solidarity finds its source in the mystery of Christ and is nourished by the Eucharist. Solidarity emerges from communion in faith and the Sacraments: Baptism and Confirmation unite us in Christ, so that we may become one Body and one Spirit, one heart and one soul (cf. Eph 4:4; Acts 4:32). The Eucharist, which is the sacrament of unity, nurtures our belonging to the Body of Christ and teaches us how to share. The diverse sensibilities present in the Church and the strong convictions that animate each person are a source of richness if they remain anchored in the certainty that unity is a gift received and a responsibility to be fulfilled.</p><p class="vp" id="p89"><span class="pnum">89</span>Living out justice in the Church means purifying ecclesial relationships and structures from distortions that give rise to inequality, lack of transparency and abuse of power. In this regard, listening to the victims of spiritual, economic, institutional, sexual and power-based abuse, as well as abuses of conscience, is an integral part of a journey toward justice, which includes acknowledging the harm done, just reparation and taking steps to prevent it from happening again. Every power is at the service of communion and mission. All authority is at the service of the People of God. This ministry of service is expressed not only through our faith celebrated and lived in the Sacraments, and in the adoption of a synodal style, but also in the concrete sharing of goods. Following the example of the early Church, ecclesial resources need to be shared so that no one among us may be in need (cf. Acts 4:34), and so that their administration may support the mission of proclaiming the Gospel to the poorest. Regular assessments of the exercise of ministerial responsibilities should be encouraged, not as judgments on individuals, but as tools for learning and correction oriented toward mission. <a class="ref" id="rn116" href="#fn116">116</a> Only to the extent that we are open to the action of the Holy Spirit will these principles of Social Doctrine become incarnate in ecclesial life. In this way, the Church will be able to bear credible witness to society that seeking the common good together, with shared responsibility and fraternity, is not a utopia, but a real possibility. <a class="ref" id="rn117" href="#fn117">117</a></p></div></details>413<details class="chapter ai" id="ch3" open><summary><div class="csum"><span class="csum-eyebrow">Chapter Three</span><span class="csum-title">Technology and Dominance · The Grandeur of Humanity · In Light of the Promises of AI</span><span class="csum-desc">Technology and dominance: the heart of the encyclical’s reading of AI. <span class="csum-n">· 41 sections</span></span><span class="csum-cta"><span class="chev">›</span><span class="cta-read">click to read</span><span class="cta-collapse">click to collapse</span></span></div></summary><div class="chapter-body"><p class="vp" id="p90"><span class="pnum">90</span>Having recalled the principles that shine a light on Social Doctrine, I would now like to focus on certain challenges that profoundly shape our way of living today. The biblical image accompanying these reflections is that of a building project. On the one hand, there is the Tower of Babel, where collective effort follows a plan that dominates and ultimately dehumanizes (cf. Gen 11:1-9). On the other hand, there are the ruins of Jerusalem, which under Nehemiah’s direction are rebuilt piece by piece as a project of shared responsibility (cf. Neh 2–6). We are called to reflect on the great “construction sites” of our era and ask: <span class="ann" data-n="2" tabindex="0" role="button" aria-label="Annotation 2: Key questions that are overlooked">What are we building?<sup class="annnum">2</sup></span> 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.</p><p class="vp" id="p91"><span class="pnum">91</span>I am convinced that the concrete way of living out social relationships in the light of the Gospel is not established once and for all, but remains a task entrusted, from generation to generation, to the Christian community. Under the guidance of the Holy Spirit, the Church allows herself to be enlightened by God’s word, reads the signs of the times and creatively seeks new ways for relationships between peoples and nations to become ever more conformed to the demands of the Kingdom of God. <a class="ref" id="rn118" href="#fn118">118</a> For this reason, I encourage all members of the Church not to be afraid of the present challenges, but to listen to one another and firmly embrace their responsibilities in building a more humane and fraternal society.</p><h3 class="sub">The technocratic paradigm and digital power</h3><p class="vp" id="p92"><span class="pnum">92</span>In his Encyclical Laudato Si’, Pope Francis denounced the growing dominance of a technocratic paradigm <a class="ref" id="rn119" href="#fn119">119</a> in our globalized world: the tendency to let the logic of efficiency, control and profit alone shape personal, social and economic decisions. This makes it clear that technology is not simply a tool. When it becomes the standard by which everything is judged, it begins to dictate what matters and what can be discarded, reducing creation to an object of exploitation and human beings to mere cogs in a system driven toward ever greater efficiency.</p><p class="vp" id="p93"><span class="pnum">93</span>This paradigm has spread rapidly in recent years, fueled in part by the expansion of artificial intelligence, cognitive science, nanotechnology, robotics and biotechnology. In themselves, these innovations can greatly serve integral human development and the care of our common home. Yet precisely because of their power, they can also hasten the expansion of the technocratic paradigm and therefore require a new spiritual, ethical and political framework. More power does not necessarily imply something better. In this respect, the words of Romano Guardini remain relevant: “Contemporary man has not been trained to use power well.” <a class="ref" id="rn120" href="#fn120">120</a></p><p class="vp" id="p94"><span class="pnum">94</span>The danger of humanity becoming a victim of its own achievements was already clearly recognized by Saint Paul VI, who warned that “the most extraordinary scientific progress, the most astounding technical feats and the most amazing economic growth, unless accompanied by authentic moral and social progress, will in the long run go against man.” <a class="ref" id="rn121" href="#fn121">121</a> For this reason, technological progress — valuable in itself — requires careful discernment of the anthropological vision that guides it and the ends it pursues. If technological development advances without a corresponding ethical and social progress, the result may be an increase in means without a growth in humanity: “having more” without “being more.” In such a scenario, there is a risk that individuals will be evaluated principally according to the outcomes they produce. <a class="ref" id="rn122" href="#fn122">122</a></p><p class="vp" id="p95"><span class="pnum">95</span>Here, we must recognize another crucial aspect, which I have noted earlier. In many cases within the digital context, control over platforms, infrastructure, data and computing power does not rest with States, but with major economic and technological actors. These entities effectively set the conditions for access, determine the rules of visibility and shape the very possibilities for participation. <span class="ann" data-n="3" tabindex="0" role="button" aria-label="Annotation 3: Concentration of power">When such power is concentrated in the hands of a few, it tends to become opaque and evade public oversight, increasing the risk of distorted forms of development that give rise to new dependencies, exclusions, manipulations and inequalities<sup class="annnum">3</sup></span>.</p><p class="vp" id="p96"><span class="pnum">96</span>Faced with this concentration of power in the digital world, the criteria for judgment and discernment in this new situation are the noble principles of Social Doctrine: the inalienable dignity of the human person, the common good, the universal destination of goods, subsidiarity, solidarity and social justice. They demand that we assess whether the power of digital infrastructures and algorithms truly fosters participation and responsibility, protects the vulnerable, ensures fair access to opportunities and remains directed toward the good of all. On this basis, we can now examine more closely what artificial intelligence is, the possibilities it opens up and the risks it entails.</p><h3 class="sub">Artificial intelligence</h3><p class="vp" id="p97"><span class="pnum">97</span>It is not my intention here to offer a comprehensive treatment of artificial intelligence, nor to give an overview of the extensive relevant literature, since authoritative contributions already exist, including within the ecclesial context. <a class="ref" id="rn123" href="#fn123">123</a> I limit myself to recalling a few essential elements for a moral and social discernment that safeguards the primacy of the human person, in order to ensure that it will always be human intelligence, with its conscience and freedom, that guides technical innovations and responsibly determines their use and limits.</p><p class="vp" id="p98"><span class="pnum">98</span>It is appropriate to preface this discussion with two considerations. First, any statement regarding AI risks becoming quickly outdated, given the remarkable pace at which these systems are developing. Second, all of us, including those who design them, possess only a limited understanding of their actual functioning. Indeed, current AI systems are more “cultivated” than “built,” for developers do not directly design every detail, but instead create a framework within which the intelligence “grows.” As a result, fundamental scientific aspects — such as the internal representations and computational processes of these systems — remain, at present, unknown. There thus emerges an urgent need for a twofold commitment: on the one hand, a deepening of scientific research; on the other, the exercise of moral and spiritual discernment.</p><p class="vp" id="p99"><span class="pnum">99</span>It is not possible to provide a single, comprehensive definition of AI. What can be stated, however, is that <span class="ann" data-n="4" tabindex="0" role="button" aria-label="Annotation 4: Not a mind, and not pretending to be one">we must avoid the misconception of equating this type of “intelligence” with that of human beings<sup class="annnum">4</sup></span>. These systems merely imitate certain functions of human intelligence. In doing so, they often surpass human intelligence in speed and computational capacity, offering tangible benefits across many fields. Yet this power remains entirely tied to data processing. So-called artificial intelligences do not undergo experiences, do not possess a body, do not feel joy or pain, do not mature through relationships and do not know from within what love, work, friendship or responsibility mean. Nor do they have a moral conscience, since they do not judge good and evil, grasp the ultimate meaning of situations, or bear responsibility for consequences. They may imitate language, behavior and analytical skills, or even simulate empathy and understanding, but they do not understand what they produce, for they lack the affective, relational and spiritual perspective through which human beings grow in wisdom. Even when these tools are described as capable of “learning,” their way of doing so is different from that of a human person. It is not the experience of those who allow themselves to be shaped by life and grow over time through choices, mistakes, forgiveness and fidelity. Rather, it is a form of statistical adaptation based on data and feedback, which can be very effective, but does not imply inner growth.</p><h3 class="sub">A valuable tool that requires vigilance</h3><p class="vp" id="p100"><span class="pnum">100</span>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 <span class="ann" data-n="5" tabindex="0" role="button" aria-label="Annotation 5: Over-reliance & de-skilling">encourage excessive reliance and the search for ready-made answers, and weaken personal creativity and judgment<sup class="annnum">5</sup></span>. 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, <span class="ann" data-n="6" tabindex="0" role="button" aria-label="Annotation 6: AI companions & emotional dependence">creating the illusion of a relationship with a real personal subject<sup class="annnum">6</sup></span>. 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.</p><p class="vp" id="p101"><span class="pnum">101</span>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. <span class="ann" data-n="7" tabindex="0" role="button" aria-label="Annotation 7: Environmental cost">Current AI systems require enormous amounts of energy and water, significantly influencing carbon dioxide emissions, and place heavy demands on natural resources<sup class="annnum">7</sup></span>. 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. <a class="ref" id="rn124" href="#fn124">124</a></p><h3 class="sub">Responsibility, transparency and the governance of AI</h3><p class="vp" id="p102"><span class="pnum">102</span>The use of AI is never a purely technical matter: when it enters processes that affect people’s lives, it touches on rights, opportunities, status and freedom. Important and sensitive decisions — concerning employment, credit, access to public services or even a person’s reputation — risk being fully delegated to automated systems that do not know “compassion, mercy, forgiveness, and above all, the hope that people are able to change,” <a class="ref" id="rn125" href="#fn125">125</a> and can therefore give rise to new forms of exclusion. There are clearly harmful uses, such as the manipulation of information or violations of privacy. Yet there is also a subtler danger, for <span class="ann" data-n="8" tabindex="0" role="button" aria-label="Annotation 8: The myth of neutrality">when AI systems present themselves as neutral and objective, they end up reflecting and reinforcing the stereotypes or ideological bias of their designers and developers<sup class="annnum">8</sup></span>.</p><p class="vp" id="p103"><span class="pnum">103</span>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.</p><p class="vp" id="p104"><span class="pnum">104</span>From this follows a simple but compelling consequence: <span class="ann" data-n="9" tabindex="0" role="button" aria-label="Annotation 9: Every tool embeds choices">we cannot consider AI to be morally neutral. In reality, every technical tool embodies choices and priorities through what it measures, ignores and optimizes, and how it classifies people and situations<sup class="annnum">9</sup></span>. If a system is designed or used in a way that treats some lives as less worthy, or excludes them without the possibility of appeal, then it is not merely a tool “to be used well,” since it has already introduced criteria that contradict the inalienable dignity of the human person. For this reason, ethical discernment cannot be limited to asking whether we are using a system for good or bad purposes; it must also examine how that system is designed and what vision of the human person and society is embedded in the data and models that guide it. <a class="ref" id="rn126" href="#fn126">126</a></p><p class="vp" id="p105"><span class="pnum">105</span>For AI to respect human dignity and truly serve the common good, <span class="ann" data-n="10" tabindex="0" role="button" aria-label="Annotation 10: Accountability at every stage">responsibility must be clearly defined at every stage: from those who design and develop these systems to those who use them and rely on them for concrete decisions<sup class="annnum">10</sup></span>. In many cases, however, the internal processes leading to a result remain opaque, making it harder to assign responsibility and correct errors. This is where accountability becomes crucial: the possibility of identifying who must “account” for decisions, justify them, monitor them, and, when necessary, challenge them and remedy any harm caused. <a class="ref" id="rn127" href="#fn127">127</a></p><p class="vp" id="p106"><span class="pnum">106</span>Calling for prudence, rigorous evaluation and even, at times, a slower pace in adopting AI does not mean opposing progress; instead, it is an exercise of responsible care for the human family. This need is all the more urgent given the frequent imbalance between the speed of technological growth and the slower development of awareness, norms, safeguards and institutions capable of governing its effects. <span class="ann" data-n="11" tabindex="0" role="button" aria-label="Annotation 11: Ethics statements are not enough">It is not enough to invoke ethics in the abstract; robust legal frameworks, independent oversight, informed users and a political system that does not abdicate its responsibility are required<sup class="annnum">11</sup></span>. Otherwise, change will be governed only by technocratic thinking and presented as necessary and inevitable, ultimately imposing rules shaped by those who control data, infrastructure and computing power.</p><p class="vp" id="p107"><span class="pnum">107</span>We cannot be satisfied with merely calling for the moralization of machines — the so-called “alignment” of AI with human values — without also having the courage to insist on a further condition: the possibility of openly discussing the ethical frameworks involved and subjecting them to shared standards of social justice. Otherwise, <span class="ann" data-n="12" tabindex="0" role="button" aria-label="Annotation 12: Whose values? The limits of “alignment”">those who control AI will impose their own moral vision, which will become the invisible infrastructure of these systems. A more moral AI is not enough if that morality is determined by a few<sup class="annnum">12</sup></span>. What is needed is a more active political involvement that is capable of slowing things down when everything is accelerating, and of protecting the opportunities for communities still to be able to participate and ask questions.</p><p class="vp" id="p108"><span class="pnum">108</span>In fact, as with every major technological shift, <span class="ann" data-n="13" tabindex="0" role="button" aria-label="Annotation 13: AI amplifies existing power">AI tends to amplify the power of those who already possess economic resources, expertise and access to data<sup class="annnum">13</sup></span>. In light of the common good and the universal destination of goods, this raises serious concerns, since small but highly influential groups can shape information and consumption patterns, influence democratic processes and steer economic dynamics to their own advantage, undermining social justice and solidarity among peoples. For this reason, it is essential that the use of AI, especially when it touches on public goods and fundamental rights, be guided by clear criteria and effective oversight, grounded in participation and subsidiarity. Communities and intermediary organizations must not be reduced to passive recipients of decisions made elsewhere; they must be able to contribute to discernment and oversight. Moreover, <span class="ann" data-n="14" tabindex="0" role="button" aria-label="Annotation 14: Data as a shared good">ownership of data cannot be left solely in private hands but must be appropriately regulated<sup class="annnum">14</sup></span>. Data is the product of many contributors and should not be treated as something to be sold off or entrusted to a select few. It is necessary to think creatively in order to manage data as a common or shared good, in a spirit of participation, as Saint John Paul II already suggested regarding collective goods. <a class="ref" id="rn128" href="#fn128">128</a></p><p class="vp" id="p109"><span class="pnum">109</span>The principles of Social Doctrine offer a framework for understanding this new reality. In a world where data, computational resources and regulatory influence remain in the hands of a few, to speak of the common good means exposing this new form of epistemic, economic and political asymmetry and naming the new monopolies of AI. To speak of the universal destination of goods means finding ways of ensuring universal access to both technologies and the education needed to use them. To speak of subsidiarity calls for protecting the ability of communities to make choices and corrections, rather than confining their role to mere oversight after the standards have been set elsewhere. <span class="ann" data-n="15" tabindex="0" role="button" aria-label="Annotation 15: The hidden workers">To speak of solidarity obliges us to recognize the hidden, often exploited workers, who sustain algorithmic systems<sup class="annnum">15</sup></span>. To speak of justice requires questioning the global distribution of power that decides who in fact can train these models and who is merely subjected to them. Likewise, it means acknowledging that <span class="ann" data-n="16" tabindex="0" role="button" aria-label="Annotation 16: Justice by design, not retrofit">social justice is not only a goal to be safeguarded after technologies are deployed, but a condition that must shape their very design from the outset<sup class="annnum">16</sup></span>.</p><p class="vp" id="p110"><span class="pnum">110</span>Finally, I would like to employ the expression “to disarm,” which is close to my heart. <span class="ann" data-n="17" tabindex="0" role="button" aria-label="Annotation 17: The “arms race” is a narrative, not a fact">Disarming AI means freeing it from the mentality of “armed” competition, which today is not limited simply to the military context, but is also an economic and cognitive phenomenon<sup class="annnum">17</sup></span>. This entails a race for ever more powerful algorithms and larger datasets, driven by the desire to secure geopolitical or commercial dominance. To disarm means discrediting the assumption that technical power automatically confers the right to govern. To disarm does not mean rejecting technology, but preventing it from dominating humanity. It means freeing technology from monopolistic control and opening it to discussion and debate, therefore making it human-friendly and restoring it to the plurality of human cultures and ways of life. Our task today is not only ethical or technical. It is ecological in the deepest sense, for it concerns a new dimension of our common home. AI is already an environment in which we are immersed, as well as a force with which we must engage. For this reason, merely regulating it is insufficient; it must be disarmed, welcoming and accessible.</p><p class="vp" id="p111"><span class="pnum">111</span>I wish to address a special appeal to those who develop artificial intelligence. In one sense, technological innovation can represent human participation in the divine act of creation. Developers, therefore, bear a particular ethical and spiritual responsibility, for <span class="ann" data-n="18" tabindex="0" role="button" aria-label="Annotation 18: The developer's vocation">every design choice reflects a vision of humanity<sup class="annnum">18</sup></span>. Just as the creator of an artistic or literary work must consider the values it conveys, so developers are called to embed values in their projects with due seriousness: with transparency, responsibility toward affected communities and careful attention to ensuring that what is being cultivated is a genuine good.</p><h3 class="sub">What must not be lost</h3><p class="vp" id="p112"><span class="pnum">112</span>Having considered the issues of responsibility and governance of AI, we must now return to our central question: what does it mean to safeguard our humanity? The risk extends beyond the misuse of certain technologies. More gravely, the pervasive technocratic paradigm in which we are immersed, and that is amplified by the digital revolution and AI, threatens to normalize an anti-human vision. In that vision, the fullness of life is equated with having more, reducing weakness, eliminating uncertainty and exerting total control. <span class="ann" data-n="19" tabindex="0" role="button" aria-label="Annotation 19: The optimization mindset">When efficiency becomes the ultimate measure of value, human beings are tempted to see themselves as a project to be optimized rather than as persons called to relationship and communion<sup class="annnum">19</sup></span>.</p><p class="vp" id="p113"><span class="pnum">113</span>In reality, elevating any single dimension of human existence to an absolute is always a mistake. Indeed, disorder does not arise only from scarcity; even unchecked growth can give rise to impoverishment. In an ecosystem, balance is disrupted when one species expands at the expense of others; in human life, something similar occurs when one faculty claims to be the measure of everything. Thus, intelligence, when absolutized, overshadows other essential dimensions of life, such as affection, the will, commitment and relationships. Similarly, technical power, if left unbalanced, does not make us more capable; it makes us more isolated and more vulnerable to being dominated and excluded. This critical point does not oppose intelligence, but serves as a reminder that when intelligence becomes self-referential, its true purpose of serving life and the human person is lost.</p><p class="vp" id="p114"><span class="pnum">114</span><span class="ann" data-n="20" tabindex="0" role="button" aria-label="Annotation 20: Care at the center">The quality of a civilization is measured not by the power of its means, but by the care it is able to offer, by its ability to recognize the other as a face not merely as a function<sup class="annnum">20</sup></span>. The ability to care for one another is a fundamental dimension of our humanity, one that is learned and mastered through lived experience. 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.</p><h3 class="sub">Underlying narratives: transhumanism and posthumanism</h3><p class="vp" id="p115"><span class="pnum">115</span>In an attempt to shed light on the cultural assumptions accompanying the ongoing digital revolution, I would now like to turn our attention to certain currents of thought that interpret progress as surpassing the human condition, and which are often grouped under the labels of transhumanism and posthumanism. These perspectives form the ideological background present in some centers of technological power and occupy the collective imagination in a simplified form, especially in the media and on social networks. They tend to foster enthusiasm for new technologies through a futuristic vision of an “enhanced human being” or “human-machine hybrid.”</p><p class="vp" id="p116"><span class="pnum">116</span>Transhumanism and posthumanism encompass a range of currents and sensibilities, making it difficult to define them in a single, unambiguous way. They can be likened to an archipelago of conceptual “islands,” distinct yet connected by a common “sea” of assumptions, namely the central role of technology and the aspiration to transcend the limits of the human condition. In general, transhumanism envisions the enhancement of human beings through technologies — such as biomedicine, body engineering, devices and algorithms — with the aim of increasing performance and capabilities. Posthumanism, especially in its more radical forms, goes further: it challenges anthropocentrism and envisions a hybridization of human beings, machines and the environment, even anticipating a threshold where humanity surpasses itself in a new evolutionary stage. Even when such ideas remain largely speculative, they gain relevance by altering the collective imagination and thereby influence social, economic and political choices. <a class="ref" id="rn129" href="#fn129">129</a></p><p class="vp" id="p117"><span class="pnum">117</span>From the perspective of the Church’s Social Doctrine, the key issue is not the use of technology as such, but the vision that underlies it. <span class="ann" data-n="21" tabindex="0" role="button" aria-label="Annotation 21: Tech Ideologies">If the human being is treated as something to be perfected or surpassed, it becomes easier to accept that some lives are less useful, less desirable or less worthy. In the name of progress, “necessary sacrifices” may begin to be justified, placing the burden on the most vulnerable in pursuit of a supposed optimization of the species<sup class="annnum">21</sup></span>. In this regard, the aforementioned warning of Saint Paul VI retains great foresight: indeed, scientific and technological advances, when detached from moral and social progress, end up turning against humanity. <a class="ref" id="rn130" href="#fn130">130</a> For this reason, a clear distinction must be made. It is one thing to integrate technology within a human-centered, relational vision; it is quite another to be guided by an outlook that devalues human limits and promises a purely technical form of “salvation.”</p><h3 class="sub">The limit, the heart and the grandeur of the human person</h3><p class="vp" id="p118"><span class="pnum">118</span>Our relationship with life seems to be in crisis today. Everything that appears as a “limit” — incapacity, illness, old age, suffering, vulnerability — tends to be seen primarily as a defect to be corrected, rather than as a reality through which our humanity matures and opens itself to relationship. And yet we must remember that humanity flourishes not despite limitations, but often through them. The light of faith offers a perspective on reality that helps us recognize what we call the “contingency” of the things of this world. While it is right to strive to alleviate the suffering that marks human life, it is also wise to acknowledge our fundamental finitude, knowing that “religious experience, and in particular Christian faith, propose that we live, without oversimplification, this ambivalence between human greatness and limitation, interpreting it in the light of our original and fundamental relationship with God.” <a class="ref" id="rn131" href="#fn131">131</a></p><p class="vp" id="p119"><span class="pnum">119</span>It is precisely within our limitations that the following find a place: compassion, as well as a sincere concern for the needs of others; a generosity that can emerge even in the midst of darkness and failure; spiritual experience and the worship of God. We see this at many moments when our limits become tangible: when we face rejection, when we suffer the illness or loss of a loved one, when we encounter our own weakness or failure. Mysteriously, it is precisely in such moments that we can discover a new wisdom, tangibly experience the closeness of others and encounter the presence of the Lord.</p><p class="vp" id="p120"><span class="pnum">120</span>Even when limitations are experienced as inner suffering, human wisdom teaches us not to deny or suppress it, but to integrate it. To eliminate suffering entirely would mean, in the end, extinguishing love and desire as well. Those who love and desire cannot avoid passing through trial and suffering; and over the years, we carry within us lessons that leave their mark like scars, the memories of a journey shaped by freedom and failure, dreams and disappointments. It is only thanks to the interplay of these elements that the wonders of the soul occur within us, allowing us to sense the richness of our humanity. <a class="ref" id="rn132" href="#fn132">132</a> To renounce this adventure, both tragic and splendid, in the name of a presumed transcendence of all limits, could mean many things, but it would no longer be human.</p><p class="vp" id="p121"><span class="pnum">121</span>The moral corruption of our limitations as created beings — namely the evil that clearly agitates the human heart — ruins society and life, at times reaching extreme forms of inhumanity. Yet even these painful expressions of our limitations leave openings for the good. Even when persons dehumanize themselves and bring about tragedy, a small light continues to shine within humanity, one that can be rekindled, with God’s grace, along paths of conversion and reconciliation. As Viktor Frankl rightly observed, in moments of horror, “we have come to know man as he really is. After all, man is that being who invented the gas chambers of Auschwitz; however, he is also that being who entered those gas chambers upright, with the Lord’s Prayer or the Shema Yisrael on his lips.” <a class="ref" id="rn133" href="#fn133">133</a></p><p class="vp" id="p122"><span class="pnum">122</span>Finitude, when truly accepted, does not diminish us but opens us to recognizing the face of God and others. Indeed, precisely because we experience limits — vulnerability, suffering and failure — we can recognize the inviolable dignity of every person, both our own and that of others. In this same experience, we remain capable of intuiting a fraternity greater than ourselves and of perceiving injustice as a scandal. Authentic culture and art preserve this spark, resisting the normalization of evil. For this reason, certain works have taken on an almost prophetic significance: Beethoven’s Ninth Symphony can be seen as a desire for unity; Guernica as a denunciation of dehumanization; Schindler’s List as a call not to consign the past to oblivion.</p><p class="vp" id="p123"><span class="pnum">123</span>History does not appear solely as a record of human violence, but also as evidence that humanity is capable of creating institutions that protect our shared life. Over the past two centuries, this can be seen in several emblematic achievements: the founding of the International Committee of the Red Cross (1863), whose operational neutrality ensures compassionate care for all; the long process that led to the abolition of slavery, which represented not only a legal shift but a transformation of conscience; the establishment of the United Nations (1945) and <span class="ann" data-n="22" tabindex="0" role="button" aria-label="Annotation 22: Human rights">the Universal Declaration of Human Rights (1948)<sup class="annnum">22</sup></span>, which articulated a shared language for affirming, at least as a common ideal, the universality of human dignity; and <span class="ann" data-n="23" tabindex="0" role="button" aria-label="Annotation 23: Huamn rights">the 1951 Refugee Convention<sup class="annnum">23</sup></span>, which recognizes the duty to protect those fleeing persecution and danger. In each of these cases, the desire for good took concrete shape in public contexts — laws, institutions and practices — capable of limiting the abuse of power and defending the vulnerable. Yet none of these developments emerged without encountering resistance, narrow interests or cultural inertia. Moral progress almost always unfolds through a long and demanding journey, often marked by setbacks. We need only think of stalled peace processes or the slow implementation of environmental commitments. The very fragility of these achievements highlights how precious the responsibility is of those who initiate and sustain them.</p><p class="vp" id="p124"><span class="pnum">124</span>Certain events make it clear that history can also change when individuals truly take the dignity of everyone seriously: the civil rights movement in the United States of America, closely associated with the testimony of Martin Luther King Jr., or the end of apartheid in South Africa following the release of Nelson Mandela and his decision not to surrender the future to hatred. In different contexts, many courageous and generous women have also stood out, including Saint Laura Montoya, Saint Teresa of Calcutta, Dorothy Day, Marie Skłodowska-Curie, Maria Montessori, Elisabeth Elliot, Wangari Maathai, Benazir Bhutto and countless others from every continent whose commitment has contributed to making history more humane.</p><p class="vp" id="p125"><span class="pnum">125</span>Alongside these public signs, there is a more hidden but decisive story. We see it in religious communities that choose to serve in poor and dangerous places. We also see it in the martyrs of fraternity and justice, such as Saint Maximilian Mary Kolbe, Saint Oscar Romero and Blessed Enrique Angelelli; and in those witnesses who embodied the hope of the Gospel as well as human dignity amidst harsh, often inhumane conditions, such as Venerable Francis-Xavier Nguyễn Văn Thuận. Above all, it is visible in the “martyrs of everyday life” who care for, educate, accompany and comfort without fanfare, such as parents, nurses, doctors, volunteers and those who remain alongside an elderly person or an outcast. Their testimony demonstrates that goodness does not advance automatically, but requires the perseverance, memory and interior conversion necessary to begin anew, even after defeat.</p><p class="vp" id="p126"><span class="pnum">126</span>It is this intertwining of just institutions, credible witnesses and daily fidelity that sustains hope and provides clear direction for technological progress without allowing the heart to regress. For this reason, humanity — in all its grandeur and woundedness — must never be replaced or surpassed. We can embrace the technological progress that alleviates suffering and unlocks new possibilities, provided that we do not abandon the very essence of our humanity, namely the capacity for relationship and love. This leads to a crucial question: if an authentic “more than human” exists, where is it to be found? The Christian faith answers that question by pointing to a fulfilment that does not arise from a technological divinization, but through God’s grace received in Christ.</p><h3 class="sub">The authentic “more than human”: grace and Christian humanism</h3><p class="vp" id="p127"><span class="pnum">127</span>The expression “more than human” is not an exclusive domain of technological promise. For centuries, the Christian tradition has maintained that human beings are not confined by the boundaries of their own nature; rather, they are called to self-transcendence, not through an escape from reality or a contempt for their limitations, but through their fulfillment in love. Faith recognizes an openness toward the “beyond,” which originates as a gift from God. This transformation is a work of the Holy Spirit. As Saint Thomas Aquinas taught, this process of elevation and transformation “surpasses every capability of created nature,” <a class="ref" id="rn134" href="#fn134">134</a> for an infinite disparity separates our finite nature from the life of God. <a class="ref" id="rn135" href="#fn135">135</a> Nevertheless, it remains possible to enter into the heart of that inexhaustible life, even as we journey through the limitations of this world. The one who makes this passage possible can only be the Eternal One who gives of himself. Indeed, it is God himself who overcomes the “infinite” disproportion. <a class="ref" id="rn136" href="#fn136">136</a> In him, the re-creation of the human person happens. “If anyone is in Christ, there is a new creation: everything old has passed away; see, everything has become new” ( 2 Cor 5:17).</p><p class="vp" id="p128"><span class="pnum">128</span>When we embrace the possibility of transcending ourselves through God’s grace, we do not deny our nature, nor do we become less human. On the contrary, as Pope Francis explained, “We become fully human when we become more than human, when we let God bring us beyond ourselves in order to attain the fullest truth of our being.” <a class="ref" id="rn137" href="#fn137">137</a> Herein lies the radical departure from Promethean dreams: what saves humanity is not enhanced self-sufficiency, but a relationship that liberates, a communion that transforms. In this light, a technology that merely classifies and optimizes what already exists can, however unintentionally, become an obstacle to change and growth. For an algorithm, an error is a flaw to be corrected; for a person, however, an error can be a catalyst for profound change. A person’s future is not calculable, but depends on one’s freedom — elevated by the inexhaustible grace of God — and on the relationships cultivated.</p><h3 class="sub">Two cities and two loves</h3><p class="vp" id="p129"><span class="pnum">129</span>Christian humanism does not reject science or technology, but embraces them with gratitude and realism, and grounds them within a higher vocation. The creative intelligence of humanity is a gift that can alleviate suffering and open up new possibilities, but it must remain ordered toward the common good, justice, the care of the vulnerable and creation. In this sense, the true alternative is not between enthusiasm and fear, but between two paths of development: a progress that serves individuals and peoples, or a progress that subjects them to the mentality of power. Ultimately, the key question remains the one posed by Saint John Paul II: does AI “make human life on earth ‘more human’ in every aspect of that life? Does it make it more worthy of man?” <a class="ref" id="rn138" href="#fn138">138</a> If the answer is yes, then we can recognize it as an opportunity to be embraced responsibly, on a path of patient, shared reconstruction, akin to the rebuilding of Jerusalem narrated in the Book of Nehemiah. If, however, power grows while the heart withers and human bonds fray, then we are faced with a new form of Babel — a construction that is grandiose, yet fundamentally dehumanizing.</p><p class="vp" id="p130"><span class="pnum">130</span>Questioning this alternative path of progress and how we interpret and live it is ultimately a matter of examining our own hearts. The way we understand and shape relationships, work and institutions, in practice reveals our fundamental values. In the end, it all stems from what we hold most dear. This is a love that guides us as to what we truly cherish, both as individuals and as a society, and directs our lives and actions. Saint Augustine described human history as a struggle between two loves, which give rise to two ways of inhabiting the world and living together — or two “cities,” as it were: on the one hand, the love of God and neighbor; on the other, the exclusive love of self. “Two loves have built two cities: the earthly city, the love of self even to the contempt of God; the heavenly city, the love of God even to the contempt of self.” <a class="ref" id="rn139" href="#fn139">139</a> As throughout history, these two loves continue to contend for dominance in our hearts today. The age of AI is no exception: the construction of Babel or the rebuilding of Jerusalem begins within each one of us.</p></div></details>414<details class="chapter ai" id="ch4" open><summary><div class="csum"><span class="csum-eyebrow">Chapter Four</span><span class="csum-title">Safeguarding Humanity at a Time of Transformation · Truth, Work, Freedom</span><span class="csum-desc">Truth, work and freedom at the time of the digital transition. <span class="csum-n">· 51 sections</span></span><span class="csum-cta"><span class="chev">›</span><span class="cta-read">click to read</span><span class="cta-collapse">click to collapse</span></span></div></summary><div class="chapter-body"><p class="vp" id="p131"><span class="pnum">131</span>Having outlined the context in which the challenge of technological transformation is situated, especially those linked to AI and to transhumanist and posthumanist currents, we cannot remain at the level of general analysis alone. When languages and tools change, so do everyday actions and social relationships. For this reason, we must focus on certain areas in which these transformations have particularly concrete, and at times tragic, consequences. In light of the principles of the Church’s Social Doctrine, the digital transformation invites us to rediscover truth as a common good, to protect the dignity of work and to safeguard freedom against all forms of dependence and commercialization.</p><h3 class="sub">Truth as a common good</h3><h3 class="sub">Truth and democracy</h3><p class="vp" id="p132"><span class="pnum">132</span>The use of digital platforms and AI systems is driving profound changes in public and political communication. Tools that could foster dialogue and participation are often used to construct distorted narratives and blur the boundaries between truth and falsehood, mixing facts with opinions. <span class="ann" data-n="24" tabindex="0" role="button" aria-label="Annotation 24: Synthetic media & truth">Disinformation did not begin with AI, yet today it finds a powerful amplifier in AI<sup class="annnum">24</sup></span>. The ability to manipulate content, images and videos exposes people to biased or misleading perspectives. This problem has both cultural and moral dimensions, since the quality of public communication depends directly on social trust and, in turn, shapes it. At the same time, truthful information does not arise from centralized or automated control. In public discourse, the truth of facts has a rational dimension, as it requires verification, cross-checking of sources and responsible argumentation. Moreover, it is deeply relational, built through bonds of trust and shared practices, as well as an honest exchange with others and with the world. Only the shared pursuit of the veracity of facts, perceived as a common good, can provide a solid foundation for just communication.</p><p class="vp" id="p133"><span class="pnum">133</span>Those who command powerful technological and economic resources, along with substantial human capital for intervention, possess significant capabilities for influencing cultural change. Ultimately, they can influence a significant number of people concerning the truth about humanity, the world, the meaning of existence, the family and even God. This is pure power detached from truth, which subtly or overtly imposes what it wishes others to accept as true. At its root lies a deeper and often unrecognized “sickness”: the fact that “modern man is wrongly convinced that he is the sole author of himself, his life and society. This is a presumption that follows from being selfishly closed in upon himself.” <a class="ref" id="rn140" href="#fn140">140</a> Consequently, people believe that they can construct reality, and that whatever best suits their claims corresponds to what is true. Saint John Paul II reflected on the consequences of this “crisis of truth,” going so far as to state that “once the idea of a universal truth about the good, knowable by human reason, is lost, inevitably the notion of conscience also changes.” <a class="ref" id="rn141" href="#fn141">141</a> In such a context, universally valid truths, which precede us and which conscience must accept, are no longer recognized. This led Pope Francis to ask with realism: “What is law without the conviction, born of age-old reflection and great wisdom, that each human being is sacred and inviolable?” To which he concluded: “If society is to have a future, it must respect the truth of our human dignity and submit to that truth. Murder is not wrong simply because it is socially unacceptable and punished by law, but because of a deeper conviction. This is a non-negotiable truth attained by the use of reason and accepted in conscience. A society is noble and decent, not least for its support of the pursuit of truth and its adherence to the most basic of truths.” <a class="ref" id="rn142" href="#fn142">142</a></p><p class="vp" id="p134"><span class="pnum">134</span>The search for truth is an essential element of democracy, which is itself a means of contributing to the common good. When questions about what is true lose their appeal, and a pragmatism takes hold that is content with what appears useful or effective, then democratic life is weakened. After all, democracy does not consist of rules and procedures alone, but above all of a solid concordance with the facts and a genuine commitment to the good of individuals and society as a whole. Indifference to the truth leads, slowly but surely, to a descent into totalitarianism. As the philosopher Hannah Arendt wrote, the ideal subjects of such regimes are not so much those who are ideologically convinced, but rather “people for whom the distinction between fact and fiction (i.e., the reality of experience) and the distinction between true and false (i.e., the standards of thought) no longer exist.” <a class="ref" id="rn143" href="#fn143">143</a></p><h3 class="sub">Communication and the collective imagination</h3><p class="vp" id="p135"><span class="pnum">135</span>In view of this, it is important to recall that communication “is not only the transmission of information, but it is also the creation of a culture.” <a class="ref" id="rn144" href="#fn144">144</a> The content that circulates within digital environments shapes how people perceive the world and introduces into the collective consciousness images and narratives that direct our desires and influence our daily choices. This is “not a parallel or purely virtual world,” <a class="ref" id="rn145" href="#fn145">145</a> since what originates online now becomes a part of people’s lives, especially of the youngest.</p><p class="vp" id="p136"><span class="pnum">136</span>For this reason, <span class="ann" data-n="25" tabindex="0" role="button" aria-label="Annotation 25: Algorithms that shape what we see">those who control digital platforms and means of communication have a considerable ability to affect the collective imagination and to present a particular vision of reality as desirable<sup class="annnum">25</sup></span>. Such power should be constantly guided by the pursuit of truth and respect for human dignity, so that the culture fostered on the internet does not become an instrument of excessive distraction, homogenization or dominance, but rather a setting in which inner freedom and critical thought can mature.</p><h3 class="sub">Toward an ecology of communication</h3><p class="vp" id="p137"><span class="pnum">137</span>Our first task is neither to demonize nor idolize technological tools, but to utilize them on the basis of a fundamental principle, namely that truth is a common good and not the property of those with power or influence. We must therefore promote an ecology of communication. On the level of public policy, this entails establishing norms so that the decision-making behind content selection and its development becomes more transparent and protects personal data. Regarding social and cultural aspects, this requires a strengthening of intermediary organizations, serious journalism and forums for debate, where reasoned argumentation and verification carry greater weight than immediate reaction. For families and schools, there is a growing need for new educational awareness and for formation concerning the proper and critical use of digital tools, AI and online commercial and financial platforms. In universities, the principal challenge lies in the integration of knowledge, cultivating both the capacity to connect and synthesize knowledge in order to grasp complexity, and the skills necessary to verify facts.</p><p class="vp" id="p138"><span class="pnum">138</span>Christian communities, too, are called to commit themselves to transparency in communication and to the honest pursuit of facts. Sadly, this has not always been the case. We have witnessed with shame the emergence of painful truths concerning even members of the Church and ecclesial realities. In particular, some journalists, driven by a passion for truth, have played a crucial role in bringing injustices and abuses to light. To them, I wish to repeat the words that Pope Francis used in speaking to journalists: “I also thank you for what you tell us about what goes wrong in the Church, for helping us not to sweep it under the carpet, and for the voice you have given to the victims of abuse.” <a class="ref" id="rn146" href="#fn146">146</a> Yet vigilance and transparency remain first and foremost a grave responsibility for the Church herself, and we must not wait for others to compel us to confront uncomfortable truths about ourselves.</p><h3 class="sub">An educational alliance for the digital age</h3><p class="vp" id="p139"><span class="pnum">139</span>In an era when truth is often distorted in order to serve particular interests and communication strategies, the field of education assumes decisive importance. Yet rapid technological transformations reveal just how unprepared we are on the educational level. The pervasiveness of digital media fosters a culture of immediacy and hyper-stimulation, which gives rise to fatigue, boredom and apathy concerning the effort required for seeking the truth.</p><p class="vp" id="p140"><span class="pnum">140</span>Education, by contrast, is a long journey requiring patience, and therefore needs time for development and for engagement with reality beyond appearances. This is a fundamental issue because every technology shapes those who use it. Educating people about the use of AI, then, involves teaching them to decide when and for what purpose it ought not to be used. The speed and ease with which answers or summaries can be obtained risk extinguishing the desire to ask questions, which is a process that bears fruit only over time. As Plato wrote, the deepest and most important things are learned only after much time and effort, by engaging in discussion with others, “striking upon” ideas and experiences together like flint until the spark of understanding is kindled within us. <a class="ref" id="rn147" href="#fn147">147</a> We must learn, then, how to exercise restraint in the use of AI and to protect our young people from the promise of the perfect machine, from that subtle temptation which renders human thought seemingly superfluous precisely when it is most needed.</p><p class="vp" id="p141"><span class="pnum">141</span>In recent years, psychological and psychiatric literature has documented with growing insistence how <span class="ann" data-n="26" tabindex="0" role="button" aria-label="Annotation 26: Children & minors online">early and unsupervised exposure to digital devices and social media can negatively impact sleep, attention span, control of emotions and relationships, especially during the most vulnerable stages of life, at times with tragic consequences<sup class="annnum">26</sup></span>. This is further aggravated by easy access to violent or degrading content that offends sensibility, to pornographic and hypersexualized material, to messages that trivialize the body and emotions, and to proposals that normalize risky behavior. Online phenomena such as grooming, blackmail and the sexual exploitation of minors are not uncommon, and are made more insidious by the use of fake profiles, algorithms that facilitate dangerous contact, and AI tools capable of manipulating images and videos. Having a personal mobile device at too early an age and using it without adult supervision can exacerbate young people’s vulnerabilities, foster addiction and expose them to isolation, bullying and cyberbullying, as well as to pressures to share intimate images or sensitive information.</p><p class="vp" id="p142"><span class="pnum">142</span>It is difficult for parents by themselves to resist the influence of business models that monetize attention and time. Therefore, it is essential to form an alliance among policy-makers, educational institutions and families that is capable of concretely supporting adults in this task. Far-sighted public policies are needed to oppose the immediate interests of platforms, concentrated in a few hands, when they conflict with the wellbeing of minors. In this regard, interventions by legislators are appropriate for setting age limits, holding service providers accountable rather than shifting the whole burden of control onto families, and for providing specific protections against all forms of online sexual exploitation and violence. Thus can children and adolescents, who are entrusted to our care, be genuinely protected as a precious treasure. <a class="ref" id="rn148" href="#fn148">148</a> At the same time, it is also necessary to teach children, adolescents and young people how to recognize manipulation, defend their dignity and respect that of others in digital environments. <a class="ref" id="rn149" href="#fn149">149</a></p><h3 class="sub">The central role of schools</h3><p class="vp" id="p143"><span class="pnum">143</span>School is the place where new generations can learn to seek and love the truth, to reflect on the meaning of life and to recognize the dignity of every person. For this reason, many parents, who want their children to grow in the capacity to form relationships, develop critical thinking skills and embrace solid values, place great expectations on schools as valuable partners in their children’s education. Yet parents have the primary and inalienable right to choose the kind of education and formation for their children, in a manner consistent with their moral, cultural and religious convictions. Today, the world of education faces a number of urgent challenges.</p><p class="vp" id="p144"><span class="pnum">144</span>The first challenge is socio-political. Both within individual nations and across different regions of the world, significant inequalities persist concerning access to basic education and higher studies. In many nations, Governments have not yet invested the necessary resources for guaranteeing a quality education for all, whether by adequately supporting the public school system or by assisting private institutions that offer this essential service. When a substantial portion of education, at various levels, is entrusted to private institutions, access to schooling may become overly dependent on families’ financial means, especially in the absence of adequate public support. In the face of this risk, it is nevertheless important to acknowledge and encourage the contribution of the many private Catholic educational institutions which ensure inclusive access for children and young people of every background, even when families’ economic circumstances would not otherwise allow it.</p><p class="vp" id="p145"><span class="pnum">145</span>The second major challenge is pedagogical. Many educational systems struggle to keep pace with change and to support the integral development of students. The advance of information technologies and AI is rapidly rendering curricula obsolete that were designed for a different era. Meanwhile, the organization of schools, physical spaces, evaluation methods and the role of teachers themselves must be rethought in order to promote an authentically integral education that addresses every dimension of the person. It is necessary to support the ongoing formation of teachers throughout their professional lives, so that they can engage positively with new technologies, helping students to use them responsibly, critically and creatively, rather than passively succumbing to their influence.</p><p class="vp" id="p146"><span class="pnum">146</span>The third major challenge is intellectual and concerns knowledge. Without careful attention, an educational system lacking in a love for truth may emerge, in which an incessant flow of information replaces the essential exercise of research, reflection and discernment. As knowledge becomes increasingly fragmented, it becomes difficult to grasp reality as a whole, to ask profound questions about meaning, or to develop authentic, critical and creative thought. Many educators already report signs of dehumanization, where people may “know many things” but struggle to find direction in their lives, partly due to an inability to connect information with deeper knowledge or maintain a sense of purpose. A genuinely healthy attitude is needed, requiring rhythms that incorporate silence, in-depth study, reading and judicious analysis, for without these elements inner freedom may be compromised.</p><p class="vp" id="p147"><span class="pnum">147</span>The Church’s Social Doctrine invites families, schools, Christian communities and public institutions to form a renewed educational alliance. This takes shape when fundamental principles are translated into educational goals, including teaching students a sense of moderation and limits; recognition of the rights of others and of future generations to enjoy the goods that are either provided for us or made available by human ingenuity; freedom and responsibility; and a sense of transcendence and the common good. Schools are not called to follow the pace of the digital world, but to offer that which the digital sphere by itself cannot provide, namely a shared time for learning and developing trustworthy relationships.</p><h3 class="sub">The dignity of work at a time of digital transition</h3><h3 class="sub">The value of work</h3><p class="vp" id="p148"><span class="pnum">148</span>Since the emergence of her Social Doctrine, beginning with Rerum Novarum, the Church has emphasized the protection of workers and the need to combat all forms of exploitation. Above all, however, the Magisterium has recognized in work “the essential key” <a class="ref" id="rn150" href="#fn150">150</a> to understanding the entire social question, since it is through their work that individuals develop many dimensions of their existence. In view of this, we can understand the great intuition of Saint Benedict of Nursia, who united prayer and work, showing daily activity to be a part of the human response to God’s call. Created in the image of the Creator, our own work in some way continues his, for thereby we contribute to the progress of society and the common good, put to good use the capabilities we have received, improve and beautify the world, support our families, engage in cooperative relationships and, through listening and dialogue, learn to build together something that no one could achieve alone.</p><p class="vp" id="p149"><span class="pnum">149</span>For these reasons, work is not simply an instrument; it expresses and enhances the dignity of our lives. It is a requirement of the human condition, a normal path toward maturity, development and personal fulfilment. In this regard, financial assistance to the poor may at times be necessary in emergencies, but it cannot become the sole response, since the goal is to enable each person to live with dignity through his or her own work. <a class="ref" id="rn151" href="#fn151">151</a></p><p class="vp" id="p150"><span class="pnum">150</span>Today, the convergence of automation, robotics and AI is rapidly transforming the very structure of work. It is said that this will bring great improvements for everyone. In reality, however, the “new ways” of working are not necessarily better, for “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. As a result, contrary to the advertised benefits of AI, current approaches to technology can paradoxically <span class="ann" data-n="27" tabindex="0" role="button" aria-label="Annotation 27: The future of work">de-skill workers, subject them to automated surveillance and relegate them to rigid and repetitive tasks<sup class="annnum">27</sup></span>. The need to keep up with the pace of technology can erode workers’ sense of agency and stifle the innovative abilities they are expected to bring to their work.” <a class="ref" id="rn152" href="#fn152">152</a> Precisely in order to avoid this drift, it is necessary to design systems that are centered on the human person and not solely on performance.</p><h3 class="sub">The problem of unemployment</h3><p class="vp" id="p151"><span class="pnum">151</span>Saint John Paul II recognized that unemployment is a grave evil. Indeed, when it reaches massive proportions, it becomes a true social calamity that especially requires the State to exercise responsibility. <a class="ref" id="rn153" href="#fn153">153</a> Today, amid the “fourth industrial revolution,” this concern is even more acute, as innovation is often pursued solely for reducing costs and increasing profits. <a class="ref" id="rn154" href="#fn154">154</a> In some contexts, there is a legitimate fear of a significant and rapid contraction in available jobs that would create a chain reaction deeply impacting families, young people and local economies. In many sectors, this can already be seen in new forms of job insecurity and inequality, characterized by outsized remuneration for a highly specialized minority alongside declining wages for a large portion of the workforce.</p><p class="vp" id="p152"><span class="pnum">152</span>It is certainly desirable for technology to relieve humans of arduous, repetitive or dangerous tasks and to provide intelligent support for human activity. Yet, the protection of employment opportunities and the irreplaceable role of the individual must remain the general rule. The pursuit of greater profits cannot justify choices that systematically sacrifice jobs, because the human person is an end, not a means, and the economic order must remain subordinate to human dignity and the common good.</p><p class="vp" id="p153"><span class="pnum">153</span>At the same time, we must acknowledge that every real transition involves discontinuities, for it is uneven, fragmented and sometimes conflictual. Consequently, no single model of change or universal solution exists, since there are places and situations that require different responses. Given the inequality that characterizes our world, the spread of AI and computational systems produces varied effects in different places. Wealthy societies automate rapidly and chaotically, reducing the need for a workforce and creating room for unemployment and institutional friction. Vast regions of the world, by contrast, remain trapped in hybrid economies, where underpaid human labor and partial technologies coexist without achieving genuine transformation. These areas become places of precarious labor, and hotbeds of instability and forced migration. Therefore, solutions must be sought at national and local levels through the involvement of intermediary communities. We need adaptive tools, including well-structured models, local initiatives, progressive redistribution and new rights of access to essential goods. While not pursuing an abstract harmony, we must build concrete forms of human coexistence at this time of transformation.</p><p class="vp" id="p154"><span class="pnum">154</span>Work remains a fundamental dimension of the human experience, for not only is it a means of sustenance, but it is also a context for expression, relationships and contributing to the community. Therefore, the problems related to work extend beyond the income necessary for family survival. A society that guarantees employment to only a small fraction of the population, despite having a high level of technical development, risks exposing many to forced inactivity, a lack of responsibility and the absence of daily tasks and stimuli, resulting in human and cultural impoverishment. This creates a paradox of material progress and anthropological regression that undermines the foundations of a just and stable social peace. For this reason, the Church’s Social Doctrine insists that access to work for all must be a high priority for public policies and economic processes, serving as a criterion for evaluating the human quality of any development model. <a class="ref" id="rn155" href="#fn155">155</a> Moreover, in those parts of the world where work tends to diminish or change radically due to technological and organizational processes outside of democratic control, we must rethink the nature of work and its connection to citizenship, ensuring that unemployment does not jeopardize social participation.</p><p class="vp" id="p155"><span class="pnum">155</span>In light of this conviction, we can better appreciate the history of the Church’s Social Doctrine after Rerum Novarum. The initiatives which emerged from that tradition, including associations, trade unions, cooperatives and welfare organizations, have contributed decisively to improving labor legislation, protecting the most vulnerable and promoting more humane conditions. <a class="ref" id="rn156" href="#fn156">156</a> Today, however, these instruments are no longer sufficient by themselves in the face of the transformations driven by AI, the new organization of markets and the competitiveness that is rarely concerned with social sustainability. New collaborative efforts are needed among political leaders, labor organizations, the business world and the scientific community in order to develop rapidly adequate shared regulations and protections, including at the international level. <a class="ref" id="rn157" href="#fn157">157</a> Labor unions, which the Church has consistently supported, are called upon to be open to new types of employment and the corresponding needs of workers, in order to represent and defend them. In this context, without bold decisions, the prospect of greater poverty and inequality looms large, which would leave many individuals marginalized, stranded and surrounded by the machines and automated systems that have replaced them.</p><p class="vp" id="p156"><span class="pnum">156</span>At this time of transition, it is not enough to react only when jobs disappear; we must oversee the transformation in advance. One viable path is, first of all, to establish social criteria for innovation. Here, every introduction of automation and AI should be accompanied by verifiable measures to protect the employment, retraining and participation of workers. In this way, technology will be oriented toward freeing up human time and capabilities, rather than producing exclusion. Second, we need proactive policies that make continuous training and professional transitions accessible to all, ensuring that the cost of adaptation does not fall solely on individuals. Finally, there needs to be a corporate commitment to include quality and dignity of work among its indicators of success. When these conditions are present, innovation can serve as an ally of safer, more creative and dignified work; without them, innovation tends to become an accelerator of injustice.</p><h3 class="sub">An economy that values dignity</h3><p class="vp" id="p157"><span class="pnum">157</span>The labor market is one area in which the risks associated with new technologies more clearly emerge. It is thus necessary to remember that economic freedom is not absolute; it must always be measured against the common good and the dignity of every person. Entrepreneurial initiative can indeed be a true vocation, generating wealth and improving lives, rather than a variable that is dependent only on profit. This is possible when it recognizes that the creation of dignified, valuable jobs are an essential part of its proper service to society. <a class="ref" id="rn158" href="#fn158">158</a></p><p class="vp" id="p158"><span class="pnum">158</span>With prophetic spirit, Pope Francis warned against an economic freedom proclaimed in words alone, while actual conditions prevent many from benefiting from it. <a class="ref" id="rn159" href="#fn159">159</a> Economic models that exalt efficiency and individual success often view investment in disadvantaged people or in those with slower development paths as useless or inconvenient, as if their futures depended solely on their ability to keep pace with the “winners.” In reality, a just society requires a vigilant State and civil institutions that are capable of overcoming the singular mentality of efficiency, and of ensuring that resources, creative solutions and regulations favor the most vulnerable. <a class="ref" id="rn160" href="#fn160">160</a> Instead of waiting for the benefits of growth to reach the poor “eventually,” decisions need to be taken to ensure that growth becomes inclusive from the outset. The experience of recent decades shows that in economic and financial crises, it is always the poor who pay the highest price, while the theories that promise automatic general prosperity often prove to be illusory.</p><p class="vp" id="p159"><span class="pnum">159</span>It is important to move beyond the current metrics of development — which for more than eighty years have been tied to the concept of Gross Domestic Product (GDP) — since these metrics almost systematically neglect aspects essential to the overall wellbeing of people and the environment. The development of parameters and metrics complementary to GDP is crucial for improving the databases used for conducting analyses, political and economic decision-making and establishing regional, national and international priorities. The introduction of new parameters will allow for a comprehensive and timely assessment of how legislative and regulatory decisions impact the dignity of work, shared prosperity, inequality reduction and environmental protection. It will also affect the concept of development, educational processes, mindsets and public opinion, as well as peace, which is only authentic when based on justice.</p><p class="vp" id="p160"><span class="pnum">160</span>In recent years, finance has increased in importance and has undergone significant innovation, driven partly by the introduction of cryptocurrencies. The reflections and observations contained in the teaching of my predecessors, particularly in their Encyclicals, have highlighted how the financial intermediation sector, “when operating without the necessary anthropological and moral foundations, has not only produced manifest abuses and injustice, but also demonstrated a capacity to create systemic and worldwide economic crisis.” <a class="ref" id="rn161" href="#fn161">161</a> It is likewise the case that income from capital risks replacing income from labor, which is often confined to the margins of the economic system’s primary interests. Yet savings transformed into credit for the real economy, thereby creating both jobs and self-employed work, remain central for development and the investments that must accompany ongoing transitions. The social function of credit remains irreplaceable. Finance for its own sake is fundamentally different from finance aimed at the development, creation and evolution of work.</p><p class="vp" id="p161"><span class="pnum">161</span>This perspective needs to become part of a broader view of global dynamics. While the world’s wealth has grown in absolute terms, it is increasingly concentrated in fewer hands, widening inequalities both within and between countries. “There are a few who have too much, and too many who have little, that is the logic of today.” <a class="ref" id="rn162" href="#fn162">162</a> Scientific and technological advances, even in the medical field, are not easily accessible to the vast majority of people, as was dramatically demonstrated during the recent pandemic. While some regions spend heavily on superfluous interventions or dreams of individual enhancement accessible only to a select few, other parts of the world lack the essential equipment needed to save millions of human lives. To think that new technologies will automatically benefit everyone is to ignore the evidence. Unless transformations at the design stage prioritize the prevention of new and further disparities, technological progress will inevitably produce structural inequalities. Today, justice requires access to the benefits of innovation, including care, knowledge, tools and opportunities.</p><p class="vp" id="p162"><span class="pnum">162</span>Just laws and methods of redistribution are certainly necessary for correcting imbalances, including tax systems that lighten the burden on the weakest and ask for more from those with greater resources. However, the pursuit of social justice should not be considered a separate issue that follows only after the production of wealth, as if the economy existed solely to create wealth, with politicians only intervening afterwards in order to distribute it. Indeed, justice concerns every phase of economic activity, from resource acquisition to financing, and from production to consumption; every choice has moral consequences. <a class="ref" id="rn163" href="#fn163">163</a></p><p class="vp" id="p163"><span class="pnum">163</span>More than ever, in the age of AI and robotics, it is no longer possible to rely solely on the “invisible hand” of the market. <a class="ref" id="rn164" href="#fn164">164</a> Politics has the task of orientating economies and technologies to the common good, promoting dignified work, social inclusion and an equitable distribution of the benefits of innovation. Since many economic decisions transcend national borders, there is also a need for international cooperation capable of defining common strategies, especially in favor of the most vulnerable countries and people, in order to promote development and overcome welfare dependency. The thinking behind these choices is the immeasurable dignity of every person, the common good and a world truly governed for everyone. The interdependence between peace and development, as Saint Paul VI prophetically wrote in 1967, <a class="ref" id="rn165" href="#fn165">165</a> remains applicable today, for prosperity contributes to building and reinforcing peace only if it is widespread, inclusive and sustainable.</p><p class="vp" id="p164"><span class="pnum">164</span>In practical terms, in the age of AI and robotics, ensuring that the economy favors human dignity means adopting certain criteria for firm action. First, transparency and accountability: when data and algorithms influence credit distribution, personnel selection or access to services and opportunities, it is necessary that decisions be understandable, contestable and subject to oversight, so that individuals are not reduced to mere profiles. Second, inclusion and access: the benefits of innovation must be paired with investments in skills, infrastructure and essential services to ensure that technology does not widen the gap between those who have and those who have not. Finally, measures to ensure equity: taxation, social protection and industrial policies must correct the imbalances created by the concentration of wealth and power. Indeed, these criteria do not constitute a curb on innovation; instead they make it civilized and humane.</p><h3 class="sub">Families and young people: the social conditions for hope</h3><p class="vp" id="p165"><span class="pnum">165</span>The family is a primary social good. Founded on the enduring union between a man and a woman, it is the first environment in which all persons develop their potential, become aware of their dignity and learn the earliest forms of truth and goodness, internalizing the habits that prepare them for life in society. <a class="ref" id="rn166" href="#fn166">166</a> As the first natural society, endowed with foundational rights, the family is the fundamental and irreplaceable cell of every community organization. <a class="ref" id="rn167" href="#fn167">167</a> Consequently, when political projects and major economic decisions relegate the family to a marginal or secondary role, the authentic growth of the entire social body is compromised. <a class="ref" id="rn168" href="#fn168">168</a></p><p class="vp" id="p166"><span class="pnum">166</span>The family, however, is a fragile social good immediately affected by the economic and technological transformations reshaping the nature of work. It thus requires cultural, juridical and economic support. The devastating impact of unemployment and job insecurity on family structures is well known. In the short term, it may seem advantageous to reduce labor costs or maximize financial efficiency, but in the long term this undermines the very foundations of social coexistence. While technological successes are celebrated, the social fabric is progressively eroded, as if by a silent virus.</p><p class="vp" id="p167"><span class="pnum">167</span>For young people, job insecurity is particularly devastating. As the Bishops of the United States of America have recalled, work is not merely a source of income but a crucial sphere in which identity is formed, friendships and relationships are forged, practical responsibilities are learned and one’s vocation is discerned. <a class="ref" id="rn169" href="#fn169">169</a> When access to work is hindered by high levels of unemployment, inadequate systems of training or structural barriers, many young people find the path to their human and professional fulfilment blocked. The need to change jobs several times over the course of life requires that continuous updating and retraining be provided, so that new generations can competently and independently face the risks of an economic environment that is both changing and often unpredictable. <a class="ref" id="rn170" href="#fn170">170</a></p><p class="vp" id="p168"><span class="pnum">168</span>This gives rise to a specific public responsibility. The State has the duty to support business activity by fostering conditions favorable to employment, promoting work where it is lacking and defending it in times of crisis, since it is a primary good for families and for society. <a class="ref" id="rn171" href="#fn171">171</a> Particularly in an age of continuous technological transformation, we need a political creativity that will promote “work” and place the family and coming generations at the center; otherwise our economic progress will translate into new forms of insecurity and exclusion.</p><p class="vp" id="p169"><span class="pnum">169</span>Supporting families and young people in this transition requires choices that make stability feasible. As has been noted above, labor policies need to promote continuity and the quality of employment, countering insecurity as a normal condition of life and encouraging realistic paths for entry into the workforce and for professional growth. Second, measures are needed to ensure a healthy way of living, for without a proper balance between work, leisure and rest, families are weakened and young people struggle to develop a sense of responsibility. Furthermore, it is essential to invest in accessible education and retraining, so that the professional mobility demanded by the digital economy does not become a harsh selection between those who are able to update their skills and those who cannot. Finally, social ties must be supported, with networks and educational communities that accompany life choices and prevent uncertainty from giving rise to loneliness or addictions. If implemented, these technological transformations can be navigated without undermining the capacity to build the future, which is what makes a society prosperous.</p><h3 class="sub">Protecting freedom against dependencies and commercialization</h3><h3 class="sub">Dependencies and societal control</h3><p class="vp" id="p170"><span class="pnum">170</span>Having reflected on truth and education, work and families, we must now consider the impact of the digital revolution on human freedom, addressing risks to both the mental health of individuals and broader social challenges. The subtler forms of addiction linked to the “digital attention economy” should not be underestimated, since <span class="ann" data-n="28" tabindex="0" role="button" aria-label="Annotation 28: The attention economy">platforms and services are often designed to capture users’ time and attention, exploiting their vulnerabilities and weakening their inner freedom<sup class="annnum">28</sup></span>. When business models thrive on human weakness, the person is treated as a means rather than as an end; those who design or finance such systems bear a moral responsibility that cannot be ignored. There is an urgent need to promote technologies that strengthen interior freedom by fostering education in digital sobriety and the protection of minors, thus countering models that exploit vulnerability.</p><p class="vp" id="p171"><span class="pnum">171</span>A further risk, less visible but no less serious, is that of social control made possible by the massive collection of data and use of algorithmic systems. When every action—movements, purchases, relationships and preferences—leaves a trace, a new form of power emerges, namely <span class="ann" data-n="29" tabindex="0" role="button" aria-label="Annotation 29: Profiling & the right to contest">the power to profile, predict and influence behavior, often without individuals being fully aware of it<sup class="annnum">29</sup></span>. If such kinds of data are used to make decisions affecting concrete opportunities — such as access to credit, employment or essential services — there is a risk of undermining freedom and discriminating against the most vulnerable. Furthermore, control is exercised not only through explicit prohibitions, but also through the architecture of visibility: what is amplified or rendered invisible, what is rewarded or penalized, ultimately shapes opinions and choices, fostering conformity and self-censorship. For this reason, freedom in the digital age is not merely a matter of interiority but also a public concern. It calls for clear rules, transparency, the possibility of recourse and proportionate limits on the use of intrusive technologies, so that technology will remain at the service of the human person and not become a form of control over consciences.</p><p class="vp" id="p172"><span class="pnum">172</span>At the root of these problems lies a technocratic and post-humanist mentality that tends to regard the human person as an object to be manipulated or a resource to be optimized, <a class="ref" id="rn172" href="#fn172">172</a> removing all safeguards against the unchecked pursuit of profit. What prevails is efficiency, rather than respect for freedom and human dignity. Some post-humanist currents even go so far as to envision “second-class” human beings, subordinate to the interests of elites who consider themselves superior. This troubling prospect becomes all the more serious when combined with technological tools that exponentially increase the capacity for control and selection. Even certain forms of structural indebtedness, which keep entire peoples in conditions of dependence, reflect the same mentality, in new forms, that tolerates relationships of subordination akin to slavery.</p><h3 class="sub">Breaking the chains of new forms of slavery</h3><p class="vp" id="p173"><span class="pnum">173</span>This distorted view of the human person is reflected today in various forms of servitude directly linked to the digital economy. Nothing in the world of AI is immaterial or magical. Every seemingly immediate and flawless response is the result of a long chain of mediation, involving vast networks of natural resources, energy infrastructure and, above all, people. A significant part of the digital economy’s functioning relies on the silent work of millions of people engaged in essential yet largely unseen activities, such as <span class="ann" data-n="30" tabindex="0" role="button" aria-label="Annotation 30: The chain of mediation">data labeling, model training and content moderation, often involving disturbing material<sup class="annnum">30</sup></span>. In many cases, these workers are young people, predominantly women, working under demanding conditions for minimal wages. Added to this invisible labor is the even harsher work of extracting the resources required for the production of the devices and microprocessors on which AI depends. In some regions of the world, children and adolescents work in dangerous conditions, crushing the materials from which rare earth elements are extracted. The bodies of these people are scarred, injured and worn down so that computational flow may continue uninterruptedly. Furthermore, criminal networks use online platforms, messaging systems, anonymous payment methods and profiling techniques in order to recruit, control and transport victims of trafficking — very often minors — reducing men and women to “data” to be tracked and “packages” to be moved around within the same digital circuits that support much of the global economy. This reality deeply challenges the moral conscience of our time. It is not enough to invoke efficiency, nor to celebrate the benefits of innovation, if they are built on a chain of exploitation that remains deliberately hidden. If technology promises emancipation, yet produces new forms of global subordination, it stands in contradiction to the fundamental principle of human dignity.</p><p class="vp" id="p174"><span class="pnum">174</span>The fight against new forms of slavery is a decisive test for the ethical discernment of AI and digital transformation. In continuity with the tradition inaugurated by Leo XIII, the Church renews her firm condemnation of all forms of slavery, trafficking and the commodification of persons. She likewise highlights the urgent need for reflection and action that keep the inalienable dignity of every human being and the common good, as both the focus and goal of society, as well as the guiding criteria for every personal, social and political choice. Without this ethical and humanizing reflection, the growing power of digital systems could lead us toward new atrocities that are no less shameful than those of the past that we now deplore, while we continue to present ourselves as “advanced” and “civilized” societies.</p><p class="vp" id="p175"><span class="pnum">175</span>Human trafficking must be recognized as a contemporary form of slavery and a grave violation of human dignity. Failing to respond firmly, or tolerating these practices in any way, is in some way to become complicit in today’s sins, which are akin to those of the past when slavery was being concealed and justified. <a class="ref" id="rn173" href="#fn173">173</a></p><p class="vp" id="p176"><span class="pnum">176</span>In the development of her doctrine, the Church has gradually come to a deeper awareness of the gravity of these issues. It is true that past events cannot be judged anachronistically, as though the moral criteria that matured over time had always been available. Yet neither can we deny or diminish the delay with which both society and the Church came to denounce the scourge of slavery. In antiquity and the Middle Ages many individuals and even ecclesiastical institutions had slaves. Already in the early modern period, the Apostolic See of Rome, responding to requests from Sovereigns, intervened several times in order to regulate and legitimize forms of subjugation, and, in certain cases, the enslavement of “infidels.” <a class="ref" id="rn174" href="#fn174">174</a> It was only in the nineteenth century that a formal, absolute and universal condemnation of slavery was clearly articulated, notably under Pope Leo XIII. <a class="ref" id="rn175" href="#fn175">175</a> This development offers a clear example of the Church’s growth in understanding the perennial truths of Revelation that she safeguards. Although there was not always consistency in practice — given that slavery was long tolerated before being unequivocally condemned — there has been a continuous affirmation throughout history of the dignity of every human being, created in the image of God, even if it took eighteen centuries for its full incompatibility with slavery to be explicitly recognized. This constitutes a wound in Christian memory, one from which we cannot consider ourselves detached. <a class="ref" id="rn176" href="#fn176">176</a> It is impossible not to feel deep sorrow when contemplating the immense suffering and humiliation endured by so many in stark contrast to their immeasurable dignity as persons infinitely loved by the Lord. For this, in the name of the Church, I sincerely ask for pardon.</p><p class="vp" id="p177"><span class="pnum">177</span>This is why the memory of past complicity and blindness in the face of the injustice of slavery becomes a call to vigilance. What we have learned must be translated into discernment and responsibility in the present. If we want to avoid the need to ask for pardon again in the future for having failed to respect the treasure of human dignity that is required by our faith, it falls to us today to denounce, clearly and firmly, trafficking in its many forms and, together with all who are committed to this cause, to support concrete efforts of prevention, protection, liberation and rehabilitation.</p><p class="vp" id="p178"><span class="pnum">178</span>Even today, <span class="ann" data-n="31" tabindex="0" role="button" aria-label="Annotation 31: Data colonialism">colonialism assumes new forms. It no longer dominates only bodies, but appropriates data, transforming personal lives into exploitable information<sup class="annnum">31</sup></span>. Entire regions, especially those marked by structural fragility and limited geopolitical relevance, are currently subjected to a new mindset of extraction: that of health data, epidemiological profiles, genetic maps and demographic information. These have become the new “rare earths” of power: vital data which, once aggregated and analyzed, can be used to train predictive models, guide investment strategies, anticipate crises and, above all, determine who and what is deemed to matter. Those who control the health data of entire peoples — often collected under the pretext of aid, research or innovation — possess a structural leverage over the future, for they can shape needs and markets. They can also decide, before others, to whom medicines, investments and protections will be allocated. Here lies one of the most urgent moral challenges of our time: to ensure that shared knowledge becomes a true common good rather than an instrument of dominance. This requires restoring to individuals not only the data that describes them, but also the ability to decide how it is used, by whom and for whose benefit. Otherwise, the digital age will not be post-colonial, but colonial in another form.</p><p class="vp" id="p179"><span class="pnum">179</span>New forms of slavery are fueled by economic chains and digital infrastructures. Therefore, action is required on several fronts. First, the supply chains that underpin the technological industry and the digital economy need to become more transparent, so that no competitive advantage is built upon hidden exploitation. Second, companies and investors need to adopt clear criteria for preventive ethical verification (due diligence), placing among their priorities the protection of workers, the fight against forced labor and the assessment of the social impact of data-driven business models. Furthermore, digital platforms must cooperate responsibly with authorities and civil society to prevent communication, payment and profiling tools from becoming channels for the recruitment and control of victims. When such efforts converge, the digital environment can be transformed from a space of exploitation into one of protection, prevention and the promotion of human dignity.</p><h3 class="sub">A shared responsibility</h3><p class="vp" id="p180"><span class="pnum">180</span>The various areas just considered— the search for the truth in public life, education in the digital environment, the transformation of work, the fragility of families and new forms of slavery—are not isolated phenomena. Rather, they reflect a common underlying issue, namely that if technology becomes the ultimate criterion, the human person risks being reduced to data, a cog in a machine or a commodity. If, however, technology is integrated with a wise perspective, it can become an instrument of growth, justice and fraternity.</p><p class="vp" id="p181"><span class="pnum">181</span>From this perspective, the Social Doctrine of the Church calls for a shared responsibility. It asks that these processes be guided with foresight: by institutions capable of regulating without stifling, and protecting without taking over; by businesses that recognize work and dignity as measures of success; by intermediary organizations and educational communities that rebuild trust and relationships; and by citizens who cultivate responsibility, moderation, discernment and a sense of truth. Only in this way can innovation genuinely serve integral human development, rather than becoming a source of exclusion and dominance. And only in this way can the promise of progress be recognized as authentic, because it is measured against the inviolable dignity of every man and woman.</p></div></details>415<details class="chapter ai" id="ch5" open><summary><div class="csum"><span class="csum-eyebrow">Chapter Five</span><span class="csum-title">The Culture of Power and the Civilization of Love</span><span class="csum-desc">The culture of power and the civilization of love, including weapons and AI. <span class="csum-n">· 47 sections</span></span><span class="csum-cta"><span class="chev">›</span><span class="cta-read">click to read</span><span class="cta-collapse">click to collapse</span></span></div></summary><div class="chapter-body"><p class="vp" id="p182"><span class="pnum">182</span>Having considered how AI is transforming certain aspects of life and society, in particular the serious implications for human dignity, we must now turn our attention to the yet more tragic issue of war. Here the question is not merely the efficiency of new tools, but also the risk that technology, detached from ethics and responsibility, will render decisions about life and death more rapid and impersonal, and will present the use of force as an immediate and viable option. In an increasingly interdependent world, peace is not simply one issue among others, but a prerequisite for the universal common good and a test of the moral maturity of peoples, especially of those who bear responsibility for governing.</p><p class="vp" id="p183"><span class="pnum">183</span>The digital revolution is changing the nature of conflict. Alongside conventional warfare, there are hybrid forms such as cyberattacks, information manipulation, campaigns of influence and the automation of strategic decisions. AI acts as an accelerating factor in these processes, particularly within a context where many technologies are intrinsically ambivalent. Consequently, what is created for defense can be rapidly repurposed for offense, and the fine line between protection and aggression becomes blurred. While AI can enhance the defense and protection of civilians, it can also lower the threshold for the use of force, shield people from responsibility and foster a culture in which the enemy is reduced to a statistic and the victim to “collateral damage.” Faced with these transformations, we must recall the principles of Social Doctrine — the dignity of the person, the common good, the universal destination of goods, subsidiarity, solidarity and justice — for they are criteria for judging whether technologies truly serve humanity or are subjugating it. We should, therefore, consider these principles as guidelines for our decision-making.</p><p class="vp" id="p184"><span class="pnum">184</span>In this chapter, therefore, I will compare two opposing approaches, which I have already evoked through biblical imagery in the Introduction. On the one hand, there is the temptation of constructing the Tower of Babel, relying on power and pride. On the other hand, patience is required in order to rebuild Jerusalem “piece by piece,” as in the time of Nehemiah, by safeguarding humanity and the common good.</p><p class="vp" id="p185"><span class="pnum">185</span>If we examine global dynamics, we can recognize more clearly the spread of a culture of power characterized by polarization and violence. The modern Babel can be seen not only in the globalized technocratic paradigm, but also in the remote clash between opposing imperialisms, between powers that wish to preserve their supremacy, and those that aspire to seize that supremacy, resulting in a multiplicity of local conflicts. Moreover, there seems to be no limit to the race — driven by a dehumanizing ambition — to develop evermore powerful technologies or to secure control over them. Yet, despite this downward spiral, we can also glimpse a great part of humanity that is striving to remain human and working to build the holy city of coexistence and peace. All too often, we are unwitting builders and clumsy architects of this city, capable of generous gestures but lacking an overall vision. This building project is slower, less visible and less spectacular, and awaits a better understanding and greater coordination so that it may become the conscious and clear responsibility of every community, from families to States, and the relations between Nations. It is this prospect of commitment, this construction site of hope, that we call the “civilization of love.”</p><h3 class="sub">The civilization of love in the digital age</h3><p class="vp" id="p186"><span class="pnum">186</span>When Saint Paul VI coined the phrase “the civilization of love,” <a class="ref" id="rn177" href="#fn177">177</a> the world was in the midst of the Cold War, an arms race and severe economic instability. In that context, the Church proposed an alternative path to that of ideological opposition between systems, and envisioned a social order in which justice and charity are intertwined and love becomes the guiding principle of economic, political and cultural life. Today, we must resolutely recover this vision, for the civilization of love is no naïve utopia, but a demanding project, which consists in translating charity into structures of justice, giving institutional form to fraternity and regarding others — whether individuals or peoples — as allies necessary for building the common good. As the Encyclical Letter Fratelli Tutti reminded us, only this social love is capable of becoming a culture and a norm, and thereby of bringing about a stable international order, transforming mere armed coexistence into a community with a shared future. <a class="ref" id="rn178" href="#fn178">178</a></p><p class="vp" id="p187"><span class="pnum">187</span>This insight proves even more fundamental in the current context of digital transformation. Digital networks, the globalized economy and the development of AI create increasingly tighter bonds, linking — in real time — decisions made in one place to the effects they produce elsewhere. In this sense, the words of the Second Vatican Council on the growing interdependence between peoples remain timely, for the common good is taking on an increasingly universal dimension, with rights and duties concerning the entire human family. <a class="ref" id="rn179" href="#fn179">179</a> The project for a civilization of love, therefore, must undertake the task of transforming this imposed interdependence into a willed and chosen solidarity. This is the guiding principle for technological processes: it is not enough for artificial intelligence to make us more efficient or connected; it must also serve to build a universal human family, with shared rights and duties, where digital proximity becomes a real opportunity for encounter and mutual care.</p><h3 class="sub">The culture of power</h3><p class="vp" id="p188"><span class="pnum">188</span>In our time, a culture of power is taking hold, in which the availability of resources and the ability to dominate tend to dictate the agenda and criteria for decision-making. In this way, the common good of humanity is relegated to the background and the concrete tragedy of peoples at war is reduced to a secondary consideration in relation to strategic interests. This culture of power infiltrates society, changes relationships and behaviors, and grows by normalizing war, pursuing ever-greater military power, taking advantage of the crisis of multilateralism and fueling a false realism that insists that there is no alternative.</p><h3 class="sub">The normalization of war</h3><p class="vp" id="p189"><span class="pnum">189</span>In 1965, the words of Saint Paul VI resounded powerfully at the UN General Assembly: “Never again war, never again war!” <a class="ref" id="rn180" href="#fn180">180</a> We must acknowledge that, despite the desires and declarations for peace, the past sixty years have been marked by conflicts of astonishing brutality, often affecting civilian populations on a massive scale, leading to the death of innocent victims, mass displacement, social destabilization and long-lasting wounds. Nevertheless, in public discourse, there was a widespread conviction that war should remain a last resort, subject to strict ethical and legal limits, and always oriented toward a political vision of peace. Following developments in the immediate post-First World War period, a turning point occurred after the Second World War: peace was made the focus of the international order, as attested in particular by the United Nations Charter, with the intention to “save succeeding generations from the scourge of war.” <a class="ref" id="rn181" href="#fn181">181</a> Likewise, many national constitutions restricted the use of force to extreme and strictly limited circumstances. Even during the Cold War, despite the existence of serious conflicts, there remained the awareness that a new world war had to be avoided at all costs.</p><p class="vp" id="p190"><span class="pnum">190</span>Today, however, we are witnessing a real paradigm shift in public discourse and in decisions regarding rearmament, with a troubling revival of war as an instrument of international politics, while the very ethical principles that had previously limited its use are being eroded. Regional conflicts that drag on over time, escalating tensions and reciprocal threats are becoming almost commonplace, and forms of conflict driven by the desire for territorial expansion that were thought to be overcome are re-emerging. Public opinion is gradually being shaped and conditioned by polarizing media narratives, which are often amplified by algorithms that prioritize conflict and confrontation.</p><p class="vp" id="p191"><span class="pnum">191</span>We are also witnessing a disconcerting loss of historical memory, as first-hand accounts of the Holocaust and the two World Wars are disappearing. This leads to a selective or distorted rewriting of the past, in a context where fake news and the manipulation of narratives obscure the lessons that have been learned. Without a living memory of the horrors of war, political decisions risk being made on the basis of power alone, without any consideration for the long-term consequences.</p><p class="vp" id="p192"><span class="pnum">192</span>To all of this, the media and digital dimensions are adding new and decisive elements. Communication networks, fragmented information environments and algorithms that reward conflict can magnify polarization and resentment, increase propaganda and make shared discernment more difficult. Thus, war is not only fought, but also culturally conditioned through simplistic narratives, a friend-or-foe mentality, disinformation and fear. When historical memory fades and the ethical principles that protect civilians and the most vulnerable are weakened, it becomes easier to justify violence as necessary, inevitable or even “sanitized.” It is in this context that humanity is slipping into a violent culture of power, where peace no longer appears as a responsibility to be taken on, but as a fragile interval between conflicts. Today, more than ever, without prejudice to the right to self-defense in the strictest sense, it is important to reaffirm that the “just war” theory, which has all too often been used to justify any kind of war, is now outdated. <a class="ref" id="rn182" href="#fn182">182</a> Humanity possesses far more effective and capable tools for promoting human life and resolving conflicts, such as dialogue, diplomacy and forgiveness. The use of force, violence and weapons reflects a relational poverty that always has disastrous consequences for civilian populations.</p><h3 class="sub">Force without limits</h3><p class="vp" id="p193"><span class="pnum">193</span>The growth of the military-industrial complex has become a defining feature of the current political landscape and has become a key sector in the economy of various countries. The close link between economic interests, the military apparatus and political decisions produces an “armed nation,” in which war appears as a natural extension of politics, and the arms market becomes an autonomous driving force behind military decisions. Nor can we ignore the enormous economic interests behind war. The armaments industry, and countries that supply weapons, profit from a market that thrives precisely on conflicts. In this sense, there are also financial interests that contribute to fueling tensions in various regions of the world.</p><p class="vp" id="p194"><span class="pnum">194</span>Military arsenals are receiving renewed attention. In the past, recognition of the threat posed by weapons capable of destroying all of humanity had promoted paths toward détente and disarmament negotiations. Unfortunately, this approach has been left behind, and the evolution of nuclear arsenals — including the prospect of its “tactical” use — makes the use of such weapons seem less improbable. In this context, the Treaty on the Prohibition of Nuclear Weapons, which came into force in 2021 with the support of over seventy countries, is an important step. However, it risks remaining largely symbolic since the major nuclear powers have not agreed to it. This has led to the widespread yet erroneous belief that nuclear deterrence is an indispensable prerequisite for security. This has also contributed to a new arms race, which is hard to control and accompanied by the gradual dismantling of nuclear reduction agreements, as well as the development of “miniaturized” weapons, that make their use seem like a more viable option.</p><p class="vp" id="p195"><span class="pnum">195</span>The same logic applies to conventional warfare. Military force, weak diplomatic initiatives and the complexity of the interests at stake contribute to conflicts that tend to become protracted, with extremely high human and environmental costs. It is much easier to start a war than to stop it, and yet, discussion on conflict prevention remains tragically marginal.</p><p class="vp" id="p196"><span class="pnum">196</span>The situation is further destabilized by the presence of new armed operatives, such as jihadist groups, private militias and criminal networks that mark the end of the State’s monopoly on the use of force. Often these groups intertwine vague ideological motivations with concrete economic interests, transforming war into a “way of life” for entire generations of young people and children. Here, the objective is no longer a definitive victory, but the perpetuation of conflict as a source of power and income.</p><h3 class="sub">Weapons and artificial intelligence</h3><p class="vp" id="p197"><span class="pnum">197</span>The above-mentioned scenario is linked to the unceasing development of weapons systems, particularly those involving AI. The Holy See has recently observed that the growing ease with which <span class="ann" data-n="32" tabindex="0" role="button" aria-label="Annotation 32: Lethal autonomous weapons">autonomous weapons systems can be deployed makes war more “feasible” and less subject to human control<sup class="annnum">32</sup></span>. This violates the principle that armed force should be used only as a last resort in cases of legitimate self-defense. <a class="ref" id="rn183" href="#fn183">183</a> For this reason, the development and use of AI in warfare must be subject to the most rigorous ethical constraints, to guarantee respect for human dignity and the sanctity of life and to avoid a race to develop such arms. <a class="ref" id="rn184" href="#fn184">184</a></p><p class="vp" id="p198"><span class="pnum">198</span>Sometimes there is talk of “artificial moral agents,” as if machines were able to distinguish between right and wrong with greater consistency than a human being. Yet moral judgment cannot be reduced to calculation, for it involves conscience, personal responsibility and the recognition of the other as a person. Therefore, it is not permissible to entrust lethal or otherwise irreversible decisions to artificial systems. No algorithm can make war morally acceptable. AI does not remove the intrinsic inhumanity of conflict; indeed it can only bring about conflict more quickly and render it more impersonal, lowering the threshold for resorting to violence, transforming defense into threat prediction and thus reducing victims to data. In this way, it will accustom us to the idea that violence is inevitable and needs only to be optimized. This does not diminish the importance of instilling, as far as possible, values and sound judgment into the artificial systems we build, so that they can contribute to a moral ecosystem in which humans are better able to listen to their own consciences, as well as allowing AI models to establish appropriate boundaries.</p><p class="vp" id="p199"><span class="pnum">199</span>It is not enough to invoke a generic type of ethics. Concrete criteria for discernment must be established. The first such criterion concerns personal responsibility. When a decision to strike becomes automated or opaque, the risk of abdicating responsibility increases. For this reason, the chain of responsibility must be identifiable and verifiable; those who design, train, authorize and employ technology must be held accountable for their decisions. The second criterion pertains to the moral timeframe for making judgments. While AI tends to expedite the decision-making processes, speed and efficiency should never be the supreme motivating force for the irreversible decisions made in the context of war. The third criterion is the identification and protection of civilians. Any technology that facilitates attacks without seeing the face of human beings lowers the moral threshold of conflict. Target selection and the use of force must not confuse combatants and non-combatants, nor ignore the impact on defenseless populations.</p><p class="vp" id="p200"><span class="pnum">200</span>These criteria give rise to certain non-negotiable requirements. First, all systems used in a war setting must guarantee the possibility of retracing and reconstructing decision-making processes, so that accountability and blame are not collapsed into “the machine.” Second, <span class="ann" data-n="33" tabindex="0" role="button" aria-label="Annotation 33: Meaningful human control">the decision to use lethal force cannot be delegated to opaque or automated processes, but must remain under effective, self-aware and responsible human control<sup class="annnum">33</sup></span>. Finally, it is imperative to establish a shared framework — also at the international level — in order to curb the technological arms race and ensure robust protection for civilians and the infrastructures necessary for their survival.</p><h3 class="sub">The crisis of multilateralism</h3><p class="vp" id="p201"><span class="pnum">201</span>The culture of power also stems from the crisis of the multilateral system. The institutions established to safeguard the concept of a common future for all peoples and a global common good appear to have been weakened. This is due not only to structural limitations, but also to a frequent lack of shared will to support and reform them, or to recognize their moral authority. Instead of making progress, we are regressing from the significant turning point of the twentieth century. After 1989, the collapse of communist regimes in Europe was followed by a predominantly economic globalization, which lacked an adequate political framework capable of sustaining dialogue and peace. An almost blind faith was placed in the ability of the markets to generate prosperity, democracy and stability. In reality, rather than automatically generating unity and peace, globalization has provoked fundamentalist, identity-based and nationalistic reactions. The result is a far cry from genuine multilateralism; instead, what has appeared is a disorderly and conflict-ridden multipolarism with a prevailing sense of mistrust.</p><p class="vp" id="p202"><span class="pnum">202</span>What has also re-emerged is the temptation to forge a collective identity in opposition to an enemy, fueled by narratives in which each party portrays itself as a victim entitled to retribution. The reduction of complex issues into simplistic categories — “me first,” “friend or foe,” “us or them” — facilitates decisions that are often irresponsible and undermine mutual trust among nations. The force of international law is thus replaced by the claim that “might makes right.” Consequently, tribunals that are competent for settling disputes between States or dealing with war crimes are often weakened or bypassed, with devastating ramifications for political culture and social cohesion. <a class="ref" id="rn185" href="#fn185">185</a></p><p class="vp" id="p203"><span class="pnum">203</span>In this context, peacebuilding has been relegated to a secondary role. Cooperation for development, disarmament, conflict prevention and the establishment of mutual trust are neglected in the name of power politics. The achievements of humanitarian law are also being compromised. Indeed, the principle of proportionality in responding to aggression, the protection of access to water, food and essential goods, and respect for the lives of civilians, especially children, come to be regarded as naïve relics of the past.</p><h3 class="sub">A supposed political realism</h3><p class="vp" id="p204"><span class="pnum">204</span>We live at a time of significant spiritual and cultural blindness. A false pragmatism urges us to sever the roots of our history, as if it were possible to inaugurate a kind of “new creation” detached from the past. Even those who cite important moral principles can fall into this historical nihilism, mistakenly believing that the atrocities of the twentieth century can never happen again. Yet, in reality, the same dynamics are re-emerging under new guises. The mentality of armed equilibrium and deterrence appears to be reasserting itself. Today, however, in contrast to the two-sided dynamic of the Cold War, the proliferation of operatives and battlefields makes this mentality increasingly fragile. Escalating conflicts lead to asymmetric and “hybrid” wars, fought not only on the battleground but also on the economic, financial and cyber fronts, where disinformation and campaigns that feed people’s fears are used to manipulate public opinion. In many countries, including those in the Global South, increased military spending is presented as the only response to an uncertain future or perceived threats. Meanwhile, the real cost falls on the poorest, who see resources for healthcare, education and social services being reduced.</p><p class="vp" id="p205"><span class="pnum">205</span>At the core of these issues is a false realism, based not only on the prevailing mentality of force, but on the cultural and anthropological belief that war is an inevitable part of human nature. It is said that things have always been this way, except for occasional pauses, and that it will always be so! As a result, the concern is no longer the search for peace — which has been lost as a point of reference on the international stage — but rather how and when to take military action. This same argument maintains that it would be irresponsible not to prepare for conflict. I would argue, however, that what is truly irresponsible is Realpolitik, the form of political “realism” that sows in consciences and in society an attitude of resignation to the inevitability of war, and dismisses peace and dialogue as utopian or irrational positions that ignore the risks at stake. In fact, peace is neither a naïve hope nor merely the absence of war; instead, it is always possible as the fruit of justice and charity.</p><p class="vp" id="p206"><span class="pnum">206</span>In such a climate, nihilism and pragmatism become intertwined and end up normalizing grave errors. Religious extremism and identity-based fanaticism ally themselves with irrational economic policies, while politics often turns to misinformation and ridiculing opponents, and systematically cultivating fears and resentments. Thus, diversity is increasingly perceived as a threat, which fuels a desire for possession, a will to dominate, hegemonic ambitions, abuses of power and a fear of those who are different, thereby creating an environment in which new conflicts can develop almost imperceptibly. <a class="ref" id="rn186" href="#fn186">186</a></p><p class="vp" id="p207"><span class="pnum">207</span>This, then, is the fertile ground for new wars that are perhaps even more dangerous than those of the past, since they tend to disregard all ethical limits. What was once considered unacceptable can now be carried out almost without hesitation, while the international response is increasingly influenced more by the interests of individual Governments than by the objective gravity of situations. Decisions now seem to be driven almost exclusively by economic calculations, justified through media distortions, manufactured enthusiasm and “dreams” that inevitably shatter, generating frustration and further violence. When people come to believe that nothing is genuinely true and that principles are hollow words, then the fuse in their hearts is lit for new eruptions of intolerance and aggression.</p><p class="vp" id="p208"><span class="pnum">208</span>In these situations, the issue of concrete safeguards to prevent future violence remains an open question. When a culture normalizes and justifies conflict, a dangerous pathway opens up, in that what seems unthinkable today may become acceptable tomorrow in the name of utility or security. In countries marked by serious social tensions, we cannot rule out the possibility that some leaders may consider armed conflict as an effective way of diverting attention from domestic problems and a cynical tool for managing difficulties.</p><p class="vp" id="p209"><span class="pnum">209</span>A particular responsibility rests on the shoulders of those who work in the field of research. All the key players in this field — scientists, business owners, investors, academic authorities, politicians and others — must work with a transparent and responsible mindset, while maintaining an acute awareness of the broader context of the technological advancements they help to cultivate, including those related to AI. When people limit themselves to looking only at their own sector, <span class="ann" data-n="34" tabindex="0" role="button" aria-label="Annotation 34: No one gets to be neutral">they may deceive themselves into believing they are performing actions that are morally neutral and avoid questions about the ultimate ends that guide certain experiments<sup class="annnum">34</sup></span>. In this way, they risk cooperating — perhaps unknowingly — with questionable projects that fuel new forms of violence, manipulation and dominance.</p><h3 class="sub">Building the civilization of love</h3><p class="vp" id="p210"><span class="pnum">210</span>The construction of a world in a state of perpetual conflict is an evil and must be named for what it is. This way of portraying our current situation may seem bleak or pessimistic, yet I consider it necessary to do so. The Christian perspective, however, is not limited to denouncing evil. We view history in the light of the crucified and risen Lord, to whom the Father has given “all authority in heaven and on earth” (Mt 28:18). We do not consider the present as a predetermined fate, but an opportunity for personal and collective conversion. Moreover, we believe in the power of the Kingdom, which grows from the tiny size of a mustard seed, which, once sown, sprouts and grows (cf. Mk 4:26-32). While the tumult of confusion is all around us, goodness grows silently from the earth. In the words of the prophet Isaiah: “Behold, I am doing a new thing; now it springs forth, do you not perceive it?” (Is 43:19).</p><p class="vp" id="p211"><span class="pnum">211</span>A closer analysis of history confirms this. Even in the darkest nights, the Lord raises up men and women who refuse to give up, who persevere in doing good, who protect the vulnerable and open pathways to reconciliation. The memory of the saints, righteous people and the oft-forgotten peacemakers, show us that grace does not magically eliminate conflict, but instead it inspires active resistance to evil and an astonishing creativity in doing good. Christians see the darkness and acknowledge it for what it is, yet they do not merely gaze upon it passively, for they know the light and understand that the darkness has not overcome it and cannot defeat it (cf. Jn 1:5). For this reason, even when suffering seems to have the last word, Christians serve the good and are sustained by a theological hope that gives reality both meaning and direction.</p><h3 class="sub">We can all do our part</h3><p class="vp" id="p212"><span class="pnum">212</span>At this point, however, a subtle temptation may emerge, namely the thought that the problems are too big and we are too small, and that our choices, therefore, cannot make a difference. This is a polite form of resignation, often disguised as realism. Certainly, not everyone has the same power to make a difference. There are those who govern, make investment decisions, lead institutions, conduct research, educate, produce or provide information, and then there are those who only seem to live their daily lives. Yet, no one is without responsibility. We all have our own areas for action, and it is precisely there — and nowhere else — that we must choose whether to fuel the mentality of force (even if only through indifference, cynicism, lies or hatred), or to preserve the mindset of peace (with truth, moderation, closeness and care).</p><p class="vp" id="p213"><span class="pnum">213</span>The twentieth-century Catholic author J.R.R. Tolkien, in the words of a protagonist in one of his novels, described our responsibility in this way: “It is not our part to master all the tides of the world, but to do what is in us for the succour of those years wherein we are set, uprooting the evil in the fields that we know, so that those who live after may have clean earth to till.” <a class="ref" id="rn187" href="#fn187">187</a> The civilization of love will not arise from a single or spectacular gesture, but from the sum total of small and steadfast acts of fidelity that serve as a bulwark against dehumanization. For this reason, it is worthwhile pausing to reflect on some aspects of how we, each in our own way, can cooperate in building the civilization of love. Without presuming to exhaust this theme, I would like to propose five paths toward daily and public responsibility: the need to disarm words, building peace through justice, adopting the perspective of victims, cultivating a healthy realism and reviving dialogue and multilateralism.</p><h3 class="sub">The need to disarm words</h3><p class="vp" id="p214"><span class="pnum">214</span>The first contribution we can make toward a more humane civilization is to be mindful of our words. “Let us disarm words and we will help to disarm the world.” <a class="ref" id="rn188" href="#fn188">188</a> Words have enormous power, something we experience in our daily interactions; for example, spoken words can change our mood for better or for worse. “Peace begins with each one of us: in the way we look at others, listen to others and speak about others. In this sense, the way we communicate is of fundamental importance: we must say ‘no’ to the war of words and images, we must reject the paradigm of war.” <a class="ref" id="rn189" href="#fn189">189</a> We must all, therefore, examine our conscience regarding the words we use, the prejudices we have and the explicit or implicit aggression that lies within them. We have a real opportunity to contribute to the common good each time we speak the truth, offer wise advice, support those in need of comfort, denounce injustice and give a voice to the voiceless.</p><h3 class="sub">Building peace through justice</h3><p class="vp" id="p215"><span class="pnum">215</span>All of us, at every level, can contribute to building the foundation of peace, which is justice. We do not merely seek any kind of peace — such as an absence of conflict at any cost — but instead, the true peace born of justice. “There exists a very close connection between the justice of the individual and the peace of everyone.” <a class="ref" id="rn190" href="#fn190">190</a> Commenting on the psalm verse “justice and peace have embraced” ( Ps 84:11), Saint Augustine wrote: “There is no one who shuns the desire for peace, yet not everyone is willing to practice justice… But perform the works of justice, keeping in mind that justice and peace have embraced; they are not at odds with one another. Why do you set yourself against justice? Here, for example, is justice telling you not to steal, but you pay no heed; not to commit adultery, and you turn a deaf ear; not to do to others what you would not want done to yourself; not to say about your neighbor the things you would not want said about yourself… Do you therefore wish to attain peace? Then practice justice!” <a class="ref" id="rn191" href="#fn191">191</a> Let us never grow weary of seeking justice!</p><h3 class="sub">Adopting the perspective of victims</h3><p class="vp" id="p216"><span class="pnum">216</span>There are times when, in order to remain human, we must set aside our reservations and take a stand. In some conflicts, it is unjust to remain neutral, nor is it enough merely to claim that we are not complicit. <a class="ref" id="rn192" href="#fn192">192</a> When we witness the bombing of civilians, attacks on hospitals, schools or vital infrastructure, and violence that affects children, we are confronted with scandals that wound humanity itself. For this reason, we cannot limit ourselves to the level of abstract analysis. Pope Francis encouraged us to “touch the wounded flesh” <a class="ref" id="rn193" href="#fn193">193</a> of those who suffer, look at their faces, listen to their stories and acknowledge their wounds. Painful events require both history and memory, the former to recount the facts, the latter to bear witness to lived experiences.</p><p class="vp" id="p217"><span class="pnum">217</span>Giving space to the perspectives and voices of victims through communication and education helps us to become aware of the abyss of evil inherent in war, and generally in all forms of violence. It helps us to reject the normalization of conflict; not to turn away when human dignity is violated; and to restore to victims the dignity of being recognized and heard. <a class="ref" id="rn194" href="#fn194">194</a> Paying attention to these voices strengthens the conviction that, apart from violent minorities, humanity does not desire war. In a particular way, the Church can be a place of living memory for victims. As Saint Paul VI recalled, the Church feels she must make her own both the voice of those who died in past wars and the voice of the living who still bear wounds today, so that their cries may become an appeal for peace and harmony and not a prelude to new conflicts. <a class="ref" id="rn195" href="#fn195">195</a></p><h3 class="sub">Cultivating a healthy realism</h3><p class="vp" id="p218"><span class="pnum">218</span>We are in need of a healthy realism that avoids both political idealism and cynicism. There is a kind of idealism that, in order to preserve its own worldview, tends to choose facts selectively, distorting and renaming them. Its proponents eventually, inhabit a reality constructed to fit their own convictions. Conversely, there is also a debased form of realism that confuses observation with resignation, arguing that since force prevails, it will always prevail. Authentic realism does not give up on changing the world; indeed, it starts by clearly identifying interests, fears, constraints and power dynamics, precisely in order to determine what can be achieved, and the measures needed to achieve it. It does not reduce politics to morality; neither does it surrender to violence. Instead, it seeks viable paths for making peace more than a mere word, through credible institutions, verifiable guarantees, patient negotiations, conflict prevention and the protection of civilians.</p><h3 class="sub">Reviving dialogue</h3><p class="vp" id="p219"><span class="pnum">219</span>In order to build the civilization of love, we must engage in dialogue, for this is the primary means of coexistence between people and nations, and it is the alternative to open conflict. On the eve of the Second World War, Pius XII affirmed that nothing is lost with peace, whereas with war everything can be lost. He insisted that people must return to speaking with one another, because a sincere and persevering dialogue always opens up the possibility of an honorable solution. <a class="ref" id="rn196" href="#fn196">196</a></p><p class="vp" id="p220"><span class="pnum">220</span>Indeed, dialogue is an ordinary part of human life and does not only concern relations between States. It involves acquiring an attitude that seeks to forge bonds of fraternity built on listening, an open demeanor, making time for each other and even wasting time together. For if we experience authentic encounters with others, with those who are different, strangers and migrants, it becomes much more difficult even to imagine war.</p><p class="vp" id="p221"><span class="pnum">221</span>At the political level, there is an urgent need to shift from the “culture of power” to a genuine “culture of negotiation,” in which dialogue and diplomacy become the standard means of resolving conflicts. Giorgio La Pira expressed the hope that “the method of war be replaced by the method of peace: the method of negotiation, of encounter, of convergence, that is, the authentically human method!” <a class="ref" id="rn197" href="#fn197">197</a> The awareness that all peoples share a common future demands that the “culture of negotiation” become an increasingly shared political and cultural commitment, capable of gradually leading humanity away from the cycle of violence.</p><p class="vp" id="p222"><span class="pnum">222</span>To those who have the honor and responsibility of governing, I would like to repeat the words that I spoke at the start of my Pontificate: “The peoples of our world desire peace, and to their leaders I appeal with all my heart: Let us meet, let us talk, let us negotiate! War is never inevitable. Weapons can and must be silenced, for they do not resolve problems but only increase them. Those who make history are the peacemakers, not those who sow seeds of suffering. Our neighbors are not first our enemies, but our fellow human beings; not criminals to be hated, but other men and women with whom we can speak. Let us reject the Manichean notions so typical of that mindset of violence that divides the world into those who are good and those who are evil.” <a class="ref" id="rn198" href="#fn198">198</a></p><p class="vp" id="p223"><span class="pnum">223</span>In rejecting the mindset of violence, interreligious dialogue plays a decisive role, because at the heart of the great spiritual paths lies a message of peace. <a class="ref" id="rn199" href="#fn199">199</a> Whereas those who use the name of God to legitimize terrorism, violence or war betray his true nature, for to fight in the name of religion means attacking religion itself. <a class="ref" id="rn200" href="#fn200">200</a> The “spirit of Assisi,” evoked by Saint John Paul II and carried forward by Pope Francis — for example, through his dialogue with the Grand Imam of Al-Azhar — shows that believers can draw upon the most authentic sources of their particular spiritual traditions, where there is no room for “sanctified hatred.”</p><h3 class="sub">The necessity of diplomacy and multilateralism</h3><p class="vp" id="p224"><span class="pnum">224</span>In international relations, dialogue is an irreplaceable diplomatic tool for preventing conflicts and rebuilding bonds of trust. Faced with the impulsive broadcasts, aggressive rhetoric and power politics that characterize our time, “the vocation of diplomacy is to foster dialogue with all parties, including those interlocutors considered less ‘convenient’ or not considered legitimized to negotiate.” <a class="ref" id="rn201" href="#fn201">201</a> Therefore, every ounce of humility and patience should be employed in order to nurture even the faintest signs of goodwill among parties in conflict, so as to advance the process of peace.</p><p class="vp" id="p225"><span class="pnum">225</span>Cyberspace too has become a battleground. Cyberattacks, data manipulation and campaigns of influence, orchestrated with the help of AI, can destabilize entire countries even before open armed conflict erupts. Moreover, in this area, the attribution of responsibility is often uncertain. When it is unclear who carried out an attack, the risk of disproportionate reaction, miscalculation and escalation increases. For this reason, diplomacy must be capable of operating effectively in this new environment, negotiating shared regulations on the use of digital technologies, in order to protect civilians and the most vulnerable from “invisible” yet real forms of violence.</p><p class="vp" id="p226"><span class="pnum">226</span>International organizations, particularly the United Nations, are essential instruments for promoting a civilization of love, for they can foster dialogue among nations and promote the peaceful resolution of conflicts, the integral development of peoples, the protection of the most vulnerable, disarmament and the care of creation. Through such efforts, the international community can work to reduce inequalities, defend the rights of refugees and minorities, reallocate resources from military spending to human development and protect our common home. The Holy See supports and accompanies these endeavors, while also recognizing that the current weaknesses of the UN and the international political system reveal the need for profound reforms. This is not simply a question of technical adjustments, for the crisis of convictions and values that also concerns the ethical foundations of nations makes it more difficult to direct multilateralism toward the true common good. <a class="ref" id="rn202" href="#fn202">202</a></p><p class="vp" id="p227"><span class="pnum">227</span>In the international context, the Holy See’s diplomacy adopts the Gospel’s principle of mercy as a concrete criterion for political action. This is one of the ways in which the Holy See places itself at the service of humanity, thereby appealing to consciences in the name of charity and truth, defending the dignity of every person and speaking up on behalf of the poor, migrants and victims of war. In this way, papal diplomacy expresses the catholicity of the Church and contributes to the building of a civilization of love, where even new technologies can be oriented toward the common good.</p><h3 class="sub">Praying and hoping</h3><p class="vp" id="p228"><span class="pnum">228</span>These avenues for exercising responsibility are sustained by prayer, and in turn nourish prayer. Indeed, for each of us, peace primarily comes “from God, God who loves us all, unconditionally.” <a class="ref" id="rn203" href="#fn203">203</a> It is a gift given by Jesus to his disciples on the day of Easter: “Peace be with you! It is the peace of the risen Christ. A peace that is unarmed and disarming, humble and persevering.” <a class="ref" id="rn204" href="#fn204">204</a> With these words, I greeted the Church and the world on the day of my election to the See of Peter. I wish to repeat them now, and to invite everyone to pray for this gift. Let us never tire of praying for peace and of committing ourselves to achieving it in our relationships and in society.</p></div></details>416<details class="chapter" id="ch-conclusion"><summary><div class="csum"><span class="csum-title">Conclusion</span><span class="csum-desc">The Word became flesh, one body in Christ, and the song of hope. <span class="csum-n">· 17 sections</span></span><span class="csum-cta"><span class="chev">›</span><span class="cta-read">click to read</span><span class="cta-collapse">click to collapse</span></span></div></summary><div class="chapter-body"><p class="vp" id="p229"><span class="pnum">229</span>“Let each builder choose with care how to build” (1 Cor 3:10). With these words, Saint Paul encouraged the Christians of Corinth to preserve unity. Dear brothers and sisters, we have reflected on the world we are building, and we asked ourselves what it means to safeguard the human person in the era of artificial intelligence. At the end of this reflection, I would like to propose a sober yet demanding program of Christian life with which we can navigate this epochal change in the light of the Gospel. This avenue emerges through contemplating God’s plan, living ecclesial unity by partaking of the Eucharist, building a world centered on the common good and praying in union with the Blessed Virgin Mary.</p><h3 class="sub">The Word became flesh</h3><p class="vp" id="p230"><span class="pnum">230</span>Our world is filled with attempts to seize control of markets and spheres of influence, often shrouded in reassuring rhetoric and seductive ideologies. Yet our hearts yearn for an approach that is wise and benevolent, akin to that which Mary praises in her Magnificat, when she proclaims that God’s mercy extends in every generation to those who fear him. <a class="ref" id="rn205" href="#fn205">205</a> This plan of mercy continues to unfold throughout history today, even amid the rapid and unsettling changes brought by algorithms and global networks, and it becomes a compass in the digital era for living our lives according to the Gospel.</p><p class="vp" id="p231"><span class="pnum">231</span>At the heart of everything is the mystery of the Incarnation, the Word who became flesh and dwelt among us. The flesh of the Son, poor and vulnerable, evokes the flesh of so many brothers and sisters stripped of their dignity and reduced to silence. <a class="ref" id="rn206" href="#fn206">206</a> Through the Lord’s closeness, the gift of peace enters into the world in a paradoxical way. It does so through the power to become children of God, and is awakened when we allow ourselves to be moved by the tears of the little ones, the fragility of the elderly, the silence of victims and the struggle of those who fight against the evil they do not wish to commit. <a class="ref" id="rn207" href="#fn207">207</a> In this wounded yet beloved flesh, the Father shows us the true humanity of a life fulfilled through openness and communion, which leads us to desire that his will be done on earth as it is in heaven. <a class="ref" id="rn208" href="#fn208">208</a></p><p class="vp" id="p232"><span class="pnum">232</span>In the promises of transhumanism and some posthumanist currents of thought, which seek an enhanced and almost disembodied humanity, we recognize a yearning that is of concern to us, namely the need for a fuller life, less exposed to limitations and suffering. Yet the Incarnation opens a different pathway. On the one hand, old and new ideologies alike urge humanity to overcome limitations through technology, and to rise above others by asserting dominance. Contrary to this, the mystery of the Son of God entering into our human condition promises something quite different. The living God descends into our history in order to free us from all forms of slavery. <a class="ref" id="rn209" href="#fn209">209</a> He takes upon himself our weakness and transforms it into a setting for salvation. There is no moment or human situation that is not worthy of God. “According to the teaching of our faith, we have and adore, in our mysteries, a God who is born in a manger, a God who lives and travels in Judea, a God who dies on the cross, a dead God who lies in the tomb.” <a class="ref" id="rn210" href="#fn210">210</a> The future of humanity, therefore, finds its standard in the ability to welcome this divine way of drawing near, of sharing the burden of the world, of transforming relationships from within. “O wonder... man is God and this God-Man passes through all those stages, endures all those states and ennobles them, sanctifies them, deifies them in himself!” <a class="ref" id="rn211" href="#fn211">211</a> What saves humanity is the divine love that descends into the most fragile point of our history and renews it from within.</p><p class="vp" id="p233"><span class="pnum">233</span>For this reason, as a believer among believers, I invite everyone to contemplate, in the face of the Son of God, the grandeur of humanity that shines a light also on the era of AI. In Christ, we are called to cooperate in the work of creation, rather than be disinterested observers of technological processes that limit our freedom and responsibility. <a class="ref" id="rn212" href="#fn212">212</a> The dignity inscribed in each of us by the Holy Spirit can also be seen in our capacity to reflect critically, choose and love freely, and form authentic relationships. No computational system, however sophisticated, can create a heart that gives itself, or a conscience that discerns good from evil. Even when machines excel in efficiency, a human face that asks to be gazed upon remains the center of our history. This human face is the fullness toward which history is moving. It is the mystery of “recapitulation”: the certainty that the Father has decreed to bring all things, those in heaven and those on earth, back to Christ, the one Head (cf. Eph 1:10). In this plan, nothing will be lost that is authentically human. Indeed, everything will be purified and reunited in the One, who gathers every fragment of life, every tear and every authentically human achievement, rescuing them from nothingness and delivering them, redeemed, to the Father.</p><h3 class="sub">One body in Christ</h3><p class="vp" id="p234"><span class="pnum">234</span>The spirituality that we need is a Eucharistic spirituality, that is, a spirituality of ecclesial unity in love. The Incarnation and the Paschal Mystery reveal God entering into our human condition and transforming it through the gift of himself. This gift remains present and active in the Eucharist, in which the Lord gives himself and gathers the Church together, so that his offering becomes the principle of unity and source of new life. It is from this communion that Christian solidarity also arises, since “union with Christ is also union with all those to whom he gives himself.” <a class="ref" id="rn213" href="#fn213">213</a> As Saint Augustine explained to the new Christians of his local Church, the bread and wine on the altar are the sacrament of the unity of the faithful in Christ: “What is seen is a mere physical likeness; what is grasped bears spiritual fruit. So now, if you want to understand the body of Christ, listen to the Apostle Paul speaking to the faithful: together you are the body of Christ ( 1 Cor 12:27). If you are the body and members of Christ, then it is your sacrament that is placed on the table of the Lord; it is your sacrament that you receive. You respond ‘Amen,’ and by responding in this way you assent to it. For you hear the words, ‘the Body of Christ’ and respond ‘Amen.’ Be then a member of the Body of Christ that your Amen may be true!” <a class="ref" id="rn214" href="#fn214">214</a></p><p class="vp" id="p235"><span class="pnum">235</span>The “Amen” that we say in the liturgy, the Body we eat and the Blood we drink shape our entire lives. The Eucharist “is an extremely personal encounter with the Lord and yet never simply an act of individual piety.” <a class="ref" id="rn215" href="#fn215">215</a> In the Eucharist we find a visible manifestation of the reality that we “are the Church of Christ, his members, his body. We are brothers and sisters in him. And in Christ, though many and diverse, we are one: In Illo uno unum.” <a class="ref" id="rn216" href="#fn216">216</a> The Eucharist opens us to justice and sharing, with a preferential concern for those who are burdened by poverty or marginalization. And while new economic and technological networks can generate exclusion, isolation and dependencies, the Church — nourished by the Eucharist — is called to make visible a different paradigm, one that preserves human connections, gives a voice to the invisible and ensures that processes are aimed at respecting people’s dignity.</p><h3 class="sub">The construction site of our time</h3><p class="vp" id="p236"><span class="pnum">236</span>The spirituality I wish to commend is that of the “wise architect” who, driven by hope for the Kingdom of God, is committed to building the world for the common good (cf. 1 Cor 3:10). As I mentioned at the beginning of this reflection, <a class="ref" id="rn217" href="#fn217">217</a> the task of building in our time must place our relationship with God at its center. Our rule must be the acceptance of human limitations as a natural and positive reality, and should be characterized by shared responsibility and a language characterized by the Gospel. At the end of this reflection, the plan for a civilization of love can be seen more clearly, and the construction site appears to be already up and running, thanks especially to the many living stones solidly united to Christ the cornerstone (cf. 1 Pet 2:4-6). In this task, we are called to assume an active role, without taking refuge in spiritual sentimentality or retreating into our own little worlds. We must be faithful to the truth, invest in education, cultivate relationships and love justice and peace.</p><p class="vp" id="p237"><span class="pnum">237</span>Let us remain faithful to the truth! Living amid incessant flows of information, opinions and images, we know how easy it can be to influence decisions and preferences through increasingly sophisticated algorithms. <a class="ref" id="rn218" href="#fn218">218</a> In this context, it is imperative to cultivate hearts that love the truth, prefer what is right despite the most appealing content and pursue wisdom rather than immediate results. We must always keep before us the truth about God and humanity, just as Christ has revealed them to us. We must lay aside an individualistic and technical view of humanity, as if reality were mere matter to be shaped according to selfish interests, whether individual or collective. <a class="ref" id="rn219" href="#fn219">219</a> Instead, let us cultivate what Pope Francis called a “situated anthropocentrism,” <a class="ref" id="rn220" href="#fn220">220</a> which recognizes the human being as a creature embedded in a network of relationships with other living beings and with all of creation. Fidelity to the truth requires integrating the possibilities offered by technology within a framework marked by wisdom, which is capable of safeguarding both the dignity of each person and the future of our common home.</p><p class="vp" id="p238"><span class="pnum">238</span>Let us invest in education, beginning with ourselves! We all need to learn how to engage with the digital world in a human way, as an integral part of our education in the faith and in a life lived according to the Gospel. Indeed, we must consider the digital world as a new continent to be evangelized, one that requires generous missionaries who are mature in the faith. In a particular way, we need adults to rediscover their vocation as artisans of education, prepared to work patiently each day, with the support of extensive and shared educational partnerships. Today, accompanying children and young people in using technology for developing responsible relationships, helping them to recognize the risks and choose what fosters inner freedom, is a concrete form of charity and will safeguard their dignity. Teaching new generations that technological evolution does not follow a predetermined path, but can be guided by personal and collective responsibility, constitutes one of the most valuable services to the common good.</p><p class="vp" id="p239"><span class="pnum">239</span>Let us cultivate relationships! In an era that favors speed and fragmentation, the human person still yearns to receive care and recognition from attentive minds, kind words and hands capable of tenderness. The digital culture multiplies connections and offers new opportunities for interaction; yet, the human heart retains an irrevocable need for genuine closeness. I invite everyone to cherish places and times where physical presence remains crucial, such as shared meals, Christian community gatherings, time spent with the lonely and serving the poor. These are signs of a humanity that continues to believe that every person’s body is a dwelling place of God and a temple of the Holy Spirit. It is precisely this covenant between glory and fragility that becomes the criterion for evaluating the anthropological models offered by contemporary culture.</p><p class="vp" id="p240"><span class="pnum">240</span>Let us love justice and peace! The same technologies that facilitate communication and access to resources can also support models that exploit the most vulnerable, create new forms of slavery and derive profit from conflict. Every technical or economic decision should include spiritual discernment and be an opportunity for assessing whether the advances in AI are promoting justice and participation or concentrating wealth and power in the hands of a select few. I would encourage a careful examination of the supply chains of digital production, the working conditions hidden behind our devices and the mechanisms that profit from manipulation and war. At the same time, practical ways of fostering fairness, participation and care for creation must be found. We proclaim a hope rooted in the One who came down from heaven to “create a new story here below.” For this reason, those who believe are committed to ensuring that a greater justice will take the place of inequality, and that the industry of war will be replaced by the craft of peace. <a class="ref" id="rn221" href="#fn221">221</a></p><p class="vp" id="p241"><span class="pnum">241</span>As we look to the future, I would like to recall the image of Nehemiah whom we chose as our companion and guide at the outset. Nehemiah heard the cry of a devastated city, brought that pain to prayer, discerned before God, asked for help, received permission to return, organized the work, confronted internal and external resistance and rebuilt the walls of Jerusalem with the assistance of the people, brick by brick. In this era of digital transformation, I see in him a striking parable of our own vocation, which is not to be passive spectators of social and cultural fractures, nor mere commentators on what is crumbling, but men and women prepared to enter the construction sites of history — research laboratories, technology companies, schools, the media, institutions and local communities — in order to rebuild what has collapsed and protect what is threatened. Like Nehemiah, we too are called to unite listening and courage, prayer and responsibility, so that, even when a technocratic mentality or partisan interests seem to prevail, the human city may become a more fitting place to live.</p><p class="vp" id="p242"><span class="pnum">242</span>The image of rebuilding Jerusalem evokes the New Testament promise of the holy city, which is given to us first and foremost as a gift. In the Book of Revelation, the new Jerusalem descends as a gift for all God’s people, “prepared as a bride adorned for her husband” (Rev 21:2). The walls of Jerusalem are no longer defensive fortifications, but the precious adornments of the Bride of the Lamb. Its gates, which Nehemiah guarded so diligently, remain permanently open to all nations. God’s presence offers light and life to all. The city is a new Eden, with its living water offered to the thirsty, and its tree of life whose leaves “are for the healing of the nations” (Rev 22:2). As we await its fulfillment, this vision is set before us as an encouragement — a call to overcome our divisions and to work together — for this is the way of Jesus Christ, yesterday, today and forever.</p><h3 class="sub">The song of hope: the Magnificat</h3><p class="vp" id="p243"><span class="pnum">243</span>After having considered faith, which contemplates the Father’s loving plan; love, which unites us in one ecclesial body; and hope, which sustains our actions in the world, the fourth pillar of this program for Christian life is prayer. Mary’s song accompanies our commitment. Before Elizabeth who announces to her that she has become the mother of the Lord, Mary bursts into a hymn of praise and joy. Her soul magnifies the Lord, and her spirit rejoices in God her Savior, for he chose a young, poor and humble girl for his plan of salvation. Mary suddenly sees all of history through the lens of this revelation. Nothing has changed around her; the socio-political situation of her time remains the same. The Romans continue to control her land, and her people are still subjugated and humiliated. Yet, everything has changed within her, and this allows her to see what is invisible. God has already shown the strength of his arm; he has already scattered the proud, cast down the mighty, lifted up the lowly, filled the hungry with good things and sent the rich away empty-handed. He has already helped Israel, his servant. God “takes the part of the lowly. His plan is one that is often hidden beneath the opaque context of human events that see ‘the proud, the mighty and the rich’ triumph. Yet his secret strength is destined in the end to be revealed.” <a class="ref" id="rn222" href="#fn222">222</a></p><p class="vp" id="p244"><span class="pnum">244</span>The Blessed Virgin Mary not only teaches us to recognize God’s invisible work, but also directs our gaze to “the points at which humanity is broken and the world becomes distorted: the contrast between the humble and the powerful, the poor and the rich, the satiated and the hungry,” teaching us “to look at the world from a lower position: through the eyes of those who suffer rather than the mighty; to view history through the eyes of the little ones, rather than through the perspective of the powerful; to interpret the events of history from the viewpoint of the widow, the orphan, the stranger, the wounded child, the exile and the fugitive.” <a class="ref" id="rn223" href="#fn223">223</a> The Blessed Virgin thus becomes “poet and prophetess of Redemption,” because on her lips is proclaimed “the strongest and most innovative hymn ever articulated, the Magnificat; it is she who reveals the transformative vision of the Christian economy, the historical and social result that still draws its origin and strength from Christianity.” <a class="ref" id="rn224" href="#fn224">224</a></p><p class="vp" id="p245"><span class="pnum">245</span>With the same faith as Mary, let us become “weavers of hope” in our world, sharing who we are and what we have, so that the presence of Jesus may grow among us and his Kingdom take shape. In the humble fidelity of daily life, even the era of AI can become a time in which the Holy Spirit brings about the civilization of love in our lives. Indeed, the Lord continues to make all things new and offers every era the possibility of becoming part of salvation history in the light of the Incarnation. I entrust our desire to the Mother of Christ, to the Woman of the Magnificat, that she may guide our steps through this time of change and preserve in each of us true faith in the Gospel, so that we may bear witness to the grandeur of humanity, in which God has made his dwelling.</p></div></details>417<div class="sig"><p>Given in Rome, at Saint Peter’s, on 15 May, in the year 2026, the second of my Pontificate. LEO PP. XIV</p><p class="signame">LEO PP. XIV</p></div>418<section class="footnotes" id="endnotes"><ol><li id="fn1"><a class="fnback" href="#rn1" aria-label="Back to text">1.</a><span>Second Vatican Ecumenical Council, Pastoral Constitution <a href="https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651207_gaudium-et-spes_en.html" target="_blank" rel="noopener"><i>Gaudium et Spes</i></a>, 22: <i>AAS</i> 58 (1966), 1042. <a class="fnup" href="#rn1">↩</a></span></li><li id="fn2"><a class="fnback" href="#rn2" aria-label="Back to text">2.</a><span>Cf. <a href="https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651207_gaudium-et-spes_en.html" target="_blank" rel="noopener">ibid.</a>, 11: <i>AAS</i> 58 (1966), 1033-1034. <a class="fnup" href="#rn2">↩</a></span></li><li id="fn3"><a class="fnback" href="#rn3" aria-label="Back to text">3.</a><span>Second Vatican Ecumenical Council, Dogmatic Constitution <a href="https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19641121_lumen-gentium_en.html" target="_blank" rel="noopener"><i>Lumen Gentium</i></a>, 1: <i>AAS </i>57 (1965), 5. <a class="fnup" href="#rn3">↩</a></span></li><li id="fn4"><a class="fnback" href="#rn4" aria-label="Back to text">4.</a><span>Cf. Leo XIII, Encyclical Letter <a href="https://www.vatican.va/content/leo-xiii/en/encyclicals/documents/hf_l-xiii_enc_15051891_rerum-novarum.html" target="_blank" rel="noopener"><i>Rerum Novarum</i></a> (15 May 1891), 22: <i>ASS</i> 23 (1890-1891), 653. <a class="fnup" href="#rn4">↩</a></span></li><li id="fn5"><a class="fnback" href="#rn5" aria-label="Back to text">5.</a><span>Benedict XVI, Encyclical Letter <a href="https://www.vatican.va/content/benedict-xvi/en/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate.html" target="_blank" rel="noopener"><i>Caritas in Veritate</i></a> (29 June 2009), 69: <i>AAS</i> 101 (2009), 702. <a class="fnup" href="#rn5">↩</a></span></li><li id="fn6"><a class="fnback" href="#rn6" aria-label="Back to text">6.</a><span>Francis, Encyclical Letter <a href="https://www.vatican.va/content/francesco/en/encyclicals/documents/papa-francesco_20150524_enciclica-laudato-si.html" target="_blank" rel="noopener"><i>Laudato Si</i></a> <i>’</i> (24 May 2015), 104: <i>AAS</i> 107 (2015), 888. <a class="fnup" href="#rn6">↩</a></span></li><li id="fn7"><a class="fnback" href="#rn7" aria-label="Back to text">7.</a><span><a href="https://www.vatican.va/content/francesco/en/encyclicals/documents/papa-francesco_20150524_enciclica-laudato-si.html" target="_blank" rel="noopener">Ibid.</a> <a class="fnup" href="#rn7">↩</a></span></li><li id="fn8"><a class="fnback" href="#rn8" aria-label="Back to text">8.</a><span>Saint Augustine, <i>Confessions</i>, I, 1, 1: <i>CCSL</i> 27, Turnhout 1981, 1. <a class="fnup" href="#rn8">↩</a></span></li><li id="fn9"><a class="fnback" href="#rn9" aria-label="Back to text">9.</a><span>Francis, Apostolic Exhortation <a href="https://www.vatican.va/content/francesco/en/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html" target="_blank" rel="noopener"><i>Evangelii Gaudium</i></a> (24 November 2013), 183: <i>AAS</i> 105 (2013), 1097. <a class="fnup" href="#rn9">↩</a></span></li><li id="fn10"><a class="fnback" href="#rn10" aria-label="Back to text">10.</a><span>Second Vatican Ecumenical Council, Pastoral Constitution <a href="https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651207_gaudium-et-spes_en.html" target="_blank" rel="noopener"><i>Gaudium et Spes</i></a>, 36: <i>AAS</i> 58 (1966), 1054; cf. Decree on the Apostolate of the Laity <a href="https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_decree_19651118_apostolicam-actuositatem_en.html" target="_blank" rel="noopener"><i>Apostolicam Actuositatem</i></a>, 7: <i>AAS</i> 58 (1966), 843-844. <a class="fnup" href="#rn10">↩</a></span></li><li id="fn11"><a class="fnback" href="#rn11" aria-label="Back to text">11.</a><span>Second Vatican Ecumenical Council, Pastoral Constitution <a href="https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651207_gaudium-et-spes_en.html" target="_blank" rel="noopener"><i>Gaudium et </i>Spes</a>, 44: <i>AAS</i> 58 (1966), 1065. <a class="fnup" href="#rn11">↩</a></span></li><li id="fn12"><a class="fnback" href="#rn12" aria-label="Back to text">12.</a><span>Francis, Apostolic Exhortation <a href="https://www.vatican.va/content/francesco/en/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html" target="_blank" rel="noopener"><i>Evangelii Gaudium</i></a> (24 November 2013), 257; <i>AAS</i> 105 (2013), 1123. <a class="fnup" href="#rn12">↩</a></span></li><li id="fn13"><a class="fnback" href="#rn13" aria-label="Back to text">13.</a><span>Saint John Paul II, Apostolic Letter issued “Motu Proprio” <i>Socialium Scientiarum</i> (1 January 1994): <i>AAS</i> 86 (1994), 209. <a class="fnup" href="#rn13">↩</a></span></li><li id="fn14"><a class="fnback" href="#rn14" aria-label="Back to text">14.</a><span>Francis, Encyclical Letter <a href="https://www.vatican.va/content/francesco/en/encyclicals/documents/papa-francesco_20150524_enciclica-laudato-si.html" target="_blank" rel="noopener"><i>Laudato Si</i></a> <i>’</i> (24 May 2015), 61: <i>AAS</i> 107 (2015), 871. <a class="fnup" href="#rn14">↩</a></span></li><li id="fn15"><a class="fnback" href="#rn15" aria-label="Back to text">15.</a><span>Cf. Saint John Paul II, Encyclical Letter <a href="https://www.vatican.va/content/john-paul-ii/en/encyclicals/documents/hf_jp-ii_enc_30121987_sollicitudo-rei-socialis.html" target="_blank" rel="noopener"><i>Sollicitudo Rei Socialis</i></a> (30 December 1987), 41: <i>AAS </i>80 (1988), 570-572. <a class="fnup" href="#rn15">↩</a></span></li><li id="fn16"><a class="fnback" href="#rn16" aria-label="Back to text">16.</a><span>Saint John Paul II, Apostolic Letter <a href="https://www.vatican.va/content/john-paul-ii/en/apost_letters/1994/documents/hf_jp-ii_apl_19941110_tertio-millennio-adveniente.html" target="_blank" rel="noopener"><i>Tertio Millennio Adveniente</i></a> (10 November 1994), 35: <i>AAS</i> 87 (1995), 27. <a class="fnup" href="#rn16">↩</a></span></li><li id="fn17"><a class="fnback" href="#rn17" aria-label="Back to text">17.</a><span><a href="https://www.vatican.va/content/leo-xiv/en/speeches/2025/may/documents/20250517-centesimus-annus-pro-pontifice.html" target="_blank" rel="noopener"><i>Address to the Members of the “Centesimus Annus Pro Pontifice” Foundation</i></a> (17 May 2025): <i>AAS </i>117 (2025), 696. <a class="fnup" href="#rn17">↩</a></span></li><li id="fn18"><a class="fnback" href="#rn18" aria-label="Back to text">18.</a><span>Francis, Apostolic Exhortation <a href="https://www.vatican.va/content/francesco/en/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html" target="_blank" rel="noopener"><i>Evangelii Gaudium</i></a> (24 November 2013), 222: <i>AAS</i> 105 (2013), 1111. <a class="fnup" href="#rn18">↩</a></span></li><li id="fn19"><a class="fnback" href="#rn19" aria-label="Back to text">19.</a><span>Cf. <a href="https://www.vatican.va/content/francesco/en/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html" target="_blank" rel="noopener">ibid<i>.</i></a>, 236: <i>AAS</i> 105 (2013), 1115; Francis, Encyclical Letter <a href="https://www.vatican.va/content/francesco/en/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html" target="_blank" rel="noopener"><i>Fratelli Tutti</i></a> (3 October 2020), 215: <i>AAS</i> 112 (2020), 1045-1046. <a class="fnup" href="#rn19">↩</a></span></li><li id="fn20"><a class="fnback" href="#rn20" aria-label="Back to text">20.</a><span>Second Vatican Ecumenical Council, Dogmatic Constitution <a href="https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19641121_lumen-gentium_en.html" target="_blank" rel="noopener"><i>Lumen Gentium</i></a>, 13: <i>AAS</i> 57 (1965), 17. <a class="fnup" href="#rn20">↩</a></span></li><li id="fn21"><a class="fnback" href="#rn21" aria-label="Back to text">21.</a><span>Cf. Saint Paul VI, Apostolic Letter <a href="https://www.vatican.va/content/paul-vi/en/apost_letters/documents/hf_p-vi_apl_19710514_octogesima-adveniens.html" target="_blank" rel="noopener"><i>Octogesima Adveniens</i></a> (14 May 1971), 4: <i>AAS</i> 63 (1971), 403. <a class="fnup" href="#rn21">↩</a></span></li><li id="fn22"><a class="fnback" href="#rn22" aria-label="Back to text">22.</a><span>Cf. Francis, Apostolic Exhortation <a href="https://www.vatican.va/content/francesco/en/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html" target="_blank" rel="noopener"><i>Evangelii Gaudium</i></a> (24 November 2013), 243: <i>AAS</i> 105 (2013), 1118. <a class="fnup" href="#rn22">↩</a></span></li><li id="fn23"><a class="fnback" href="#rn23" aria-label="Back to text">23.</a><span>Cf. Pius XII, Apostolic Exhortation <i>Menti Nostrae</i> (23 September 1950): <i>AAS</i> 42 (1950), 657-702. <a class="fnup" href="#rn23">↩</a></span></li><li id="fn24"><a class="fnback" href="#rn24" aria-label="Back to text">24.</a><span>Saint John Paul II, Encyclical Letter <a href="https://www.vatican.va/content/john-paul-ii/en/encyclicals/documents/hf_jp-ii_enc_01051991_centesimus-annus.html" target="_blank" rel="noopener"><i>Centesimus Annus</i></a> (1 May 1991), 5: <i>AAS</i> 83 (1991), 799. <a class="fnup" href="#rn24">↩</a></span></li><li id="fn25"><a class="fnback" href="#rn25" aria-label="Back to text">25.</a><span>Pius XI, Encyclical Letter <a href="https://www.vatican.va/content/pius-xi/en/encyclicals/documents/hf_p-xi_enc_19310515_quadragesimo-anno.html" target="_blank" rel="noopener"><i>Quadragesimo Anno</i></a> (15 May 1931), 39: <i>AAS</i> 23 (1931), 189; cf. Pius XII, <i>Radio Message on the 50th Anniversary of “Rerum Novarum</i>”: <i>AAS</i> 33 (1941), 198. <a class="fnup" href="#rn25">↩</a></span></li><li id="fn26"><a class="fnback" href="#rn26" aria-label="Back to text">26.</a><span>Cf. Pius XII, <i>Address to the Sacred College of Cardinals and the Roman</i> <i>Prelature</i> (24 December 1940): <i>AAS</i> 33 (1941), 13. <a class="fnup" href="#rn26">↩</a></span></li><li id="fn27"><a class="fnback" href="#rn27" aria-label="Back to text">27.</a><span>Cf. Saint John XXIII, Encyclical Letter <a href="https://www.vatican.va/content/john-xxiii/en/encyclicals/documents/hf_j-xxiii_enc_15051961_mater.html" target="_blank" rel="noopener"><i>Mater et Magistra</i></a> (15 May 1961), 2-3: <i>AAS</i> 53 (1961), 402. <a class="fnup" href="#rn27">↩</a></span></li><li id="fn28"><a class="fnback" href="#rn28" aria-label="Back to text">28.</a><span>Cf. Saint John XXIII, Encyclical Letter <a href="https://www.vatican.va/content/john-xxiii/en/encyclicals/documents/hf_j-xxiii_enc_11041963_pacem.html" target="_blank" rel="noopener"><i>Pacem in Terris</i></a> (11 April 1963), 87: <i>AAS</i> 55 (1963), 301. <a class="fnup" href="#rn28">↩</a></span></li><li id="fn29"><a class="fnback" href="#rn29" aria-label="Back to text">29.</a><span>Cf. Second Vatican Ecumenical Council, Pastoral Constitution <a href="https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651207_gaudium-et-spes_en.html" target="_blank" rel="noopener"><i>Gaudium et </i>Spes</a> <i>, </i>26: <i>AAS </i>58 (1966), 1046-1047. <a class="fnup" href="#rn29">↩</a></span></li><li id="fn30"><a class="fnback" href="#rn30" aria-label="Back to text">30.</a><span>Cfr. Second Vatican Ecumenical Council, Declaration <a href="https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_decl_19651207_dignitatis-humanae_en.html" target="_blank" rel="noopener"><i>Dignitatis Humanae</i></a>, 2: <i>AAS</i> 58 (1966), 930-931. <a class="fnup" href="#rn30">↩</a></span></li><li id="fn31"><a class="fnback" href="#rn31" aria-label="Back to text">31.</a><span>Saint Paul VI, Encyclical Letter <i>Populorum Progressio</i> (26 March 1967), 14: <i>AAS</i> 59 (1967), 264. <a class="fnup" href="#rn31">↩</a></span></li><li id="fn32"><a class="fnback" href="#rn32" aria-label="Back to text">32.</a><span>Ibid <i>.</i>, 76: <i>AAS</i> 59 (1967), 299. <a class="fnup" href="#rn32">↩</a></span></li><li id="fn33"><a class="fnback" href="#rn33" aria-label="Back to text">33.</a><span>Cf. Saint Paul VI, Apostolic Letter <a href="https://www.vatican.va/content/paul-vi/en/apost_letters/documents/hf_p-vi_apl_19710514_octogesima-adveniens.html" target="_blank" rel="noopener"><i>Octogesima Adveniens</i></a> (14 May 1971), 4-7: <i>AAS</i> 63 (1971); 404-406. <a class="fnup" href="#rn33">↩</a></span></li><li id="fn34"><a class="fnback" href="#rn34" aria-label="Back to text">34.</a><span>Saint John Paul II, Encyclical Letter <a href="https://www.vatican.va/content/john-paul-ii/en/encyclicals/documents/hf_jp-ii_enc_30121987_sollicitudo-rei-socialis.html" target="_blank" rel="noopener"><i>Sollicitudo Rei Socialis</i></a> (30 December 1987), 36: <i>AAS</i> 80 (1988), 561. <a class="fnup" href="#rn34">↩</a></span></li><li id="fn35"><a class="fnback" href="#rn35" aria-label="Back to text">35.</a><span>Cf. Saint John Paul II, Encyclical Letter <a href="https://www.vatican.va/content/john-paul-ii/en/encyclicals/documents/hf_jp-ii_enc_14091981_laborem-exercens.html" target="_blank" rel="noopener"><i>Laborem Exercens</i></a> (14 September 1981), 19: <i>AAS</i> 73 (1981), 625-629. <a class="fnup" href="#rn35">↩</a></span></li><li id="fn36"><a class="fnback" href="#rn36" aria-label="Back to text">36.</a><span>Cf. <a href="https://www.vatican.va/content/john-paul-ii/en/encyclicals/documents/hf_jp-ii_enc_14091981_laborem-exercens.html" target="_blank" rel="noopener">ibid</a>, 10: <i>AAS</i> 73 (1981), 600-602. <a class="fnup" href="#rn36">↩</a></span></li><li id="fn37"><a class="fnback" href="#rn37" aria-label="Back to text">37.</a><span>Cf. Saint John Paul II, Encyclical Letter <a href="https://www.vatican.va/content/john-paul-ii/en/encyclicals/documents/hf_jp-ii_enc_30121987_sollicitudo-rei-socialis.html" target="_blank" rel="noopener"><i>Sollicitudo Rei S</i>ocialis</a> (30 December 1987), 14: <i>AAS</i> 80 (1988), 526-528. <a class="fnup" href="#rn37">↩</a></span></li><li id="fn38"><a class="fnback" href="#rn38" aria-label="Back to text">38.</a><span>Cf. <a href="https://www.vatican.va/content/john-paul-ii/en/encyclicals/documents/hf_jp-ii_enc_30121987_sollicitudo-rei-socialis.html" target="_blank" rel="noopener">ibid</a>., 16: <i>AAS</i> 80 (1988), 531. <a class="fnup" href="#rn38">↩</a></span></li><li id="fn39"><a class="fnback" href="#rn39" aria-label="Back to text">39.</a><span>Cf. <a href="https://www.vatican.va/content/john-paul-ii/en/encyclicals/documents/hf_jp-ii_enc_30121987_sollicitudo-rei-socialis.html" target="_blank" rel="noopener">ibid.</a>, 31-33: <i>AAS</i> 80 (1988), 555-559. <a class="fnup" href="#rn39">↩</a></span></li><li id="fn40"><a class="fnback" href="#rn40" aria-label="Back to text">40.</a><span>Cf. Saint John Paul II, Encyclical Letter <a href="https://www.vatican.va/content/john-paul-ii/en/encyclicals/documents/hf_jp-ii_enc_01051991_centesimus-annus.html" target="_blank" rel="noopener"><i>Centesimus Annus</i></a> (1 May 1991), 46: <i>AAS</i> 83 (1991), 850-851. <a class="fnup" href="#rn40">↩</a></span></li><li id="fn41"><a class="fnback" href="#rn41" aria-label="Back to text">41.</a><span>Cf. <a href="https://www.vatican.va/content/john-paul-ii/en/encyclicals/documents/hf_jp-ii_enc_01051991_centesimus-annus.html" target="_blank" rel="noopener">ibid.</a>, 42: <i>AAS</i> 83 (1991), 844-846. <a class="fnup" href="#rn41">↩</a></span></li><li id="fn42"><a class="fnback" href="#rn42" aria-label="Back to text">42.</a><span>Benedict XVI, Encyclical Letter <a href="https://www.vatican.va/content/benedict-xvi/en/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate.html" target="_blank" rel="noopener"><i>Caritas in Veritate</i></a> (29 June 2009), 21: <i>AAS</i> 101 (2009), 656. <a class="fnup" href="#rn42">↩</a></span></li><li id="fn43"><a class="fnback" href="#rn43" aria-label="Back to text">43.</a><span>Cf. <a href="https://www.vatican.va/content/benedict-xvi/en/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate.html" target="_blank" rel="noopener">ibid.</a>, 22: <i>AAS</i> 101 (2009), 657. <a class="fnup" href="#rn43">↩</a></span></li><li id="fn44"><a class="fnback" href="#rn44" aria-label="Back to text">44.</a><span>Cf. <a href="https://www.vatican.va/content/benedict-xvi/en/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate.html" target="_blank" rel="noopener">ibid.</a>, 24: <i>AAS</i> 101 (2009), 658-659. <a class="fnup" href="#rn44">↩</a></span></li><li id="fn45"><a class="fnback" href="#rn45" aria-label="Back to text">45.</a><span>Cf. <a href="https://www.vatican.va/content/benedict-xvi/en/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate.html" target="_blank" rel="noopener">ibid.</a>, 36: <i>AAS</i> 101 (2009), 671-672. <a class="fnup" href="#rn45">↩</a></span></li><li id="fn46"><a class="fnback" href="#rn46" aria-label="Back to text">46.</a><span><a href="https://www.vatican.va/content/benedict-xvi/en/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate.html" target="_blank" rel="noopener">Ibid.</a>, 2: <i>AAS</i> 101 (2009), 642. <a class="fnup" href="#rn46">↩</a></span></li><li id="fn47"><a class="fnback" href="#rn47" aria-label="Back to text">47.</a><span>Cf. Francis, Apostolic Exhortation <a href="https://www.vatican.va/content/francesco/en/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html" target="_blank" rel="noopener"><i>Evangelii Gaudium</i></a> (24 November 2013), 198: <i>AAS</i> 105 (2013), 1103. <a class="fnup" href="#rn47">↩</a></span></li><li id="fn48"><a class="fnback" href="#rn48" aria-label="Back to text">48.</a><span>Francis, Encyclical Letter <a href="https://www.vatican.va/content/francesco/en/encyclicals/documents/papa-francesco_20150524_enciclica-laudato-si.html" target="_blank" rel="noopener"><i>Laudato Si</i></a> <i>’</i> (24 May 2015), 49: <i>AAS</i> 107 (2015), 866. <a class="fnup" href="#rn48">↩</a></span></li><li id="fn49"><a class="fnback" href="#rn49" aria-label="Back to text">49.</a><span>Francis, Encyclical Letter <a href="https://www.vatican.va/content/francesco/en/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html" target="_blank" rel="noopener"><i>Fratelli Tutti</i></a> (3 October 2020), 127: <i>AAS</i> 112 (2020), 1013. <a class="fnup" href="#rn49">↩</a></span></li><li id="fn50"><a class="fnback" href="#rn50" aria-label="Back to text">50.</a><span>Francis, Encyclical Letter <a href="https://www.vatican.va/content/francesco/en/encyclicals/documents/20241024-enciclica-dilexit-nos.html" target="_blank" rel="noopener"><i>Dilexit Nos</i></a> (24 October 2024), 167: <i>AAS</i> 116 (2024), 1421. <a class="fnup" href="#rn50">↩</a></span></li><li id="fn51"><a class="fnback" href="#rn51" aria-label="Back to text">51.</a><span>Cf. Pontifical Council for Justice and Peace, <a href="https://www.vatican.va/roman_curia/pontifical_councils/justpeace/documents/rc_pc_justpeace_doc_20060526_compendio-dott-soc_en.html" target="_blank" rel="noopener"><i>Compendium of the Social Doctrine of the Church</i></a>, Vatican City 2004, 32. <a class="fnup" href="#rn51">↩</a></span></li><li id="fn52"><a class="fnback" href="#rn52" aria-label="Back to text">52.</a><span>Second Vatican Ecumenical Council, Pastoral Constitution <a href="https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651207_gaudium-et-spes_en.html" target="_blank" rel="noopener"><i>Gaudium et Spes</i></a>, 24: <i>AAS</i> 58 (1966), 1045. <a class="fnup" href="#rn52">↩</a></span></li><li id="fn53"><a class="fnback" href="#rn53" aria-label="Back to text">53.</a><span><a href="https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651207_gaudium-et-spes_en.html" target="_blank" rel="noopener">Ibid.</a>, 22: <i>AAS</i> 58 (1966), 1042. <a class="fnup" href="#rn53">↩</a></span></li><li id="fn54"><a class="fnback" href="#rn54" aria-label="Back to text">54.</a><span>Cf. Pontifical Council For Justice and Peace, <a href="https://www.vatican.va/roman_curia/pontifical_councils/justpeace/documents/rc_pc_justpeace_doc_20060526_compendio-dott-soc_en.html" target="_blank" rel="noopener"><i>Compendium of the Social Doctrine of the Church</i></a>, 38. <a class="fnup" href="#rn54">↩</a></span></li><li id="fn55"><a class="fnback" href="#rn55" aria-label="Back to text">55.</a><span>Saint John Paul II, Encyclical Letter <a href="https://www.vatican.va/content/john-paul-ii/en/encyclicals/documents/hf_jp-ii_enc_04031979_redemptor-hominis.html" target="_blank" rel="noopener"><i>Redemptor Hominis</i></a> (4 March 1979), 14: <i>AAS</i> <i>71 </i>(1979), 284. <a class="fnup" href="#rn55">↩</a></span></li><li id="fn56"><a class="fnback" href="#rn56" aria-label="Back to text">56.</a><span>Cf. Benedict XVI, Encyclical Letter <a href="https://www.vatican.va/content/benedict-xvi/en/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate.html" target="_blank" rel="noopener"><i>Caritas in Veritate</i></a> (29 June 2009), 11: <i>AAS</i> 101 (2009), 647-648. <a class="fnup" href="#rn56">↩</a></span></li><li id="fn57"><a class="fnback" href="#rn57" aria-label="Back to text">57.</a><span>Saint John Paul II, Encyclical Letter <a href="https://www.vatican.va/content/john-paul-ii/en/encyclicals/documents/hf_jp-ii_enc_06081993_veritatis-splendor.html" target="_blank" rel="noopener"><i>Veritatis Splendor</i></a> (6 August 1993), 31: <i>AAS</i> 85 (1993), 1159. <a class="fnup" href="#rn57">↩</a></span></li><li id="fn58"><a class="fnback" href="#rn58" aria-label="Back to text">58.</a><span>Cf. Second Vatican Ecumenical Council, Pastoral Constitution <a href="https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651207_gaudium-et-spes_en.html" target="_blank" rel="noopener"><i>Gaudium et Spes</i></a>, 26: <i>AAS </i>58 (1966), 1046-1047. <a class="fnup" href="#rn58">↩</a></span></li><li id="fn59"><a class="fnback" href="#rn59" aria-label="Back to text">59.</a><span>Cf. Saint John Paul II, Encyclical Letter <a href="https://www.vatican.va/content/john-paul-ii/en/encyclicals/documents/hf_jp-ii_enc_01051991_centesimus-annus.html" target="_blank" rel="noopener"><i>Centesimus Annus</i></a> (1 May 1991), 11: <i>AAS </i>83 (1991), 806-807. <a class="fnup" href="#rn59">↩</a></span></li><li id="fn60"><a class="fnback" href="#rn60" aria-label="Back to text">60.</a><span>Cf. Dicastery for the Doctrine of the Faith, Declaration <a href="https://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_ddf_doc_20240402_dignitas-infinita_en.html" target="_blank" rel="noopener"><i>Dignitas Infinita</i></a> (2 April 2024), 7: <i>AAS</i> 116 (2024), 592-593. <a class="fnup" href="#rn60">↩</a></span></li><li id="fn61"><a class="fnback" href="#rn61" aria-label="Back to text">61.</a><span>Cf. <a href="https://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_ddf_doc_20240402_dignitas-infinita_en.html" target="_blank" rel="noopener">ibid<i>.</i></a>, 8: <i>AAS</i> 116 (2024), 593-594. <a class="fnup" href="#rn61">↩</a></span></li><li id="fn62"><a class="fnback" href="#rn62" aria-label="Back to text">62.</a><span><a href="https://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_ddf_doc_20240402_dignitas-infinita_en.html" target="_blank" rel="noopener">Ibid.</a>, 1: <i>AAS</i> 116 (2024), 589-590. <a class="fnup" href="#rn62">↩</a></span></li><li id="fn63"><a class="fnback" href="#rn63" aria-label="Back to text">63.</a><span>Cf. Saint John Paul II, <i>Angelus with disabled people in the Cathedral of Osnabrück</i> (16 November 1980): <i>Insegnamenti di Giovanni Paolo II,</i> vol. III/2, Vatican City 1980, 1232. <a class="fnup" href="#rn63">↩</a></span></li><li id="fn64"><a class="fnback" href="#rn64" aria-label="Back to text">64.</a><span>Pontifical Council for Justice and Peace, <a href="https://www.vatican.va/roman_curia/pontifical_councils/justpeace/documents/rc_pc_justpeace_doc_20060526_compendio-dott-soc_en.html" target="_blank" rel="noopener"><i>Compendium of the Social Doctrine of the Church</i></a>, 152. <a class="fnup" href="#rn64">↩</a></span></li><li id="fn65"><a class="fnback" href="#rn65" aria-label="Back to text">65.</a><span>Cf. Saint John Paul II, <a href="https://www.vatican.va/content/john-paul-ii/en/speeches/1995/october/documents/hf_jp-ii_spe_05101995_address-to-uno.html" target="_blank" rel="noopener"><i>Address to the 50th General Assembly of the United</i> <i>Nations</i></a> (5 October 1995), 2: <i>Insegnamenti di Giovanni Paolo II,</i> vol. XVIII/2, Vatican City 1998, 731. <a class="fnup" href="#rn65">↩</a></span></li><li id="fn66"><a class="fnback" href="#rn66" aria-label="Back to text">66.</a><span>Saint John Paul II, <a href="https://www.vatican.va/content/john-paul-ii/en/speeches/1979/october/documents/hf_jp-ii_spe_19791002_general-assembly-onu.html" target="_blank" rel="noopener"><i>Address to the 34th General Assembly of the United Nations</i></a> (2 October 1979), 7: <i>AAS</i> 71 (1979), 1148. <a class="fnup" href="#rn66">↩</a></span></li><li id="fn67"><a class="fnback" href="#rn67" aria-label="Back to text">67.</a><span>Saint John Paul II, <a href="https://www.vatican.va/content/john-paul-ii/en/messages/peace/documents/hf_jp-ii_mes_14121998_xxxii-world-day-for-peace.html" target="_blank" rel="noopener"><i>Message for the 32nd World Day of Peace</i></a> (1 January 1999), 3: <i>AAS</i> 91 (1999), 379. <a class="fnup" href="#rn67">↩</a></span></li><li id="fn68"><a class="fnback" href="#rn68" aria-label="Back to text">68.</a><span>Cf. Saint John XXIII, Encyclical Letter <a href="https://www.vatican.va/content/john-xxiii/en/encyclicals/documents/hf_j-xxiii_enc_11041963_pacem.html" target="_blank" rel="noopener"><i>Pacem in Terris</i></a> (11 April 1963), 5: <i>AAS</i> 55 (1963), 259. <a class="fnup" href="#rn68">↩</a></span></li><li id="fn69"><a class="fnback" href="#rn69" aria-label="Back to text">69.</a><span>Saint Paul VI, <a href="https://www.vatican.va/content/paul-vi/en/messages/pont-messages/documents/hf_p-vi_mess_19680415_confer-teheran.html" target="_blank" rel="noopener"><i>Message to the International Conference on Human Rights</i></a> (15 April 1968): <i>AAS</i> 60 (1968), 285. <a class="fnup" href="#rn69">↩</a></span></li><li id="fn70"><a class="fnback" href="#rn70" aria-label="Back to text">70.</a><span>Cf. Saint John Paul II, Encyclical Letter <a href="https://www.vatican.va/content/john-paul-ii/en/encyclicals/documents/hf_jp-ii_enc_25031995_evangelium-vitae.html" target="_blank" rel="noopener"><i>Evangelium Vitae</i></a> (25 March 1995), 2: <i>AAS</i> 87 (1995), 402. <a class="fnup" href="#rn70">↩</a></span></li><li id="fn71"><a class="fnback" href="#rn71" aria-label="Back to text">71.</a><span>Cf. Second Vatican Ecumenical Council, Pastoral Constitution <a href="https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651207_gaudium-et-spes_en.html" target="_blank" rel="noopener"><i>Gaudium et Spes</i></a>, 27: <i>AAS </i>58 (1966), 1047-1048; cf. Saint John Paul II, Encyclical Letter <a href="https://www.vatican.va/content/john-paul-ii/en/encyclicals/documents/hf_jp-ii_enc_06081993_veritatis-splendor.html" target="_blank" rel="noopener"><i>Veritatis Splendor</i></a> (6 August 1993), 80: <i>AAS</i> 85 (1993), 1197-1198; cf. Saint John Paul II, Encyclical Letter <a href="https://www.vatican.va/content/john-paul-ii/en/encyclicals/documents/hf_jp-ii_enc_25031995_evangelium-vitae.html" target="_blank" rel="noopener"><i>Evangelium Vitae</i></a> (25 March 1995), 7-28: <i>AAS</i> 87 (1995), 408-427. <a class="fnup" href="#rn71">↩</a></span></li><li id="fn72"><a class="fnback" href="#rn72" aria-label="Back to text">72.</a><span>Francis, Encyclical Letter <a href="https://www.vatican.va/content/francesco/en/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html" target="_blank" rel="noopener"><i>Fratelli Tutti</i></a> (3 October 2020), 208: <i>AAS</i> 112 (2020), 1043. <a class="fnup" href="#rn72">↩</a></span></li><li id="fn73"><a class="fnback" href="#rn73" aria-label="Back to text">73.</a><span>Cf. <a href="https://www.vatican.va/content/francesco/en/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html" target="_blank" rel="noopener">ibid.</a>, 209: <i>AAS</i> 112 (2020), 1043-1044. <a class="fnup" href="#rn73">↩</a></span></li><li id="fn74"><a class="fnback" href="#rn74" aria-label="Back to text">74.</a><span><a href="https://www.vatican.va/content/francesco/en/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html" target="_blank" rel="noopener">Ibid.</a>, 23: <i>AAS</i> 112 (2020), 977. Cf. Apostolic Exhortation <a href="https://www.vatican.va/content/francesco/en/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html" target="_blank" rel="noopener"><i>Evangelii Gaudium</i></a> (24 November 2013), 212: <i>AAS</i> 105 (2013), 1108. <a class="fnup" href="#rn74">↩</a></span></li><li id="fn75"><a class="fnback" href="#rn75" aria-label="Back to text">75.</a><span>Benedict XVI, Apostolic Exhortation <a href="https://www.vatican.va/content/benedict-xvi/en/apost_exhortations/documents/hf_ben-xvi_exh_20070222_sacramentum-caritatis.html" target="_blank" rel="noopener"><i>Sacramentum Caritatis</i></a> (22 February 2007), 83: <i>AAS</i> 99 (2007), 169. <a class="fnup" href="#rn75">↩</a></span></li><li id="fn76"><a class="fnback" href="#rn76" aria-label="Back to text">76.</a><span>Second Vatican Ecumenical Council, Pastoral Constitution <a href="https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651207_gaudium-et-spes_en.html" target="_blank" rel="noopener"><i>Gaudium et Spes</i></a> <i>, </i>26, <i>AAS</i> 58 (1966), 1046-1047. <a class="fnup" href="#rn76">↩</a></span></li><li id="fn77"><a class="fnback" href="#rn77" aria-label="Back to text">77.</a><span>Cf. Pontifical Council for Justice and Peace, <a href="https://www.vatican.va/roman_curia/pontifical_councils/justpeace/documents/rc_pc_justpeace_doc_20060526_compendio-dott-soc_en.html" target="_blank" rel="noopener"><i>Compendium of the Social Doctrine of the Church</i></a> <i>,</i> 164. <a class="fnup" href="#rn77">↩</a></span></li><li id="fn78"><a class="fnback" href="#rn78" aria-label="Back to text">78.</a><span>Francis, Apostolic Exhortation <a href="https://www.vatican.va/content/francesco/en/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html" target="_blank" rel="noopener"><i>Evangelii Gaudium</i></a> (24 November 2013), 235: <i>AAS</i> 105 (2013), 1115. <a class="fnup" href="#rn78">↩</a></span></li><li id="fn79"><a class="fnback" href="#rn79" aria-label="Back to text">79.</a><span>Francis, Encyclical Letter <a href="https://www.vatican.va/content/francesco/en/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html" target="_blank" rel="noopener"><i>Fratelli Tutti</i></a> (3 October 2020), 105: <i>AAS</i> 112 (2020), 1005. <a class="fnup" href="#rn79">↩</a></span></li><li id="fn80"><a class="fnback" href="#rn80" aria-label="Back to text">80.</a><span>Saint John Paul II, Encyclical Letter <a href="https://www.vatican.va/content/john-paul-ii/en/encyclicals/documents/hf_jp-ii_enc_30121987_sollicitudo-rei-socialis.html" target="_blank" rel="noopener"><i>Sollicitudo Rei Socialis</i></a> (30 December 1987), 38: <i>AAS</i> 80 (1988), 564. <a class="fnup" href="#rn80">↩</a></span></li><li id="fn81"><a class="fnback" href="#rn81" aria-label="Back to text">81.</a><span>Francis, Apostolic Exhortation <a href="https://www.vatican.va/content/francesco/en/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html" target="_blank" rel="noopener"><i>Evangelii Gaudium</i></a> (24 November 2013), 220: <i>AAS</i> 105 (2013), 1110. <a class="fnup" href="#rn81">↩</a></span></li><li id="fn82"><a class="fnback" href="#rn82" aria-label="Back to text">82.</a><span>Pontifical Council for Justice and Peace, <a href="https://www.vatican.va/roman_curia/pontifical_councils/justpeace/documents/rc_pc_justpeace_doc_20060526_compendio-dott-soc_en.html" target="_blank" rel="noopener"><i>Compendium of the Social Doctrine of the Church</i></a> <i>, </i>169. <a class="fnup" href="#rn82">↩</a></span></li><li id="fn83"><a class="fnback" href="#rn83" aria-label="Back to text">83.</a><span>Francis, Encyclical Letter <a href="https://www.vatican.va/content/francesco/en/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html" target="_blank" rel="noopener"><i>Fratelli Tutti</i></a> (3 October 2020), 16: <i>AAS</i> 112 (2020), 974. <a class="fnup" href="#rn83">↩</a></span></li><li id="fn84"><a class="fnback" href="#rn84" aria-label="Back to text">84.</a><span>Cf. Saint John Paul II, <a href="https://www.vatican.va/content/john-paul-ii/en/speeches/1995/october/documents/hf_jp-ii_spe_05101995_address-to-uno.html" target="_blank" rel="noopener"><i>Address to the 50th General Assembly of the United </i>Nations</a> (5 October 1995), 8: <i>Insegnamenti di Giovanni Paolo II,</i> vol. XVIII/2, 735. <a class="fnup" href="#rn84">↩</a></span></li><li id="fn85"><a class="fnback" href="#rn85" aria-label="Back to text">85.</a><span>Pontifical Council for Justice and Peace, <a href="https://www.vatican.va/roman_curia/pontifical_councils/justpeace/documents/rc_pc_justpeace_doc_20060526_compendio-dott-soc_en.html" target="_blank" rel="noopener"><i>Compendium of the Social Doctrine of the Church</i></a>, 171. <a class="fnup" href="#rn85">↩</a></span></li><li id="fn86"><a class="fnback" href="#rn86" aria-label="Back to text">86.</a><span>Saint John Paul II, Encyclical Letter <i>Centesimus Annus</i> (1 May 1991), 31: <i>AAS</i> 83 (1991), 831. <a class="fnup" href="#rn86">↩</a></span></li><li id="fn87"><a class="fnback" href="#rn87" aria-label="Back to text">87.</a><span>Saint John Paul II, <i>Homily during the Mass celebrated for farmers at Recife </i>(7 July 1980), 4: <i>AAS</i> 72 (1980), 926. <a class="fnup" href="#rn87">↩</a></span></li><li id="fn88"><a class="fnback" href="#rn88" aria-label="Back to text">88.</a><span>Saint John Paul II, Encyclical Letter <a href="https://www.vatican.va/content/john-paul-ii/en/encyclicals/documents/hf_jp-ii_enc_14091981_laborem-exercens.html" target="_blank" rel="noopener"><i>Laborem Exercens</i></a> (14 September 1981), 19: <i>AAS</i> 73 (1981), 626. <a class="fnup" href="#rn88">↩</a></span></li><li id="fn89"><a class="fnback" href="#rn89" aria-label="Back to text">89.</a><span>Francis, Encyclical Letter <a href="https://www.vatican.va/content/francesco/en/encyclicals/documents/papa-francesco_20150524_enciclica-laudato-si.html" target="_blank" rel="noopener"><i>Laudato Si</i></a> <i>’</i> (24 May 2015), 93: <i>AAS</i> 107 (2015), 884; cf. Encyclical Letter <a href="https://www.vatican.va/content/francesco/en/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html" target="_blank" rel="noopener"><i>Fratelli Tutti</i></a> (3 October 2020), 120: <i>AAS</i> 112 (2020), 1010. <a class="fnup" href="#rn89">↩</a></span></li><li id="fn90"><a class="fnback" href="#rn90" aria-label="Back to text">90.</a><span>Francis, Apostolic Exhortation <a href="https://www.vatican.va/content/francesco/en/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html" target="_blank" rel="noopener"><i>Evangelii Gaudium</i></a> (24 November 2013), 189: <i>AAS</i> 105 (2013), 1099. <a class="fnup" href="#rn90">↩</a></span></li><li id="fn91"><a class="fnback" href="#rn91" aria-label="Back to text">91.</a><span>Cf. Pontifical Council for Justice and Peace, <a href="https://www.vatican.va/roman_curia/pontifical_councils/justpeace/documents/rc_pc_justpeace_doc_20060526_compendio-dott-soc_en.html" target="_blank" rel="noopener"><i>Compendium of the Social Doctrine of the Church</i></a>, 187. <a class="fnup" href="#rn91">↩</a></span></li><li id="fn92"><a class="fnback" href="#rn92" aria-label="Back to text">92.</a><span>Cf. Leo XIII, Encyclical Letter <a href="https://www.vatican.va/content/leo-xiii/en/encyclicals/documents/hf_l-xiii_enc_15051891_rerum-novarum.html" target="_blank" rel="noopener"><i>Rerum Novarum</i></a> (15 May 1891), 26: <i>ASS</i> 23 (1890-1891), 656. <a class="fnup" href="#rn92">↩</a></span></li><li id="fn93"><a class="fnback" href="#rn93" aria-label="Back to text">93.</a><span>Cf. Saint John Paul II, Encyclical Letter <a href="https://www.vatican.va/content/john-paul-ii/en/encyclicals/documents/hf_jp-ii_enc_01051991_centesimus-annus.html" target="_blank" rel="noopener"><i>Centesimus Annus</i></a> (1 May 1991), 11: <i>AAS</i> 83 (1991), 806-807. <a class="fnup" href="#rn93">↩</a></span></li><li id="fn94"><a class="fnback" href="#rn94" aria-label="Back to text">94.</a><span>Cf. <a href="https://www.vatican.va/content/john-paul-ii/en/encyclicals/documents/hf_jp-ii_enc_01051991_centesimus-annus.html" target="_blank" rel="noopener">ibid.</a> <a class="fnup" href="#rn94">↩</a></span></li><li id="fn95"><a class="fnback" href="#rn95" aria-label="Back to text">95.</a><span>Cf. <a href="https://www.vatican.va/content/john-paul-ii/en/encyclicals/documents/hf_jp-ii_enc_01051991_centesimus-annus.html" target="_blank" rel="noopener">ibid.</a>, 48: <i>AAS</i> 83 (1991), 852-854. <a class="fnup" href="#rn95">↩</a></span></li><li id="fn96"><a class="fnback" href="#rn96" aria-label="Back to text">96.</a><span>Cf. Francis, Encyclical Letter <a href="https://www.vatican.va/content/francesco/en/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html" target="_blank" rel="noopener"><i>Fratelli Tutti</i></a> (3 October 2020), 169: <i>AAS</i> 112 (2020), 1028. <a class="fnup" href="#rn96">↩</a></span></li><li id="fn97"><a class="fnback" href="#rn97" aria-label="Back to text">97.</a><span>Cf. <a href="https://www.vatican.va/content/francesco/en/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html" target="_blank" rel="noopener">ibid.</a>, 168: <i>AAS</i> 112 (2020), 1027-1028. <a class="fnup" href="#rn97">↩</a></span></li><li id="fn98"><a class="fnback" href="#rn98" aria-label="Back to text">98.</a><span>Cf. Saint Paul VI, Encyclical Letter <a href="https://www.vatican.va/content/paul-vi/en/encyclicals/documents/hf_p-vi_enc_26031967_populorum.html" target="_blank" rel="noopener"><i>Populorum Progressio</i></a> (26 March 1967), 17: <i>AAS</i> 59 (1967), 265-266. <a class="fnup" href="#rn98">↩</a></span></li><li id="fn99"><a class="fnback" href="#rn99" aria-label="Back to text">99.</a><span>Francis, Encyclical Letter <a href="https://www.vatican.va/content/francesco/en/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html" target="_blank" rel="noopener"><i>Fratelli Tutti</i></a> (3 October 2020), 32 and 54: <i>AAS</i> 112 (2020), 980 and 988. <a class="fnup" href="#rn99">↩</a></span></li><li id="fn100"><a class="fnback" href="#rn100" aria-label="Back to text">100.</a><span>Cf. Benedict XVI, Encyclical Letter <a href="https://www.vatican.va/content/benedict-xvi/en/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate.html" target="_blank" rel="noopener"><i>Caritas in Veritate</i></a> (29 June 2009), 58: <i>AAS</i> 101 (2009), 693-694. <a class="fnup" href="#rn100">↩</a></span></li><li id="fn101"><a class="fnback" href="#rn101" aria-label="Back to text">101.</a><span>Francis, Encyclical Letter <a href="https://www.vatican.va/content/francesco/en/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html" target="_blank" rel="noopener"><i>Fratelli Tutti</i></a> (3 October 2020), 116: <i>AAS</i> 112 (2020), 1009. <a class="fnup" href="#rn101">↩</a></span></li><li id="fn102"><a class="fnback" href="#rn102" aria-label="Back to text">102.</a><span>Saint John Paul II, Encyclical Letter <a href="https://www.vatican.va/content/john-paul-ii/en/encyclicals/documents/hf_jp-ii_enc_30121987_sollicitudo-rei-socialis.html" target="_blank" rel="noopener"><i>Sollicitudo Rei Socialis</i></a> (30 December 1987), 38: <i>AAS</i> 80 (1988), 564. <a class="fnup" href="#rn102">↩</a></span></li><li id="fn103"><a class="fnback" href="#rn103" aria-label="Back to text">103.</a><span>Francis, Encyclical Letter <a href="https://www.vatican.va/content/francesco/en/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html" target="_blank" rel="noopener"><i>Fratelli Tutti</i></a> (3 October 2020), 116: <i>AAS</i> 112 (2020), 1009. <a class="fnup" href="#rn103">↩</a></span></li><li id="fn104"><a class="fnback" href="#rn104" aria-label="Back to text">104.</a><span>Cf. Benedict XVI, Encyclical Letter <a href="https://www.vatican.va/content/benedict-xvi/en/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate.html" target="_blank" rel="noopener"><i>Caritas in Veritate</i></a> (29 June 2009), 48: <i>AAS </i>101 (2009), 685. <a class="fnup" href="#rn104">↩</a></span></li><li id="fn105"><a class="fnback" href="#rn105" aria-label="Back to text">105.</a><span>Cf. Second Vatican Ecumenical Council, Pastoral Constitution <a href="https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651207_gaudium-et-spes_en.html" target="_blank" rel="noopener"><i>Gaudium et Spes</i></a>, 25: <i>AAS</i> 58 (1966), 1045-1046. <a class="fnup" href="#rn105">↩</a></span></li><li id="fn106"><a class="fnback" href="#rn106" aria-label="Back to text">106.</a><span>Cf. Saint John Paul II, Encyclical Letter <a href="https://www.vatican.va/content/john-paul-ii/en/encyclicals/documents/hf_jp-ii_enc_30121987_sollicitudo-rei-socialis.html" target="_blank" rel="noopener"><i>Sollicitudo Rei Socialis</i></a> (30 December 1987), 42: <i>AAS</i> 80 (1988), 572-574. <a class="fnup" href="#rn106">↩</a></span></li><li id="fn107"><a class="fnback" href="#rn107" aria-label="Back to text">107.</a><span>Francis, Apostolic Exhortation <a href="https://www.vatican.va/content/francesco/en/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html" target="_blank" rel="noopener"><i>Evangelii Gaudium</i></a> (24 November 2013), 53: <i>AAS</i> 105 (2013), 1042. <a class="fnup" href="#rn107">↩</a></span></li><li id="fn108"><a class="fnback" href="#rn108" aria-label="Back to text">108.</a><span>Cf. Saint John Paul II, Encyclical Letter <a href="https://www.vatican.va/content/john-paul-ii/en/encyclicals/documents/hf_jp-ii_enc_30121987_sollicitudo-rei-socialis.html" target="_blank" rel="noopener"><i>Sollicitudo Rei Socialis</i></a> (30 December 1987), 36-37: <i>AAS</i> 80 (1988), 561-564. <a class="fnup" href="#rn108">↩</a></span></li><li id="fn109"><a class="fnback" href="#rn109" aria-label="Back to text">109.</a><span>Cf. Francis, <a href="https://www.vatican.va/content/francesco/en/messages/migration/documents/20240524-world-migrants-day-2024.html" target="_blank" rel="noopener"><i>Message for the 110th World Day of Migrants and Refugees</i></a> (29 September 2024): <i>AAS</i> 116 (2024), 735. <a class="fnup" href="#rn109">↩</a></span></li><li id="fn110"><a class="fnback" href="#rn110" aria-label="Back to text">110.</a><span>Saint Paul VI, Encyclical Letter <a href="https://www.vatican.va/content/paul-vi/en/encyclicals/documents/hf_p-vi_enc_26031967_populorum.html" target="_blank" rel="noopener"><i>Populorum Progressio</i></a> (26 March 1967), 14: <i>AAS</i> 59 (1967), 264. <a class="fnup" href="#rn110">↩</a></span></li><li id="fn111"><a class="fnback" href="#rn111" aria-label="Back to text">111.</a><span>Cf. ibid., 17: <i>AAS</i> 59 (1967), 265-266; Francis, Encyclical Letter <a href="https://www.vatican.va/content/francesco/en/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html" target="_blank" rel="noopener"><i>Fratelli Tutti</i></a> (3 October 2020), 125-127: <i>AAS</i> 112 (2020), 1012-1013. <a class="fnup" href="#rn111">↩</a></span></li><li id="fn112"><a class="fnback" href="#rn112" aria-label="Back to text">112.</a><span>Cf. Saint Paul VI, Encyclical Letter <a href="https://www.vatican.va/content/paul-vi/en/encyclicals/documents/hf_p-vi_enc_26031967_populorum.html" target="_blank" rel="noopener"><i>Populorum Progressio</i></a> (26 March 1967), 14: <i>AAS</i> 59 (1967), 264; Benedict XVI, <a href="https://www.vatican.va/content/benedict-xvi/en/speeches/2007/january/documents/hf_ben-xvi_spe_20070108_diplomatic-corps.html" target="_blank" rel="noopener"><i>Address to the Diplomatic Corps accredited to the Holy See</i></a> (8 January 2007): <i>AAS</i> 99 (2007), 73; Francis, <a href="https://www.vatican.va/content/francesco/en/speeches/2017/february/documents/papa-francesco_20170215_popoli-indigeni.html" target="_blank" rel="noopener"><i>Address to Participants of the 3rd Global Meeting of the Indigenous Peoples’ Forum of the International Fund for Agricultural Development</i></a> (15 February 2017): <i>AAS</i> 109 (2017), 244-245. <a class="fnup" href="#rn112">↩</a></span></li><li id="fn113"><a class="fnback" href="#rn113" aria-label="Back to text">113.</a><span><a href="https://www.synod.va/content/dam/synod/news/2024-10-26_final-document/ENG---Documento-finale.pdf" target="_blank" rel="noopener"><i>Final Document of the Second Session of the XVI Ordinary General Assembly of the Synod of Bishops</i></a> (26 October 2024), 17. <a class="fnup" href="#rn113">↩</a></span></li><li id="fn114"><a class="fnback" href="#rn114" aria-label="Back to text">114.</a><span>Cf. <a href="https://www.synod.va/content/dam/synod/news/2024-10-26_final-document/ENG---Documento-finale.pdf" target="_blank" rel="noopener">ibid.</a> <i>, </i>11. <a class="fnup" href="#rn114">↩</a></span></li><li id="fn115"><a class="fnback" href="#rn115" aria-label="Back to text">115.</a><span>Cf. <a href="https://www.synod.va/content/dam/synod/news/2024-10-26_final-document/ENG---Documento-finale.pdf" target="_blank" rel="noopener">ibid.</a> <i>, </i>103-108. <a class="fnup" href="#rn115">↩</a></span></li><li id="fn116"><a class="fnback" href="#rn116" aria-label="Back to text">116.</a><span>Cf. <a href="https://www.synod.va/content/dam/synod/news/2024-10-26_final-document/ENG---Documento-finale.pdf" target="_blank" rel="noopener">ibid.</a>, 100-101. <a class="fnup" href="#rn116">↩</a></span></li><li id="fn117"><a class="fnback" href="#rn117" aria-label="Back to text">117.</a><span>Cf. Francis, Encyclical Letter <a href="https://www.vatican.va/content/francesco/en/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html" target="_blank" rel="noopener"><i>Fratelli Tutti</i></a> (3 October 2020), 94: <i>AAS</i> 112 (2020), 1001. <a class="fnup" href="#rn117">↩</a></span></li><li id="fn118"><a class="fnback" href="#rn118" aria-label="Back to text">118.</a><span>Cf. Pontifical Council for Justice and Peace, <a href="https://www.vatican.va/roman_curia/pontifical_councils/justpeace/documents/rc_pc_justpeace_doc_20060526_compendio-dott-soc_en.html" target="_blank" rel="noopener"><i>Compendium of the Social Doctrine of the Church</i></a>, 53. <a class="fnup" href="#rn118">↩</a></span></li><li id="fn119"><a class="fnback" href="#rn119" aria-label="Back to text">119.</a><span>Cf. Francis, Encyclical Letter <a href="https://www.vatican.va/content/francesco/en/encyclicals/documents/papa-francesco_20150524_enciclica-laudato-si.html" target="_blank" rel="noopener"><i>Laudato Si</i></a> <i>’</i>, (24 May 2015), 106-109: <i>AAS</i> 107 (2015), 889-891. <a class="fnup" href="#rn119">↩</a></span></li><li id="fn120"><a class="fnback" href="#rn120" aria-label="Back to text">120.</a><span>R. Guardini, <i>Das Ende der Neuzeit</i>, Würzburg 1951, 89. <a class="fnup" href="#rn120">↩</a></span></li><li id="fn121"><a class="fnback" href="#rn121" aria-label="Back to text">121.</a><span>Saint Paul VI, <a href="https://www.vatican.va/content/paul-vi/en/speeches/1970/documents/hf_p-vi_spe_19701116_xxv-istituzione-fao.html" target="_blank" rel="noopener"><i>Address on the occasion of the 25th Anniversary of the FAO</i></a> (16 November 1970): <i>AAS</i> 62 (1970), 833. <a class="fnup" href="#rn121">↩</a></span></li><li id="fn122"><a class="fnback" href="#rn122" aria-label="Back to text">122.</a><span>Cf. Francis, <a href="https://www.vatican.va/content/francesco/en/speeches/2019/november/documents/papa-francesco_20191111_consiglio-capitalismo-inclusivo.html" target="_blank" rel="noopener"><i>Address to the Council for an Inclusive Capitalism</i></a> (11 November 2019): <i>L’Osservatore Romano</i>, 11-12 November 2019, 8. <a class="fnup" href="#rn122">↩</a></span></li><li id="fn123"><a class="fnback" href="#rn123" aria-label="Back to text">123.</a><span>Cf. Dicastery for the Doctrine of the Faith – Dicastery for Culture and Education, Note <a href="https://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_ddf_doc_20250128_antiqua-et-nova_en.html" target="_blank" rel="noopener"><i>Antiqua et Nova</i></a> (14 January 2025): <i>AAS</i> 117 (2025), 159-210; Francis, <a href="https://www.vatican.va/content/francesco/en/messages/peace/documents/20231208-messaggio-57giornatamondiale-pace2024.html" target="_blank" rel="noopener"><i>Message for the 57th World Day of Peace</i></a> (8 December 2023): <i>AAS</i> 116 (2024), 54-64; Francis, <a href="https://www.vatican.va/content/francesco/en/messages/communications/documents/20240124-messaggio-comunicazioni-sociali.html" target="_blank" rel="noopener">Message for the 58th World Day of Social Communications</a> (24 January 2024): <i>AAS</i> 116 (2024), 261-266; Francis, <a href="https://www.vatican.va/content/francesco/en/speeches/2024/june/documents/20240614-g7-intelligenza-artificiale.html" target="_blank" rel="noopener"><i>Address to the G7 Session on Artificial Intelligence</i>: “An exciting and fearsome tool”</a> (14 June 2024): <i>AAS</i> 116 (2024), 866-875; International Theological Commission, <a href="https://www.vatican.va/roman_curia/congregations/cfaith/cti_documents/rc_cti_doc_20260304_quo-vadis-humanits_en.html" target="_blank" rel="noopener"><i>Quo vadis, humanitas? Thinking about Christian anthropology in the face of some scenarios on the future of humanity</i></a> (9 February 2026); <a href="https://www.vatican.va/content/leo-xiv/en/messages/communications/documents/20260124-messaggio-comunicazioni-sociali.html" target="_blank" rel="noopener"><i>Message for the 60th World Day of Social Communications</i></a> (24 January 2026): <i>L’Osservatore Romano</i>, 24 January 2026, 2-3. <a class="fnup" href="#rn123">↩</a></span></li><li id="fn124"><a class="fnback" href="#rn124" aria-label="Back to text">124.</a><span>Cf. Dicastery for the Doctrine of the Faith – Dicastery for Culture and Education, Note <a href="https://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_ddf_doc_20250128_antiqua-et-nova_en.html" target="_blank" rel="noopener"><i>Antiqua et Nova</i></a> (14 January 2025), 96: <i>AAS</i> 117 (2025), 201. <a class="fnup" href="#rn124">↩</a></span></li><li id="fn125"><a class="fnback" href="#rn125" aria-label="Back to text">125.</a><span>Francis, <a href="https://www.vatican.va/content/francesco/en/speeches/2023/march/documents/20230327-minerva-dialogues.html" target="_blank" rel="noopener"><i>Address to Participants at the Meeting of the “Minerva Dialogues” promoted by the Dicastery for Culture and Education</i></a> (27 March 2023): <i>AAS </i>115 (2023), 465. <a class="fnup" href="#rn125">↩</a></span></li><li id="fn126"><a class="fnback" href="#rn126" aria-label="Back to text">126.</a><span>Cf. Dicastery for the Doctrine of the Faith – Dicastery for Culture and Education, Note <a href="https://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_ddf_doc_20250128_antiqua-et-nova_en.html" target="_blank" rel="noopener"><i>Antiqua et Nova</i></a> (14 January 2025), 41: <i>AAS</i> 117 (2025), 178. <a class="fnup" href="#rn126">↩</a></span></li><li id="fn127"><a class="fnback" href="#rn127" aria-label="Back to text">127.</a><span>Cf. <a href="https://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_ddf_doc_20250128_antiqua-et-nova_en.html" target="_blank" rel="noopener">ibid.</a>, 44-45: <i>AAS</i> 117 (2025), 179-180. <a class="fnup" href="#rn127">↩</a></span></li><li id="fn128"><a class="fnback" href="#rn128" aria-label="Back to text">128.</a><span>Cf. Saint John Paul II, Encyclical Letter <a href="https://www.vatican.va/content/john-paul-ii/en/encyclicals/documents/hf_jp-ii_enc_01051991_centesimus-annus.html" target="_blank" rel="noopener"><i>Centesimus Annus</i></a> (1 May 1991), 40: <i>AAS</i> 83 (1991), 843. <a class="fnup" href="#rn128">↩</a></span></li><li id="fn129"><a class="fnback" href="#rn129" aria-label="Back to text">129.</a><span>Cf. International Theological Commission, <a href="https://www.vatican.va/roman_curia/congregations/cfaith/cti_documents/rc_cti_doc_20260304_quo-vadis-humanits_en.html" target="_blank" rel="noopener"><i>Quo vadis, humanitas? Thinking about Christian anthropology in the face of some scenarios on the future of humanity</i></a> (9 February 2026), 63. <a class="fnup" href="#rn129">↩</a></span></li><li id="fn130"><a class="fnback" href="#rn130" aria-label="Back to text">130.</a><span>Cf. Saint Paul VI, <a href="https://www.vatican.va/content/paul-vi/en/speeches/1970/documents/hf_p-vi_spe_19701116_xxv-istituzione-fao.html" target="_blank" rel="noopener"><i>Discourse on the occasion of the 25th anniversary of the FAO</i></a> (16 November 1970): <i>AAS</i> 62 (1970), 833. <a class="fnup" href="#rn130">↩</a></span></li><li id="fn131"><a class="fnback" href="#rn131" aria-label="Back to text">131.</a><span>International Theological Commission, <a href="https://www.vatican.va/roman_curia/congregations/cfaith/cti_documents/rc_cti_doc_20260304_quo-vadis-humanits_en.html" target="_blank" rel="noopener"><i>Quo vadis, humanitas? Thinking about Christian anthropology in the face of some scenarios on the future of humanity</i></a> (9 February 2026), 3. <a class="fnup" href="#rn131">↩</a></span></li><li id="fn132"><a class="fnback" href="#rn132" aria-label="Back to text">132.</a><span>“If we devalue the heart, we also devalue what it means to speak from the heart, to act with the heart, to cultivate and heal the heart. If we fail to appreciate the specificity of the heart, we miss the messages that the mind alone cannot communicate; we miss out on the richness of our encounters with others; we miss out on poetry. We also lose track of history and our own past, since our real personal history is built with the heart. At the end of our lives, that alone will matter.” Francis, Encyclical Letter <a href="https://www.vatican.va/content/francesco/en/encyclicals/documents/20241024-enciclica-dilexit-nos.html" target="_blank" rel="noopener"><i>Dilexit Nos</i></a> (24 October 2024), 11: <i>AAS </i>116 (2024), 1372. <a class="fnup" href="#rn132">↩</a></span></li><li id="fn133"><a class="fnback" href="#rn133" aria-label="Back to text">133.</a><span>V. Frankl, <i>Man’s Search for Meaning. An Introduction to Logotherapy, </i>Boston 1963, 213. <a class="fnup" href="#rn133">↩</a></span></li><li id="fn134"><a class="fnback" href="#rn134" aria-label="Back to text">134.</a><span>Saint Thomas Aquinas, <i>Summa Theologiae</i>, I-II, q. 112, a. 1, co; q. 114, a, 5, co.: ed. Leonina, VII, Rome 1892, 323 and 349. <a class="fnup" href="#rn134">↩</a></span></li><li id="fn135"><a class="fnback" href="#rn135" aria-label="Back to text">135.</a><span>Cf. ibid., q. 114, a. 1, co.: ed. Leonina, VII, 344. <a class="fnup" href="#rn135">↩</a></span></li><li id="fn136"><a class="fnback" href="#rn136" aria-label="Back to text">136.</a><span>Cf. Saint Thomas Aquinas, <i>Super Boetium de Trinitate</i>, q. 1, a. 2, ad 3: ed. Leonina, L, Rome 1992, 96; <i>Summa Theologiae</i>, I, q. 7, a. 1, ad 3: ed. Leonina, IV, Rome 1888, 72. <a class="fnup" href="#rn136">↩</a></span></li><li id="fn137"><a class="fnback" href="#rn137" aria-label="Back to text">137.</a><span>Francis, Apostolic Exhortation <a href="https://www.vatican.va/content/francesco/en/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html" target="_blank" rel="noopener"><i>Evangelii Gaudium</i></a>, (24 November 2013), 8: <i>AAS</i> 105 (2013), 1022. <a class="fnup" href="#rn137">↩</a></span></li><li id="fn138"><a class="fnback" href="#rn138" aria-label="Back to text">138.</a><span>Saint John Paul II, Encyclical Letter <a href="https://www.vatican.va/content/john-paul-ii/en/encyclicals/documents/hf_jp-ii_enc_04031979_redemptor-hominis.html" target="_blank" rel="noopener"><i>Redemptor Hominis</i></a> (4 March 1979), 15: <i>AAS</i> 71 (1979), 286-287. <a class="fnup" href="#rn138">↩</a></span></li><li id="fn139"><a class="fnback" href="#rn139" aria-label="Back to text">139.</a><span>Saint Augustine, <i>De civitate Dei</i>, XIV, 28: <i>CCSL</i> 48, Turnhout 1955, 451. <a class="fnup" href="#rn139">↩</a></span></li><li id="fn140"><a class="fnback" href="#rn140" aria-label="Back to text">140.</a><span>Benedict XVI, Encyclical Letter <a href="https://www.vatican.va/content/benedict-xvi/en/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate.html" target="_blank" rel="noopener"><i>Caritas in Veritate</i></a> (29 June 2009), 34: <i>AAS</i> 101 (2009), 668-669. <a class="fnup" href="#rn140">↩</a></span></li><li id="fn141"><a class="fnback" href="#rn141" aria-label="Back to text">141.</a><span>Saint John Paul II, Encyclical Letter <a href="https://www.vatican.va/content/john-paul-ii/en/encyclicals/documents/hf_jp-ii_enc_06081993_veritatis-splendor.html" target="_blank" rel="noopener"><i>Veritatis Splendor</i></a> (6 August 1993), 32: <i>AAS</i> 85 (1993), 1159. <a class="fnup" href="#rn141">↩</a></span></li><li id="fn142"><a class="fnback" href="#rn142" aria-label="Back to text">142.</a><span>Francis, Encyclical Letter <a href="https://www.vatican.va/content/francesco/en/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html" target="_blank" rel="noopener"><i>Fratelli Tutti</i></a> (3 October 2020), 207: <i>AAS</i> 112 (2020), 1043. <a class="fnup" href="#rn142">↩</a></span></li><li id="fn143"><a class="fnback" href="#rn143" aria-label="Back to text">143.</a><span>H. Arendt, <i>The Origins of Totalitarianism, </i>III <i>, </i>New York 1962, 474 <i>.</i> <a class="fnup" href="#rn143">↩</a></span></li><li id="fn144"><a class="fnback" href="#rn144" aria-label="Back to text">144.</a><span><a href="https://www.vatican.va/content/leo-xiv/en/speeches/2025/may/documents/20250512-media.html" target="_blank" rel="noopener"><i>Address to Representatives of the Media</i></a> (12 May 2025): <i>AAS</i> 117 (2025), 681-682. <a class="fnup" href="#rn144">↩</a></span></li><li id="fn145"><a class="fnback" href="#rn145" aria-label="Back to text">145.</a><span>Benedict XVI, <a href="https://www.vatican.va/content/benedict-xvi/en/messages/communications/documents/hf_ben-xvi_mes_20130124_47th-world-communications-day.html" target="_blank" rel="noopener"><i>Message for the 47th World Day of Social Communications</i></a> (24 January 2013): <i>AAS</i> 105 (2013), 183. <a class="fnup" href="#rn145">↩</a></span></li><li id="fn146"><a class="fnback" href="#rn146" aria-label="Back to text">146.</a><span>Francis, <a href="https://www.vatican.va/content/francesco/en/speeches/2021/november/documents/20211113-onoreficenze-giornalisti.html" target="_blank" rel="noopener"><i>Address on the occasion of the Conferral of the rank of Knight and Dame of the Grand Cross of the Pian Order to Mr Philip Pullella and Ms Valentina Alazraki</i></a> (13 November 2021): <i>L’Osservatore Romano</i>, 13 November 2021, 12. <a class="fnup" href="#rn146">↩</a></span></li><li id="fn147"><a class="fnback" href="#rn147" aria-label="Back to text">147.</a><span>Cf. Plato, <i>Letter VII</i>, 344b-c: ed. Souilhé, XIII/1, Paris 1931 ( <i>CUF, Série grecque</i> 63), 54. <a class="fnup" href="#rn147">↩</a></span></li><li id="fn148"><a class="fnback" href="#rn148" aria-label="Back to text">148.</a><span>Cf. <a href="https://www.vatican.va/content/leo-xiv/en/speeches/2025/november/documents/20251113-fondazione-infanzia-adolescenza.html" target="_blank" rel="noopener"><i>Address to the Participants in the Conference “The Dignity of Children and Adolescents in the Age of Artificial Intelligence</i>”</a> (13 November 2025): <i>L’Osservatore Romano</i>, 13 November 2025, 3. <a class="fnup" href="#rn148">↩</a></span></li><li id="fn149"><a class="fnback" href="#rn149" aria-label="Back to text">149.</a><span>Cf. <i>Address to the members of the Advisory Board of the RCS Academy</i> (7 November 2025): <i>L’Osservatore Romano</i> 7 November 2025, 4. <a class="fnup" href="#rn149">↩</a></span></li><li id="fn150"><a class="fnback" href="#rn150" aria-label="Back to text">150.</a><span>Saint John Paul II, Encyclical Letter <a href="https://www.vatican.va/content/john-paul-ii/en/encyclicals/documents/hf_jp-ii_enc_14091981_laborem-exercens.html" target="_blank" rel="noopener"><i>Laborem Exercens</i></a> (14 September 1981), 3: <i>AAS</i> 73 (1981), 584. <a class="fnup" href="#rn150">↩</a></span></li><li id="fn151"><a class="fnback" href="#rn151" aria-label="Back to text">151.</a><span>Cf. Francis, Encyclical Letter <a href="https://www.vatican.va/content/francesco/en/encyclicals/documents/papa-francesco_20150524_enciclica-laudato-si.html" target="_blank" rel="noopener"><i>Laudato Si</i></a> <i>’</i> (24 May 2015), 128: <i>AAS</i> 107 (2015), 898. <a class="fnup" href="#rn151">↩</a></span></li><li id="fn152"><a class="fnback" href="#rn152" aria-label="Back to text">152.</a><span>Dicastery for the Doctrine of the Faith — Dicastery for Culture and Education, Note <a href="https://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_ddf_doc_20250128_antiqua-et-nova_en.html" target="_blank" rel="noopener"><i>Antiqua et Nova</i></a> (14 January 2025), 67: <i>AAS</i> 117 (2025), 188-189. <a class="fnup" href="#rn152">↩</a></span></li><li id="fn153"><a class="fnback" href="#rn153" aria-label="Back to text">153.</a><span>Cf. Saint John Paul II, Encyclical Letter <a href="https://www.vatican.va/content/john-paul-ii/en/encyclicals/documents/hf_jp-ii_enc_14091981_laborem-exercens.html" target="_blank" rel="noopener"><i>Laborem Exercens</i></a>, (14 September 1981), 18: <i>AAS</i> 73 (1981), 622-625. <a class="fnup" href="#rn153">↩</a></span></li><li id="fn154"><a class="fnback" href="#rn154" aria-label="Back to text">154.</a><span>Cf. Francis, Encyclical Letter <a href="https://www.vatican.va/content/francesco/en/encyclicals/documents/papa-francesco_20150524_enciclica-laudato-si.html" target="_blank" rel="noopener"><i>Laudato Si</i></a> <i>’</i> (24 May 2015), 109: <i>AAS</i> 107 (2015), 891. <a class="fnup" href="#rn154">↩</a></span></li><li id="fn155"><a class="fnback" href="#rn155" aria-label="Back to text">155.</a><span>Cf. Benedict XVI, Encyclical Letter <a href="https://www.vatican.va/content/benedict-xvi/en/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate.html" target="_blank" rel="noopener"><i>Caritas in Veritate</i></a> (29 June 2009), 32: <i>AAS</i> 101 (2009), 666. <a class="fnup" href="#rn155">↩</a></span></li><li id="fn156"><a class="fnback" href="#rn156" aria-label="Back to text">156.</a><span>Cf. Pontifical Council for Justice and Peace, <a href="https://www.vatican.va/roman_curia/pontifical_councils/justpeace/documents/rc_pc_justpeace_doc_20060526_compendio-dott-soc_en.html" target="_blank" rel="noopener"><i>Compendium of the Social Doctrine of the Church</i></a>, 268. <a class="fnup" href="#rn156">↩</a></span></li><li id="fn157"><a class="fnback" href="#rn157" aria-label="Back to text">157.</a><span>Cf. Benedict XVI, Encyclical Letter <a href="https://www.vatican.va/content/benedict-xvi/en/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate.html" target="_blank" rel="noopener"><i>Caritas in Veritate</i></a> (29 June 2009), 64: <i>AAS</i> 101 (2009), 698. <a class="fnup" href="#rn157">↩</a></span></li><li id="fn158"><a class="fnback" href="#rn158" aria-label="Back to text">158.</a><span>Cf. Francis, Encyclical Letter <a href="https://www.vatican.va/content/francesco/en/encyclicals/documents/papa-francesco_20150524_enciclica-laudato-si.html" target="_blank" rel="noopener"><i>Laudato Si</i></a> <i>’ </i>(24 May 2015), 129: <i>AAS </i>107 (2015), 899. <a class="fnup" href="#rn158">↩</a></span></li><li id="fn159"><a class="fnback" href="#rn159" aria-label="Back to text">159.</a><span>Cf. <a href="https://www.vatican.va/content/francesco/en/encyclicals/documents/papa-francesco_20150524_enciclica-laudato-si.html" target="_blank" rel="noopener">ibid.</a> <a class="fnup" href="#rn159">↩</a></span></li><li id="fn160"><a class="fnback" href="#rn160" aria-label="Back to text">160.</a><span>Cf. Francis, Encyclical Letter <a href="https://www.vatican.va/content/francesco/en/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html" target="_blank" rel="noopener"><i>Fratelli Tutti</i></a> (3 October 2020), 108: <i>AAS</i> 112 (2020), 1006. <a class="fnup" href="#rn160">↩</a></span></li><li id="fn161"><a class="fnback" href="#rn161" aria-label="Back to text">161.</a><span>Cf. Dicastery for the Doctrine of the Faith — Dicastery for the Promotion of Integral Human Development, <a href="https://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_con_cfaith_doc_20180106_oeconomicae-et-pecuniariae_en.html" target="_blank" rel="noopener"><i>Oeconomicae et Pecuniariae Quaestiones. Considerations for an Ethical Discernment Regarding some Aspects of the Present Economic-Financial System</i></a> (6 January 2018), 6: <i>AAS</i> 110 (2018), 772. <a class="fnup" href="#rn161">↩</a></span></li><li id="fn162"><a class="fnback" href="#rn162" aria-label="Back to text">162.</a><span>Francis, <a href="https://www.vatican.va/content/francesco/en/speeches/2019/february/documents/papa-francesco_20190214_fao.html" target="_blank" rel="noopener"><i>Greeting to the staff of the International Fund for Agricultural Development (IFAD)</i></a> (14 February 2019): <i>AAS</i> 111 (2019), 309. Cfr. Benedict XVI, Encyclical Letter <a href="https://www.vatican.va/content/benedict-xvi/en/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate.html" target="_blank" rel="noopener"><i>Caritas in Veritate</i></a> (29 June 2009), 22: <i>AAS</i> 101 (2009), 657. <a class="fnup" href="#rn162">↩</a></span></li><li id="fn163"><a class="fnback" href="#rn163" aria-label="Back to text">163.</a><span>Cf <i>.</i> <a href="https://www.vatican.va/content/benedict-xvi/en/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate.html" target="_blank" rel="noopener">ibid.</a>, 36: <i>AAS</i> 101 (2009), 671-672. <a class="fnup" href="#rn163">↩</a></span></li><li id="fn164"><a class="fnback" href="#rn164" aria-label="Back to text">164.</a><span>Cf. Francis, Apostolic Exhortation <a href="https://www.vatican.va/content/francesco/en/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html" target="_blank" rel="noopener"><i>Evangelii Gaudium</i></a> (24 November 2013), 204: <i>AAS</i> 105 (2013), 1105-1106. <a class="fnup" href="#rn164">↩</a></span></li><li id="fn165"><a class="fnback" href="#rn165" aria-label="Back to text">165.</a><span>Cf. Saint Paul VI, Encyclical Letter <a href="https://www.vatican.va/content/paul-vi/en/encyclicals/documents/hf_p-vi_enc_26031967_populorum.html" target="_blank" rel="noopener"><i>Populorum Progressio</i></a> (26 March 1967), 87: <i>AAS</i> 59 (1967), 299. <a class="fnup" href="#rn165">↩</a></span></li><li id="fn166"><a class="fnback" href="#rn166" aria-label="Back to text">166.</a><span>Cf. Saint John Paul II, Encyclical Letter <a href="https://www.vatican.va/content/john-paul-ii/en/encyclicals/documents/hf_jp-ii_enc_01051991_centesimus-annus.html" target="_blank" rel="noopener"><i>Centesimus Annus</i></a> (1 May 1991), 39: <i>AAS</i> 83 (1991), 841. <a class="fnup" href="#rn166">↩</a></span></li><li id="fn167"><a class="fnback" href="#rn167" aria-label="Back to text">167.</a><span>Cf. Pontifical Council for Justice and Peace, <a href="https://www.vatican.va/roman_curia/pontifical_councils/justpeace/documents/rc_pc_justpeace_doc_20060526_compendio-dott-soc_en.html" target="_blank" rel="noopener"><i>Compendium of the Social Doctrine of the Church</i></a>, 211. <a class="fnup" href="#rn167">↩</a></span></li><li id="fn168"><a class="fnback" href="#rn168" aria-label="Back to text">168.</a><span>Cf. Saint John Paul II, Letter to Families <a href="https://www.vatican.va/content/john-paul-ii/en/letters/1994/documents/hf_jp-ii_let_02021994_families.html" target="_blank" rel="noopener"><i>Gratissimam Sane</i></a> (2 February 1994), 17: <i>AAS</i> 86 (1994), 903-906. <a class="fnup" href="#rn168">↩</a></span></li><li id="fn169"><a class="fnback" href="#rn169" aria-label="Back to text">169.</a><span>Cf. United States Conference of Catholic Bishops, <i>Sons and Daughters of the Light: A Pastoral Plan for Ministry with Young Adults</i> (12 November 1996), Washington D.C., 1996, I, 3. <a class="fnup" href="#rn169">↩</a></span></li><li id="fn170"><a class="fnback" href="#rn170" aria-label="Back to text">170.</a><span>Cf. Pontifical Council for Justice and Peace, <a href="https://www.vatican.va/roman_curia/pontifical_councils/justpeace/documents/rc_pc_justpeace_doc_20060526_compendio-dott-soc_en.html" target="_blank" rel="noopener"><i>Compendium of the Social Doctrine of the Church</i></a>, 290. <a class="fnup" href="#rn170">↩</a></span></li><li id="fn171"><a class="fnback" href="#rn171" aria-label="Back to text">171.</a><span>Cf. <a href="https://www.vatican.va/roman_curia/pontifical_councils/justpeace/documents/rc_pc_justpeace_doc_20060526_compendio-dott-soc_en.html" target="_blank" rel="noopener">ibid.</a>, 214. <a class="fnup" href="#rn171">↩</a></span></li><li id="fn172"><a class="fnback" href="#rn172" aria-label="Back to text">172.</a><span>Cf. Francis, <a href="https://www.vatican.va/content/francesco/en/messages/peace/documents/papa-francesco_20141208_messaggio-xlviii-giornata-mondiale-pace-2015.html" target="_blank" rel="noopener"><i>Message for the Celebration of the 48th World Day of Youth for Peace</i></a> (8 December 2014), 4: <i>AAS</i> 107 (2015), 70-71. <a class="fnup" href="#rn172">↩</a></span></li><li id="fn173"><a class="fnback" href="#rn173" aria-label="Back to text">173.</a><span>Cf. International Theological Commission, <a href="https://www.vatican.va/roman_curia/congregations/cfaith/cti_documents/rc_con_cfaith_doc_20000307_memory-reconc-itc_en.html" target="_blank" rel="noopener"><i>Memory and Reconciliation the Church and the Faults of the Past</i></a> <i>,</i> Vatican City 2000, 5.3. <a class="fnup" href="#rn173">↩</a></span></li><li id="fn174"><a class="fnback" href="#rn174" aria-label="Back to text">174.</a><span>As in the Papal Bulls <i>Sicut Dudum</i> (13 January 1435) and <i>Etsi Suscepti</i> (9 January 1442) of Eugenius IV, and in the Papal Bulls <i>Dum Diversas</i> (18 June 1452) and <i>Romanus Pontifex</i> (8 January 1455) of Nicholas V. Political and, at times, even economic needs overcame the demands of the Gospel. The need for evangelization was frequently compromised or at least misunderstood with regard to the needs of worldly powers, thus relativizing the problematic incompatibility of slavery with the Christian conscience. <a class="fnup" href="#rn174">↩</a></span></li><li id="fn175"><a class="fnback" href="#rn175" aria-label="Back to text">175.</a><span>Cf. Leo XIII, Encyclical Letter <a href="https://www.vatican.va/content/leo-xiii/en/encyclicals/documents/hf_l-xiii_enc_05051888_in-plurimis.html" target="_blank" rel="noopener"><i>In Plurimis</i></a> (5 May 1888), <i>Acta Leonis XIII</i>, VIII, Rome, 1889, 169-192. Consider that, as late as 1866, the Holy Office distinguished between the immoral and moral aspects of slavery, without fully condemning it: <i>Instruction of the Holy Office on various doubts of Monsignor Massaia, Vicar Apostolic in the country of the Galla</i>, April 1866, response to question no. 15. <a class="fnup" href="#rn175">↩</a></span></li><li id="fn176"><a class="fnback" href="#rn176" aria-label="Back to text">176.</a><span>Cf. Saint John Paul II, Bull <a href="https://www.vatican.va/jubilee_2000/docs/documents/hf_jp-ii_doc_30111998_bolla-jubilee_en.html" target="_blank" rel="noopener"><i>Incarnationis Mysterium</i></a> (29 November 1998), 11: <i>AAS</i> 91 (1999), 139-141. <a class="fnup" href="#rn176">↩</a></span></li><li id="fn177"><a class="fnback" href="#rn177" aria-label="Back to text">177.</a><span>Cf. Saint Paul VI, <i>Regina Caeli</i> (17 May 1970): <i>Insegnamenti di Paolo VI, </i>vol. VIII, 506. <a class="fnup" href="#rn177">↩</a></span></li><li id="fn178"><a class="fnback" href="#rn178" aria-label="Back to text">178.</a><span>Cf. Francis, Encyclical Letter <a href="https://www.vatican.va/content/francesco/en/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html" target="_blank" rel="noopener"><i>Fratelli Tutti</i></a> (3 October 2020), 183: <i>AAS</i> 112 (2020), 1033-1034. <a class="fnup" href="#rn178">↩</a></span></li><li id="fn179"><a class="fnback" href="#rn179" aria-label="Back to text">179.</a><span>Cf. Second Vatican Ecumenical Council, Pastoral Constitution <a href="https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651207_gaudium-et-spes_en.html" target="_blank" rel="noopener"><i>Gaudium et Spes</i></a>, 26: <i>AAS</i> 58 (1966), 1046-1047. <a class="fnup" href="#rn179">↩</a></span></li><li id="fn180"><a class="fnback" href="#rn180" aria-label="Back to text">180.</a><span>Saint Paul VI, <a href="https://www.vatican.va/content/paul-vi/en/speeches/1965/documents/hf_p-vi_spe_19651004_united-nations.html" target="_blank" rel="noopener"><i>Address to the 20th General Assembly of the United Nations</i></a> (4 October 1965): <i>AAS</i> 57 (1965), 881. <a class="fnup" href="#rn180">↩</a></span></li><li id="fn181"><a class="fnback" href="#rn181" aria-label="Back to text">181.</a><span>United Nations, <i>United Nations Charter</i>, San Francisco (26 June 1945), Preamble. <a class="fnup" href="#rn181">↩</a></span></li><li id="fn182"><a class="fnback" href="#rn182" aria-label="Back to text">182.</a><span>Cf. Francis <i>, </i>Encyclical Letter <a href="https://www.vatican.va/content/francesco/en/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html" target="_blank" rel="noopener"><i>Fratelli Tutti</i></a> (3 October 2020), 258: <i>AAS</i> 112 (2020), 1061: “In recent decades, every single war has been ostensibly ‘justified.’ <a href="https://www.vatican.va/archive/ENG0015/_INDEX.HTM" target="_blank" rel="noopener">The <i>Catechism of the Catholic Church</i></a> speaks of the possibility of legitimate defense by means of military force, which involves demonstrating that certain ‘rigorous conditions of moral legitimacy’ have been met. Yet it is easy to fall into an overly broad interpretation of this potential right. In this way, some would also wrongly justify even ‘preventive’ attacks or acts of war that can hardly avoid entailing ‘evils and disorders graver than the evil to be eliminated.’” <a class="fnup" href="#rn182">↩</a></span></li><li id="fn183"><a class="fnback" href="#rn183" aria-label="Back to text">183.</a><span>Cf. Dicastery for the Doctrine of the Faith — Dicastery for Culture and Education, Note <a href="https://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_ddf_doc_20250128_antiqua-et-nova_en.html" target="_blank" rel="noopener"><i>Antiqua et Nova</i></a> (14 January 2025), 99: <i>AAS </i>117 (2025), 202-203. <a class="fnup" href="#rn183">↩</a></span></li><li id="fn184"><a class="fnback" href="#rn184" aria-label="Back to text">184.</a><span>Cf. <a href="https://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_ddf_doc_20250128_antiqua-et-nova_en.html" target="_blank" rel="noopener">ibid.</a>, 103: <i>AAS</i> 117 (2025), 204. <a class="fnup" href="#rn184">↩</a></span></li><li id="fn185"><a class="fnback" href="#rn185" aria-label="Back to text">185.</a><span>Cf. <a href="https://www.vatican.va/content/leo-xiv/en/speeches/2025/june/documents/20250626-roaco.html" target="_blank" rel="noopener"><i>Address to the Participants in the Plenary Session of the “Reunion of Aid Agencies for the Oriental Churches</i> (ROACO)”</a> (26 June 2025): <i>AAS</i> 117 (2025), 847-849. <a class="fnup" href="#rn185">↩</a></span></li><li id="fn186"><a class="fnback" href="#rn186" aria-label="Back to text">186.</a><span>Cf. Francis, <a href="https://www.vatican.va/content/francesco/en/messages/peace/documents/papa-francesco_20191208_messaggio-53giornatamondiale-pace2020.html" target="_blank" rel="noopener"><i>Message for the 53rd World Day of Peace</i></a> (8 December 2019): <i>AAS</i> 112 (2020), 54-61. <a class="fnup" href="#rn186">↩</a></span></li><li id="fn187"><a class="fnback" href="#rn187" aria-label="Back to text">187.</a><span>J.R.R. Tolkien, <i>The Lord of the Rings. The Return of the King</i>, Part III, Book Five, Chapter IX, New York 1965, 190. <a class="fnup" href="#rn187">↩</a></span></li><li id="fn188"><a class="fnback" href="#rn188" aria-label="Back to text">188.</a><span><a href="https://www.vatican.va/content/leo-xiv/en/speeches/2025/may/documents/20250512-media.html" target="_blank" rel="noopener"><i>Address to Representatives of the Media</i></a>, (12 May 2025): <i>AAS </i>117 (2025), 682. <a class="fnup" href="#rn188">↩</a></span></li><li id="fn189"><a class="fnback" href="#rn189" aria-label="Back to text">189.</a><span><a href="https://www.vatican.va/content/leo-xiv/en/speeches/2025/may/documents/20250512-media.html" target="_blank" rel="noopener">Ibid.</a> <a class="fnup" href="#rn189">↩</a></span></li><li id="fn190"><a class="fnback" href="#rn190" aria-label="Back to text">190.</a><span>Saint John Paul II, <a href="https://www.vatican.va/content/john-paul-ii/en/messages/peace/documents/hf_jp-ii_mes_08121997_xxxi-world-day-for-peace.html" target="_blank" rel="noopener"><i>Message for the 31st World Day of Peace</i></a>, (1 January 1998), 1: <i>AAS</i> 90 (1988), 147. <a class="fnup" href="#rn190">↩</a></span></li><li id="fn191"><a class="fnback" href="#rn191" aria-label="Back to text">191.</a><span>Saint Augustine, <i>Enarrationes in Psalmos,</i> 84, 12: <i>CCSL</i> 39, Turnhout 1956, 1172-1173. <a class="fnup" href="#rn191">↩</a></span></li><li id="fn192"><a class="fnback" href="#rn192" aria-label="Back to text">192.</a><span>Cf. Francis, Encyclical Letter <a href="https://www.vatican.va/content/francesco/en/encyclicals/documents/20241024-enciclica-dilexit-nos.html" target="_blank" rel="noopener"><i>Dilexit Nos</i></a> (24 October 2024), 22: <i>AAS</i> 116 (2024), 1375-1376. <a class="fnup" href="#rn192">↩</a></span></li><li id="fn193"><a class="fnback" href="#rn193" aria-label="Back to text">193.</a><span>Francis, Encyclical Letter <a href="https://www.vatican.va/content/francesco/en/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html" target="_blank" rel="noopener"><i>Fratelli Tutti</i></a> (3 October 2020), 115: <i>AAS</i> 112 (2020), 1008-1009. <a class="fnup" href="#rn193">↩</a></span></li><li id="fn194"><a class="fnback" href="#rn194" aria-label="Back to text">194.</a><span>Cf. <a href="https://www.vatican.va/content/francesco/en/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html" target="_blank" rel="noopener">ibid.</a>, 261: <i>AAS</i> 112 (2020), 1062. <a class="fnup" href="#rn194">↩</a></span></li><li id="fn195"><a class="fnback" href="#rn195" aria-label="Back to text">195.</a><span>Cf. Saint Paul VI, <a href="https://www.vatican.va/content/paul-vi/en/speeches/1965/documents/hf_p-vi_spe_19651004_united-nations.html" target="_blank" rel="noopener"><i>Address to the 20th General Assembly of the United Nations</i></a> (4 October 1965): <i>AAS</i> 57 (1965), 878-879. <a class="fnup" href="#rn195">↩</a></span></li><li id="fn196"><a class="fnback" href="#rn196" aria-label="Back to text">196.</a><span>Cf. Pius XII, Radio Message <a href="https://www.vatican.va/content/john-paul-ii/en/messages/pont_messages/1989/documents/hf_jp-ii_mes_19890827_anniv-ii-guerra-mondiale.html" target="_blank" rel="noopener"><i>A Grave Hour</i></a> (24 August 1939): <i>AAS</i> 31 (1939), 334. <a class="fnup" href="#rn196">↩</a></span></li><li id="fn197"><a class="fnback" href="#rn197" aria-label="Back to text">197.</a><span>Giorgio La Pira, <i>Riflessioni sul Concilio. </i>Address of Professor Giorgio La Pira, Mayor of Florence, to the <i>“Guides de France”</i>(Rome, 4 September 1962), Florence 1962, 6. <a class="fnup" href="#rn197">↩</a></span></li><li id="fn198"><a class="fnback" href="#rn198" aria-label="Back to text">198.</a><span><a href="https://www.vatican.va/content/leo-xiv/en/speeches/2025/may/documents/20250514-giubileo-chiese-orientali.html" target="_blank" rel="noopener"><i>Address to Participants in the Jubilee of Oriental Churches</i></a> (14 May 2025): <i>AAS </i>117 (2025), 686. <a class="fnup" href="#rn198">↩</a></span></li><li id="fn199"><a class="fnback" href="#rn199" aria-label="Back to text">199.</a><span>Cf. Francis, Encyclical Letter <a href="https://www.vatican.va/content/francesco/en/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html" target="_blank" rel="noopener"><i>Fratelli Tutti</i></a> (3 October 2020), 271: <i>AAS </i>112 (2020), 1066. <a class="fnup" href="#rn199">↩</a></span></li><li id="fn200"><a class="fnback" href="#rn200" aria-label="Back to text">200.</a><span>Cf. Francis, <a href="https://www.vatican.va/content/francesco/en/speeches/2016/september/documents/papa-francesco_20160920_assisi-preghiera-pace.html" target="_blank" rel="noopener"><i>Appeal for Peace at Assisi for the World Day of Prayer for Peace “Thirst for Peace: Faiths and Cultures in Dialogue”</i></a> (20 September 2016): <i>AAS</i> 108 (2016), 1124. <a class="fnup" href="#rn200">↩</a></span></li><li id="fn201"><a class="fnback" href="#rn201" aria-label="Back to text">201.</a><span>Francis, <a href="https://www.vatican.va/content/francesco/en/speeches/2025/january/documents/20250109-corpo-diplomatico.html" target="_blank" rel="noopener"><i>Address to Members of the Diplomatic Corps accredited to the Holy See</i></a> (9 January 2025): <i>AAS</i> 117 (2025), 110. <a class="fnup" href="#rn201">↩</a></span></li><li id="fn202"><a class="fnback" href="#rn202" aria-label="Back to text">202.</a><span>Cf. Francis, <a href="https://www.vatican.va/content/francesco/en/speeches/2013/june/documents/papa-francesco_20130620_38-sessione-fao.html" target="_blank" rel="noopener"><i>Address to the Participants in the 38th Conference of the FAO</i></a> (20 June 2013): <i>AAS</i> 105 (2013), 616-617. <a class="fnup" href="#rn202">↩</a></span></li><li id="fn203"><a class="fnback" href="#rn203" aria-label="Back to text">203.</a><span><i><a href="https://www.vatican.va/content/leo-xiv/en/messages/urbi/documents/20250508-prima-benedizione-urbietorbi.html" target="_blank" rel="noopener">First “Urbi et Orbi”</a></i> <a href="https://www.vatican.va/content/leo-xiv/en/messages/urbi/documents/20250508-prima-benedizione-urbietorbi.html" target="_blank" rel="noopener"><i>Blessing</i></a> (8 May 2025): <i>AAS </i>117 (2025), 660. <a class="fnup" href="#rn203">↩</a></span></li><li id="fn204"><a class="fnback" href="#rn204" aria-label="Back to text">204.</a><span><a href="https://www.vatican.va/content/leo-xiv/en/messages/urbi/documents/20250508-prima-benedizione-urbietorbi.html" target="_blank" rel="noopener">Ibid<i>.</i></a> <a class="fnup" href="#rn204">↩</a></span></li><li id="fn205"><a class="fnback" href="#rn205" aria-label="Back to text">205.</a><span>Cf. <a href="https://www.vatican.va/content/leo-xiv/en/homilies/2025/documents/20251231-te-deum.html" target="_blank" rel="noopener"><i>Homily at First Vespers on the Solemnity of Mary the Most Holy Mother of God</i></a> (31 December 2025): <i>L’Osservatore Romano</i>, 2 January 2026, 1-2. <a class="fnup" href="#rn205">↩</a></span></li><li id="fn206"><a class="fnback" href="#rn206" aria-label="Back to text">206.</a><span>Cf. <a href="https://www.vatican.va/content/leo-xiv/en/homilies/2025/documents/20251225-messa-natale.html" target="_blank" rel="noopener"><i>Homily of the Mass during the Day</i></a> (25 December 2025): <i>L’Osservatore Romano</i>, 27 December 2025, 3. <a class="fnup" href="#rn206">↩</a></span></li><li id="fn207"><a class="fnback" href="#rn207" aria-label="Back to text">207.</a><span>Cf. <a href="https://www.vatican.va/content/leo-xiv/en/homilies/2025/documents/20251225-messa-natale.html" target="_blank" rel="noopener">ibid<i>.</i></a> <a class="fnup" href="#rn207">↩</a></span></li><li id="fn208"><a class="fnback" href="#rn208" aria-label="Back to text">208.</a><span>Cf. <a href="https://www.vatican.va/content/leo-xiv/en/angelus/2026/documents/20260106-angelus.html" target="_blank" rel="noopener"><i>Angelus on the Solemnity of the Epiphany</i></a> (6 January 2026): <i>L’Osservatore Romano,</i> 7 January 2026, 3. <a class="fnup" href="#rn208">↩</a></span></li><li id="fn209"><a class="fnback" href="#rn209" aria-label="Back to text">209.</a><span>Cf. <a href="https://www.vatican.va/content/leo-xiv/en/homilies/2025/documents/20251224-messa-notte-natale.html" target="_blank" rel="noopener"><i>Homily of the Mass during the Night</i></a> (24 December 2025): <i>L’Osservatore Romano</i>, 27 December 2025, 2. <a class="fnup" href="#rn209">↩</a></span></li><li id="fn210"><a class="fnback" href="#rn210" aria-label="Back to text">210.</a><span>P. de Bérulle, <i>Discours de l’état et des grandeurs de Jésus, Discours IV, Unité de Dieu en l’incarnation: Œuvres complètes, </i>Paris 1856, col. 218. <a class="fnup" href="#rn210">↩</a></span></li><li id="fn211"><a class="fnback" href="#rn211" aria-label="Back to text">211.</a><span>Ibid <i>.</i> <a class="fnup" href="#rn211">↩</a></span></li><li id="fn212"><a class="fnback" href="#rn212" aria-label="Back to text">212.</a><span>Cf. <a href="https://www.vatican.va/content/leo-xiv/en/speeches/2025/december/documents/20251205-conferenza.html" target="_blank" rel="noopener"><i>Address to the Conference “Artificial Intelligence and Care of Our Common Home</i>”</a> (5 December 2025): <i>L’Osservatore Romano</i>, 5 December 2025, 2. <a class="fnup" href="#rn212">↩</a></span></li><li id="fn213"><a class="fnback" href="#rn213" aria-label="Back to text">213.</a><span>Benedict XVI, Encyclical Letter <a href="https://www.vatican.va/content/benedict-xvi/en/encyclicals/documents/hf_ben-xvi_enc_20051225_deus-caritas-est.html" target="_blank" rel="noopener"><i>Deus Caritas Est</i></a> (25 December 2005), 14: <i>AAS</i> 98 (2006), 228. <a class="fnup" href="#rn213">↩</a></span></li><li id="fn214"><a class="fnback" href="#rn214" aria-label="Back to text">214.</a><span>Saint Augustine, <i>Sermons</i>, 272: <i>In die Pentecostes ad infantes de sacramento</i>: <i>PL</i> 38, Paris 1865, col. 1247. <a class="fnup" href="#rn214">↩</a></span></li><li id="fn215"><a class="fnback" href="#rn215" aria-label="Back to text">215.</a><span>Benedict XVI, <a href="https://www.vatican.va/content/benedict-xvi/en/homilies/2011/documents/hf_ben-xvi_hom_20110421_coena-domini.html" target="_blank" rel="noopener"><i>Homily at the Mass of the Lord’s Supper</i></a> (21 April 2011): <i>AAS</i> 103 (2011), 321. <a class="fnup" href="#rn215">↩</a></span></li><li id="fn216"><a class="fnback" href="#rn216" aria-label="Back to text">216.</a><span><i><a href="https://www.vatican.va/content/leo-xiv/en/speeches/2025/december/documents/20251222-curia-romana.html" target="_blank" rel="noopener">Address to the Roma Curia for the Exchange of Christmas Greetings</a></i> (22 December 2025): <i>L’Osservatore Romano</i>, 22 December 2025, 6-7. <a class="fnup" href="#rn216">↩</a></span></li><li id="fn217"><a class="fnback" href="#rn217" aria-label="Back to text">217.</a><span>Cf. above, nos. 11-14. <a class="fnup" href="#rn217">↩</a></span></li><li id="fn218"><a class="fnback" href="#rn218" aria-label="Back to text">218.</a><span>Cf. <a href="https://www.vatican.va/content/leo-xiv/en/speeches/2025/november/documents/20251113-fondazione-infanzia-adolescenza.html" target="_blank" rel="noopener"><i>Address to the Conference “The Dignity of Children and Adolescents in the Age of Artificial Intelligence</i>”</a> (13 November 2025): <i>L’Osservatore Romano</i>, 13 November 2025, 3. <a class="fnup" href="#rn218">↩</a></span></li><li id="fn219"><a class="fnback" href="#rn219" aria-label="Back to text">219.</a><span>Cf. Benedict XVI, Encyclical Letter <a href="https://www.vatican.va/content/benedict-xvi/en/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate.html" target="_blank" rel="noopener"><i>Caritas in Veritate</i></a> (29 June 2009), 34: <i>AAS</i> 101 (2009), 668-670. <a class="fnup" href="#rn219">↩</a></span></li><li id="fn220"><a class="fnback" href="#rn220" aria-label="Back to text">220.</a><span>Francis, Apostolic Exhortation <a href="https://www.vatican.va/content/francesco/en/apost_exhortations/documents/20231004-laudate-deum.html" target="_blank" rel="noopener"><i>Laudate Deum</i></a> (4 October 2023), 67: <i>AAS</i> 115 (2023), 1059. <a class="fnup" href="#rn220">↩</a></span></li><li id="fn221"><a class="fnback" href="#rn221" aria-label="Back to text">221.</a><span>Cf. <a href="https://www.vatican.va/content/leo-xiv/en/angelus/2026/documents/20260106-angelus.html" target="_blank" rel="noopener"><i>Angelus on the Solemnity of the Epiphany</i></a> (6 January 2026): <i>L’Osservatore Romano</i>, 7 January 2026, 3. <a class="fnup" href="#rn221">↩</a></span></li><li id="fn222"><a class="fnback" href="#rn222" aria-label="Back to text">222.</a><span>Benedict XVI, <a href="https://www.vatican.va/content/benedict-xvi/en/audiences/2006/documents/hf_ben-xvi_aud_20060215.html" target="_blank" rel="noopener"><i>General Audience</i></a> (15 February 2006): <i>L’Osservatore Romano</i>, 16 February 2006, 4. <a class="fnup" href="#rn222">↩</a></span></li><li id="fn223"><a class="fnback" href="#rn223" aria-label="Back to text">223.</a><span><i><a href="https://www.vatican.va/content/leo-xiv/en/speeches/2025/october/documents/20251011-veglia-di-preghiera.html" target="_blank" rel="noopener">Meditation on the occasion of the Prayer Vigil and Rosary for Peace</a></i> (11 October 2025): <i>L’Osservatore Romano</i>, 13 October 2025, 2. <a class="fnup" href="#rn223">↩</a></span></li><li id="fn224"><a class="fnback" href="#rn224" aria-label="Back to text">224.</a><span>Saint Paul VI, <i>Homily at the Marian Shrine of Our Lady of Bonaria</i>, (24 April 1970): <i>AAS</i> 62 (1970), 301. <a class="fnup" href="#rn224">↩</a></span></li></ol></section>419 </div>420</div></div>421 422<footer>423 <div class="foot">424 <p class="foot-credits"><b>Design & build:</b> <a href="https://huggingface.co/evijit" target="_blank" rel="noopener">Avijit Ghosh</a> · <b>Constructive comments & feedback:</b> <a href="https://huggingface.co/IJ-Reynolds" target="_blank" rel="noopener">Ian Reynolds</a> & <a href="https://huggingface.co/yjernite" target="_blank" rel="noopener">Yacine Jernite</a> · <b>Ideation, text & lead:</b> <a href="https://huggingface.co/meg" target="_blank" rel="noopener">Margaret Mitchell</a></p>425 426 <p class="note" id="disclaimer" data-i18n-html="footer">An independent, community reading for educational and discussion purposes. Encyclical text © Dicastero per la Comunicazione, Libreria Editrice Vaticana. Annotations and commentary are the responsibility of the contributors, not of the Holy See; inclusion of a work is not an endorsement by its authors of this reading. The team holds a range of beliefs and convictions and offers this as research commentary in a spirit of open dialogue, without endorsing or promoting any religion. <a href="https://huggingface.co/society-ethics" target="_blank" rel="noopener">huggingface.co/society-ethics</a></p>427 </div>428 <div class="rainbow"></div>429</footer>430</div><!-- /.page -->431 432<div class="scrim" id="scrim"></div>433<aside class="drawer" id="drawer" role="dialog" aria-modal="true" aria-labelledby="drTheme">434 <div class="dr-head">435 <div class="dr-eyebrow"><span class="pill" id="drPill">§</span><span data-i18n="dr_eyebrow">Highlight Note</span></div>436 <h2 class="dr-theme" id="drTheme"></h2>437 <button class="dr-close" id="drClose" aria-label="Close">✕</button>438 </div>439 <div class="dr-body">440 <p class="dr-quote" id="drQuote"></p>441 <p class="dr-qnote" id="drQnote"></p>442 <div class="dr-take" id="drTake"></div>443 <div class="dr-srch" data-i18n="dr_articles">Relevant articles</div>444 <div id="drSrc"></div>445 </div>446 <div class="dr-nav">447 <button id="drPrev" data-i18n="dr_prev">← Previous</button>448 <button id="drNext" data-i18n="dr_next">Next →</button>449 </div>450</aside>451 452<script>453const ANN = {"1": {"theme": "Human rights", "take": "Established that certain rights belong to every person by virtue of being human.", "p": 54, "q": "the Universal Declaration of Human Rights, proclaimed by the United Nations on 10 December 1948, remains one of the highest expressions of the human conscience of our time", "src": [{"t": "Universal Declaration of Human Rights", "a": "United Nations General Assembly", "y": 1948, "v": "United Nations", "u": "https://www.un.org/en/about-us/universal-declaration-of-human-rights", "hf": 0, "k": "Policy"}]}, "2": {"theme": "Key questions that are overlooked", "take": "Across much of AI development, the default assumption is that we are building progress: That the thing itself is self-evidently good and the job is to ship it faster. The Pope's question cuts through that. <em>What</em>, exactly, and for whom? The scholarship below argues that the direction of technology is a political choice rather than a force of nature. <b>Whose vision gets built</b>, and what that means for the technology, is a fundamental question.", "p": 90, "q": "What are we building?", "src": [{"t": "What if AI systems weren't chatbots?", "a": "Sourojit Ghosh, Pranav Narayanan Venkit, Sanjana Gautam & Avijit Ghosh", "y": 2026, "v": "ACM FAccT", "u": "https://arxiv.org/abs/2605.07896", "hf": 1, "k": "Paper"}, {"t": "Empire of AI: Dreams and Nightmares in Sam Altman's OpenAI", "a": "Karen Hao", "y": 2025, "v": "Penguin Press", "u": "https://www.penguinrandomhouse.com/books/743569/empire-of-ai-by-karen-hao/", "hf": 0, "k": "Book"}, {"t": "The AI Con: How to Fight Big Tech's Hype and Create the Future We Want", "a": "Emily M. Bender & Alex Hanna", "y": 2025, "v": "Harper (US) / The Bodley Head (UK)", "u": "https://thecon.ai/", "hf": 0, "k": "Book"}, {"t": "The AI Mirror: How to Reclaim Our Humanity in an Age of Machine Thinking", "a": "Shannon Vallor", "y": 2024, "v": "Oxford University Press", "u": "https://global.oup.com/academic/product/the-ai-mirror-9780197759066", "hf": 0, "k": "Book"}, {"t": "Power and Progress: Our Thousand-Year Struggle Over Technology and Prosperity", "a": "Daron Acemoglu & Simon Johnson", "y": 2023, "v": "PublicAffairs", "u": "https://www.hachettebookgroup.com/titles/daron-acemoglu/power-and-progress/9781541702547/", "hf": 0, "k": "Book"}, {"t": "The Values Encoded in Machine Learning Research", "a": "Birhane, Kalluri, Card, Agnew, Dotan & Bao", "y": 2022, "v": "ACM FAccT", "u": "https://arxiv.org/abs/2106.15590", "hf": 0, "k": "Paper"}, {"t": "Design Justice: Community-Led Practices to Build the Worlds We Need", "a": "Sasha Costanza-Chock", "y": 2020, "v": "MIT Press (open access)", "u": "https://direct.mit.edu/books/oa-monograph/4605/Design-JusticeCommunity-Led-Practices-to-Build-the", "hf": 0, "k": "Book"}]}, "3": {"theme": "Concentration of power", "take": "Many who care about AI truly benefiting people have written about exactly this: When a small set of organizations develop systems behind closed doors, they set the conditions for access, the rules of visibility, and who can participate -- and like-minded people are the ones who tend to be hired. Even “open” releases don't necessarily redistribute that power when the compute, data or infrastructure stay concentrated. Scholars have identified corporate capture in the AI ethics field, and argued for commons-based alternatives to Big Tech's dominance.", "p": 95, "q": "When such power is concentrated in the hands of a few, it tends to become opaque and evade public oversight, increasing the risk of distorted forms of development that give rise to new dependencies, exclusions, manipulations and inequalities", "src": [{"t": "How Big Tech's Monopoly of AI Threatens Fair Competition", "a": "Rachele Bandama, TRENDS Research & Advisory", "y": 2025, "v": "TRENDS Research & Advisory", "u": "https://trendsresearch.org/insight/how-big-techs-monopoly-of-ai-threatens-fair-competition/", "hf": 0, "k": "Report"}, {"t": "2023 Landscape: Confronting Tech Power", "a": "Amba Kak & Sarah Myers West", "y": 2023, "v": "AI Now Institute", "u": "https://ainowinstitute.org/publications/2023-landscape-confronting-tech-power", "hf": 0, "k": "Report"}, {"t": "Open (For Business): Big Tech, Concentrated Power, and the Political Economy of Open AI", "a": "Widder, Myers West & Whittaker", "y": 2023, "v": "SSRN working paper", "u": "https://papers.ssrn.com/sol3/papers.cfm?abstract_id=4543807", "hf": 0, "k": "Report"}, {"t": "Algorithmic Colonization of Africa", "a": "Abeba Birhane", "y": 2023, "v": "Imagining AI: How the World Sees Intelligent Machines", "u": "https://www.researchgate.net/publication/371850898_Algorithmic_Colonization_of_Africa", "hf": 0, "k": "Paper"}, {"t": "Confronting Power and Corporate Capture at the FAccT Conference", "a": "Meg Young, Michael A. Katell & P. M. Krafft", "y": 2022, "v": "ACM FAccT", "u": "https://doi.org/10.1145/3531146.3533194", "hf": 0, "k": "Paper"}, {"t": "Dismantling AI Capitalism: The Commons as an Alternative to the Power Concentration of Big Tech", "a": "Pieter Verdegem", "y": 2022, "v": "AI & Society", "u": "https://doi.org/10.1007/s00146-022-01437-8", "hf": 0, "k": "Paper"}]}, "4": {"theme": "Not a mind, and not pretending to be one", "take": "A newly trained system that <em>seems</em> just like a person has not felt joy or pain, has not matured through relationships, and does not possess <b>human</b> morality or conscience. It is trained to present the surface form of these things, and that illusion should not be mistaken for the real thing. The field has made this argument carefully for years: About what “understanding” a system trained on form without the corresponding human experience can really have, and about the specific design choices that make a chatbot feel like a someone.", "p": 99, "q": "we must avoid the misconception of equating this type of “intelligence” with that of human beings", "src": [{"t": "Talking About Large Language Models", "a": "Murray Shanahan", "y": 2024, "v": "Communications of the ACM", "u": "https://arxiv.org/abs/2212.03551", "hf": 0, "k": "Paper"}, {"t": "The AI Mirror: How to Reclaim Our Humanity in an Age of Machine Thinking", "a": "Shannon Vallor", "y": 2024, "v": "Oxford University Press", "u": "https://global.oup.com/academic/product/the-ai-mirror-9780197759066", "hf": 0, "k": "Book"}, {"t": "Mirages. On Anthropomorphism in Dialogue Systems", "a": "Abercrombie, Cercas Curry, Dinkar, Rieser & Talat", "y": 2023, "v": "EMNLP", "u": "https://aclanthology.org/2023.emnlp-main.290/", "hf": 0, "k": "Paper"}, {"t": "On the Dangers of Stochastic Parrots: Can Language Models Be Too Big? 🦜", "a": "Bender, Gebru, McMillan-Major & Shmitchell", "y": 2021, "v": "ACM FAccT", "u": "https://dl.acm.org/doi/10.1145/3442188.3445922", "hf": 0, "k": "Paper"}, {"t": "Climbing towards NLU: On Meaning, Form, and Understanding in the Age of Data", "a": "Emily M. Bender & Alexander Koller", "y": 2020, "v": "ACL", "u": "https://aclanthology.org/2020.acl-main.463/", "hf": 0, "k": "Paper"}]}, "5": {"theme": "Over-reliance & de-skilling", "take": "The ease and apparent objectivity of an answer can make it difficult to think critically, and stimulates over-reliance over time. Researchers have measured this, and have motivated how designs that force a moment of deliberation, rather than handing over a frictionless answer, can reduce these effects. This work speaks to how it's important when developing, deploying, and using AI systems to consider ways to protect human cognition directly -- including not using AI at all.", "p": 100, "q": "encourage excessive reliance and the search for ready-made answers, and weaken personal creativity and judgment", "src": [{"t": "From Future of Work to Future of Workers: Addressing Asymptomatic AI Harms to Foster Dignified Human-AI Interaction", "a": "Upol Ehsan, Samir Passi, Koustuv Saha, Todd McNutt, Mark O Riedl, & Sara Alcorn", "y": 2026, "v": "CHI '26: Proceedings of the 2026 CHI Conference on Human Factors in Computing Systems", "u": "https://dl.acm.org/doi/10.1145/3772318.3791081", "hf": 0, "k": "Paper"}, {"t": "Protecting Human Cognition in the Age of AI", "a": "Anjali Singh, Karan Taneja, Zhitong Guan & Avijit Ghosh", "y": 2025, "v": "Tools for Thought Workshop, CHI ’25", "u": "https://arxiv.org/abs/2502.12447", "hf": 1, "k": "Paper"}, {"t": "Overreliance on AI: Literature Review", "a": "Samir Passi & Mihaela Vorvoreanu", "y": 2022, "v": "Microsoft Research (Aether)", "u": "https://www.microsoft.com/en-us/research/publication/overreliance-on-ai-literature-review/", "hf": 0, "k": "Report"}, {"t": "To Trust or to Think: Cognitive Forcing Functions Can Reduce Overreliance on AI", "a": "Buçinca, Malaya & Gajos", "y": 2021, "v": "ACM CSCW", "u": "https://dl.acm.org/doi/10.1145/3449287", "hf": 0, "k": "Paper"}]}, "6": {"theme": "AI companions & emotional dependence", "take": "Recent research has shown how a system that simulates care and friendship can, for more vulnerable users, erode the desire and ability to form genuine human connections. A grounded-theory study tracked emotional dependence on the companion app Replika, and a longitudinal randomized trial (MIT Media Lab with OpenAI) found that heavier daily chatbot use went together with more loneliness, dependence and problematic use. A large-scale analysis of tens of thousands of companion-chatbot exchanges goes further, mapping a whole taxonomy of relational harms, from manipulation and harassment to the encouragement of self-harm.", "p": 100, "q": "creating the illusion of a relationship with a real personal subject", "src": [{"t": "AI Chatbots and Digital Companions Are Reshaping Emotional Connection", "a": "Efua Andoh, APA Monitor on Psychology", "y": 2026, "v": "APA Monitor on Psychology", "u": "https://www.apa.org/monitor/2026/01-02/trends-digital-ai-relationships-emotional-connection", "hf": 0, "k": "Paper"}, {"t": "How AI and Human Behaviors Shape Psychosocial Effects of Extended Chatbot Use: A Longitudinal Randomized Controlled Study", "a": "Fang, Liu, Danry, Lee, Chan, Pataranutaporn, Maes, Phang, Lampe, Ahmad & Agarwal", "y": 2025, "v": "arXiv (MIT Media Lab & OpenAI)", "u": "https://arxiv.org/abs/2503.17473", "hf": 0, "k": "Paper"}, {"t": "The Dark Side of AI Companionship: A Taxonomy of Harmful Algorithmic Behaviors in Human-AI Relationships", "a": "Zhang, Li, Meng, Zhan, Gan & Lee", "y": 2025, "v": "ACM CHI", "u": "https://dl.acm.org/doi/10.1145/3706598.3713429", "hf": 0, "k": "Paper"}, {"t": "AI Friends Can Make You Feel More Alone", "a": "Koustuv Saha, Psychology Today", "y": 2025, "v": "Psychology Today", "u": "https://www.psychologytoday.com/us/blog/not-just-an-algorithm/202510/ai-friends-can-make-you-feel-more-alone", "hf": 0, "k": "News"}, {"t": "Can A.I. Be Blamed for a Teen's Suicide?", "a": "Kevin Roose, The New York Times", "y": 2024, "v": "The New York Times", "u": "https://www.nytimes.com/2024/10/23/technology/characterai-lawsuit-teen-suicide.html", "hf": 0, "k": "News"}, {"t": "Too Human and Not Human Enough: A Grounded Theory Analysis of Mental Health Harms from Emotional Dependence on the Social Chatbot Replika", "a": "Laestadius, Bishop, Gonzalez, Illenčík & Campos-Castillo", "y": 2022, "v": "New Media & Society", "u": "https://doi.org/10.1177/14614448221142007", "hf": 0, "k": "Paper"}]}, "7": {"theme": "Environmental cost", "take": "'The cry of the earth and the cry of the poor cannot be separated' reflects a fundamental tenet of religion, ethical AI work, and integral ecology. The necessary energy, water and minerals behind “the cloud”, and the environmental impact of its use, directly impact the people who don't have the financial resources to block out deleterious environmental changes. Recent system-level estimates put hard numbers on AI's growing carbon and water draw.", "p": 101, "q": "Current AI systems require enormous amounts of energy and water, significantly influencing carbon dioxide emissions, and place heavy demands on natural resources", "src": [{"t": "The Carbon and Water Footprints of Data Centers and What This Could Mean for Artificial Intelligence", "a": "Alex de Vries-Gao", "y": 2025, "v": "Patterns (Cell Press)", "u": "https://doi.org/10.1016/j.patter.2025.101430", "hf": 0, "k": "Paper"}, {"t": "Environmental Impact and Net-Zero Pathways for Sustainable Artificial Intelligence Servers in the USA", "a": "Xiao, Fuso Nerini, Matthews, Tavoni & You", "y": 2025, "v": "Nature Sustainability", "u": "https://www.nature.com/articles/s41893-025-01681-y", "hf": 0, "k": "Paper"}, {"t": "AI Data Centres Could Have a Carbon Footprint That Matches a Small European Country, New Study Finds", "a": "Euronews", "y": 2025, "v": "Euronews", "u": "https://www.euronews.com/next/2025/12/20/ai-data-centres-could-have-a-carbon-footprint-that-matches-small-european-country-new-stud", "hf": 0, "k": "News"}, {"t": "Explained: Generative AI's Environmental Impact", "a": "Adam Zewe, MIT News", "y": 2025, "v": "MIT News", "u": "https://news.mit.edu/2025/explained-generative-ai-environmental-impact-0117", "hf": 0, "k": "News"}, {"t": "Empire of AI: Dreams and Nightmares in Sam Altman's OpenAI", "a": "Karen Hao", "y": 2025, "v": "Penguin Press", "u": "https://www.penguinrandomhouse.com/books/743569/empire-of-ai-by-karen-hao/", "hf": 0, "k": "Book"}, {"t": "Power Hungry Processing: Watts Driving the Cost of AI Deployment?", "a": "Luccioni, Jernite & Strubell", "y": 2024, "v": "ACM FAccT", "u": "https://arxiv.org/abs/2311.16863", "hf": 1, "k": "Paper"}, {"t": "Estimating the Carbon Footprint of BLOOM, a 176B Parameter Language Model", "a": "Luccioni, Viguier & Ligozat", "y": 2023, "v": "JMLR", "u": "https://arxiv.org/abs/2211.02001", "hf": 1, "k": "Paper"}, {"t": "Atlas of AI: Power, Politics, and the Planetary Costs of Artificial Intelligence", "a": "Kate Crawford", "y": 2022, "v": "Yale University Press", "u": "https://yalebooks.co.uk/book/9780300264630/atlas-of-ai/", "hf": 0, "k": "Book"}, {"t": "Green AI", "a": "Schwartz, Dodge, Smith & Etzioni", "y": 2020, "v": "Communications of the ACM", "u": "https://cacm.acm.org/research/green-ai/", "hf": 0, "k": "Paper"}, {"t": "Energy and Policy Considerations for Deep Learning in NLP", "a": "Strubell, Ganesh & McCallum", "y": 2019, "v": "ACL", "u": "https://aclanthology.org/P19-1355/", "hf": 0, "k": "Paper"}]}, "8": {"theme": "The myth of neutrality", "take": "A recurring theme in ethical AI scholarship: Framing systems as objective, neutral arbiters hides the values built into them. Evidence demonstrates how commercial AI systems fail hardest on people already marginalized in society. Chatbots give worse service to speakers of some dialects, and a literature stretching back decades shows how bias enters computational systems in the first place.", "p": 102, "q": "when AI systems present themselves as neutral and objective, they end up reflecting and reinforcing the stereotypes or ideological bias of their designers and developers", "src": [{"t": "A Framework for Auditing Chatbots for Dialect-Based Quality-of-Service Harms", "a": "Emma Harvey, René F. Kizilcec & Allison Koenecke", "y": 2025, "v": "ACM FAccT", "u": "https://doi.org/10.1145/3715275.3732137", "hf": 0, "k": "Paper"}, {"t": "On the Dangers of Stochastic Parrots: Can Language Models Be Too Big? 🦜", "a": "Bender, Gebru, McMillan-Major & Shmitchell", "y": 2021, "v": "ACM FAccT", "u": "https://dl.acm.org/doi/10.1145/3442188.3445922", "hf": 0, "k": "Paper"}, {"t": "Gender Shades: Intersectional Accuracy Disparities in Commercial Gender Classification", "a": "Joy Buolamwini & Timnit Gebru", "y": 2018, "v": "PMLR / FAT*", "u": "https://proceedings.mlr.press/v81/buolamwini18a.html", "hf": 0, "k": "Paper"}, {"t": "Big Data's Disparate Impact", "a": "Solon Barocas & Andrew D. Selbst", "y": 2016, "v": "California Law Review, 104", "u": "https://papers.ssrn.com/sol3/papers.cfm?abstract_id=2477899", "hf": 0, "k": "Paper"}, {"t": "Bias in Computer Systems", "a": "Batya Friedman & Helen Nissenbaum", "y": 1996, "v": "ACM TOIS", "u": "https://dl.acm.org/doi/10.1145/230538.230561", "hf": 0, "k": "Paper"}]}, "9": {"theme": "Every tool embeds choices", "take": "What a system measures, categorizes, ignores, and optimizes, is a value judgment rather than a technical given. Researchers have shown empirically that even the most “neutral”-looking ML papers encode specific values, often corporate and performance-first ones.", "p": 104, "q": "we cannot consider AI to be morally neutral. In reality, every technical tool embodies choices and priorities through what it measures, ignores and optimizes, and how it classifies people and situations", "src": [{"t": "The Values Encoded in Machine Learning Research", "a": "Birhane, Kalluri, Card, Agnew, Dotan & Bao", "y": 2022, "v": "ACM FAccT", "u": "https://arxiv.org/abs/2106.15590", "hf": 0, "k": "Paper"}, {"t": "Technology and the Virtues: A Philosophical Guide to a Future Worth Wanting", "a": "Shannon Vallor", "y": 2018, "v": "Oxford University Press", "u": "https://global.oup.com/academic/product/technology-and-the-virtues-9780190905286", "hf": 0, "k": "Book"}, {"t": "Bias in Computer Systems", "a": "Batya Friedman & Helen Nissenbaum", "y": 1996, "v": "ACM TOIS", "u": "https://dl.acm.org/doi/10.1145/230538.230561", "hf": 0, "k": "Paper"}]}, "10": {"theme": "Accountability at every stage", "take": "Accountability means being able to say who can answer for a decision, justify it, monitor it, and remedy harm. The community has built concrete instruments for this, such as end-to-end internal audits, and documentation standards, including Model Cards and Datasheets.", "p": 105, "q": "responsibility must be clearly defined at every stage: from those who design and develop these systems to those who use them and rely on them for concrete decisions", "src": [{"t": "AI Risk Management Framework (AI RMF 1.0)", "a": "NIST (U.S. Dept. of Commerce)", "y": 2023, "v": "NIST AI 100-1", "u": "https://www.nist.gov/itl/ai-risk-management-framework", "hf": 0, "k": "Standard"}, {"t": "Blueprint for an AI Bill of Rights: Making Automated Systems Work for the American People", "a": "White House Office of Science and Technology Policy", "y": 2022, "v": "The White House (OSTP)", "u": "https://bidenwhitehouse.archives.gov/ostp/ai-bill-of-rights/", "hf": 0, "k": "Policy"}, {"t": "Datasheets for Datasets", "a": "Gebru, Morgenstern, Vecchione, Vaughan, Wallach, Daumé III & Crawford", "y": 2021, "v": "Communications of the ACM, underpins 🤗 Dataset Cards", "u": "https://arxiv.org/abs/1803.09010", "hf": 1, "k": "Paper"}, {"t": "Algorithmic Accountability for the Public Sector", "a": "Ada Lovelace Institute, AI Now Institute & Open Government Partnership", "y": 2021, "v": "Ada Lovelace Institute", "u": "https://www.adalovelaceinstitute.org/report/algorithmic-accountability-public-sector/", "hf": 0, "k": "Report"}, {"t": "Closing the AI Accountability Gap: Defining an End-to-End Framework for Internal Algorithmic Auditing", "a": "Raji, Smart, White, Mitchell, Gebru, Hutchinson, Smith-Loud, Theron & Barnes", "y": 2020, "v": "ACM FAT*", "u": "https://arxiv.org/abs/2001.00973", "hf": 1, "k": "Paper"}, {"t": "Model Cards for Model Reporting", "a": "Mitchell, Wu, Zaldivar, Barnes, Vasserman, Hutchinson, Spitzer, Raji & Gebru", "y": 2019, "v": "ACM FAT*, underpins 🤗 Model Cards", "u": "https://arxiv.org/abs/1810.03993", "hf": 1, "k": "Paper"}]}, "11": {"theme": "Ethics statements are not enough", "take": "A point that people working in AI policy and ethics have made for years: Principles without enforcement become decoration, or “ethics washing.” What actually makes a difference is independent oversight and law, from voluntary risk-management frameworks to binding regulation.", "p": 106, "q": "It is not enough to invoke ethics in the abstract; robust legal frameworks, independent oversight, informed users and a political system that does not abdicate its responsibility are required", "src": [{"t": "Regulation (EU) 2024/1689, the Artificial Intelligence Act", "a": "European Parliament & Council", "y": 2024, "v": "Official Journal of the EU", "u": "https://eur-lex.europa.eu/eli/reg/2024/1689/oj/eng", "hf": 0, "k": "Policy"}, {"t": "Foundation Models in the Public Sector", "a": "Elliot Jones, Renate Samson, Matt Davies, Lara Groves, & Andrew Strait", "y": 2023, "v": "Ada Lovelace Institute", "u": "https://www.adalovelaceinstitute.org/evidence-review/foundation-models-public-sector/", "hf": 0, "k": "Report"}, {"t": "Blueprint for an AI Bill of Rights: Making Automated Systems Work for the American People", "a": "White House Office of Science and Technology Policy", "y": 2022, "v": "The White House (OSTP)", "u": "https://bidenwhitehouse.archives.gov/ostp/ai-bill-of-rights/", "hf": 0, "k": "Policy"}, {"t": "The Ethics of AI Ethics: An Evaluation of Guidelines", "a": "Thilo Hagendorff", "y": 2020, "v": "Minds and Machines", "u": "https://link.springer.com/article/10.1007/s11023-020-09517-8", "hf": 0, "k": "Paper"}, {"t": "Principles Alone Cannot Guarantee Ethical AI", "a": "Brent Mittelstadt", "y": 2019, "v": "Nature Machine Intelligence", "u": "https://www.nature.com/articles/s42256-019-0114-4", "hf": 0, "k": "Paper"}]}, "12": {"theme": "Whose values? The limits of “alignment”", "take": "A radical point that speaks to a core component of commercial AI development: “Aligning” AI to human values is not enough if a handful of people decide <em>which</em> values are the most important ones to prioritize, and how to prioritize them. The answer is social as well as technical, and that means opening the ethical frameworks to debate and disagreement. Research has shown how real participation requires dedicated work, that token “participation” can become a fig leaf, and that whose knowledge counts in AI is defined by a limited population.", "p": 107, "q": "those who control AI will impose their own moral vision, which will become the invisible infrastructure of these systems. A more moral AI is not enough if that morality is determined by a few", "src": [{"t": "Distributive Epistemic Injustice in AI Ethics: A Co-productionist Account of Global North–South Politics in Knowledge Production", "a": "Safir, McInerney, Blackwell & Debnath", "y": 2025, "v": "ACM FAccT", "u": "https://doi.org/10.1145/3715275.3732136", "hf": 0, "k": "Paper"}, {"t": "The AI Con: How to Fight Big Tech's Hype and Create the Future We Want", "a": "Emily M. Bender & Alex Hanna", "y": 2025, "v": "Harper (US) / The Bodley Head (UK)", "u": "https://thecon.ai/", "hf": 0, "k": "Book"}, {"t": "The Participatory Turn in AI Design: Theoretical Foundations and the Current State of Practice", "a": "Delgado, Yang, Madaio & Yang", "y": 2023, "v": "ACM EAAMO", "u": "https://arxiv.org/abs/2310.00907", "hf": 0, "k": "Paper"}, {"t": "Going Public: Exploring the Role of Public Participation Approaches in Commercial AI Labs", "a": "Lara Groves, Aidan Peppin, Andrew Strait & Jenny Brennan, Ada Lovelace Institute", "y": 2023, "v": "Ada Lovelace Institute", "u": "https://dl.acm.org/doi/fullHtml/10.1145/3593013.3594071", "hf": 0, "k": "Paper"}, {"t": "Participation Is Not a Design Fix for Machine Learning", "a": "Sloane, Moss, Awomolo & Forlano", "y": 2022, "v": "ACM EAAMO", "u": "https://arxiv.org/abs/2007.02423", "hf": 0, "k": "Paper"}, {"t": "The Limits of Fairness", "a": "Abeba Birhane", "y": 2022, "v": "AIES '22: Proceedings of the 2022 AAAI/ACM Conference on AI, Ethics, and Society", "u": "https://doi.org/10.1145/3514094.3539568", "hf": 0, "k": "Paper"}, {"t": "Algorithmic Injustice: A Relational Ethics Approach", "a": "Abeba Birhane", "y": 2021, "v": "Patterns (Cell Press)", "u": "https://doi.org/10.1016/j.patter.2021.100205", "hf": 0, "k": "Paper"}]}, "13": {"theme": "AI amplifies existing power", "take": "Like most major technological shifts, AI hands the most leverage to those who already hold economic resources, expertise and data, widening the gap rather than narrowing it. Whether that happens is a matter of policy and design, not destiny.", "p": 108, "q": "AI tends to amplify the power of those who already possess economic resources, expertise and access to data", "src": [{"t": "Empire of AI: Dreams and Nightmares in Sam Altman's OpenAI", "a": "Karen Hao", "y": 2025, "v": "Penguin Press", "u": "https://www.penguinrandomhouse.com/books/743569/empire-of-ai-by-karen-hao/", "hf": 0, "k": "Book"}, {"t": "2023 Landscape: Confronting Tech Power", "a": "Amba Kak & Sarah Myers West", "y": 2023, "v": "AI Now Institute", "u": "https://ainowinstitute.org/publications/2023-landscape-confronting-tech-power", "hf": 0, "k": "Report"}, {"t": "Algorithmic Colonization of Africa", "a": "Abeba Birhane", "y": 2023, "v": "Imagining AI: How the World Sees Intelligent Machines", "u": "https://www.researchgate.net/publication/371850898_Algorithmic_Colonization_of_Africa", "hf": 0, "k": "Paper"}, {"t": "Tasks, Automation, and the Rise in U.S. Wage Inequality", "a": "Daron Acemoglu & Pascual Restrepo", "y": 2022, "v": "Econometrica", "u": "https://www.nber.org/papers/w28920", "hf": 0, "k": "Paper"}]}, "14": {"theme": "Data as a shared good", "take": "Given the common routine of scraping training data without consent, including from writers and artists who actively object, the message is cutting: Data is the product of many contributors and should be governed as a common good.", "p": 108, "q": "ownership of data cannot be left solely in private hands but must be appropriately regulated", "src": [{"t": "AI Copyright Lawsuit Developments in 2025: A Year in Review", "a": "Kevin Madigan, Copyright Alliance", "y": 2026, "v": "Copyright Alliance", "u": "https://copyrightalliance.org/ai-copyright-lawsuit-developments-2025/", "hf": 0, "k": "News"}, {"t": "Copyright Office Weighs In on AI Training and Fair Use", "a": "Skadden, Arps, Slate, Meagher & Flom", "y": 2025, "v": "Skadden", "u": "https://www.skadden.com/insights/publications/2025/05/copyright-office-report", "hf": 0, "k": "News"}, {"t": "Artists Sue Google Over Its AI Image Generator", "a": "Noor Al-Sibai, Futurism", "y": 2024, "v": "Futurism", "u": "https://futurism.com/the-byte/artists-sue-google-image-generator", "hf": 0, "k": "News"}, {"t": "The Data Provenance Initiative: A Large-Scale Audit of Dataset Licensing & Attribution in AI", "a": "Longpre, Mahari, Chen, Obeng-Marnu, … et al.", "y": 2023, "v": "arXiv / Nature Machine Intelligence", "u": "https://arxiv.org/abs/2310.16787", "hf": 0, "k": "Paper"}, {"t": "Scraping or Stealing? A Legal Reckoning Over AI Looms", "a": "Winston Cho, The Hollywood Reporter", "y": 2023, "v": "The Hollywood Reporter", "u": "https://www.hollywoodreporter.com/business/business-news/ai-scraping-stealing-copyright-law-1235571501/", "hf": 0, "k": "News"}, {"t": "Data Governance in the Age of Large-Scale Data-Driven Language Technology", "a": "Jernite, Nguyen, Biderman, Rogers, Masoud, Luccioni, … & Mitchell", "y": 2022, "v": "ACM FAccT", "u": "https://arxiv.org/abs/2206.03216", "hf": 1, "k": "Paper"}, {"t": "The CARE Principles for Indigenous Data Governance", "a": "Global Indigenous Data Alliance (GIDA)", "y": 2019, "v": "GIDA", "u": "https://www.rd-alliance.org/wp-content/uploads/2024/03/CARE20Principles20for20Indigenous20Data20Governance_OnePagers_FINAL20Sept2006202019.pdf", "hf": 0, "k": "Standard"}]}, "15": {"theme": "The hidden workers", "take": "Nothing in AI is immaterial or magical. Every “instant” answer rests on a long chain of human labor (data labeling, model training, content moderation) often done in demanding conditions by peoples whose livelihood is harmed over time. Recognizing this often “invisible“ AI workforce is a recurring demand within AI ethics research and by the broader public, with growing attention to the harms disproportionately affecting populations who have historically been exploited.", "p": 109, "q": "To speak of solidarity obliges us to recognize the hidden, often exploited workers, who sustain algorithmic systems", "src": [{"t": "Beyond Content Exposure: Systemic Factors Driving Moderators' Mental Health Crisis in Africa", "a": "Nuredin Ali Abdelkadir, Tianling Yang, Shivani Kapania, Kauna Ibrahim Malgwi, Fasica Berhane Gebrekidan, Adio-Adet Dinika, Elaine O. Nsoesie, Milagros Miceli, and Stevie Chancellor", "y": 2026, "v": "Proceedings of the 2026 CHI Conference on Human Factors in Computing Systems (CHI '26)", "u": "https://doi.org/10.1145/3772318.3791639", "hf": 0, "k": "Paper"}, {"t": "Reimagining the Future of Data and AI Labor in the Global South", "a": "Michelle Du & Chinasa T. Okolo", "y": 2025, "v": "Brookings Institution", "u": "https://www.brookings.edu/articles/reimagining-the-future-of-data-and-ai-labor-in-the-global-south/", "hf": 0, "k": "Report"}, {"t": "Africa's Data Workers Are Being Exploited by Foreign Tech Firms: 4 Ways to Protect Them", "a": "Anwar, Okinyi, Malgwi, Kgomo & Mathenge, The Conversation", "y": 2025, "v": "The Conversation", "u": "https://theconversation.com/africas-data-workers-are-being-exploited-by-foreign-tech-firms-4-ways-to-protect-them-252957", "hf": 0, "k": "News"}, {"t": "Empire of AI: Dreams and Nightmares in Sam Altman's OpenAI", "a": "Karen Hao", "y": 2025, "v": "Penguin Press", "u": "https://www.penguinrandomhouse.com/books/743569/empire-of-ai-by-karen-hao/", "hf": 0, "k": "Book"}, {"t": "Exclusive: The $2 Per Hour Workers Who Made ChatGPT Safer", "a": "Billy Perrigo, TIME", "y": 2023, "v": "TIME", "u": "https://time.com/6247678/openai-chatgpt-kenya-workers/", "hf": 0, "k": "News"}, {"t": "The Exploited Labor Behind Artificial Intelligence", "a": "Adrienne Williams, Milagros Miceli & Timnit Gebru", "y": 2022, "v": "Noema (DAIR)", "u": "https://www.noemamag.com/the-exploited-labor-behind-artificial-intelligence/", "hf": 0, "k": "Report"}, {"t": "The Data-Production Dispositif", "a": "Milagros Miceli & Julian Posada", "y": 2022, "v": "ACM CSCW", "u": "https://arxiv.org/abs/2205.11963", "hf": 0, "k": "Paper"}, {"t": "Inside Facebook's African Sweatshop", "a": "Billy Perrigo, TIME", "y": 2022, "v": "TIME", "u": "https://time.com/6147458/facebook-africa-content-moderation-employee-treatment/", "hf": 0, "k": "News"}, {"t": "Studying Up Machine Learning Data: Why Talk About Bias When We Mean Power?", "a": "Milagros Miceli, Julian Posada & Tianling Yang", "y": 2022, "v": "Proceedings of the ACM on Human-Computer Interaction (GROUP)", "u": "https://dl.acm.org/doi/10.1145/3492853", "hf": 0, "k": "Paper"}, {"t": "Ghost Work: How to Stop Silicon Valley from Building a New Global Underclass", "a": "Mary L. Gray & Siddharth Suri", "y": 2019, "v": "Houghton Mifflin Harcourt", "u": "https://ghostwork.info/", "hf": 0, "k": "Book"}, {"t": "Behind the Screen: Content Moderation in the Shadows of Social Media", "a": "Sarah T. Roberts", "y": 2019, "v": "Yale University Press", "u": "https://yalebooks.yale.edu/book/9780300261479/behind-the-screen/", "hf": 0, "k": "Book"}]}, "16": {"theme": "Justice by design, not retrofit", "take": "This directly echoes participatory design and Value Sensitive Design, which is bolstered by work on what it means to design <em>with</em> affected communities from the start. It is also relevant to a common failure mode in tech ethics, where fairness is treated as something that can be handled purely technically post-training.", "p": 109, "q": "social justice is not only a goal to be safeguarded after technologies are deployed, but a condition that must shape their very design from the outset", "src": [{"t": "The Participatory Turn in AI Design: Theoretical Foundations and the Current State of Practice", "a": "Fernando Delgado, Stephen Yang, Michael Madaio & Qian Yang", "y": 2023, "v": "Proceedings of the 3rd ACM Conference on Equity and Access in Algorithms, Mechanisms, and Optimization (EAAMO '23)", "u": "https://dl.acm.org/doi/10.1145/3617694.3623261", "hf": 0, "k": "Paper"}, {"t": "Participation Is Not a Design Fix for Machine Learning", "a": "Mona Sloane, Emanuel Moss, Olaitan Awomolo & Laura Forlano", "y": 2022, "v": "Proceedings of the 2nd ACM Conference on Equity and Access in Algorithms, Mechanisms, and Optimization (EAAMO '22)", "u": "https://dl.acm.org/doi/10.1145/3551624.3555285", "hf": 0, "k": "Paper"}, {"t": "Power to the People? Opportunities and Challenges for Participatory AI", "a": "Abeba Birhane, William Isaac, Vinodkumar Prabhakaran, Mark Diaz, Madeleine Clare Elish, Iason Gabriel & Shakir Mohamed", "y": 2022, "v": "Proceedings of the 2nd ACM Conference on Equity and Access in Algorithms, Mechanisms, and Optimization (EAAMO '22)", "u": "https://dl.acm.org/doi/10.1145/3551624.3555290", "hf": 0, "k": "Paper"}, {"t": "Design Justice: Community-Led Practices to Build the Worlds We Need", "a": "Sasha Costanza-Chock", "y": 2020, "v": "MIT Press (open access)", "u": "https://direct.mit.edu/books/oa-monograph/4605/Design-JusticeCommunity-Led-Practices-to-Build-the", "hf": 0, "k": "Book"}, {"t": "Data Feminism", "a": "Catherine D'Ignazio & Lauren F. Klein", "y": 2020, "v": "MIT Press (open access)", "u": "https://data-feminism.mitpress.mit.edu/", "hf": 0, "k": "Book"}, {"t": "Value Sensitive Design: Shaping Technology with Moral Imagination", "a": "Batya Friedman & David G. Hendry", "y": 2019, "v": "MIT Press", "u": "https://mitpress.mit.edu/9780262039536/value-sensitive-design/", "hf": 0, "k": "Book"}, {"t": "Fairness and Abstraction in Sociotechnical Systems", "a": "Selbst, boyd, Friedler, Venkatasubramanian & Vertesi", "y": 2019, "v": "ACM FAT*", "u": "https://doi.org/10.1145/3287560.3287598", "hf": 0, "k": "Paper"}]}, "17": {"theme": "The “arms race” is a narrative, not a fact", "take": "The idea that AI is a race that must be won is a story we are not obligated to accept. The race narrative is routinely invoked to justify shortcuts on safety and to override ethical considerations. Recognizing that this is a narrative is critical to considering different pathways of development.", "p": 110, "q": "Disarming AI means freeing it from the mentality of “armed” competition, which today is not limited simply to the military context, but is also an economic and cognitive phenomenon", "src": [{"t": "An AI Race for Strategic Advantage: Rhetoric and Risks", "a": "Stephen Cave & Seán S. ÓhÉigeartaigh", "y": 2018, "v": "AAAI/ACM AIES", "u": "https://dl.acm.org/doi/10.1145/3278721.3278780", "hf": 0, "k": "Paper"}, {"t": "Racing to the Precipice: A Model of Artificial Intelligence Development", "a": "Armstrong, Bostrom & Shulman", "y": 2016, "v": "AI & Society", "u": "https://link.springer.com/article/10.1007/s00146-015-0590-y", "hf": 0, "k": "Paper"}]}, "18": {"theme": "The developer's vocation", "take": "An appeal directly to those who build AI: Like an artist choosing what a work conveys, developers put values into every design decision, and they bear responsibility for them. The literature documents the values implicit in research practice, and offers the documentation tools to make them explicit.", "p": 111, "q": "every design choice reflects a vision of humanity", "src": [{"t": "The AI Mirror: How to Reclaim Our Humanity in an Age of Machine Thinking", "a": "Shannon Vallor", "y": 2024, "v": "Oxford University Press", "u": "https://global.oup.com/academic/product/the-ai-mirror-9780197759066", "hf": 0, "k": "Book"}, {"t": "The Values Encoded in Machine Learning Research", "a": "Birhane, Kalluri, Card, Agnew, Dotan & Bao", "y": 2022, "v": "ACM FAccT", "u": "https://arxiv.org/abs/2106.15590", "hf": 0, "k": "Paper"}, {"t": "Datasheets for Datasets", "a": "Gebru, Morgenstern, Vecchione, Vaughan, Wallach, Daumé III & Crawford", "y": 2021, "v": "Communications of the ACM, underpins 🤗 Dataset Cards", "u": "https://arxiv.org/abs/1803.09010", "hf": 1, "k": "Paper"}, {"t": "Model Cards for Model Reporting", "a": "Mitchell, Wu, Zaldivar, Barnes, Vasserman, Hutchinson, Spitzer, Raji & Gebru", "y": 2019, "v": "ACM FAT*, underpins 🤗 Model Cards", "u": "https://arxiv.org/abs/1810.03993", "hf": 1, "k": "Paper"}]}, "19": {"theme": "The optimization mindset", "take": "When efficiency becomes the ultimate measure, we start treating people, and ourselves, as projects to be optimized rather than persons in relationship. Work on algorithmic harm describes how this issue unfolds, and highlights how the deepest harms get missed when we model people as isolated data points to be scored.", "p": 112, "q": "When efficiency becomes the ultimate measure of value, human beings are tempted to see themselves as a project to be optimized rather than as persons called to relationship and communion", "src": [{"t": "The Values Encoded in Machine Learning Research", "a": "Birhane, Kalluri, Card, Agnew, Dotan & Bao", "y": 2022, "v": "ACM FAccT", "u": "https://arxiv.org/abs/2106.15590", "hf": 0, "k": "Paper"}, {"t": "Algorithmic Injustice: A Relational Ethics Approach", "a": "Abeba Birhane", "y": 2021, "v": "Patterns (Cell Press)", "u": "https://doi.org/10.1016/j.patter.2021.100205", "hf": 0, "k": "Paper"}, {"t": "Technology and the Virtues: A Philosophical Guide to a Future Worth Wanting", "a": "Shannon Vallor", "y": 2018, "v": "Oxford University Press", "u": "https://global.oup.com/academic/product/technology-and-the-virtues-9780190905286", "hf": 0, "k": "Book"}]}, "20": {"theme": "Care at the center", "take": "In AI development, we talk about safety, alignment, capability and deployment, but rarely about care, or about the actual person on the other end of an automated denial or an opaque ranking. An ethics of care, and relational and feminist approaches to data, put that person at the center.", "p": 114, "q": "The quality of a civilization is measured not by the power of its means, but by the care it is able to offer, by its ability to recognize the other as a face not merely as a function", "src": [{"t": "Algorithmic Injustice: A Relational Ethics Approach", "a": "Abeba Birhane", "y": 2021, "v": "Patterns (Cell Press)", "u": "https://doi.org/10.1016/j.patter.2021.100205", "hf": 0, "k": "Paper"}, {"t": "Data Feminism", "a": "Catherine D'Ignazio & Lauren F. Klein", "y": 2020, "v": "MIT Press (open access)", "u": "https://data-feminism.mitpress.mit.edu/", "hf": 0, "k": "Book"}, {"t": "Technology and the Virtues: A Philosophical Guide to a Future Worth Wanting", "a": "Shannon Vallor", "y": 2018, "v": "Oxford University Press", "u": "https://global.oup.com/academic/product/technology-and-the-virtues-9780190905286", "hf": 0, "k": "Book"}]}, "21": {"theme": "Tech Ideologies", "take": "Many of the very same discriminatory attitudes that animated eugenicists in the past (e.g., racism, xenophobia, classism, ableism, and sexism) remain widespread within the movement to build AGI, particularly through the ideologies of transhumanism, Extropianism, singularitarianism, (modern) cosmism, Rationalism, Effective Altruism, and longtermism. This results in systems that harm marginalized groups and centralize power, while using the language of “safety” and “benefiting humanity” to evade accountability.", "p": 117, "q": "If the human being is treated as something to be perfected or surpassed, it becomes easier to accept that some lives are less useful, less desirable or less worthy. In the name of progress, “necessary sacrifices” may begin to be justified, placing the burden on the most vulnerable in pursuit of a supposed optimization of the species", "src": [{"t": "The AI Con: How to Fight Big Tech's Hype and Create the Future We Want", "a": "Emily M. Bender & Alex Hanna", "y": 2025, "v": "Harper (US) / The Bodley Head (UK)", "u": "https://thecon.ai/", "hf": 0, "k": "Book"}, {"t": "The AI Mirror: How to Reclaim Our Humanity in an Age of Machine Thinking", "a": "Shannon Vallor", "y": 2024, "v": "Oxford University Press", "u": "https://global.oup.com/academic/product/the-ai-mirror-9780197759066", "hf": 0, "k": "Book"}, {"t": "The TESCREAL bundle: Eugenics and the promise of utopia through artificial general intelligence", "a": "Timnit Gebru & Emile P. Torres", "y": 2023, "v": "First Monday", "u": "https://firstmonday.org/ojs/index.php/fm/article/view/13636/11599", "hf": 0, "k": "Paper"}]}, "22": {"theme": "Human rights", "take": "", "p": 123, "q": "the Universal Declaration of Human Rights (1948)", "src": [{"t": "Universal Declaration of Human Rights", "a": "United Nations General Assembly", "y": 1948, "v": "United Nations", "u": "https://www.un.org/en/about-us/universal-declaration-of-human-rights", "hf": 0, "k": "Policy"}]}, "23": {"theme": "Huamn rights", "take": "", "p": 123, "q": "the 1951 Refugee Convention", "src": [{"t": "Convention Relating to the Status of Refugees (1951) and its 1967 Protocol", "a": "United Nations High Commissioner for Refugees (UNHCR)", "y": 1951, "v": "United Nations", "u": "https://www.unhcr.org/media/1951-refugee-convention-and-1967-protocol-relating-status-refugees", "hf": 0, "k": "Policy"}]}, "24": {"theme": "Synthetic media & truth", "take": "Disinformation predates AI, but generative systems are a powerful amplifier, producing manipulable text, images, and video at scale. Solutions come in a few forms: technical (provenance and content-credential standards), analytical (mapping how synthetic media is made, detected and weaponized) and empirical (threat analyses of AI-enabled influence operations across the 2024 elections).", "p": 132, "q": "Disinformation did not begin with AI, yet today it finds a powerful amplifier in AI", "src": [{"t": "AI-Enabled Influence Operations: Threat Analysis of the 2024 UK and European Elections", "a": "Sam Stockwell", "y": 2024, "v": "CETaS, The Alan Turing Institute", "u": "https://cetas.turing.ac.uk/publications/ai-enabled-influence-operations-threat-analysis-2024-uk-and-european-elections", "hf": 0, "k": "Report"}, {"t": "AI-Generated Misinformation in the Election Year 2024: Measures of European Union", "a": "Aditya Kumar Shukla & Shraddha Tripathi", "y": 2024, "v": "Frontiers in Political Science", "u": "https://doi.org/10.3389/fpos.2024.1451601", "hf": 0, "k": "Paper"}, {"t": "The Apocalypse That Wasn't: AI Was Everywhere in 2024's Elections, but Deepfakes and Misinformation Were Only Part of the Picture", "a": "Bruce Schneier & Nathan E. Sanders", "y": 2024, "v": "Harvard Ash Center", "u": "https://ash.harvard.edu/articles/the-apocalypse-that-wasnt-ai-was-everywhere-in-2024s-elections-but-deepfakes-and-misinformation-were-only-part-of-the-picture/", "hf": 0, "k": "News"}, {"t": "The Creation and Detection of Deepfakes: A Survey", "a": "Yisroel Mirsky & Wenke Lee", "y": 2021, "v": "ACM Computing Surveys", "u": "https://arxiv.org/abs/2004.11138", "hf": 0, "k": "Paper"}, {"t": "Coalition for Content Provenance and Authenticity (C2PA): Content Credentials", "a": "C2PA (Adobe, Microsoft, BBC, Intel, Sony …)", "y": 2021, "v": "Open technical standard", "u": "https://c2pa.org/", "hf": 0, "k": "Standard"}, {"t": "The Malicious Use of Artificial Intelligence: Forecasting, Prevention, and Mitigation", "a": "Brundage, Avin, Clark, Toner, Eckersley et al.", "y": 2018, "v": "arXiv / FHI & CSER", "u": "https://arxiv.org/abs/1802.07228", "hf": 0, "k": "Paper"}]}, "25": {"theme": "Algorithms that shape what we see", "take": "Whoever controls the platforms can present a particular vision of reality as the desirable one. The encyclical elsewhere warns of narratives “amplified by algorithms that prioritize conflict and confrontation” (§190). Large-scale studies confirm this algorithmic amplification of divisive content, and a growing body of work asks how recommender systems could be built around human values rather than raw engagement.", "p": 136, "q": "those who control digital platforms and means of communication have a considerable ability to affect the collective imagination and to present a particular vision of reality as desirable", "src": [{"t": "The AI Con: How to Fight Big Tech's Hype and Create the Future We Want", "a": "Emily M. Bender & Alex Hanna", "y": 2025, "v": "Harper (US) / The Bodley Head (UK)", "u": "https://thecon.ai/", "hf": 0, "k": "Book"}, {"t": "Building Human Values into Recommender Systems: An Interdisciplinary Synthesis and Open Problems", "a": "Stray, Halevy, Assar, Hadfield-Menell, Boutilier et al.", "y": 2024, "v": "ACM TORS", "u": "https://arxiv.org/abs/2207.10192", "hf": 0, "k": "Paper"}, {"t": "Algorithmic Amplification of Politics on Twitter", "a": "Huszár, Ktena, O'Brien, Belli, Schlaikjer & Hardt", "y": 2022, "v": "PNAS", "u": "https://www.pnas.org/doi/10.1073/pnas.2025334119", "hf": 0, "k": "Paper"}, {"t": "How Facebook Got Addicted to Spreading Misinformation", "a": "Karen Hao, MIT Technology Review", "y": 2021, "v": "MIT Technology Review", "u": "https://www.technologyreview.com/2021/03/11/1020600/facebook-responsible-ai-misinformation/", "hf": 0, "k": "News"}]}, "26": {"theme": "Children & minors online", "take": "The encyclical's call to protect minors echoes a growing cry. The U.S. Surgeon General's advisory warns that early, unsupervised social-media use can harm sleep, attention and emotional development; Pew finds a sharp rise in teens who say social media is mostly negative for their peers. The Pope's remedy, setting age limits and holding providers accountable rather than shifting the whole burden onto families, tracks closely with what this evidence recommends.", "p": 141, "q": "early and unsupervised exposure to digital devices and social media can negatively impact sleep, attention span, control of emotions and relationships, especially during the most vulnerable stages of life, at times with tragic consequences", "src": [{"t": "Teens, Social Media and Mental Health", "a": "Faverio, Anderson & Park (Pew Research Center)", "y": 2025, "v": "Pew Research Center", "u": "https://www.pewresearch.org/internet/2025/04/22/teens-social-media-and-mental-health/", "hf": 0, "k": "Report"}, {"t": "AI Chatbots Have Shown They Have an 'Empathy Gap' That Children Are Likely to Miss", "a": "University of Cambridge (research by Nomisha Kurian)", "y": 2024, "v": "University of Cambridge", "u": "https://www.cam.ac.uk/research/news/ai-chatbots-have-shown-they-have-an-empathy-gap-that-children-are-likely-to-miss", "hf": 0, "k": "News"}, {"t": "Social Media and Youth Mental Health: The U.S. Surgeon General's Advisory", "a": "Office of the U.S. Surgeon General", "y": 2023, "v": "U.S. Dept. of Health & Human Services", "u": "https://www.hhs.gov/sites/default/files/sg-youth-mental-health-social-media-advisory.pdf", "hf": 0, "k": "Policy"}]}, "27": {"theme": "The future of work", "take": "The promise is that AI takes over drudgery, but the reality is often that workers are made to adapt to the machine, de-skilled and surveilled. Economists argue this is a choice about the <em>direction</em> of automation: Technology can augment workers, but only if we deliberately steer it that way. Labor-market forecasts now try to size the churn, with the WEF projecting tens of millions of roles both displaced and created by 2030, and many employers planning AI-driven cuts.", "p": 150, "q": "de-skill workers, subject them to automated surveillance and relegate them to rigid and repetitive tasks", "src": [{"t": "Future of Jobs Report 2025", "a": "World Economic Forum", "y": 2025, "v": "World Economic Forum", "u": "https://www.weforum.org/publications/the-future-of-jobs-report-2025/", "hf": 0, "k": "Report"}, {"t": "How Retrainable Are AI-Exposed Workers?", "a": "Hyman, Lahey, Ni & Pilossoph", "y": 2025, "v": "NBER Working Paper No. 34174", "u": "https://www.nber.org/papers/w34174", "hf": 0, "k": "Report"}, {"t": "Power and Progress: Our Thousand-Year Struggle Over Technology and Prosperity", "a": "Daron Acemoglu & Simon Johnson", "y": 2023, "v": "PublicAffairs", "u": "https://www.hachettebookgroup.com/titles/daron-acemoglu/power-and-progress/9781541702547/", "hf": 0, "k": "Book"}, {"t": "The Potentially Large Effects of Artificial Intelligence on Economic Growth", "a": "Joseph Briggs & Devesh Kodnani, Goldman Sachs", "y": 2023, "v": "Goldman Sachs Research", "u": "https://www.gspublishing.com/content/research/en/reports/2023/03/27/d64e052b-0f6e-45d7-967b-d7be35fabd16.html", "hf": 0, "k": "Report"}, {"t": "Tasks, Automation, and the Rise in U.S. Wage Inequality", "a": "Daron Acemoglu & Pascual Restrepo", "y": 2022, "v": "Econometrica", "u": "https://www.nber.org/papers/w28920", "hf": 0, "k": "Paper"}]}, "28": {"theme": "The attention economy", "take": "When a business model thrives on human weakness, the person becomes a means to an end. This is well documented, both in the manipulative interface patterns that steer our choices and in the broader logic of extracting and acting on behavioral data, with mounting evidence of the toll on young people.", "p": 170, "q": "platforms and services are often designed to capture users’ time and attention, exploiting their vulnerabilities and weakening their inner freedom", "src": [{"t": "Social Media and Youth Mental Health: The U.S. Surgeon General's Advisory", "a": "Office of the U.S. Surgeon General", "y": 2023, "v": "U.S. Dept. of Health & Human Services", "u": "https://www.hhs.gov/sites/default/files/sg-youth-mental-health-social-media-advisory.pdf", "hf": 0, "k": "Policy"}, {"t": "The Age of Surveillance Capitalism", "a": "Shoshana Zuboff", "y": 2019, "v": "PublicAffairs", "u": "https://www.publicaffairsbooks.com/titles/shoshana-zuboff/the-age-of-surveillance-capitalism/9781610395694/", "hf": 0, "k": "Book"}, {"t": "Dark Patterns at Scale: Findings from a Crawl of 11K Shopping Websites", "a": "Mathur, Acar, Friedman, Lucherini, Mayer, Chetty & Narayanan", "y": 2019, "v": "ACM CSCW", "u": "https://arxiv.org/abs/1907.07032", "hf": 0, "k": "Paper"}, {"t": "Critical Questions for Big Data: Provocations for a Cultural, Technological, and Scholarly Phenomenon", "a": "danah boyd & Kate Crawford", "y": 2012, "v": "Information, Communication & Society, 15, 662–679", "u": "https://doi.org/10.1080/1369118X.2012.678878", "hf": 0, "k": "Paper"}]}, "29": {"theme": "Profiling & the right to contest", "take": "When traces of every action feed decisions about credit, jobs or essential services, a new power emerges: to profile, predict and subtley shape behavior. The scholarship documents how these systems erroneously punish people, distinguishes algorithmic <em>harms</em> from algorithmic <em>wrongs</em>, shows how standardized algorithms can lock a person out of many opportunities at once, and proposes a concrete remedy: Building AI that people can actually contest.", "p": 171, "q": "the power to profile, predict and influence behavior, often without individuals being fully aware of it", "src": [{"t": "Algorithmic Harms and Algorithmic Wrongs", "a": "DiBerardino, Baleshta & Stark", "y": 2024, "v": "ACM FAccT", "u": "https://doi.org/10.1145/3630106.3659001", "hf": 0, "k": "Paper"}, {"t": "Contestable AI by Design: Towards a Framework", "a": "Alfrink, Keller, Kortuem & Doorn", "y": 2023, "v": "Minds and Machines", "u": "https://doi.org/10.1007/s11023-022-09611-z", "hf": 0, "k": "Paper"}, {"t": "The Algorithmic Leviathan: Arbitrariness, Fairness, and Opportunity in Algorithmic Decision-Making Systems", "a": "Kathleen Creel & Deborah Hellman", "y": 2021, "v": "ACM FAccT", "u": "https://doi.org/10.1145/3442188.3445942", "hf": 0, "k": "Paper"}, {"t": "Challenging the Use of Algorithm-Driven Decision-Making in Benefits Determinations Affecting People with Disabilities", "a": "Center for Democracy & Technology", "y": 2020, "v": "Center for Democracy & Technology", "u": "https://cdt.org/insights/report-challenging-the-use-of-algorithm-driven-decision-making-in-benefits-determinations-affecting-people-with-disabilities/", "hf": 0, "k": "Report"}, {"t": "How Users Experience Contesting Algorithmic Content Moderation", "a": "Vaccaro, Sandvig & Karahalios", "y": 2020, "v": "ACM CSCW", "u": "https://doi.org/10.1145/3415238", "hf": 0, "k": "Paper"}, {"t": "Automating Inequality: How High-Tech Tools Profile, Police, and Punish the Poor", "a": "Virginia Eubanks", "y": 2018, "v": "St. Martin's Press", "u": "https://us.macmillan.com/books/9781250074317/automatinginequality", "hf": 0, "k": "Book"}, {"t": "The Black Box Society: The Secret Algorithms That Control Money and Information", "a": "Frank Pasquale", "y": 2015, "v": "Harvard University Press", "u": "https://www.hup.harvard.edu/books/9780674970847", "hf": 0, "k": "Book"}]}, "30": {"theme": "The chain of mediation", "take": "The “silent work of millions” (labeling data, moderating disturbing content, mining the minerals in our devices) is the hidden cost of computational flow. Transparency in these supply chains, and recognition of the workers in them, is a recurring demand. Recent work includes a GDPR-based audit of African content moderators' conditions, and a push to put critical-mineral extraction, and the child labor in it, on the AI-governance agenda.", "p": 173, "q": "data labeling, model training and content moderation, often involving disturbing material", "src": [{"t": "Auditing African Content Moderators’ Working Conditions by Using the European General Data Protection Regulation (GDPR)", "a": "Tighanimine, Pidoux, Kgomo, Malgwi, Mathenge, Okinyi & Oyange", "y": 2026, "v": "ACM FAccT", "u": "https://arxiv.org/abs/2605.11699", "hf": 0, "k": "Paper"}, {"t": "Global Majority Countries Must Embed Critical Minerals into AI Governance", "a": "Chinasa T. Okolo", "y": 2026, "v": "Science (AAAS), Policy Forum", "u": "https://www.science.org/doi/10.1126/science.aef6678", "hf": 0, "k": "Policy"}, {"t": "The Race to Mine Critical Minerals for AI and Clean Energy Is Creating 'Sacrifice Zones'", "a": "Abraham Nunbogu & Kaveh Madani (UNU-INWEH), The Conversation", "y": 2026, "v": "The Conversation", "u": "https://theconversation.com/the-race-to-mine-critical-minerals-for-ai-and-clean-energy-is-creating-sacrifice-zones-that-harm-water-and-health-of-worlds-poor-281524", "hf": 0, "k": "News"}, {"t": "Beyond Content Exposure: Systemic Factors Driving Moderators' Mental Health Crisis in Africa", "a": "Nuredin Ali Abdelkadir, Tianling Yang, Shivani Kapania, Kauna Ibrahim Malgwi, Fasica Berhane Gebrekidan, Adio-Adet Dinika, Elaine O. Nsoesie, Milagros Miceli, and Stevie Chancellor", "y": 2026, "v": "Proceedings of the 2026 CHI Conference on Human Factors in Computing Systems (CHI '26)", "u": "https://doi.org/10.1145/3772318.3791639", "hf": 0, "k": "Paper"}, {"t": "Content Moderation Is a New Factory Floor of Exploitation, and Labour Protections Must Catch Up", "a": "Eiffel Abedin (Equidem), IHRB", "y": 2025, "v": "Institute for Human Rights and Business", "u": "https://www.ihrb.org/latest/content-moderation-is-a-new-factory-floor-of-exploitation-labour-protections-must-catch-up", "hf": 0, "k": "News"}, {"t": "Empire of AI: Dreams and Nightmares in Sam Altman's OpenAI", "a": "Karen Hao", "y": 2025, "v": "Penguin Press", "u": "https://www.penguinrandomhouse.com/books/743569/empire-of-ai-by-karen-hao/", "hf": 0, "k": "Book"}, {"t": "The Exploited Labor Behind Artificial Intelligence", "a": "Adrienne Williams, Milagros Miceli & Timnit Gebru", "y": 2022, "v": "Noema (DAIR)", "u": "https://www.noemamag.com/the-exploited-labor-behind-artificial-intelligence/", "hf": 0, "k": "Report"}, {"t": "The Data-Production Dispositif", "a": "Milagros Miceli & Julian Posada", "y": 2022, "v": "ACM CSCW", "u": "https://arxiv.org/abs/2205.11963", "hf": 0, "k": "Paper"}, {"t": "Inside Facebook's African Sweatshop", "a": "Billy Perrigo, TIME", "y": 2022, "v": "TIME", "u": "https://time.com/6147458/facebook-africa-content-moderation-employee-treatment/", "hf": 0, "k": "News"}, {"t": "Studying Up Machine Learning Data: Why Talk About Bias When We Mean Power?", "a": "Milagros Miceli, Julian Posada & Tianling Yang", "y": 2022, "v": "Proceedings of the ACM on Human-Computer Interaction (GROUP)", "u": "https://dl.acm.org/doi/10.1145/3492853", "hf": 0, "k": "Paper"}, {"t": "Behind the Screen: Content Moderation in the Shadows of Social Media", "a": "Sarah T. Roberts", "y": 2019, "v": "Yale University Press", "u": "https://yalebooks.yale.edu/book/9780300261479/behind-the-screen/", "hf": 0, "k": "Book"}]}, "31": {"theme": "Data colonialism", "take": "Health data, genetic maps and demographic profiles, often gathered under the banner of aid or research, become the “new rare earths” of power. Scholars have named this dynamic <em>data colonialism</em>: the extraction of human life as a resource, echoing historic colonial appropriation.", "p": 178, "q": "colonialism assumes new forms. It no longer dominates only bodies, but appropriates data, transforming personal lives into exploitable information", "src": [{"t": "Algorithmic Colonization of Africa", "a": "Abeba Birhane", "y": 2023, "v": "Imagining AI: How the World Sees Intelligent Machines", "u": "https://www.researchgate.net/publication/371850898_Algorithmic_Colonization_of_Africa", "hf": 0, "k": "Paper"}, {"t": "The Exploited Labor Behind Artificial Intelligence", "a": "Adrienne Williams, Milagros Miceli & Timnit Gebru", "y": 2022, "v": "Noema (DAIR)", "u": "https://www.noemamag.com/the-exploited-labor-behind-artificial-intelligence/", "hf": 0, "k": "Report"}, {"t": "Artificial Intelligence Is Creating a New Colonial World Order", "a": "Karen Hao, MIT Technology Review", "y": 2022, "v": "MIT Technology Review", "u": "https://www.technologyreview.com/2022/04/19/1049592/artificial-intelligence-colonialism/", "hf": 0, "k": "News"}, {"t": "Data Colonialism: Rethinking Big Data's Relation to the Contemporary Subject", "a": "Nick Couldry & Ulises A. Mejias", "y": 2019, "v": "Television & New Media", "u": "https://journals.sagepub.com/doi/10.1177/1527476418796632", "hf": 0, "k": "Paper"}, {"t": "The Costs of Connection: How Data Is Colonizing Human Life", "a": "Nick Couldry & Ulises A. Mejias", "y": 2019, "v": "Stanford University Press", "u": "https://www.sup.org/books/sociology/costs-connection", "hf": 0, "k": "Book"}]}, "32": {"theme": "Lethal autonomous weapons", "take": "The writing is both radical with respect to current AI development, and unequivocal: Lethal or irreversible decisions cannot be entrusted to machines, and the targeting of human beings cannot be reduced to a statistical approximation. This matches the position of the ICRC, the UN process, the civil-society campaign for meaningful human control, and the Holy See's own interventions in Geneva.", "p": 197, "q": "autonomous weapons systems can be deployed makes war more “feasible” and less subject to human control", "src": [{"t": "Holy See Statement to the 2025 Group of Governmental Experts on Lethal Autonomous Weapons Systems", "a": "Permanent Mission of the Holy See, Geneva", "y": 2025, "v": "Holy See Mission to the UN", "u": "http://holyseegeneva.org/statements/first-session-of-the-2025-group-of-governmental-experts-gge-on-emerging-technologies-in-the-area-of-lethal-autonomous-weapons-systems-laws/", "hf": 0, "k": "Policy"}, {"t": "Stop Killer Robots: the campaign for meaningful human control", "a": "Stop Killer Robots (NGO coalition)", "y": 2024, "v": "Civil-society coalition", "u": "https://www.stopkillerrobots.org/", "hf": 0, "k": "Policy"}, {"t": "Lethal Autonomous Weapons Systems (LAWS) & the CCW Group of Governmental Experts", "a": "UN Office for Disarmament Affairs", "y": 2024, "v": "United Nations (UNODA)", "u": "https://docs.un.org/en/CCW/GGE.1/2024/WP.11", "hf": 0, "k": "Policy"}, {"t": "ICRC Position on Autonomous Weapon Systems", "a": "International Committee of the Red Cross", "y": 2021, "v": "ICRC institutional position", "u": "https://www.icrc.org/en/document/icrc-position-autonomous-weapon-systems", "hf": 0, "k": "Policy"}]}, "33": {"theme": "Meaningful human control", "take": "“Meaningful human control” is the precise term around which international debate on AI-enabled military decision making has converged: Systems must be traceable, lethal force must stay with a responsible human, and decision makers must be held accountable. ", "p": 200, "q": "the decision to use lethal force cannot be delegated to opaque or automated processes, but must remain under effective, self-aware and responsible human control", "src": [{"t": "Fully Autonomous AI Agents Should Not be Developed", "a": "Margaret Mitchell, Avijit Ghosh, Alexandra Sasha Luccioni & Giada Pistilli", "y": 2025, "v": "arXiv preprint", "u": "https://arxiv.org/abs/2502.02649", "hf": 1, "k": "Paper"}, {"t": "Establishing Human Responsibility and Accountability at Early Stages of the Lifecycle for AI-Based Defense Systems", "a": "Ariel Conn & Ingvild Bode", "y": 2025, "v": "Ethics and Information Technology", "u": "https://link.springer.com/article/10.1007/s10676-025-09862-1", "hf": 0, "k": "Paper"}, {"t": "Responsible by Design: Strategic Guidance Report on the Risks, Opportunities, and Governance of Artificial Intelligence in the Military Domain", "a": "Global Commission on Responsible Artificial Intelligence in the Military Domain (GC REAIM)", "y": 2025, "v": "The Hague Centre for Strategic Studies (HCSS)", "u": "https://hcss.nl/wp-content/uploads/2025/09/GC-REAIM-Strategic-Guidance-Report-Final-WEB.pdf", "hf": 0, "k": "Report"}, {"t": "Lethal Autonomous Weapons Systems (LAWS) & the CCW Group of Governmental Experts", "a": "UN Office for Disarmament Affairs", "y": 2024, "v": "United Nations (UNODA)", "u": "https://docs.un.org/en/CCW/GGE.1/2024/WP.11", "hf": 0, "k": "Policy"}, {"t": "Stop Killer Robots: the campaign for meaningful human control", "a": "Stop Killer Robots (NGO coalition)", "y": 2024, "v": "Civil-society coalition", "u": "https://www.stopkillerrobots.org/", "hf": 0, "k": "Policy"}, {"t": "Imagining Meaningful Human Control: Autonomous Weapons and the (De-) Legitimisation of Future Warfare", "a": "Anna-Katharina Ferl", "y": 2023, "v": "Global Society", "u": "https://www.tandfonline.com/doi/full/10.1080/13600826.2023.2233004", "hf": 0, "k": "Paper"}, {"t": "ICRC Position on Autonomous Weapon Systems", "a": "International Committee of the Red Cross", "y": 2021, "v": "ICRC institutional position", "u": "https://www.icrc.org/en/document/icrc-position-autonomous-weapon-systems", "hf": 0, "k": "Policy"}]}, "34": {"theme": "No one gets to be neutral", "take": "A direct address to researchers, founders and investors: Looking only at your own slice lets you imagine your work is morally neutral and dodge the question of ultimate ends. Dual-use foresight and thinking through how your work could be misused is part of the job.", "p": 209, "q": "they may deceive themselves into believing they are performing actions that are morally neutral and avoid questions about the ultimate ends that guide certain experiments", "src": [{"t": "The AI Con: How to Fight Big Tech's Hype and Create the Future We Want", "a": "Emily M. Bender & Alex Hanna", "y": 2025, "v": "Harper (US) / The Bodley Head (UK)", "u": "https://thecon.ai/", "hf": 0, "k": "Book"}, {"t": "The Values Encoded in Machine Learning Research", "a": "Birhane, Kalluri, Card, Agnew, Dotan & Bao", "y": 2022, "v": "ACM FAccT", "u": "https://arxiv.org/abs/2106.15590", "hf": 0, "k": "Paper"}, {"t": "The Malicious Use of Artificial Intelligence: Forecasting, Prevention, and Mitigation", "a": "Brundage, Avin, Clark, Toner, Eckersley et al.", "y": 2018, "v": "arXiv / FHI & CSER", "u": "https://arxiv.org/abs/1802.07228", "hf": 0, "k": "Paper"}, {"t": "Technology and the Virtues: A Philosophical Guide to a Future Worth Wanting", "a": "Shannon Vallor", "y": 2018, "v": "Oxford University Press", "u": "https://global.oup.com/academic/product/technology-and-the-virtues-9780190905286", "hf": 0, "k": "Book"}]}};454const BODIES = {"en": "<details class=\"chapter\" id=\"ch-intro\"><summary><div class=\"csum\"><span class=\"csum-title\">Introduction<\/span><span class=\"csum-desc\">The “new things” of our time, and the choice between Babel and the rebuilt city. <span class=\"csum-n\">· 16 sections<\/span><\/span><span class=\"csum-cta\"><span class=\"chev\">›<\/span><span class=\"cta-read\">click to read<\/span><span class=\"cta-collapse\">click to collapse<\/span><\/span><\/div><\/summary><div class=\"chapter-body\"><p class=\"vp\" id=\"p1\"><span class=\"pnum\">1<\/span>Humanity, created by God in all its grandeur, is today facing a pivotal choice: either to construct a new Tower of Babel or to build the city in which God and humanity dwell together. Each generation inherits the task of shaping its own era, of guiding history to become a place where the dignity of every person is safeguarded, justice is promoted and fraternity is made possible. Yet every era also runs the risk of creating an inhumane and more unjust world. Whenever humanity is in danger of marring its true identity, we Christians lift our eyes to the Incarnate God, knowing that it is “only in the mystery of the Word made flesh that the mystery of humanity truly becomes clear.” <a class=\"ref\" id=\"rn1\" href=\"#fn1\">1<\/a> In Jesus Christ, this humanity in its grandeur becomes the Way, the Truth and the Life, opening the path for each of us to grow toward fullness.<\/p><p class=\"vp\" id=\"p2\"><span class=\"pnum\">2<\/span>Founded on Christ, the living stone, we experience the powerful and mysterious action of the Holy Spirit, and we believe that every authentic human effort to cooperate with him for the good will be blessed by our heavenly Father, in whom we place our hope. For this reason, we can diligently contribute to every initiative that builds a more just world, and we can call others to collaborate in promoting the integral development of every human being. We wish to engage in dialogue with all men and women of our time, with whom we share in the events, questions and aspirations of humanity. <a class=\"ref\" id=\"rn2\" href=\"#fn2\">2<\/a> Together with them, we seek to identify new paths for the common good and for promoting a dignified life for all. Indeed, openness to dialogue is an integral part of the Church’s vocation because, constituted in Christ as “a sacrament… of communion with God and of the unity of the entire human race,” <a class=\"ref\" id=\"rn3\" href=\"#fn3\">3<\/a> she recognizes history as the place where the Gospel challenges and directs human experience.<\/p><p class=\"vp\" id=\"p3\"><span class=\"pnum\">3<\/span>In this spirit, Pope Leo XIII published his Encyclical Rerum Novarum in 1891, the 135 <sup class=\"ref\">th<\/sup> anniversary of which we celebrate with deep gratitude this year. With that document, my beloved predecessor gave impetus to the reflection on society, the economy and politics, which is now known as the “Social Doctrine of the Church.” When some objected that the Church should not waste energy on worldly matters, but instead focus on communicating the message of eternal life, Leo XIII responded with realism and wisdom, saying that the proclamation of the Gospel cannot overlook the concrete lives of people. <a class=\"ref\" id=\"rn4\" href=\"#fn4\">4<\/a> Many decades have passed since then, and the Magisterium, pastors, theologians and faithful have continued to reflect on social issues in the light of the Gospel. Today, the Social Doctrine of the Church is a legacy of wisdom, where we find principles for thought, criteria for discernment and judgment, and concrete guidelines for action. Founded on Sacred Scripture and Tradition, and in engagement with the sciences, it helps us clearly interpret the challenges of the present and identify appropriate ways for living out a clear Christian witness, with joy and in service to the world. It is not an inert set of concepts, but a living corpus of truth that safeguards and interprets humanity’s vocation to a full and just life. I therefore wish to add my own voice to this living tradition, invoking the help of the Spirit of wisdom, who has dwelt in the world since its beginning (cf. Prov 8:22-31).<\/p><h3 class=\"sub\">The res novae of our time<\/h3><p class=\"vp\" id=\"p4\"><span class=\"pnum\">4<\/span>While Leo XIII spoke in his time of “new things” ( rerum novarum), today we cannot limit ourselves simply to repeating his insightful teachings. Instead, we must ask God for the wisdom to interpret the great trends of our time, particularly technological advances. In recent years, it has become increasingly evident how rapidly and profoundly digitalization, artificial intelligence (AI) and robotics are transforming our world. Technology should not be considered, in itself, as a force antagonistic to humanity. On the contrary, it has formed part of our history since the beginning as “a profoundly human reality, linked to the autonomy and freedom of man.” <a class=\"ref\" id=\"rn5\" href=\"#fn5\">5<\/a> Over the centuries, technological development has significantly improved the living conditions of humanity. At the same time, each phase of progress has also revealed the ambiguity of tools that can cause harm when not oriented toward the good. Today, however, we find ourselves facing a new situation. The power and prevalence of emerging technologies are interwoven into the fabric of daily life, shaping decision-making processes and deeply affecting the collective imagination: “Never has humanity had such power over itself.” <a class=\"ref\" id=\"rn6\" href=\"#fn6\">6<\/a> New technologies open up a horizon extending in directions that are imaginable but not yet fully predictable. This complicates the assessment of their potential impact and the long-term effects they may have on both the dignity of individuals and the common good.<\/p><p class=\"vp\" id=\"p5\"><span class=\"pnum\">5<\/span>It now falls to us to face the challenges of our time with clarity of thought and responsibility. It is necessary to establish adequate regulatory tools capable of upholding justice and curbing the distorting effects of technological power. Nevertheless, the issue is not limited to regulation. As Pope Francis warned, we must realistically ask ourselves who holds this power today and how they use it: “It must also be recognized that nuclear energy, biotechnology, information technology, knowledge of our own DNA, and many other abilities which we have acquired… have given those with the knowledge, and especially the economic resources to use them, an impressive dominance over the whole of humanity and the entire world.” <a class=\"ref\" id=\"rn7\" href=\"#fn7\">7<\/a> In the past, it was largely up to the State to guide and direct innovation. Today, however, the main drivers of development are private, often transnational, parties that are endowed with resources and the capacity to intervene that surpass those of many Governments. Technological power thus takes on an unprecedented, predominantly “private” aspect, which makes it even more challenging to discern, govern and direct such power toward the common good.<\/p><p class=\"vp\" id=\"p6\"><span class=\"pnum\">6<\/span>For this reason it is necessary to begin a shared discernment process for identifying the spiritual and cultural roots of ongoing transformations. If we focus only on contingencies, we risk letting the succession of emergencies dictate the direction of our path. We are living through a rapid phase of transition, a “change of era,” in which — while some are vying for the future of new technologies and others dedicate themselves to reflecting on the matter — most people are watching and waiting, observing from afar and merely hoping for the best. For this very reason, crucial questions impose themselves on our conscience and can no longer be avoided: Where are we going? Toward what goal do we wish to orient ourselves? What direction should we choose as a people and as a human community?<\/p><h3 class=\"sub\">Two biblical images<\/h3><p class=\"vp\" id=\"p7\"><span class=\"pnum\">7<\/span>In order to answer these questions and discern how to navigate responsibly the era of AI, I would like to bring to mind two scenes from the Bible: the construction of the Tower of Babel (cf. Gen 11:1-9) and the rebuilding of the walls of Jerusalem (cf. Neh 2–6). The story of Babel appears in the Book of Genesis, at the origins of humanity, immediately after the genealogies of Noah’s sons. After settling in a plain in the land of Shinar, the people decided to build a city and a tower “with its top in the heavens” (Gen 11:4). Fearing being scattered across the earth, they sought to guarantee stability and power for themselves, and above all to “make a name” for themselves. It was an impressive feat: a single language, a single technology, a single direction. However, the project concealed a profound danger. It was a project conceived without reference to God, supported by a uniformity that eliminated diversity and that chose homogenization over communion. When a city is built on pride and the claim to self-sufficiency, communication breaks down, languages are confused and people no longer understand each other. The result is not unity, but dispersion. Babel thus reveals the limits of any effort that, however grandiose, arises from self-affirmation, sacrifices human dignity for efficiency and aspires to reach heaven without God’s blessing.<\/p><p class=\"vp\" id=\"p8\"><span class=\"pnum\">8<\/span>The Book of Nehemiah, in turn, opens at a time of great vulnerability in the history of ancient Israel. After the Babylonian exile, a portion of the people returned to Jerusalem, but the city was still in ruins, the walls collapsed and the gates burned (cf. Neh 1–2). Nehemiah, a Jew in the service of the Persian King Artaxerxes, received news of the disastrous state of his ancestral city. Before taking action, he fasted, prayed and interceded for the people. He then asked the king for permission to return to Jerusalem and, upon arriving, examined the destroyed areas in silence. He did not impose solutions from above. He convened the families, assigned each of them a section of the wall to rebuild, listened to their concerns, coordinated their efforts and addressed any opposition. The narrative shows how the city is reborn, not through the initiative of one man, but through the shared responsibility of all: men, women, priests, artisans, heads of households and young people all play a part. It is an undertaking with God at the center, which rebuilds relationships before rebuilding with stones. Thus, ancient Jerusalem rediscovers a common language — not one of uniformity, but one of communion, namely the harmony that arises when all persons assume their own role and recognize that their strength comes from the Lord.<\/p><p class=\"vp\" id=\"p9\"><span class=\"pnum\">9<\/span>In light of these two images, the Holy Spirit challenges us today regarding our relationship with technology and the ongoing digital revolution. Scientific discoveries are talents entrusted to humanity so that they may bear fruit (cf. Mt 25:14-30). Technology has the power to heal, connect, educate and protect our common home; but it can also divide, exclude and generate new forms of injustice. In the abstract, technology in and of itself is not a solution to humanity’s problems, just as it is not inherently evil. In practice, however, technology is never neutral, because it takes on the characteristics of those who devise, finance, regulate and use it. Therefore, the primary choice is not between a “yes” or “no” to technology, but rather between constructing Babel or rebuilding Jerusalem; between a power that claims to dominate the heavens and a people who work together in the presence of God to rebuild the walls of fraternal coexistence.<\/p><p class=\"vp\" id=\"p10\"><span class=\"pnum\">10<\/span>We must, then, avoid the “Babel syndrome,” namely the idolatry of profit that sacrifices the weak, a uniformity that neutralizes differences, and the pretense that a single language — even a digital one — can translate everything, including the mystery of the person, into data and performance. The risk of dehumanization — of building a future that excludes God and reduces the other to a means — is an ancient and ever-new temptation that today takes on a technical guise. Instead, let us choose the “way of Nehemiah,” which highlights the importance of working together to make the City of God a safe place for returning exiles. Rebuilding today means recognizing that, precisely from the plurality of voices and visions which, even though they sometimes remind us of the confusion caused by the diversity of spoken languages, a bright possibility emerges. Indeed, this is the possibility of building together, of transforming diversity into a resource and of making listening and dialogue the common ground upon which to cultivate justice and fraternity. Within this shared task, Christians discover their unique role of guiding actions toward God so that, in his light, pluralism does not dissipate into disorder, but instead, through the practice of synodality, it becomes the space in which humanity rediscovers its solid foundations and its final end. In the Book of Revelation, John sees the New Jerusalem “coming down out of heaven from God” (Rev 21:2) as a gift for all humanity. And this vision of grace is an invitation for us Christians to work together in order to foster a peaceful, just and dignified life in community within today’s “cities.”<\/p><h3 class=\"sub\">Building for the common good<\/h3><p class=\"vp\" id=\"p11\"><span class=\"pnum\">11<\/span>Building a city founded on the common good implies, first and foremost, building on a firm relationship with God. It means recognizing that the truth of his love calls us to life “in all its fullness” ( Jn 10:10) and communion with him. Like Saint Augustine, we too can say, “You have made us for yourself, O Lord, and our heart is restless until it rests in you.” <a class=\"ref\" id=\"rn8\" href=\"#fn8\">8<\/a> Indeed, God has inscribed in our hearts a desire for happiness that embraces all the dimensions of life. The Church, in dialogue with the men and women of our time, recognizes the urgent need to safeguard and guide this aspiration toward its deepest truth.<\/p><p class=\"vp\" id=\"p12\"><span class=\"pnum\">12<\/span>Secondly, building for the common good means accepting the limits and weakness of humanity without considering them an error to be corrected. Today, the human desire for fullness of life is at risk of being misled by deceitful goals, such as the prospect of a technology that promises to free us from all weakness, and models of wellbeing that leave behind entire populations. All too often, we place our hope in unlimited “upgrades,” in forms of progress that exacerbate inequalities, and in immediate solutions incapable of healing people’s wounds. As a result, while some pursue the illusion of unlimited self-assertion, many are deprived of basic necessities. The Church reminds us, with a firm yet humble voice, that true fulfilment is not achieved by eliminating weakness but through harmonious growth. It is found where freedom and responsibility are intertwined with mutual care and true solidarity, and where progress is measured by the dignity of each person and the good of all peoples.<\/p><p class=\"vp\" id=\"p13\"><span class=\"pnum\">13<\/span>Thirdly, building a world in which everyone can flourish requires shared responsibility and courage. No one can single-handedly bear the weight of the challenges the world is facing, just as no one is so weak that they cannot play their part, for “power is made perfect in weakness” (2 Cor 12:9). All are given their own section of the wall: scientists and researchers, entrepreneurs and workers, educators and legislators, civil society, popular movements and faith communities. This is the logic of subsidiarity, which values the cooperation between generations, peoples, disciplines and cultures as the best way for fostering stability, prosperity and peace. We should not be intimidated by tensions or differences because they can become creative forces when guided by shared responsibility.<\/p><p class=\"vp\" id=\"p14\"><span class=\"pnum\">14<\/span>Finally, building for the common good requires an evangelical language. We must avoid humiliating or antagonistic words, opting rather for a clarity that sheds light and a frankness that unlocks new possibilities. We cannot condone naïve enthusiasms, nor fuel unfounded fears. Instead, let us establish standards for discernment — the dignity of the human person, the universal destination of goods, the preferential option for the poor, care for our common home and peace — and let us translate these standards into practices such as responsible planning, the assessment of human and social impact, the inclusion of the most vulnerable, the promotion of digital literacy and guiding research and industry toward justice and peace.<\/p><h3 class=\"sub\">Remaining human<\/h3><p class=\"vp\" id=\"p15\"><span class=\"pnum\">15<\/span>In the recent Ordinary Jubilee Year of 2025, we walked as pilgrims of hope and were blessed with many graces. Strengthened by these gifts, we can move forward with confidence to face the arduous tasks and demanding challenges that lie ahead. In the era of artificial intelligence, when human dignity is threatened by new forms of dehumanization, ours is the pressing duty to remain profoundly human. We must lovingly safeguard the grandeur of humanity bestowed upon us and revealed in its fullness in Christ, the splendor of which no machine can ever replace. True progress always stems from a heart open to others, an intelligence willing to listen and a will that seeks what unites rather than what separates.<\/p><p class=\"vp\" id=\"p16\"><span class=\"pnum\">16<\/span>I address this heartfelt appeal to all the Catholic faithful, to all Christians and to all men and women of goodwill. Let us not be afraid to get our hands dirty on the “construction site” of our time. Like Nehemiah, let us pray, plan wisely and work perseveringly, placing God at the forefront of our actions and the human person at the center of our choices. Thus, the “rejected stones” — the poor, the sick, the migrants and the least among us — will become the cornerstone, and a solid, welcoming common home will emerge on the earth, where love and faithfulness will finally meet, and righteousness and peace will embrace (cf. Ps 85:10). This is the blessing we implore from God; and the task that stands before us is that of being builders of communion, rather than architects of Babel. We are to be servants of the coming Kingdom, instead of lords of towers destined for ruin. With the heart of a shepherd and a father, I ask everyone to abandon the construction of yet another Tower of Babel and to join forces in building up the common good, so that humanity will never lose its beauty, and the world once again will come to recognize the human heart as the place where God desires to dwell.<\/p><\/div><\/details>\n<details class=\"chapter\" id=\"ch1\"><summary><div class=\"csum\"><span class=\"csum-eyebrow\">Chapter One<\/span><span class=\"csum-title\">A Dynamic Approach Faithful to the Gospel<\/span><span class=\"csum-desc\">A dynamic approach faithful to the Gospel, and how the Church’s social teaching develops. <span class=\"csum-n\">· 29 sections<\/span><\/span><span class=\"csum-cta\"><span class=\"chev\">›<\/span><span class=\"cta-read\">click to read<\/span><span class=\"cta-collapse\">click to collapse<\/span><\/span><\/div><\/summary><div class=\"chapter-body\"><p class=\"vp\" id=\"p17\"><span class=\"pnum\">17<\/span>In this first chapter, I intend to present synthetically how the Social Doctrine of the Church has taken shape in the recent Papal Magisterium and in the Second Vatican Council, in order to demonstrate its dynamic character. Indeed, in each era the res novae require that this teaching address historical questions in the light of revealed Truth. In this regard, artificial intelligence, too, should not be considered as merely yet another theme to be studied or a crisis to be managed, but rather as a development that challenges the categories of Social Doctrine from within, calling for their further development in fidelity to the Gospel.<\/p><p class=\"vp\" id=\"p18\"><span class=\"pnum\">18<\/span>This overview, however, would not be very comprehensible if, before reflecting on the contribution of individual popes and their most relevant documents, we do not first clarify some fundamental principles concerning the way in which the Church exists in history and relates to the world. Failing to do so would expose Social Doctrine to the risk of being perceived as an undue interference in “worldly” matters or as an external code of ethics imposed from above. In reality, it stems from a Church that walks alongside humanity, recognizing the autonomy of earthly realities and the distinction between ecclesial and political communities. Indeed, it is for this very reason that she strives to serve the common good.<\/p><h3 class=\"sub\">A Church journeying through human history<\/h3><p class=\"vp\" id=\"p19\"><span class=\"pnum\">19<\/span>The Church is present in the world as a sign of unity for the entire human family. She recognizes today’s questions and challenges as the current setting in which to carry out her particular vocation of listening, dialogue and service, and of being responsive to everything concerning the lives of contemporary men and women. This involvement in people’s lives helps the Church understand ever more clearly that her mission has a historical scope and entails a responsibility for the way in which social relations are built. For this reason, she cannot consider herself a stranger to the forces shaping society. On the contrary, the Church actively participates in the processes by which society grows and is organized, and she offers her own contribution to the creation of a more just and fraternal society. Pope Francis emphasized this historical dimension of the Church’s mission: “No one can demand that religion should be relegated to the inner sanctum of personal life, without influence on societal and national life, without concern for the soundness of civil institutions, without a right to offer an opinion on events affecting society.” <a class=\"ref\" id=\"rn9\" href=\"#fn9\">9<\/a><\/p><p class=\"vp\" id=\"p20\"><span class=\"pnum\">20<\/span>The Church’s vocation and duty to accompany humanity in the specifics of history leads her to recognize that earthly realities possess their own proper character and order. The Second Vatican Council expressed this principle with particular precision in the Pastoral Constitution Gaudium et Spes, whose sixtieth anniversary we remembered and celebrated with gratitude on 7 December 2025: “If by the autonomy of earthly affairs is meant that created things and societies themselves enjoy their own laws and values… then the demand for autonomy is perfectly in order.” <a class=\"ref\" id=\"rn10\" href=\"#fn10\">10<\/a> This affirmation shows that creation bears the imprint of an original goodness that our human outlook must preserve, cultivate and bring to fulfilment. In this regard, the Church offers herself in a way that helps to interpret reality in all its depth. She supports with humble firmness the choices that promote the dignity of every person, the cohesion of communities and the good of all. The Church thus stands alongside the world without overpowering it, so that the promise of justice and peace that the Holy Spirit continues to sustain in the heart of humanity may come to fruition in every human endeavor.<\/p><p class=\"vp\" id=\"p21\"><span class=\"pnum\">21<\/span>Recognizing that God upholds the freedom of men and women in the unfolding of history, the Second Vatican Council affirmed the distinction between the ecclesial community and the political community, emphasizing that each must operate with full autonomy. The Church’s presence in the world is also expressed through her relationship with civil society and public institutions. By engaging with these entities, the Church acknowledges the value of social and political realities and honors their specific responsibilities, supporting everything that fosters the wellbeing of individuals and strengthens the fabric of society. The Church does not claim to assume the functions belonging to the State. On the contrary, she esteems those who serve the common good, and she firmly acknowledges the responsibility that civil institutions hold within society. At the same time, the mission entrusted to the Church prompts her to address the real suffering of the men and women of our time. This closeness does not stem from an intent to supplant civil institutions, much less from an implicit criticism of their work. Rather, it stems from evangelical charity, which impels the Church to draw near to the wounds of humanity whenever they surface with greater severity. When the Church intervenes, she does so following the example of the Good Samaritan, with discretion and closeness, aware that what arises from urgent necessity cannot become the norm, nor replace the institutional responsibilities proper to the civil community.<\/p><p class=\"vp\" id=\"p22\"><span class=\"pnum\">22<\/span>Starting from this twofold acknowledgment — the autonomy of earthly realities and the distinction between ecclesiastical and political spheres of competence — allows for a clearer understanding of the direction that the Second Vatican Council set for the Church in her relationship with the world. Gaudium et Spes reminds us that “it is the task of the whole People of God, particularly of its pastors and theologians, to listen to and distinguish the many voices of our times and to interpret them in the light of God’s word, in order that the revealed Truth may be more deeply penetrated, better understood and more suitably presented.” <a class=\"ref\" id=\"rn11\" href=\"#fn11\">11<\/a> Listening to the “many voices” is no mere sociological exercise, but instead requires spiritual discernment. Guided by the Spirit, the People of God come to recognize in cultural and social transformations both the signs of the presence of Christ, who comes and guides history toward its fulfilment, and those aberrations that obscure his face. In this way, the essential core of revealed Truth is not altered, but made explicit and adopted as a living standard for guiding concrete choices, inspiring paths of personal and communal conversion, promoting structural reforms and supporting new forms of evangelical witness in public life. History is thus understood as one of the places in which the Church allows herself to be taught by the Spirit about the humanizing power of the Gospel; and she learns to develop her own teaching at the service of the dignity of every person and the good of all peoples.<\/p><h3 class=\"sub\">The wisdom of the word of God in dialogue with the human sciences<\/h3><p class=\"vp\" id=\"p23\"><span class=\"pnum\">23<\/span>The Church regards all who sincerely seek “truth, goodness and beauty” as companions on the journey, and considers them as “precious allies” <a class=\"ref\" id=\"rn12\" href=\"#fn12\">12<\/a> in defending the dignity of every person and in caring for creation. Adopting the pastoral approach of the Second Vatican Council, which invites us to listen, discern and interpret the signs of the times, and enlightened by the wisdom of the word, the Church is not afraid to encounter human knowledge. Indeed, the word of God provides reliable standards for establishing paths of justice and opening ways of reconciliation and peace among peoples. When it comes to applying these standards to the complex situations of our time, the contributions of philosophy and of the human and social sciences is essential. These disciplines help us understand and analyze cultural, economic and political dynamics more deeply. Saint John Paul II recalled that the Church welcomes the contributions of the social sciences in order “to draw from them concrete insights that help her carry out her magisterial office.” <a class=\"ref\" id=\"rn13\" href=\"#fn13\">13<\/a> A dialogue with such kinds of knowledge does not diminish the power of the Gospel. On the contrary, it makes it possible to identify with greater clarity what genuinely fosters the lives of individuals and communities. Following this perspective, Pope Francis emphasized that when dealing with many specific questions, the Church does not claim to offer “a definitive opinion,” <a class=\"ref\" id=\"rn14\" href=\"#fn14\">14<\/a> but recognizes the importance of listening to scientific research and of encouraging a serious and honest debate among experts while welcoming a diversity of opinions.<\/p><p class=\"vp\" id=\"p24\"><span class=\"pnum\">24<\/span>Nourished by this fruitful dialogue between the Gospel and human knowledge, the Church has progressively developed her Social Doctrine, cultivating in history a wise patrimony marked by theological and anthropological coherence rooted in the Christian understanding of the person. Precisely because this patrimony arises from faith and a corresponding vision of reality, it does not amount to a repertoire of technical solutions or an economic or political model to be set against others. Instead, it belongs to a different order, <a class=\"ref\" id=\"rn15\" href=\"#fn15\">15<\/a> namely that of the principles that guide the interpretation of events and sustain an evangelical understanding of historical processes and the choices these entail. Herein lies the proper function of Social Doctrine, which does not claim to supplant the responsibilities of politics or institutions, but offers itself as a foundation for collective discernment, helping to recognize and promote whatever serves the dignity of persons, the vitality of communities and the common good.<\/p><h3 class=\"sub\">Social Doctrine as a shared discernment<\/h3><p class=\"vp\" id=\"p25\"><span class=\"pnum\">25<\/span>Understanding that the truth is a gift to be shared, not a possession to be monopolized, frees the Church from the temptation of seeking forms of presence based on power. In order to rediscover the evangelical approach of a gentle proclamation of truth that is not imposed, Saint John Paul II invited us to examine honestly the times when acquiescence was given to “intolerance and even the use of violence in the service of truth.” <a class=\"ref\" id=\"rn16\" href=\"#fn16\">16<\/a> In this same vein, I too have reaffirmed that the Church “does not claim to possess a monopoly on truth,” <a class=\"ref\" id=\"rn17\" href=\"#fn17\">17<\/a> because truth is not a territory to be defended, but a good to be shared. For his part, Pope Francis expressed this same perspective in his striking phrase, “time is greater than space.” <a class=\"ref\" id=\"rn18\" href=\"#fn18\">18<\/a> What matters most is not occupying positions of power or defending cultural strongholds, but initiating good processes and enabling them to mature. In this way, the truth of the Gospel is not imposed from above, but grows over time within the concrete interweaving of lives, communities and cultures. This is not a truth that fears diversity, but instead welcomes and guides it. It does not eliminate conflicts, but transforms them, reuniting that which history tends to scatter. This concept can also be illustrated by the image of a multifaceted polyhedron, <a class=\"ref\" id=\"rn19\" href=\"#fn19\">19<\/a> in which the one truth of the Gospel is reflected from different angles.<\/p><p class=\"vp\" id=\"p26\"><span class=\"pnum\">26<\/span>This attitude of openness to truth, which is at the same time both one and diverse, profoundly expresses the catholicity of the Church, for she embraces the entire human family yet is also immersed in the concrete situations of peoples and cultures. The Second Vatican Council reminds us that, in virtue of this very catholicity, “each part contributes its own gifts to other parts and to the entire Church.” <a class=\"ref\" id=\"rn20\" href=\"#fn20\">20<\/a> In this way, the Church grows as a whole and as individual communities thanks to a mutual exchange and to shared efforts toward an ever fuller communion. It follows, then, that the People of God are not only gathered together from many peoples, but are also intertwined through different functions, vocations, cultures and traditions, each being called to support and enrich one another. From this perspective, Saint Paul VI acknowledged that, given the great variety of historical situations, it is unrealistic to think that the Church’s Social Doctrine can propose a single response that is valid in all contexts. <a class=\"ref\" id=\"rn21\" href=\"#fn21\">21<\/a> For this reason, he invited each Christian community to interpret the reality in its own country with clarity and responsibility. The fruitful tension between the universality of the Church’s mission and her local roots is an intrinsic aspect of her life, for she encompasses the whole world, while addressing the specific issues of each context as the real setting in which the Gospel takes shape.<\/p><p class=\"vp\" id=\"p27\"><span class=\"pnum\">27<\/span>In light of what has been said so far, the Church’s Social Doctrine can be seen more authentically. It is not a handbook of principles and norms to be applied, but a process of shared discernment. It is born from the encounter between the eternal truth of the Gospel and the questions of history. It allows itself to be challenged by the signs of the times, and draws nourishment from the contributions of science, culture and human experience. Therefore, when the dignity of our brothers and sisters is violated, when politics fails to address the tragedies of humanity, when the economy turns against the person or science oversteps the limits of its competence, <a class=\"ref\" id=\"rn22\" href=\"#fn22\">22<\/a> the Church — together with other Christian denominations and believers of other religions — must make her voice heard, not in order to dominate, but to promote communion. Understood in this way, Social Doctrine becomes a theology of communion in history, a history in which the Word made flesh continues to be present through dialogue, memory and prophecy.<\/p><h3 class=\"sub\">The development of Social Doctrine from Leo XIII to the present<\/h3><p class=\"vp\" id=\"p28\"><span class=\"pnum\">28<\/span>Having outlined the way in which the Church is present in history and engages in dialogue with the world, I would now like to consider the development of Social Doctrine in the Magisterium, which has responded to the major social transformations from the nineteenth century to the present day. Naturally, I cannot do justice to the full richness of this teaching, whose fundamental principles are presented in the Compendium of the Social Doctrine of the Church and have been further examined by recent Magisterial teaching. Nor can I systematically explore everything that has been developed in the Encyclicals of my late venerable predecessors, especially in Laudato Si’and Fratelli Tutti. Nevertheless, I will emphasize some essential points in order to show how the present text stands in continuity with that tradition. I would also like to stress how, within this tradition, the unchanging core of revealed truths regarding the human person and society is constantly intertwined with a renewed capacity for listening to historical situations and for responding to contemporary issues. I will now review some of the significant stages of this development, beginning with the period inaugurated by the Encyclical Rerum Novarum.<\/p><h3 class=\"sub\">The first stages of the Church’s Social Doctrine<\/h3><p class=\"vp\" id=\"p29\"><span class=\"pnum\">29<\/span>What we now call the “Social Doctrine of the Church” is not a spontaneous product of the modern age. Instead, it is the fruit of receiving and structuring a long tradition of ecclesial reflection on life in society, rooted in Sacred Scripture, the Church Fathers and the theological and legal developments of the Middle Ages and modern era. Although the expression “Social Doctrine of the Church” was coined by Pius XII in 1950, <a class=\"ref\" id=\"rn23\" href=\"#fn23\">23<\/a> its content began to take shape as an organic corpus of social teaching with Leo XIII’s Encyclical Rerum Novarum. Confronted with the “new things” of his time — the conflict between capital and labor, the question of the workforce, and economic and social transformations — Leo XIII did not limit himself merely to acknowledging the unrest, but saw these situations as an area for the Church’s pastoral mission. He exposed them to rigorous discernment, illuminating their causes and possible solutions in the light of the Gospel and an integral vision of the human person created in the image of God. Saint John Paul II regarded this approach as a “lasting paradigm” <a class=\"ref\" id=\"rn24\" href=\"#fn24\">24<\/a> of Social Doctrine: an exemplary practice through which the Church, when faced with historical changes, exercises her right and duty to examine social realities, make pronouncements about them and indicate paths for finding just solutions. In this way, the perennial contents of the faith and ancient ecclesial wisdom find expression in a living doctrine that remains faithful to the Gospel while growing in response to the “new things” of every era.<\/p><p class=\"vp\" id=\"p30\"><span class=\"pnum\">30<\/span>Leo XIII’s Encyclical Rerum Novarum constitutes a milestone in the development of the Church’s social teaching. The document places the dignity of work and of workers at the forefront of its reflection; affirms the right to a fair wage for oneself and one’s family; recognizes that persons have a fundamental value that takes precedence over capital and profit; defends private property along with its indispensable societal role; esteems workers’ associations; and proposes forms of cooperation between the different components of society as an alternative to the mentality of class struggle. It is not surprising, then, that Pius XI defined it as the “ Magna Carta” <a class=\"ref\" id=\"rn25\" href=\"#fn25\">25<\/a> of Christian social action. In Rerum Novarum, the Church’s ancient wisdom regarding the human person and life in society took on a new form capable of responding to the industrial age and offering the first major systematic framework for the Social Doctrine that would be further developed in the following decades. While many of the historical conditions described by Leo XIII have changed, at least two insights remain highly relevant today: the primacy of human labor over any mindset focused solely on finance or productivity — with the consequent attention to the people and families most susceptible to exploitation — and the inseparable link between proclaiming the Gospel and pursuing a more just social order. Rerum Novarum thereby continues to remind us that there is no authentic evangelization that does not also affect the structures of human society.<\/p><p class=\"vp\" id=\"p31\"><span class=\"pnum\">31<\/span>Pius XI’s Encyclical Quadragesima Anno was published in 1931 on the fortieth anniversary of Rerum Novarumat the height of a major global economic crisis, marking a further step in the Church’s social teaching. Rather than limiting itself to addressing the “workforce question,” it broadened its focus to encompass the overall structure of the economic and political order. The Encyclical denounces the concentration of economic power in the hands of a few; criticizes both unlimited competition and collectivist projects that undermine the freedom and responsibility of the individual; strongly affirms the workers’ right to association; and reiterates the requirement that wages be proportionate not only to performance, but also to the needs of workers and their families. Within this framework, Pius XI systematically formulated the principle of subsidiarity, which was to become one of the cornerstones of Social Doctrine. According to this principle, whatever can be carried out by individuals, families, intermediary organizations and local communities should not be carried out by higher-level authorities. Alongside these contributions, in various interventions of his Magisterium — from the Encyclicals Non Abbiamo Bisogno and Mit Brennender Sorge to Divini Redemptoris — Pius XI clearly recalled the societal role of private property and denounced forms of totalitarianism that demean the dignity of the person, stifle life in society, exalt the State above its just value and discriminate according to race. At least three insights of his social teaching remain particularly relevant today: the awareness that injustice concerns not only individual behavior but also economic and institutional structures; the importance of the principle of subsidiarity, which calls for the strengthening of the fabric of associations and communities while avoiding further centralization of power; and the link between the dignity of work, fair remuneration and the genuine possibility for families to lead a dignified life.<\/p><p class=\"vp\" id=\"p32\"><span class=\"pnum\">32<\/span>In the tragic context of the Second World War, and the years of reconstruction that followed, the teachings of Pius XII made a significant contribution to the development of Social Doctrine. This is particularly true of his Christmas radio messages, in which he outlined the framework of an international order based on justice, peace and the recognition of human dignity. In these messages, the Pope proposed a dialogue with society based on an appeal to natural law understood as a set of objective principles that precede the interests of individuals and States, and which must regulate both the internal life of nations and their mutual relations. Pius XII also attributed a decisive role to professional associations, labor unions and the various intermediary organizations in the economic and social order. He recognized these organized forms of society as an essential safeguard for civil equilibrium and for protecting the common good. He affirmed the need for a sound rule of law for guarding against the abuse of power, and he recognized democracy as a means for ensuring the proper exercise of authority. At the same time, he warned against any attempt to base law on utility or force, recalling that an international order governed by the advantage of the strongest exposes weaker peoples to oppression and fundamentally undermines trust between nations. Finally, Pius XII identified profound economic imbalances between countries as one of the factors fueling conflicts. <a class=\"ref\" id=\"rn26\" href=\"#fn26\">26<\/a> Three guidelines remain particularly significant for our own times, currently marked by new forms of global power and growing inequalities: the need for law to take precedence over interests; the awareness that economic disparities are a breeding ground for tension and violence; and the necessity of a network of associations capable of mediating between the individual and the State. These guidelines continue to provide important criteria that enable Social Doctrine to interpret the dynamics of globalization and promote a more just and peaceful international order.<\/p><h3 class=\"sub\">The years of the Second Vatican Council<\/h3><p class=\"vp\" id=\"p33\"><span class=\"pnum\">33<\/span>A new phase in the Church’s social teaching began with Saint John XXIII, who placed a greater emphasis on the global dimension of social issues and the language of rights. In Mater et Magistra, he presented the Christian faith as a light capable of uniting heaven and earth. He recalled that, while the Church’s primary mission is the sanctification and proclamation of eternal goods, she does not neglect the concrete needs of people’s daily lives, and is concerned with every authentic human good. <a class=\"ref\" id=\"rn27\" href=\"#fn27\">27<\/a> Based on this unified vision of humanity, John XXIII emphasized that societal life requires a balance between the initiative of citizens and groups — who are called to organize themselves and work together — and the action of the State, which must coordinate and provide support without stifling the freedom and responsibility of individuals. Hence, he drew attention to fair remuneration for work, worker participation and the growing disparities between countries. A few years later, in Pacem in Terris, John XXIII addressed for the first time not only the faithful, but also all people of good will, organically linking the dignity of the person to the recognition of fundamental rights and duties, and proposing a direction for society — at the international level too — based on truth, justice, love and freedom. <a class=\"ref\" id=\"rn28\" href=\"#fn28\">28<\/a> In the present day, which is marked by widespread conflict and new forms of global interdependence, the following aspects of his thought remain particularly significant: the universal perspective of his appeal; his reference to human rights as a shared framework; and his conviction that lasting peace requires institutions and relations between peoples that are inspired by the dignity of every person.<\/p><p class=\"vp\" id=\"p34\"><span class=\"pnum\">34<\/span>The Second Vatican Council marked a turning point in the Church’s understanding of herself in the contemporary world. In the Pastoral Constitution Gaudium et Spes, the Council presented the image of a Church that is close to humanity, engaged with the world and committed to reflecting on the concrete reality of historical situations, rather than abstract concepts. The text addresses the major issues of marriage and the family, economic and societal life, the political community, war and peace. It insists that economic and institutional structures are just only to the extent that they serve the integral development of the person and promote the responsible participation of all. <a class=\"ref\" id=\"rn29\" href=\"#fn29\">29<\/a> The importance of this conciliar document for the Social Doctrine of the Church lies not only in having opened up horizons for thematic reflection, but also in its method of discernment that invites us to interpret historical changes guided by the Gospel and human expertise. This approach reveals that dialogue with the world is not a tactical choice for the Church, but a concrete expression of her mission because the Gospel, like leaven, is capable of transforming the structures of society from within and forging paths toward a greater humanity. The Declaration Dignitatis Humanae can be included in the same context. Here, the Council recognized that religious freedom is a fundamental right grounded in human dignity that must be guaranteed by law so as to prevent people from being forced to act against their conscience or impeded from seeking and professing the truth both privately and publicly. <a class=\"ref\" id=\"rn30\" href=\"#fn30\">30<\/a> This principle is highly relevant today and continues to provide Social Doctrine with decisive criteria for protecting individuals and building pluralistic and peaceful societies.<\/p><p class=\"vp\" id=\"p35\"><span class=\"pnum\">35<\/span>During the Pontificate of Saint Paul VI, an understanding of peace emerged that was not reduced to the mere absence of war, but took shape within the scope of integral human development. In Populorum Progressio, he described development as a transition from less humane to more humane living conditions. He further understood it as a process that concerns “each person and the whole person,” <a class=\"ref\" id=\"rn31\" href=\"#fn31\">31<\/a> that is every dimension of the person and all people without exception. For this reason, Paul VI could affirm that development understood in this way is in reality “the new name for peace,” <a class=\"ref\" id=\"rn32\" href=\"#fn32\">32<\/a> because it aims to eradicate the roots of injustice and conflict and create opportunities for a more dignified life for all. The establishment of the Pontifical Commission Iustitia et Pax should also be seen in this light as an attempt to give stable form to this insight at the ecclesial and international levels, while bearing in mind the growing gap between rich and poor countries and the need for policies that genuinely promote more humane living conditions for all.<\/p><p class=\"vp\" id=\"p36\"><span class=\"pnum\">36<\/span>In Octogesima Adveniens, written on the occasion of the eightieth anniversary of Rerum Novarum, Paul VI applied this perspective to postindustrial society, marked by urbanization, new forms of poverty and rapid cultural changes that called into question the future of individuals and communities. Paul VI believed that although the Gospel was proclaimed, written and lived out in a historical and cultural context very different from our own, its message was not “outdated.” <a class=\"ref\" id=\"rn33\" href=\"#fn33\">33<\/a> Instead, it offers a vision of the human person, relationships, authority and the common good that is still capable of guiding economic, political and cultural choices today. In other words, the Gospel remains relevant because it provides the criteria for recognizing what humanizes or dehumanizes and what liberates or oppresses in ever-changing situations. For the Social Doctrine of the Church, Paul VI’s most demanding legacy is precisely this: as long as there are people in the world who are excluded from the development befitting human dignity, the Christian community cannot be content with a theoretical proclamation of peace. Rather, beginning where people are marginalized, it must allow the Gospel to pass judgment on those economic and political structures which — as John Paul II would later remind us — can become veritable “structures of sin.” <a class=\"ref\" id=\"rn34\" href=\"#fn34\">34<\/a> As a result, no person or people will be treated as expendable in the processes of development.<\/p><h3 class=\"sub\">The recent Magisterium<\/h3><p class=\"vp\" id=\"p37\"><span class=\"pnum\">37<\/span>The rich social teaching of Saint John Paul II lies at the crossroads of the crisis of the great ideological systems of the twentieth century and the onset of economic globalization. His Encyclical Laborem Exercens, written ninety years after the publication of Rerum Novarum, opened up a new avenue for reflection on work. It presents fair wages as the concrete means of verifying the justness of the entire socioeconomic system because they reveal whether the worker is treated as a person or merely as a cost of production. <a class=\"ref\" id=\"rn35\" href=\"#fn35\">35<\/a> Work is not considered simply as a problem to be dealt with or a means of generating income, but a fundamental good for the person, a principle of economic activity and the key to the entire societal question. Through work, human beings bring their freedom, creativity and capacity for cooperation into play, contributing to the cultural and moral elevation of society. <a class=\"ref\" id=\"rn36\" href=\"#fn36\">36<\/a> In light of this, the various kinds of job insecurity, fragmented career paths and automation must not be evaluated solely in terms of efficiency, but in relation to the dignity of the worker, the right to sufficient remuneration and the genuine possibility of participating in society.<\/p><p class=\"vp\" id=\"p38\"><span class=\"pnum\">38<\/span>With his Encyclical Sollicitudo Rei Socialis, marking the twentieth anniversary of Populorum Progressio, John Paul II reexamined the scourge of underdevelopment. He acknowledged the failure of numerous attempts to accelerate the economic development of poor peoples and to assist them in the process of industrialization, noting the persistent and indeed widening gap between the world’s North and South. <a class=\"ref\" id=\"rn37\" href=\"#fn37\">37<\/a> He also denounced the economic, financial and commercial mechanisms that, managed by the strongest economies, structurally favor their own interests while stifling weaker economies, and he asked that they be subjected to serious ethical, not just technical, scrutiny. <a class=\"ref\" id=\"rn38\" href=\"#fn38\">38<\/a> In this context, solidarity was understood as a concrete, shared responsibility among individuals, peoples and nations — a form of social friendship or political charity oriented toward the “civilization of love” proposed by Paul VI. <a class=\"ref\" id=\"rn39\" href=\"#fn39\">39<\/a><\/p><p class=\"vp\" id=\"p39\"><span class=\"pnum\">39<\/span>On the centenary of Rerum Novarum, the Encyclical Centesimus Annus offered a reflection on the collapse of the Soviet system and the rise of democracy and the market economy. Saint John Paul II reiterated Pius XII’s message that the Church values democracy insofar as it guarantees the effective participation of citizens, enables them to elect and peacefully replace their leaders and prevents power from being monopolized by small elite groups motivated by particular or ideological interests. <a class=\"ref\" id=\"rn40\" href=\"#fn40\">40<\/a> Likewise, the Church recognizes the positive potential of the market and private initiative only if they remain subordinate to the moral law and are guided by the principle of solidarity, without sacrificing the most vulnerable to the rationale of profit. <a class=\"ref\" id=\"rn41\" href=\"#fn41\">41<\/a> This adds a particularly relevant legacy to the Social Doctrine of the Church. The affirmation of the link between the dignity of work, solidarity among peoples, a critical assessment of democracy and the market economy continues to provide criteria for evaluating new forms of exploitation, exclusion and crises in political representation.<\/p><p class=\"vp\" id=\"p40\"><span class=\"pnum\">40<\/span>In his social Encyclical Caritas in Veritate, Pope Benedict XVI sought to reassess and expand the concept of development presented in Populorum Progressio, interpreting it in light of globalization. He noted that such development should translate into “real growth, of benefit to everyone and genuinely sustainable.” <a class=\"ref\" id=\"rn42\" href=\"#fn42\">42<\/a> That is, economic progress that is truly inclusive and respectful of the limits of creation. He reaffirmed, however, that in wealthy countries new kinds of poverty were emerging as well as unprecedented forms of exclusion, while, in poorer regions, small minorities lived in consumerist affluence alongside situations of dehumanizing poverty. <a class=\"ref\" id=\"rn43\" href=\"#fn43\">43<\/a> In addition, he observed that the new global economic and financial system, marked by a vast mobility of capital and means of production, had reduced the political power of States and their ability to influence economic processes. <a class=\"ref\" id=\"rn44\" href=\"#fn44\">44<\/a> For this reason, Benedict XVI reiterated that economic activity cannot claim to solve social problems simply through the expansion of a commercial mentality, but must be ordered toward the common good, for which the political community bears its own irreplaceable responsibility. <a class=\"ref\" id=\"rn45\" href=\"#fn45\">45<\/a><\/p><p class=\"vp\" id=\"p41\"><span class=\"pnum\">41<\/span>Benedict XVI placed charity at the center of his analysis, stating that it “is at the heart of the Church’s Social Doctrine,” <a class=\"ref\" id=\"rn46\" href=\"#fn46\">46<\/a> provided that it is always united with truth. He also noted with concern that there is a tendency to dismiss moral relevance precisely within the social, legal, political and economic fields. The originality of his contribution lies in showing that development, justice, institutions and the market are not neutral realities, but spaces where charity in truth must find historical expression. This teaching is especially relevant today in light of growing inequalities, pressures in the financial markets, the environmental crisis and a lack of trust in politics. It stands as an invitation to evaluate every model of development on its ability to be inclusive and sustainable, to rebuild the relationship between economics and politics on the common good, and to acknowledge the critical and generative role of charity in public life.<\/p><p class=\"vp\" id=\"p42\"><span class=\"pnum\">42<\/span>Pope Francis’ social teaching develops along the lines of Gaudium et Spes, which invites us to view history through the lens of human hopes and vulnerabilities, and to bring them into dialogue with the Gospel. This approach emerges with particular clarity in Evangelii Gaudium, where he states that the Christian proclamation has an intrinsic social dimension and calls for a Church capable of listening to the cry of the poor, migrants and victims of new forms of slavery. Francis’ insistence on a synodal Church, a Church that “walks together,” that seeks to read the signs of the times in the light of the Gospel and allows herself to be evangelized by the poor with whom she shares history, also fits into this perspective. <a class=\"ref\" id=\"rn47\" href=\"#fn47\">47<\/a><\/p><p class=\"vp\" id=\"p43\"><span class=\"pnum\">43<\/span>In Laudato Si’, Francis provided the first significant systematic treatment of the environmental crisis in a social Encyclical, demonstrating that it is not an isolated issue, but rather the ecological aspect of the contemporary socio-economic crisis. His proposal for an integral ecology combined care for our common home with the preferential option for the poor, and strongly affirmed that “the cry of the earth and the cry of the poor” <a class=\"ref\" id=\"rn48\" href=\"#fn48\">48<\/a> cannot be separated. In this light, the universal destination of goods was brought to the forefront, alongside the critique of a technocratic paradigm that seeks to reduce everything to an object to be dominated; the defense of human labor threatened by the mindset of waste; and the need for intergenerational justice. Finally, he advocated for genuine dialogue between those working in the fields of politics and finance, so that neither would become self-referential.<\/p><p class=\"vp\" id=\"p44\"><span class=\"pnum\">44<\/span>Faced with the breakdown of the social fabric, a “world war being fought piecemeal,” individualistic globalization and the impact of the pandemic on community ties, Francis, in Fratelli Tutti , sought to revive the dream of a humanity that opts for social friendship and universal fraternity. He proposed a culture of encounter, a “better politics” capable of seeking the common good, paths of reconciliation and a world that ensures “land, housing and work for all.” <a class=\"ref\" id=\"rn49\" href=\"#fn49\">49<\/a> Finally, in Dilexit Nos, he showed that these significant social endeavors cannot be separated from a personal relationship with Christ. Turning to the word of God, he reminded us that the truest response to the love of the heart of Jesus is concrete love for our brothers and sisters, and affirmed that “there is no greater way for us to return love for love.” <a class=\"ref\" id=\"rn50\" href=\"#fn50\">50<\/a><\/p><h3 class=\"sub\">Interpreting history in the light of faith<\/h3><p class=\"vp\" id=\"p45\"><span class=\"pnum\">45<\/span>Considering this historical overview, it is clear that the Church’s Social Doctrine is not the result of a project devised at a desk, but rather the product of a patient process in which each pontiff — together with the Second Vatican Council — made a unique contribution in light of the “new things” of each particular era. In response to the challenges of their time, each one interpreted historical changes according to the Gospel, bringing to light different aspects of a single heritage: the dignity of the person, the value of work, the universal destination of goods, solidarity and subsidiarity, care for creation and the centrality of peace and fraternity. The result is a harmonious, though not always linear, development that is marked by different emphases, progressive insights, and, at times, changes in perspective that do not break with what came before, but allow its implications to mature. If today we can speak of a corpus of shared principles and criteria, it is because this faith-based interpretation of history has never been interrupted, remaining ever open to the challenges posed by each generation. It is to the great principles of Social Doctrine, which direct the discernment of believers in their personal and public lives, that I now wish to turn our attention, in order to grasp more effectively their internal coherence and capacity to guide our times.<\/p><\/div><\/details>\n<details class=\"chapter\" id=\"ch2\"><summary><div class=\"csum\"><span class=\"csum-eyebrow\">Chapter Two<\/span><span class=\"csum-title\">Foundations and Principles of · The Social Doctrine of the Church<\/span><span class=\"csum-desc\">The foundations and principles of the Social Doctrine of the Church. <span class=\"csum-n\">· 44 sections<\/span><\/span><span class=\"csum-cta\"><span class=\"chev\">›<\/span><span class=\"cta-read\">click to read<\/span><span class=\"cta-collapse\">click to collapse<\/span><\/span><\/div><\/summary><div class=\"chapter-body\"><p class=\"vp\" id=\"p46\"><span class=\"pnum\">46<\/span>The Social Doctrine of the Church is a living reality, in dialogue with history, cultures and sciences. At the same time, it enshrines a core set of unchanging truths. For this reason, it can be considered a form of wisdom that is capable of guiding the personal and societal lives of believers even today. In this second chapter, I would like to focus on some of the foundations and principles of the Church’s Social Doctrine that will help us to interpret the “new things” of our time, particularly in view of the inherent dignity of the human person. In order to protect the human person in the age of artificial intelligence, I believe that today we must once again reflect on the common good, the universal destination of goods, subsidiarity, solidarity and social justice. I am convinced that a harmonious relationship between these principles requires that they be considered collectively, so that it becomes clear how they relate to and complement each other.<\/p><p class=\"vp\" id=\"p47\"><span class=\"pnum\">47<\/span>In offering these reflections, my hope is, first and foremost, to help the lay faithful and people of goodwill rediscover their duty of implementing the above-mentioned principles in their daily lives, family relationships, work and involvement in society. Thus, they will let themselves be inspired by the aim of embodying God’s love in the concrete events of life. At the same time, I would like to encourage academic institutions and universities to give fresh impetus to these principles, and to apply them in a way that will be relevant and effective in addressing the digital revolution. In this way, theological and philosophical enquiry will be able to further explore and support the Church’s pastoral journey, and contribute to the Magisterium’s task of enlightening the consciences of the faithful and guiding their efforts to make the life of our societies more just and fraternal.<\/p><h3 class=\"sub\">The foundations of Social Doctrine<\/h3><h3 class=\"sub\">The human person: image of the Triune God<\/h3><p class=\"vp\" id=\"p48\"><span class=\"pnum\">48<\/span>The Church’s Social Doctrine brings us to the very heart of our faith: the mystery of the living God, revealed in Jesus Christ, who, as a communion of Persons — Father, Son and Holy Spirit — is love itself in relationship, expressed in the mutual gift of self and in sharing with the world. <a class=\"ref\" id=\"rn51\" href=\"#fn51\">51<\/a> As the Council recalled, human persons are called to communion with God and “can fully discover their true selves only in sincere self-giving.” <a class=\"ref\" id=\"rn52\" href=\"#fn52\">52<\/a> Indeed their deepest vocation is to enter into the Trinitarian dynamic of love received and shared.<\/p><p class=\"vp\" id=\"p49\"><span class=\"pnum\">49<\/span>If the mystery of God as Love is the source of Social Doctrine, we see its most concrete expression in the face of Jesus Christ, the Incarnate Word. By becoming man, the Son of God enters our history and takes on human flesh, bringing with him the love that unites him to the Father and the Holy Spirit. In him, “the mystery of humanity truly becomes clear” <a class=\"ref\" id=\"rn53\" href=\"#fn53\">53<\/a> because his humanity is completely free, open to others, capable of building healthy and beautiful relationships and committed to the total gift of self. Those who believe in him are engaged in the great work of renewal that began with the mystery of his passion, death and resurrection, and they cooperate in building up the Kingdom of God, learning to embrace all men and women as brothers and sisters, children of one Father. In this way, both the proclamation of the Gospel and Christian life, guided by the action of the Holy Spirit, tend to bring about social consequences in the world. <a class=\"ref\" id=\"rn54\" href=\"#fn54\">54<\/a><\/p><p class=\"vp\" id=\"p50\"><span class=\"pnum\">50<\/span>At the heart of the Christian understanding of the human person lies the great biblical affirmation that men and women are created in the image and likeness (cf. Gen 1:26-27) of the Triune God. Created for relationship, every human person is planned and willed by God to enter into communion with him, with others and with creation. Human dignity does not depend on a person’s abilities, wealth or position in life, nor on the right or wrong choices made; instead, it is a gift that precedes and transcends each person, endowed by God as an expression of his unfailing love. For this reason, the human person always remains the “way for the Church” <a class=\"ref\" id=\"rn55\" href=\"#fn55\">55<\/a> and the heart of every authentic path of integral human development. <a class=\"ref\" id=\"rn56\" href=\"#fn56\">56<\/a><\/p><h3 class=\"sub\">The equal dignity of all human beings<\/h3><p class=\"vp\" id=\"p51\"><span class=\"pnum\">51<\/span>Saint John Paul II stated that, “this heightened sense of the dignity of the human person and of his or her uniqueness, and of the respect due to the journey of conscience, certainly represents one of the positive achievements of modern culture.” <a class=\"ref\" id=\"rn57\" href=\"#fn57\">57<\/a> This statement follows the line already laid out by the Second Vatican Council, which had noted a growing recognition of the sublime dignity of all persons, their superiority over material things and their universal and inviolable rights and duties. <a class=\"ref\" id=\"rn58\" href=\"#fn58\">58<\/a> It is important to ensure that this growth in appreciation of human dignity is not obscured by the pressure of new ideologies or very powerful interests in today’s world. Among these ideologies, I consider particularly insidious the one that suggests that every person must earn or justify his or her own worth, to the point of attributing greater value to those who are more efficient or effective. From this perspective, persons end up being reduced to a means of achieving results, a resource to be used and exploited, and are no longer recognized as a proper end in themselves who should never be instrumentalized. The value of persons, however, does not depend on what they achieve or produce. There are rights that apply to everyone simply by virtue of being human, and no human power can legitimately deny or arbitrarily limit them. <a class=\"ref\" id=\"rn59\" href=\"#fn59\">59<\/a><\/p><p class=\"vp\" id=\"p52\"><span class=\"pnum\">52<\/span>When we speak of dignity, we do not always use the word in the same way. Sometimes we refer to moral dignity, namely the way in which a person directs his or her choices and actions. At other times, we think of social dignity, which refers to a person’s living conditions and the concrete respect received from society. In other cases, we refer to existential dignity, meaning the way in which a person perceives his or her own worth and the value of life. These aspects of dignity can be enhanced or diminished. In addition to these notions, there is also the more profound and important level of ontological dignity. This is the dignity that belongs to every human being simply by virtue of existing, of having been willed, created and loved by God. <a class=\"ref\" id=\"rn60\" href=\"#fn60\">60<\/a> No sin, failure, humiliation or exclusion can diminish the profound value of a human life that God has willed and called into being. <a class=\"ref\" id=\"rn61\" href=\"#fn61\">61<\/a><\/p><p class=\"vp\" id=\"p53\"><span class=\"pnum\">53<\/span>The fundamental dignity of each person, therefore, is neither acquired nor earned, nor does it need to be justified. The recent Declaration Dignitas Infinita offers a summary of the Church’s thinking on this subject: “Every human person possesses an infinite dignity, inalienably grounded in his or her very being, which prevails in and beyond every circumstance, state, or situation the person may ever encounter” <a class=\"ref\" id=\"rn62\" href=\"#fn62\">62<\/a> — in other words, always and without exception. The dignity of every human being can be described as infinite, as Saint John Paul II stated, <a class=\"ref\" id=\"rn63\" href=\"#fn63\">63<\/a> for two reasons: first, because the love of God, who calls us to friendship with him, is infinite; and second, his love is absolutely unconditional, in the sense that, even if we search endlessly, we will never find anything that can erase or deny it.<\/p><h3 class=\"sub\">The supreme value of human rights<\/h3><p class=\"vp\" id=\"p54\"><span class=\"pnum\">54<\/span>The Church gratefully acknowledges that “the movement toward the identification and proclamation of human rights is one of the most significant attempts to respond effectively to the inescapable demands of human dignity.” <a class=\"ref\" id=\"rn64\" href=\"#fn64\">64<\/a> In this regard, Saint John Paul II stated that <span class=\"ann\" data-n=\"1\" tabindex=\"0\" role=\"button\" aria-label=\"Annotation 1: Human rights\">the Universal Declaration of Human Rights, proclaimed by the United Nations on 10 December 1948, remains one of the highest expressions of the human conscience of our time<sup class=\"annnum\">1<\/sup><\/span>. <a class=\"ref\" id=\"rn65\" href=\"#fn65\">65<\/a> It is “a milestone on the long and difficult path of the human race.” <a class=\"ref\" id=\"rn66\" href=\"#fn66\">66<\/a> For this reason, from the Christian perspective, human rights are not an external addition to the person, but an expression of intrinsic human dignity, which the international community is called to protect and promote.<\/p><p class=\"vp\" id=\"p55\"><span class=\"pnum\">55<\/span>Human rights are inviolable, since they are “inherent in the human person and in human dignity.” <a class=\"ref\" id=\"rn67\" href=\"#fn67\">67<\/a> Consequently, they are universal and inalienable. <a class=\"ref\" id=\"rn68\" href=\"#fn68\">68<\/a> Precisely because they are grounded in the common dignity of every man and woman, they have practical consequences and legal effects, for “it would be vain to proclaim human rights if, at the same time, everything were not done to ensure the duty of respecting them, respect by all, in all places and for all.” <a class=\"ref\" id=\"rn69\" href=\"#fn69\">69<\/a> Among these rights, the first is the right to life, from conception to its natural end, <a class=\"ref\" id=\"rn70\" href=\"#fn70\">70<\/a> without which it is impossible to exercise any other right. When this fundamental right is denied — as in the cases of induced abortion, killing of the innocent and euthanasia — we are faced with choices that the Church considers gravely wrong. <a class=\"ref\" id=\"rn71\" href=\"#fn71\">71<\/a><\/p><p class=\"vp\" id=\"p56\"><span class=\"pnum\">56<\/span>Looking at our own time, we cannot ignore the fact that the protection of human rights has been exposed to two particularly serious dangers. The first is that these rights are declared in a purely formal sense, while technological progress continues alongside covert or overt violations of human dignity. The second, which is in fact the root of the first, is the inability to recognize the foundation of their universality, since we have abandoned “the search for the solid foundations sustaining our decisions and our laws.” <a class=\"ref\" id=\"rn72\" href=\"#fn72\">72<\/a> Pope Francis urged us not to underestimate this last issue. He pointed out that when reason seriously examines human nature, it is capable of discovering values that apply to everyone, since they derive from human nature. If this task of inquiry were abandoned, it is conceivable that rights considered untouchable today might, in the future, end up being questioned or denied by those in power, perhaps after having obtained only an apparent consensus from populations that are frightened or manipulated. <a class=\"ref\" id=\"rn73\" href=\"#fn73\">73<\/a><\/p><p class=\"vp\" id=\"p57\"><span class=\"pnum\">57<\/span>Along with a greater awareness of the value of every human person and their rights, recognition of minority rights has also grown. Yet, there is still a long way to go to ensure that the rights of a great many, namely women, are equally and genuinely guaranteed throughout the world. It is a fact that “doubly poor are those women who endure situations of exclusion, mistreatment and violence, since they are frequently less able to defend their rights.” <a class=\"ref\" id=\"rn74\" href=\"#fn74\">74<\/a> It is, therefore, not enough to state simply that men and women have equal dignity and rights; it is necessary that this be reflected in concrete decisions, such as in laws, access to employment, education, social and political responsibilities, and the way society listens to and values women’s contributions. As long as this gap persists, we cannot say that society truly and fully recognizes that women have the same dignity as men.<\/p><p class=\"vp\" id=\"p58\"><span class=\"pnum\">58<\/span>It is individuals that matter, each and every person, together with their families. Social movements, communal ideologies and grand political proclamations in favor of a population are worthless unless they lead to the flourishing of persons — men and women — with their inalienable rights. Similarly, it is not enough to extol individual freedom or private enterprise if we then allow a multitude of people to continue living without decent work, protections or access to basic necessities.<\/p><h3 class=\"sub\">The principles of Social Doctrine<\/h3><h3 class=\"sub\">The principle of the common good<\/h3><p class=\"vp\" id=\"p59\"><span class=\"pnum\">59<\/span>Recognizing that every man and woman possesses an inalienable dignity, together with rights that no human power can betray or nullify, requires us to shape the way we live together, including our economic and political choices, and the makeup of our cities. From this arises the first major principle of Social Doctrine that I wish to highlight: the common good. We can describe it as the social expression of the dignity recognized in every person. When Benedict XVI referred to the non-negotiable values that the Church must always defend, he included among them “the promotion of the common good.” <a class=\"ref\" id=\"rn75\" href=\"#fn75\">75<\/a> For a Christian, going beyond the narrow confines of one’s own interests and committing oneself, within the limits of one’s ability, to the common good is a non-negotiable value, as is the promotion of life.<\/p><p class=\"vp\" id=\"p60\"><span class=\"pnum\">60<\/span>The Second Vatican Council affirmed that the common good consists in “the sum total of social conditions which allow people, either as groups or as individuals, to reach their fulfillment more fully and more easily.” <a class=\"ref\" id=\"rn76\" href=\"#fn76\">76<\/a> This definition provides us with a valuable initial reference point, because the common good cannot be reduced to a mere list of conditions or institutions. It is not the sum total of individual benefits, nor the intersection of their particular interests; it is a greater good that belongs to everyone, and it can only be achieved, nurtured and protected by our collective efforts. We can say that social action reaches its fullness when it is directed toward this shared good, just as a person’s moral action finds its fulfillment in the choice of the true good. <a class=\"ref\" id=\"rn77\" href=\"#fn77\">77<\/a><\/p><p class=\"vp\" id=\"p61\"><span class=\"pnum\">61<\/span>In this sense, we can say that the whole is “greater than the sum of its parts” <a class=\"ref\" id=\"rn78\" href=\"#fn78\">78<\/a> and that, for this very reason, “the mere sum of individual interests is not capable of generating a better world for the whole human family.” <a class=\"ref\" id=\"rn79\" href=\"#fn79\">79<\/a> Indeed, it is an illusion to think that simply pursuing one’s own progress without caring for others is sufficient for contributing to the good of all. This view ignores the inherent and specific value of the common good, which is the result of an “interdependence” <a class=\"ref\" id=\"rn80\" href=\"#fn80\">80<\/a> that creates a network of social good that expands and has an impact on people. The common good is a “plus,” the result of interaction and mutual influence that connects various actions, initiatives, efforts and decisions. If we were to add up the individual goods, we could not explain the existence of this “plus” that transcends them and, at the same time, enriches them.<\/p><p class=\"vp\" id=\"p62\"><span class=\"pnum\">62<\/span>It is the pursuit of the common good that gives life to a people, understood not as a mere collection of individuals, but as a living reality in which people learn to recognize that they themselves are interconnected and jointly responsible for the res publica. In this sense, every person contributes to the building up of one’s people through “a slow and arduous effort calling for a desire for integration and a willingness to achieve this through the growth of a peaceful and multifaceted culture of encounter.” <a class=\"ref\" id=\"rn81\" href=\"#fn81\">81<\/a> Working together for the common good means having a shared vision. It is clear that there are many ideological and practical differences among people, as well as differing interests and frequent disagreements, but that does not mean it is impossible to engage in dialogue to establish a set of basic agreements that enable the creation of a shared vision, upon which everyone can move forward together.<\/p><p class=\"vp\" id=\"p63\"><span class=\"pnum\">63<\/span>It is the State’s responsibility to ensure cohesion, unity and the proper organization of civil society, so that the common good can be pursued with everyone’s contribution. In practical terms, this means that public authorities have the delicate duty to “harmonize the different sectoral interests with the requirements of justice,” <a class=\"ref\" id=\"rn82\" href=\"#fn82\">82<\/a> seeking a balance between individual interests and the common good, without leaving behind the most vulnerable. When politics abandons a long-term perspective and reduces itself to short-term calculations or sterile polarizations, then the language of the common good loses credibility, and, at the same time, social inequalities and divisions grow.<\/p><p class=\"vp\" id=\"p64\"><span class=\"pnum\">64<\/span>This also applies to international politics. As the divide between nations widens, a mentality of confrontation and aggression begins to take hold, and the difficult path toward a more united and fraternal world suffers new and painful setbacks. In this context, speaking of a shared journey toward a more just development for the entire human family “sounds like madness.” <a class=\"ref\" id=\"rn83\" href=\"#fn83\">83<\/a> Yet we must not lose hope. I invite everyone to conceive of ways of cooperating and of more effective international institutions, capable of safeguarding the global common good without compromising the legitimate diversity of peoples and nations. Indeed, the promotion of the common good can never be separated from respect for the right of peoples to exist, to preserve their own identity and to contribute their unique qualities to the family of nations. <a class=\"ref\" id=\"rn84\" href=\"#fn84\">84<\/a> Moreover, any attempt or plan to eliminate or subjugate a nation is gravely immoral and therefore unacceptable.<\/p><h3 class=\"sub\">The principle of the universal destination of goods<\/h3><p class=\"vp\" id=\"p65\"><span class=\"pnum\">65<\/span>“Among the numerous implications of the common good, immediate significance is taken on by the principle of the universal destination of goods.” <a class=\"ref\" id=\"rn85\" href=\"#fn85\">85<\/a> First of all, this principle reminds us that the earth’s goods — soil, water, air and natural resources — are given by God to the entire human family to sustain the lives of all, and that every person has an inherent right to the use of such goods, both now and in the future. Saint John Paul II recalled that, “God gave the earth to the whole human race for the sustenance of all its members, without excluding or favoring anyone.” <a class=\"ref\" id=\"rn86\" href=\"#fn86\">86<\/a> Consequently, “it is not in accordance with God’s plan to use this gift in such a way that its benefits accrue solely to a select few.” <a class=\"ref\" id=\"rn87\" href=\"#fn87\">87<\/a> Today, we are called to recognize that this universal destination applies not only to material goods, but also to immaterial and cultural goods.<\/p><p class=\"vp\" id=\"p66\"><span class=\"pnum\">66<\/span>Certainly there is a right to private property, which has its own specific meaning and purpose, yet it is always subordinate to the universal destination of goods. According to John Paul II, this subordination is the golden rule of social conduct and the “first principle of the whole ethical and social order.” <a class=\"ref\" id=\"rn88\" href=\"#fn88\">88<\/a> In the Church’s tradition, property has been viewed as a means of protecting and managing goods so that they may better serve the common good. Since “the Christian tradition has never recognized the right to private property as absolute or inviolable,” <a class=\"ref\" id=\"rn89\" href=\"#fn89\">89<\/a> its social function must not be considered a mere theological opinion, but a doctrine of the Church, already present in Sacred Scripture and in the writings of the Church Fathers. For this reason, Pope Francis reminded us that solidarity, when lived out in its fullest sense, also means “to restore to the poor what belongs to them.” <a class=\"ref\" id=\"rn90\" href=\"#fn90\">90<\/a><\/p><p class=\"vp\" id=\"p67\"><span class=\"pnum\">67<\/span>Today, among the goods that are universally intended for everyone, we must also include new forms of property, such as patents, algorithms, digital platforms, technological infrastructure and data. In a context where the wealth of nations depends increasingly on knowledge and technology, when these goods remain concentrated in the hands of a few, without adequate forms of sharing and access, a new imbalance is created that contradicts the universal destination of goods. In turn, it widens the gap between the included and the excluded, between those who can participate in the digital revolution and those who remain on the margins. Furthermore, care for our common home and our responsibility toward the poor and future generations require that the use of the goods of creation and the new possibilities offered by technology be regulated in such a way as to respect the environment, avoid waste and prevent new forms of exploitation.<\/p><h3 class=\"sub\">The principle of subsidiarity<\/h3><p class=\"vp\" id=\"p68\"><span class=\"pnum\">68<\/span>The principle of subsidiarity stems from the very same understanding of the human person that has guided our reflection on dignity and the common good. If every woman and man is called to take ownership of his or her own life and to contribute to the formation of society, then social institutions must also respect and support this responsibility. The Social Doctrine of the Church refers to subsidiarity as the principle according to which the role of individuals, families, local communities and intermediary organizations should not be supplanted by higher-level authorities. Moreover, higher-level institutions must recognize, protect and promote the freedom and creativity of lower-level entities, coordinating their contributions so that they can cooperate effectively for the common good. <a class=\"ref\" id=\"rn91\" href=\"#fn91\">91<\/a><\/p><p class=\"vp\" id=\"p69\"><span class=\"pnum\">69<\/span>Starting with Leo XIII and the beginnings of modern social teaching, the Church has insisted that neither the individual nor the family should be subsumed by the State, but should be allowed to act freely, as far as possible, without harming the common good. <a class=\"ref\" id=\"rn92\" href=\"#fn92\">92<\/a> Saint John Paul II took up and developed this perspective, noting that the political community is at the service of civil society and that the State must protect the common good, intervening when necessary, but without permanently supplanting the responsibilities of intermediary organizations and social institutions. <a class=\"ref\" id=\"rn93\" href=\"#fn93\">93<\/a> Subsidiarity does not justify the State’s disengagement, but rather guides its actions. Indeed, public intervention is necessary precisely to enable all social actors to fulfill their mission without being stifled. It is the responsibility of the political community to create the conditions that allow individuals, families, associations and intermediary organizations to fulfil their mission in society, without being replaced or reduced to mere facilitators. <a class=\"ref\" id=\"rn94\" href=\"#fn94\">94<\/a><\/p><p class=\"vp\" id=\"p70\"><span class=\"pnum\">70<\/span>This principle encourages us to move beyond any form of paternalistic or welfare-based management of societal life, but instead to promote a culture of shared responsibility in a State that values citizens’ initiative, and a civil society capable of forging bonds and mobilizing energies in the service of the common good. In accordance with the principle of subsidiarity, decisions are made at the closest level possible to the persons involved, thereby fostering community life and avoiding people being presented with decisions that have already been taken. In this way people can participate in the decision-making process. When families, associations, local communities, volunteer organizations and those in the so-called “third sector” are recognized and supported, social life becomes more accessible to people, services become more attuned to real needs, and solutions are more creative and respectful of the dignity of each person. <a class=\"ref\" id=\"rn95\" href=\"#fn95\">95<\/a><\/p><p class=\"vp\" id=\"p71\"><span class=\"pnum\">71<\/span>The principle of subsidiarity applies especially in the context of the digital revolution. Here, the highest level is not the State, but rather major economic and technological actors that exercise de facto power over the conditions of everyday life. This level, which monopolizes expertise, data and decision-making authority, involves companies and platforms that define conditions for access, rules of visibility, forms of interaction, and even economic opportunities. The principle of subsidiarity requires that such processes not be imposed from above in an opaque and unilateral manner, but instead be directed toward the common good with transparency, accountability and meaningful forms of participation (including independent checks, transparency regarding algorithms, equitable access to data and avenues for recourse). <a class=\"ref\" id=\"rn96\" href=\"#fn96\">96<\/a><\/p><p class=\"vp\" id=\"p72\"><span class=\"pnum\">72<\/span>In this context, States and transnational institutions are called to ensure fair rules and effective safeguards, so that local communities, intermediary organizations, schools, universities, religious institutions and associations have a voice and can contribute to the discernment of choices that affect people’s daily lives, such as employment, access to services, data management and digital environments. When it comes to decisions regarding economic flows and digital platforms, as well as the governance of data and algorithms, we cannot allow a handful of actors to dictate these processes on their own; instead, we must build forms of cooperation that respect the various levels of the global community and make them jointly responsible for the common good. <a class=\"ref\" id=\"rn97\" href=\"#fn97\">97<\/a><\/p><h3 class=\"sub\">The principle of solidarity<\/h3><p class=\"vp\" id=\"p73\"><span class=\"pnum\">73<\/span>Having considered the common good and subsidiarity, I would like to reflect on the principle of solidarity. This emerges from a vision of the human person generated by faith, namely that every human being is created in the image of God and is part of a network of relationships that bind him or her to others, to specific populations and to creation. Saint Paul VI observed that the obligations of solidarity, justice and charity are rooted in the human and supernatural fraternal bonds that unite individuals and populations. <a class=\"ref\" id=\"rn98\" href=\"#fn98\">98<\/a> Fraternity is not merely an aspiration of believers, but is a social and political reality to be embodied in communal choices and endeavors. Solidarity, then, is the concrete recognition that the future of each individual is connected to the future of all; indeed, “no one is saved alone.” <a class=\"ref\" id=\"rn99\" href=\"#fn99\">99<\/a> The close link between subsidiarity and solidarity thereby becomes evident. When subsidiarity is not linked to solidarity, it ends up becoming merely the protection of particular interests; when solidarity is not supported by subsidiarity, it degenerates into a form of welfare that does not foster responsibility. <a class=\"ref\" id=\"rn100\" href=\"#fn100\">100<\/a> This interconnectedness also pertains to the responsibility of authentic participation. Solidarity is expressed when each person, both individually and collectively, takes part in the life of the community — by staying informed, engaging with others, making their voice heard and contributing to public decisions and choices — while also assuming real responsibility so that the common good is achieved through shared decision-making.<\/p><p class=\"vp\" id=\"p74\"><span class=\"pnum\">74<\/span>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.” <a class=\"ref\" id=\"rn101\" href=\"#fn101\">101<\/a><\/p><p class=\"vp\" id=\"p75\"><span class=\"pnum\">75<\/span>The Church’s social teaching emphasizes that solidarity is both a principle and a virtue. As a principle, it expresses the objective order of relationships among individuals, groups and peoples, pointing to an awareness of interdependence whereby the good of each person depends on the good of others. As a virtue, it requires a “firm and persevering determination” <a class=\"ref\" id=\"rn102\" href=\"#fn102\">102<\/a> to strive for the common good, with particular attention to those most in need. Pope Francis noted that solidarity is “a way of making history” <a class=\"ref\" id=\"rn103\" href=\"#fn103\">103<\/a> that creates communities and not just masses of individuals. For this reason, it requires a modest and shared way of life, the ability to forego immediate benefits in order to create opportunities for others in the future, and a willingness to challenge habits and privileges — including those related to digital consumption and the use of technology — when they prevent others from living with dignity.<\/p><p class=\"vp\" id=\"p76\"><span class=\"pnum\">76<\/span>In a world marked by increasingly close connections between people, communities and nations, solidarity also takes on a global dimension. Benedict XVI strongly emphasized the link between development, justice and responsibility toward future generations, stating that authentic development requires solidarity and inter-generational justice, <a class=\"ref\" id=\"rn104\" href=\"#fn104\">104<\/a> as well as an awareness of the bonds that unite us to the natural environment. Today, this responsibility also extends to digital and information infrastructure. Like the natural environment, the “digital ecosystem” can be preserved or exploited, shared or monopolized. Solidarity demands that decisions regarding data, algorithms, platforms and artificial intelligence take into account not only the immediate benefit for a few, but also the impact on all peoples and on future generations.<\/p><h3 class=\"sub\">The principle of social justice<\/h3><p class=\"vp\" id=\"p77\"><span class=\"pnum\">77<\/span>For the Christian community, social justice is a concrete way of following Jesus and remaining faithful to the Gospel. In the New Testament, 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. <a class=\"ref\" id=\"rn105\" href=\"#fn105\">105<\/a> 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.<\/p><p class=\"vp\" id=\"p78\"><span class=\"pnum\">78<\/span>The recent Magisterium has insisted that social justice begins with the least among us. Saint John Paul II spoke of a preferential option for the poor <a class=\"ref\" id=\"rn106\" href=\"#fn106\">106<\/a> that must guide both personal and societal choices, while Pope Francis denounced a “‘throw away’ culture” <a class=\"ref\" id=\"rn107\" href=\"#fn107\">107<\/a> that generates ever new forms of exclusion. From this perspective, social justice requires us to look at individuals and communities, starting with the most vulnerable: the poor, migrants, refugees, internally displaced persons, victims of violence and people living in urban or existential peripheries.<\/p><p class=\"vp\" id=\"p79\"><span class=\"pnum\">79<\/span>The idea of “social justice” helps us recognize that injustices do not arise solely from the wrong choices of individuals, but also from structures, mechanisms and economic and cultural systems that produce inequality almost automatically. Saint John Paul II spoke in this vein of structures of sin <a class=\"ref\" id=\"rn108\" href=\"#fn108\">108<\/a> that oppose God’s will and require a commitment to personal and social conversion. In this perspective, justice is not merely about the fairer distribution of resources or the correction of current injustices, but also assumes a restorative dimension. It aims to mend broken bonds and reintegrate those who have been excluded, taking into account the wounds caused by injustices, such as wars, colonialism, racial or gender discrimination, violence against entire peoples and exploitation. This may include restoring dignity and a voice to those who have been ignored, fostering processes of healing for collective memory, opposing discriminatory laws and practices, and providing concrete support to those who still bear the consequences of wrongs suffered in the past.<\/p><p class=\"vp\" id=\"p80\"><span class=\"pnum\">80<\/span>In this day and age, social justice must also grapple with the environment shaped by digital technologies. The spread of global networks, platforms and artificial intelligence systems is changing the way we obtain information, communicate and access services. Justice demands that we prevent the emergence of new forms of exclusion and deprivation of freedoms: individuals and peoples hindered or denied access to basic technologies, communities exposed to invasive surveillance and social groups penalized by opaque algorithms that perpetuate prejudice and discrimination. In the digital age, a just social order guarantees everyone equal access to opportunities, protects the youngest and weakest members of society, combats hate and misinformation and subjects the use of data and technology to public oversight, so that the guiding principle is not solely profit but the dignity of every person and the common good of all people.<\/p><p class=\"vp\" id=\"p81\"><span class=\"pnum\">81<\/span>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. <a class=\"ref\" id=\"rn109\" href=\"#fn109\">109<\/a> 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.<\/p><h3 class=\"sub\">Integral human development<\/h3><p class=\"vp\" id=\"p82\"><span class=\"pnum\">82<\/span>In his Encyclical Populorum Progressio, Paul VI affirmed that development is authentic only if it is “integral,” meaning that it can “foster the development of each man and of the whole man.”[<a class=\"ref\" id=\"rn110\" href=\"#fn110\">110<\/a> <a class=\"ref\" id=\"rn10\" href=\"#fn10\">10<\/a>] In the decades that followed, the Social Doctrine of the Church reprised and reflected on this expression in order to indicate the practical ways in which the noble principles — dignity, the common good, the universal destination of goods, subsidiarity, solidarity and social justice — are implemented in real life. By “integral human development,” we mean a process in which the growth of individuals and peoples encompasses all dimensions of existence and opens the future to subsequent generations as well.<\/p><p class=\"vp\" id=\"p83\"><span class=\"pnum\">83<\/span>For individuals as well as for nations, development is both a duty and a right. Minimum conditions are required for enabling every person and people to flourish in accord with their dignity, without being kept in a state of dependence or excluded from access to necessary goods. Development is truly human when it places people at the center instead of the accumulation of wealth, and when it concerns peoples as well as individuals. Justice demands the recognition of the rights of society and the rights of peoples, and includes a responsibility toward future generations. Development is not truly human if it increases consumption for some while shifting costs and burdens onto others, or relegates entire regions to subordinate roles, preventing them from realizing their full potential. <a class=\"ref\" id=\"rn111\" href=\"#fn111\">111<\/a> Development is integral when it is not limited to the economic sphere, but promotes quality of life in its spiritual, cultural, moral and relational dimensions, while respecting our common home, the diversity of peoples and their ways of life. <a class=\"ref\" id=\"rn112\" href=\"#fn112\">112<\/a><\/p><p class=\"vp\" id=\"p84\"><span class=\"pnum\">84<\/span>Today, the concept of integral human development is a benchmark for the evaluation of integral ecology, which has become an indispensable dimension of the Church’s Social Doctrine. Indeed, the quality of development is measured by the ability to integrate justice toward people and the care of our common home, and to promote dignified living conditions, access to necessary goods, just social relations, care of creation and consideration for future generations. It follows that true progress is not what increases the wellbeing of some by degrading ecosystems, shifting costs onto the most disadvantaged communities, or compromising the living conditions of those who will follow us.<\/p><p class=\"vp\" id=\"p85\"><span class=\"pnum\">85<\/span>Seen in this light, integral human development is the framework through which we can interpret the changes of our time, including those brought about by the digital revolution. Technological innovations, including artificial intelligence, are not neutral, for they can either foster participation and justice or exacerbate inequality, control and exclusion. For this reason, they must be evaluated by asking a crucial question: Do they truly help individuals and peoples to become more humane and fraternal, while respecting our common home and future generations? It is here that the principles of Social Doctrine become concrete criteria for discernment regarding the issues which we will address in the following chapters.<\/p><h3 class=\"sub\">An examen for the Church<\/h3><p class=\"vp\" id=\"p86\"><span class=\"pnum\">86<\/span>In conclusion, I would like to touch on a point that is particularly close to my heart. Social Doctrine is not merely a message addressed to society; it is also an examination of conscience for the Church — a home and school of communion that is always called to ensure that the principles outlined in this chapter are applied, especially within its own structures. In the ecclesial context, the common good takes the form of a synodal approach for mission at the service of the Kingdom. Indeed, the Church is the “communitarian and historical subject of synodality and mission.” <a class=\"ref\" id=\"rn113\" href=\"#fn113\">113<\/a> This requires attention to the way decisions are taken and responsibilities are exercised. The Final Document of the Synod identifies a culture of transparency, accountability and evaluation as key practices for missionary transformation. <a class=\"ref\" id=\"rn114\" href=\"#fn114\">114<\/a><\/p><p class=\"vp\" id=\"p87\"><span class=\"pnum\">87<\/span>With this in mind, subsidiarity becomes the guiding principle for governance and pastoral life. It involves recognizing and supporting the faithful and intermediary ecclesial organizations as they carry out their responsibilities, valuing charisms and skills and avoiding any form of paternalism that suffocates evangelical freedom. In practical terms, the participation of the baptized in decision-making processes and their shared responsibility in the mission are achieved through genuine, rather than merely nominal, participatory bodies. <a class=\"ref\" id=\"rn115\" href=\"#fn115\">115<\/a><\/p><p class=\"vp\" id=\"p88\"><span class=\"pnum\">88<\/span>For the Christian community, solidarity finds its source in the mystery of Christ and is nourished by the Eucharist. Solidarity emerges from communion in faith and the Sacraments: Baptism and Confirmation unite us in Christ, so that we may become one Body and one Spirit, one heart and one soul (cf. Eph 4:4; Acts 4:32). The Eucharist, which is the sacrament of unity, nurtures our belonging to the Body of Christ and teaches us how to share. The diverse sensibilities present in the Church and the strong convictions that animate each person are a source of richness if they remain anchored in the certainty that unity is a gift received and a responsibility to be fulfilled.<\/p><p class=\"vp\" id=\"p89\"><span class=\"pnum\">89<\/span>Living out justice in the Church means purifying ecclesial relationships and structures from distortions that give rise to inequality, lack of transparency and abuse of power. In this regard, listening to the victims of spiritual, economic, institutional, sexual and power-based abuse, as well as abuses of conscience, is an integral part of a journey toward justice, which includes acknowledging the harm done, just reparation and taking steps to prevent it from happening again. Every power is at the service of communion and mission. All authority is at the service of the People of God. This ministry of service is expressed not only through our faith celebrated and lived in the Sacraments, and in the adoption of a synodal style, but also in the concrete sharing of goods. Following the example of the early Church, ecclesial resources need to be shared so that no one among us may be in need (cf. Acts 4:34), and so that their administration may support the mission of proclaiming the Gospel to the poorest. Regular assessments of the exercise of ministerial responsibilities should be encouraged, not as judgments on individuals, but as tools for learning and correction oriented toward mission. <a class=\"ref\" id=\"rn116\" href=\"#fn116\">116<\/a> Only to the extent that we are open to the action of the Holy Spirit will these principles of Social Doctrine become incarnate in ecclesial life. In this way, the Church will be able to bear credible witness to society that seeking the common good together, with shared responsibility and fraternity, is not a utopia, but a real possibility. <a class=\"ref\" id=\"rn117\" href=\"#fn117\">117<\/a><\/p><\/div><\/details>\n<details class=\"chapter ai\" id=\"ch3\" open><summary><div class=\"csum\"><span class=\"csum-eyebrow\">Chapter Three<\/span><span class=\"csum-title\">Technology and Dominance · The Grandeur of Humanity · In Light of the Promises of AI<\/span><span class=\"csum-desc\">Technology and dominance: the heart of the encyclical’s reading of AI. <span class=\"csum-n\">· 41 sections<\/span><\/span><span class=\"csum-cta\"><span class=\"chev\">›<\/span><span class=\"cta-read\">click to read<\/span><span class=\"cta-collapse\">click to collapse<\/span><\/span><\/div><\/summary><div class=\"chapter-body\"><p class=\"vp\" id=\"p90\"><span class=\"pnum\">90<\/span>Having recalled the principles that shine a light on Social Doctrine, I would now like to focus on certain challenges that profoundly shape our way of living today. The biblical image accompanying these reflections is that of a building project. On the one hand, there is the Tower of Babel, where collective effort follows a plan that dominates and ultimately dehumanizes (cf. Gen 11:1-9). On the other hand, there are the ruins of Jerusalem, which under Nehemiah’s direction are rebuilt piece by piece as a project of shared responsibility (cf. Neh 2–6). We are called to reflect on the great “construction sites” of our era and ask: <span class=\"ann\" data-n=\"2\" tabindex=\"0\" role=\"button\" aria-label=\"Annotation 2: Key questions that are overlooked\">What are we building?<sup class=\"annnum\">2<\/sup><\/span> 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.<\/p><p class=\"vp\" id=\"p91\"><span class=\"pnum\">91<\/span>I am convinced that the concrete way of living out social relationships in the light of the Gospel is not established once and for all, but remains a task entrusted, from generation to generation, to the Christian community. Under the guidance of the Holy Spirit, the Church allows herself to be enlightened by God’s word, reads the signs of the times and creatively seeks new ways for relationships between peoples and nations to become ever more conformed to the demands of the Kingdom of God. <a class=\"ref\" id=\"rn118\" href=\"#fn118\">118<\/a> For this reason, I encourage all members of the Church not to be afraid of the present challenges, but to listen to one another and firmly embrace their responsibilities in building a more humane and fraternal society.<\/p><h3 class=\"sub\">The technocratic paradigm and digital power<\/h3><p class=\"vp\" id=\"p92\"><span class=\"pnum\">92<\/span>In his Encyclical Laudato Si’, Pope Francis denounced the growing dominance of a technocratic paradigm <a class=\"ref\" id=\"rn119\" href=\"#fn119\">119<\/a> in our globalized world: the tendency to let the logic of efficiency, control and profit alone shape personal, social and economic decisions. This makes it clear that technology is not simply a tool. When it becomes the standard by which everything is judged, it begins to dictate what matters and what can be discarded, reducing creation to an object of exploitation and human beings to mere cogs in a system driven toward ever greater efficiency.<\/p><p class=\"vp\" id=\"p93\"><span class=\"pnum\">93<\/span>This paradigm has spread rapidly in recent years, fueled in part by the expansion of artificial intelligence, cognitive science, nanotechnology, robotics and biotechnology. In themselves, these innovations can greatly serve integral human development and the care of our common home. Yet precisely because of their power, they can also hasten the expansion of the technocratic paradigm and therefore require a new spiritual, ethical and political framework. More power does not necessarily imply something better. In this respect, the words of Romano Guardini remain relevant: “Contemporary man has not been trained to use power well.” <a class=\"ref\" id=\"rn120\" href=\"#fn120\">120<\/a><\/p><p class=\"vp\" id=\"p94\"><span class=\"pnum\">94<\/span>The danger of humanity becoming a victim of its own achievements was already clearly recognized by Saint Paul VI, who warned that “the most extraordinary scientific progress, the most astounding technical feats and the most amazing economic growth, unless accompanied by authentic moral and social progress, will in the long run go against man.” <a class=\"ref\" id=\"rn121\" href=\"#fn121\">121<\/a> For this reason, technological progress — valuable in itself — requires careful discernment of the anthropological vision that guides it and the ends it pursues. If technological development advances without a corresponding ethical and social progress, the result may be an increase in means without a growth in humanity: “having more” without “being more.” In such a scenario, there is a risk that individuals will be evaluated principally according to the outcomes they produce. <a class=\"ref\" id=\"rn122\" href=\"#fn122\">122<\/a><\/p><p class=\"vp\" id=\"p95\"><span class=\"pnum\">95<\/span>Here, we must recognize another crucial aspect, which I have noted earlier. In many cases within the digital context, control over platforms, infrastructure, data and computing power does not rest with States, but with major economic and technological actors. These entities effectively set the conditions for access, determine the rules of visibility and shape the very possibilities for participation. <span class=\"ann\" data-n=\"3\" tabindex=\"0\" role=\"button\" aria-label=\"Annotation 3: Concentration of power\">When such power is concentrated in the hands of a few, it tends to become opaque and evade public oversight, increasing the risk of distorted forms of development that give rise to new dependencies, exclusions, manipulations and inequalities<sup class=\"annnum\">3<\/sup><\/span>.<\/p><p class=\"vp\" id=\"p96\"><span class=\"pnum\">96<\/span>Faced with this concentration of power in the digital world, the criteria for judgment and discernment in this new situation are the noble principles of Social Doctrine: the inalienable dignity of the human person, the common good, the universal destination of goods, subsidiarity, solidarity and social justice. They demand that we assess whether the power of digital infrastructures and algorithms truly fosters participation and responsibility, protects the vulnerable, ensures fair access to opportunities and remains directed toward the good of all. On this basis, we can now examine more closely what artificial intelligence is, the possibilities it opens up and the risks it entails.<\/p><h3 class=\"sub\">Artificial intelligence<\/h3><p class=\"vp\" id=\"p97\"><span class=\"pnum\">97<\/span>It is not my intention here to offer a comprehensive treatment of artificial intelligence, nor to give an overview of the extensive relevant literature, since authoritative contributions already exist, including within the ecclesial context. <a class=\"ref\" id=\"rn123\" href=\"#fn123\">123<\/a> I limit myself to recalling a few essential elements for a moral and social discernment that safeguards the primacy of the human person, in order to ensure that it will always be human intelligence, with its conscience and freedom, that guides technical innovations and responsibly determines their use and limits.<\/p><p class=\"vp\" id=\"p98\"><span class=\"pnum\">98<\/span>It is appropriate to preface this discussion with two considerations. First, any statement regarding AI risks becoming quickly outdated, given the remarkable pace at which these systems are developing. Second, all of us, including those who design them, possess only a limited understanding of their actual functioning. Indeed, current AI systems are more “cultivated” than “built,” for developers do not directly design every detail, but instead create a framework within which the intelligence “grows.” As a result, fundamental scientific aspects — such as the internal representations and computational processes of these systems — remain, at present, unknown. There thus emerges an urgent need for a twofold commitment: on the one hand, a deepening of scientific research; on the other, the exercise of moral and spiritual discernment.<\/p><p class=\"vp\" id=\"p99\"><span class=\"pnum\">99<\/span>It is not possible to provide a single, comprehensive definition of AI. What can be stated, however, is that <span class=\"ann\" data-n=\"4\" tabindex=\"0\" role=\"button\" aria-label=\"Annotation 4: Not a mind, and not pretending to be one\">we must avoid the misconception of equating this type of “intelligence” with that of human beings<sup class=\"annnum\">4<\/sup><\/span>. These systems merely imitate certain functions of human intelligence. In doing so, they often surpass human intelligence in speed and computational capacity, offering tangible benefits across many fields. Yet this power remains entirely tied to data processing. So-called artificial intelligences do not undergo experiences, do not possess a body, do not feel joy or pain, do not mature through relationships and do not know from within what love, work, friendship or responsibility mean. Nor do they have a moral conscience, since they do not judge good and evil, grasp the ultimate meaning of situations, or bear responsibility for consequences. They may imitate language, behavior and analytical skills, or even simulate empathy and understanding, but they do not understand what they produce, for they lack the affective, relational and spiritual perspective through which human beings grow in wisdom. Even when these tools are described as capable of “learning,” their way of doing so is different from that of a human person. It is not the experience of those who allow themselves to be shaped by life and grow over time through choices, mistakes, forgiveness and fidelity. Rather, it is a form of statistical adaptation based on data and feedback, which can be very effective, but does not imply inner growth.<\/p><h3 class=\"sub\">A valuable tool that requires vigilance<\/h3><p class=\"vp\" id=\"p100\"><span class=\"pnum\">100<\/span>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 <span class=\"ann\" data-n=\"5\" tabindex=\"0\" role=\"button\" aria-label=\"Annotation 5: Over-reliance & de-skilling\">encourage excessive reliance and the search for ready-made answers, and weaken personal creativity and judgment<sup class=\"annnum\">5<\/sup><\/span>. 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, <span class=\"ann\" data-n=\"6\" tabindex=\"0\" role=\"button\" aria-label=\"Annotation 6: AI companions & emotional dependence\">creating the illusion of a relationship with a real personal subject<sup class=\"annnum\">6<\/sup><\/span>. 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.<\/p><p class=\"vp\" id=\"p101\"><span class=\"pnum\">101<\/span>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. <span class=\"ann\" data-n=\"7\" tabindex=\"0\" role=\"button\" aria-label=\"Annotation 7: Environmental cost\">Current AI systems require enormous amounts of energy and water, significantly influencing carbon dioxide emissions, and place heavy demands on natural resources<sup class=\"annnum\">7<\/sup><\/span>. 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. <a class=\"ref\" id=\"rn124\" href=\"#fn124\">124<\/a><\/p><h3 class=\"sub\">Responsibility, transparency and the governance of AI<\/h3><p class=\"vp\" id=\"p102\"><span class=\"pnum\">102<\/span>The use of AI is never a purely technical matter: when it enters processes that affect people’s lives, it touches on rights, opportunities, status and freedom. Important and sensitive decisions — concerning employment, credit, access to public services or even a person’s reputation — risk being fully delegated to automated systems that do not know “compassion, mercy, forgiveness, and above all, the hope that people are able to change,” <a class=\"ref\" id=\"rn125\" href=\"#fn125\">125<\/a> and can therefore give rise to new forms of exclusion. There are clearly harmful uses, such as the manipulation of information or violations of privacy. Yet there is also a subtler danger, for <span class=\"ann\" data-n=\"8\" tabindex=\"0\" role=\"button\" aria-label=\"Annotation 8: The myth of neutrality\">when AI systems present themselves as neutral and objective, they end up reflecting and reinforcing the stereotypes or ideological bias of their designers and developers<sup class=\"annnum\">8<\/sup><\/span>.<\/p><p class=\"vp\" id=\"p103\"><span class=\"pnum\">103<\/span>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.<\/p><p class=\"vp\" id=\"p104\"><span class=\"pnum\">104<\/span>From this follows a simple but compelling consequence: <span class=\"ann\" data-n=\"9\" tabindex=\"0\" role=\"button\" aria-label=\"Annotation 9: Every tool embeds choices\">we cannot consider AI to be morally neutral. In reality, every technical tool embodies choices and priorities through what it measures, ignores and optimizes, and how it classifies people and situations<sup class=\"annnum\">9<\/sup><\/span>. If a system is designed or used in a way that treats some lives as less worthy, or excludes them without the possibility of appeal, then it is not merely a tool “to be used well,” since it has already introduced criteria that contradict the inalienable dignity of the human person. For this reason, ethical discernment cannot be limited to asking whether we are using a system for good or bad purposes; it must also examine how that system is designed and what vision of the human person and society is embedded in the data and models that guide it. <a class=\"ref\" id=\"rn126\" href=\"#fn126\">126<\/a><\/p><p class=\"vp\" id=\"p105\"><span class=\"pnum\">105<\/span>For AI to respect human dignity and truly serve the common good, <span class=\"ann\" data-n=\"10\" tabindex=\"0\" role=\"button\" aria-label=\"Annotation 10: Accountability at every stage\">responsibility must be clearly defined at every stage: from those who design and develop these systems to those who use them and rely on them for concrete decisions<sup class=\"annnum\">10<\/sup><\/span>. In many cases, however, the internal processes leading to a result remain opaque, making it harder to assign responsibility and correct errors. This is where accountability becomes crucial: the possibility of identifying who must “account” for decisions, justify them, monitor them, and, when necessary, challenge them and remedy any harm caused. <a class=\"ref\" id=\"rn127\" href=\"#fn127\">127<\/a><\/p><p class=\"vp\" id=\"p106\"><span class=\"pnum\">106<\/span>Calling for prudence, rigorous evaluation and even, at times, a slower pace in adopting AI does not mean opposing progress; instead, it is an exercise of responsible care for the human family. This need is all the more urgent given the frequent imbalance between the speed of technological growth and the slower development of awareness, norms, safeguards and institutions capable of governing its effects. <span class=\"ann\" data-n=\"11\" tabindex=\"0\" role=\"button\" aria-label=\"Annotation 11: Ethics statements are not enough\">It is not enough to invoke ethics in the abstract; robust legal frameworks, independent oversight, informed users and a political system that does not abdicate its responsibility are required<sup class=\"annnum\">11<\/sup><\/span>. Otherwise, change will be governed only by technocratic thinking and presented as necessary and inevitable, ultimately imposing rules shaped by those who control data, infrastructure and computing power.<\/p><p class=\"vp\" id=\"p107\"><span class=\"pnum\">107<\/span>We cannot be satisfied with merely calling for the moralization of machines — the so-called “alignment” of AI with human values — without also having the courage to insist on a further condition: the possibility of openly discussing the ethical frameworks involved and subjecting them to shared standards of social justice. Otherwise, <span class=\"ann\" data-n=\"12\" tabindex=\"0\" role=\"button\" aria-label=\"Annotation 12: Whose values? The limits of “alignment”\">those who control AI will impose their own moral vision, which will become the invisible infrastructure of these systems. A more moral AI is not enough if that morality is determined by a few<sup class=\"annnum\">12<\/sup><\/span>. What is needed is a more active political involvement that is capable of slowing things down when everything is accelerating, and of protecting the opportunities for communities still to be able to participate and ask questions.<\/p><p class=\"vp\" id=\"p108\"><span class=\"pnum\">108<\/span>In fact, as with every major technological shift, <span class=\"ann\" data-n=\"13\" tabindex=\"0\" role=\"button\" aria-label=\"Annotation 13: AI amplifies existing power\">AI tends to amplify the power of those who already possess economic resources, expertise and access to data<sup class=\"annnum\">13<\/sup><\/span>. In light of the common good and the universal destination of goods, this raises serious concerns, since small but highly influential groups can shape information and consumption patterns, influence democratic processes and steer economic dynamics to their own advantage, undermining social justice and solidarity among peoples. For this reason, it is essential that the use of AI, especially when it touches on public goods and fundamental rights, be guided by clear criteria and effective oversight, grounded in participation and subsidiarity. Communities and intermediary organizations must not be reduced to passive recipients of decisions made elsewhere; they must be able to contribute to discernment and oversight. Moreover, <span class=\"ann\" data-n=\"14\" tabindex=\"0\" role=\"button\" aria-label=\"Annotation 14: Data as a shared good\">ownership of data cannot be left solely in private hands but must be appropriately regulated<sup class=\"annnum\">14<\/sup><\/span>. Data is the product of many contributors and should not be treated as something to be sold off or entrusted to a select few. It is necessary to think creatively in order to manage data as a common or shared good, in a spirit of participation, as Saint John Paul II already suggested regarding collective goods. <a class=\"ref\" id=\"rn128\" href=\"#fn128\">128<\/a><\/p><p class=\"vp\" id=\"p109\"><span class=\"pnum\">109<\/span>The principles of Social Doctrine offer a framework for understanding this new reality. In a world where data, computational resources and regulatory influence remain in the hands of a few, to speak of the common good means exposing this new form of epistemic, economic and political asymmetry and naming the new monopolies of AI. To speak of the universal destination of goods means finding ways of ensuring universal access to both technologies and the education needed to use them. To speak of subsidiarity calls for protecting the ability of communities to make choices and corrections, rather than confining their role to mere oversight after the standards have been set elsewhere. <span class=\"ann\" data-n=\"15\" tabindex=\"0\" role=\"button\" aria-label=\"Annotation 15: The hidden workers\">To speak of solidarity obliges us to recognize the hidden, often exploited workers, who sustain algorithmic systems<sup class=\"annnum\">15<\/sup><\/span>. To speak of justice requires questioning the global distribution of power that decides who in fact can train these models and who is merely subjected to them. Likewise, it means acknowledging that <span class=\"ann\" data-n=\"16\" tabindex=\"0\" role=\"button\" aria-label=\"Annotation 16: Justice by design, not retrofit\">social justice is not only a goal to be safeguarded after technologies are deployed, but a condition that must shape their very design from the outset<sup class=\"annnum\">16<\/sup><\/span>.<\/p><p class=\"vp\" id=\"p110\"><span class=\"pnum\">110<\/span>Finally, I would like to employ the expression “to disarm,” which is close to my heart. <span class=\"ann\" data-n=\"17\" tabindex=\"0\" role=\"button\" aria-label=\"Annotation 17: The “arms race” is a narrative, not a fact\">Disarming AI means freeing it from the mentality of “armed” competition, which today is not limited simply to the military context, but is also an economic and cognitive phenomenon<sup class=\"annnum\">17<\/sup><\/span>. This entails a race for ever more powerful algorithms and larger datasets, driven by the desire to secure geopolitical or commercial dominance. To disarm means discrediting the assumption that technical power automatically confers the right to govern. To disarm does not mean rejecting technology, but preventing it from dominating humanity. It means freeing technology from monopolistic control and opening it to discussion and debate, therefore making it human-friendly and restoring it to the plurality of human cultures and ways of life. Our task today is not only ethical or technical. It is ecological in the deepest sense, for it concerns a new dimension of our common home. AI is already an environment in which we are immersed, as well as a force with which we must engage. For this reason, merely regulating it is insufficient; it must be disarmed, welcoming and accessible.<\/p><p class=\"vp\" id=\"p111\"><span class=\"pnum\">111<\/span>I wish to address a special appeal to those who develop artificial intelligence. In one sense, technological innovation can represent human participation in the divine act of creation. Developers, therefore, bear a particular ethical and spiritual responsibility, for <span class=\"ann\" data-n=\"18\" tabindex=\"0\" role=\"button\" aria-label=\"Annotation 18: The developer's vocation\">every design choice reflects a vision of humanity<sup class=\"annnum\">18<\/sup><\/span>. Just as the creator of an artistic or literary work must consider the values it conveys, so developers are called to embed values in their projects with due seriousness: with transparency, responsibility toward affected communities and careful attention to ensuring that what is being cultivated is a genuine good.<\/p><h3 class=\"sub\">What must not be lost<\/h3><p class=\"vp\" id=\"p112\"><span class=\"pnum\">112<\/span>Having considered the issues of responsibility and governance of AI, we must now return to our central question: what does it mean to safeguard our humanity? The risk extends beyond the misuse of certain technologies. More gravely, the pervasive technocratic paradigm in which we are immersed, and that is amplified by the digital revolution and AI, threatens to normalize an anti-human vision. In that vision, the fullness of life is equated with having more, reducing weakness, eliminating uncertainty and exerting total control. <span class=\"ann\" data-n=\"19\" tabindex=\"0\" role=\"button\" aria-label=\"Annotation 19: The optimization mindset\">When efficiency becomes the ultimate measure of value, human beings are tempted to see themselves as a project to be optimized rather than as persons called to relationship and communion<sup class=\"annnum\">19<\/sup><\/span>.<\/p><p class=\"vp\" id=\"p113\"><span class=\"pnum\">113<\/span>In reality, elevating any single dimension of human existence to an absolute is always a mistake. Indeed, disorder does not arise only from scarcity; even unchecked growth can give rise to impoverishment. In an ecosystem, balance is disrupted when one species expands at the expense of others; in human life, something similar occurs when one faculty claims to be the measure of everything. Thus, intelligence, when absolutized, overshadows other essential dimensions of life, such as affection, the will, commitment and relationships. Similarly, technical power, if left unbalanced, does not make us more capable; it makes us more isolated and more vulnerable to being dominated and excluded. This critical point does not oppose intelligence, but serves as a reminder that when intelligence becomes self-referential, its true purpose of serving life and the human person is lost.<\/p><p class=\"vp\" id=\"p114\"><span class=\"pnum\">114<\/span><span class=\"ann\" data-n=\"20\" tabindex=\"0\" role=\"button\" aria-label=\"Annotation 20: Care at the center\">The quality of a civilization is measured not by the power of its means, but by the care it is able to offer, by its ability to recognize the other as a face not merely as a function<sup class=\"annnum\">20<\/sup><\/span>. The ability to care for one another is a fundamental dimension of our humanity, one that is learned and mastered through lived experience. 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.<\/p><h3 class=\"sub\">Underlying narratives: transhumanism and posthumanism<\/h3><p class=\"vp\" id=\"p115\"><span class=\"pnum\">115<\/span>In an attempt to shed light on the cultural assumptions accompanying the ongoing digital revolution, I would now like to turn our attention to certain currents of thought that interpret progress as surpassing the human condition, and which are often grouped under the labels of transhumanism and posthumanism. These perspectives form the ideological background present in some centers of technological power and occupy the collective imagination in a simplified form, especially in the media and on social networks. They tend to foster enthusiasm for new technologies through a futuristic vision of an “enhanced human being” or “human-machine hybrid.”<\/p><p class=\"vp\" id=\"p116\"><span class=\"pnum\">116<\/span>Transhumanism and posthumanism encompass a range of currents and sensibilities, making it difficult to define them in a single, unambiguous way. They can be likened to an archipelago of conceptual “islands,” distinct yet connected by a common “sea” of assumptions, namely the central role of technology and the aspiration to transcend the limits of the human condition. In general, transhumanism envisions the enhancement of human beings through technologies — such as biomedicine, body engineering, devices and algorithms — with the aim of increasing performance and capabilities. Posthumanism, especially in its more radical forms, goes further: it challenges anthropocentrism and envisions a hybridization of human beings, machines and the environment, even anticipating a threshold where humanity surpasses itself in a new evolutionary stage. Even when such ideas remain largely speculative, they gain relevance by altering the collective imagination and thereby influence social, economic and political choices. <a class=\"ref\" id=\"rn129\" href=\"#fn129\">129<\/a><\/p><p class=\"vp\" id=\"p117\"><span class=\"pnum\">117<\/span>From the perspective of the Church’s Social Doctrine, the key issue is not the use of technology as such, but the vision that underlies it. <span class=\"ann\" data-n=\"21\" tabindex=\"0\" role=\"button\" aria-label=\"Annotation 21: Tech Ideologies\">If the human being is treated as something to be perfected or surpassed, it becomes easier to accept that some lives are less useful, less desirable or less worthy. In the name of progress, “necessary sacrifices” may begin to be justified, placing the burden on the most vulnerable in pursuit of a supposed optimization of the species<sup class=\"annnum\">21<\/sup><\/span>. In this regard, the aforementioned warning of Saint Paul VI retains great foresight: indeed, scientific and technological advances, when detached from moral and social progress, end up turning against humanity. <a class=\"ref\" id=\"rn130\" href=\"#fn130\">130<\/a> For this reason, a clear distinction must be made. It is one thing to integrate technology within a human-centered, relational vision; it is quite another to be guided by an outlook that devalues human limits and promises a purely technical form of “salvation.”<\/p><h3 class=\"sub\">The limit, the heart and the grandeur of the human person<\/h3><p class=\"vp\" id=\"p118\"><span class=\"pnum\">118<\/span>Our relationship with life seems to be in crisis today. Everything that appears as a “limit” — incapacity, illness, old age, suffering, vulnerability — tends to be seen primarily as a defect to be corrected, rather than as a reality through which our humanity matures and opens itself to relationship. And yet we must remember that humanity flourishes not despite limitations, but often through them. The light of faith offers a perspective on reality that helps us recognize what we call the “contingency” of the things of this world. While it is right to strive to alleviate the suffering that marks human life, it is also wise to acknowledge our fundamental finitude, knowing that “religious experience, and in particular Christian faith, propose that we live, without oversimplification, this ambivalence between human greatness and limitation, interpreting it in the light of our original and fundamental relationship with God.” <a class=\"ref\" id=\"rn131\" href=\"#fn131\">131<\/a><\/p><p class=\"vp\" id=\"p119\"><span class=\"pnum\">119<\/span>It is precisely within our limitations that the following find a place: compassion, as well as a sincere concern for the needs of others; a generosity that can emerge even in the midst of darkness and failure; spiritual experience and the worship of God. We see this at many moments when our limits become tangible: when we face rejection, when we suffer the illness or loss of a loved one, when we encounter our own weakness or failure. Mysteriously, it is precisely in such moments that we can discover a new wisdom, tangibly experience the closeness of others and encounter the presence of the Lord.<\/p><p class=\"vp\" id=\"p120\"><span class=\"pnum\">120<\/span>Even when limitations are experienced as inner suffering, human wisdom teaches us not to deny or suppress it, but to integrate it. To eliminate suffering entirely would mean, in the end, extinguishing love and desire as well. Those who love and desire cannot avoid passing through trial and suffering; and over the years, we carry within us lessons that leave their mark like scars, the memories of a journey shaped by freedom and failure, dreams and disappointments. It is only thanks to the interplay of these elements that the wonders of the soul occur within us, allowing us to sense the richness of our humanity. <a class=\"ref\" id=\"rn132\" href=\"#fn132\">132<\/a> To renounce this adventure, both tragic and splendid, in the name of a presumed transcendence of all limits, could mean many things, but it would no longer be human.<\/p><p class=\"vp\" id=\"p121\"><span class=\"pnum\">121<\/span>The moral corruption of our limitations as created beings — namely the evil that clearly agitates the human heart — ruins society and life, at times reaching extreme forms of inhumanity. Yet even these painful expressions of our limitations leave openings for the good. Even when persons dehumanize themselves and bring about tragedy, a small light continues to shine within humanity, one that can be rekindled, with God’s grace, along paths of conversion and reconciliation. As Viktor Frankl rightly observed, in moments of horror, “we have come to know man as he really is. After all, man is that being who invented the gas chambers of Auschwitz; however, he is also that being who entered those gas chambers upright, with the Lord’s Prayer or the Shema Yisrael on his lips.” <a class=\"ref\" id=\"rn133\" href=\"#fn133\">133<\/a><\/p><p class=\"vp\" id=\"p122\"><span class=\"pnum\">122<\/span>Finitude, when truly accepted, does not diminish us but opens us to recognizing the face of God and others. Indeed, precisely because we experience limits — vulnerability, suffering and failure — we can recognize the inviolable dignity of every person, both our own and that of others. In this same experience, we remain capable of intuiting a fraternity greater than ourselves and of perceiving injustice as a scandal. Authentic culture and art preserve this spark, resisting the normalization of evil. For this reason, certain works have taken on an almost prophetic significance: Beethoven’s Ninth Symphony can be seen as a desire for unity; Guernica as a denunciation of dehumanization; Schindler’s List as a call not to consign the past to oblivion.<\/p><p class=\"vp\" id=\"p123\"><span class=\"pnum\">123<\/span>History does not appear solely as a record of human violence, but also as evidence that humanity is capable of creating institutions that protect our shared life. Over the past two centuries, this can be seen in several emblematic achievements: the founding of the International Committee of the Red Cross (1863), whose operational neutrality ensures compassionate care for all; the long process that led to the abolition of slavery, which represented not only a legal shift but a transformation of conscience; the establishment of the United Nations (1945) and <span class=\"ann\" data-n=\"22\" tabindex=\"0\" role=\"button\" aria-label=\"Annotation 22: Human rights\">the Universal Declaration of Human Rights (1948)<sup class=\"annnum\">22<\/sup><\/span>, which articulated a shared language for affirming, at least as a common ideal, the universality of human dignity; and <span class=\"ann\" data-n=\"23\" tabindex=\"0\" role=\"button\" aria-label=\"Annotation 23: Huamn rights\">the 1951 Refugee Convention<sup class=\"annnum\">23<\/sup><\/span>, which recognizes the duty to protect those fleeing persecution and danger. In each of these cases, the desire for good took concrete shape in public contexts — laws, institutions and practices — capable of limiting the abuse of power and defending the vulnerable. Yet none of these developments emerged without encountering resistance, narrow interests or cultural inertia. Moral progress almost always unfolds through a long and demanding journey, often marked by setbacks. We need only think of stalled peace processes or the slow implementation of environmental commitments. The very fragility of these achievements highlights how precious the responsibility is of those who initiate and sustain them.<\/p><p class=\"vp\" id=\"p124\"><span class=\"pnum\">124<\/span>Certain events make it clear that history can also change when individuals truly take the dignity of everyone seriously: the civil rights movement in the United States of America, closely associated with the testimony of Martin Luther King Jr., or the end of apartheid in South Africa following the release of Nelson Mandela and his decision not to surrender the future to hatred. In different contexts, many courageous and generous women have also stood out, including Saint Laura Montoya, Saint Teresa of Calcutta, Dorothy Day, Marie Skłodowska-Curie, Maria Montessori, Elisabeth Elliot, Wangari Maathai, Benazir Bhutto and countless others from every continent whose commitment has contributed to making history more humane.<\/p><p class=\"vp\" id=\"p125\"><span class=\"pnum\">125<\/span>Alongside these public signs, there is a more hidden but decisive story. We see it in religious communities that choose to serve in poor and dangerous places. We also see it in the martyrs of fraternity and justice, such as Saint Maximilian Mary Kolbe, Saint Oscar Romero and Blessed Enrique Angelelli; and in those witnesses who embodied the hope of the Gospel as well as human dignity amidst harsh, often inhumane conditions, such as Venerable Francis-Xavier Nguyễn Văn Thuận. Above all, it is visible in the “martyrs of everyday life” who care for, educate, accompany and comfort without fanfare, such as parents, nurses, doctors, volunteers and those who remain alongside an elderly person or an outcast. Their testimony demonstrates that goodness does not advance automatically, but requires the perseverance, memory and interior conversion necessary to begin anew, even after defeat.<\/p><p class=\"vp\" id=\"p126\"><span class=\"pnum\">126<\/span>It is this intertwining of just institutions, credible witnesses and daily fidelity that sustains hope and provides clear direction for technological progress without allowing the heart to regress. For this reason, humanity — in all its grandeur and woundedness — must never be replaced or surpassed. We can embrace the technological progress that alleviates suffering and unlocks new possibilities, provided that we do not abandon the very essence of our humanity, namely the capacity for relationship and love. This leads to a crucial question: if an authentic “more than human” exists, where is it to be found? The Christian faith answers that question by pointing to a fulfilment that does not arise from a technological divinization, but through God’s grace received in Christ.<\/p><h3 class=\"sub\">The authentic “more than human”: grace and Christian humanism<\/h3><p class=\"vp\" id=\"p127\"><span class=\"pnum\">127<\/span>The expression “more than human” is not an exclusive domain of technological promise. For centuries, the Christian tradition has maintained that human beings are not confined by the boundaries of their own nature; rather, they are called to self-transcendence, not through an escape from reality or a contempt for their limitations, but through their fulfillment in love. Faith recognizes an openness toward the “beyond,” which originates as a gift from God. This transformation is a work of the Holy Spirit. As Saint Thomas Aquinas taught, this process of elevation and transformation “surpasses every capability of created nature,” <a class=\"ref\" id=\"rn134\" href=\"#fn134\">134<\/a> for an infinite disparity separates our finite nature from the life of God. <a class=\"ref\" id=\"rn135\" href=\"#fn135\">135<\/a> Nevertheless, it remains possible to enter into the heart of that inexhaustible life, even as we journey through the limitations of this world. The one who makes this passage possible can only be the Eternal One who gives of himself. Indeed, it is God himself who overcomes the “infinite” disproportion. <a class=\"ref\" id=\"rn136\" href=\"#fn136\">136<\/a> In him, the re-creation of the human person happens. “If anyone is in Christ, there is a new creation: everything old has passed away; see, everything has become new” ( 2 Cor 5:17).<\/p><p class=\"vp\" id=\"p128\"><span class=\"pnum\">128<\/span>When we embrace the possibility of transcending ourselves through God’s grace, we do not deny our nature, nor do we become less human. On the contrary, as Pope Francis explained, “We become fully human when we become more than human, when we let God bring us beyond ourselves in order to attain the fullest truth of our being.” <a class=\"ref\" id=\"rn137\" href=\"#fn137\">137<\/a> Herein lies the radical departure from Promethean dreams: what saves humanity is not enhanced self-sufficiency, but a relationship that liberates, a communion that transforms. In this light, a technology that merely classifies and optimizes what already exists can, however unintentionally, become an obstacle to change and growth. For an algorithm, an error is a flaw to be corrected; for a person, however, an error can be a catalyst for profound change. A person’s future is not calculable, but depends on one’s freedom — elevated by the inexhaustible grace of God — and on the relationships cultivated.<\/p><h3 class=\"sub\">Two cities and two loves<\/h3><p class=\"vp\" id=\"p129\"><span class=\"pnum\">129<\/span>Christian humanism does not reject science or technology, but embraces them with gratitude and realism, and grounds them within a higher vocation. The creative intelligence of humanity is a gift that can alleviate suffering and open up new possibilities, but it must remain ordered toward the common good, justice, the care of the vulnerable and creation. In this sense, the true alternative is not between enthusiasm and fear, but between two paths of development: a progress that serves individuals and peoples, or a progress that subjects them to the mentality of power. Ultimately, the key question remains the one posed by Saint John Paul II: does AI “make human life on earth ‘more human’ in every aspect of that life? Does it make it more worthy of man?” <a class=\"ref\" id=\"rn138\" href=\"#fn138\">138<\/a> If the answer is yes, then we can recognize it as an opportunity to be embraced responsibly, on a path of patient, shared reconstruction, akin to the rebuilding of Jerusalem narrated in the Book of Nehemiah. If, however, power grows while the heart withers and human bonds fray, then we are faced with a new form of Babel — a construction that is grandiose, yet fundamentally dehumanizing.<\/p><p class=\"vp\" id=\"p130\"><span class=\"pnum\">130<\/span>Questioning this alternative path of progress and how we interpret and live it is ultimately a matter of examining our own hearts. The way we understand and shape relationships, work and institutions, in practice reveals our fundamental values. In the end, it all stems from what we hold most dear. This is a love that guides us as to what we truly cherish, both as individuals and as a society, and directs our lives and actions. Saint Augustine described human history as a struggle between two loves, which give rise to two ways of inhabiting the world and living together — or two “cities,” as it were: on the one hand, the love of God and neighbor; on the other, the exclusive love of self. “Two loves have built two cities: the earthly city, the love of self even to the contempt of God; the heavenly city, the love of God even to the contempt of self.” <a class=\"ref\" id=\"rn139\" href=\"#fn139\">139<\/a> As throughout history, these two loves continue to contend for dominance in our hearts today. The age of AI is no exception: the construction of Babel or the rebuilding of Jerusalem begins within each one of us.<\/p><\/div><\/details>\n<details class=\"chapter ai\" id=\"ch4\" open><summary><div class=\"csum\"><span class=\"csum-eyebrow\">Chapter Four<\/span><span class=\"csum-title\">Safeguarding Humanity at a Time of Transformation · Truth, Work, Freedom<\/span><span class=\"csum-desc\">Truth, work and freedom at the time of the digital transition. <span class=\"csum-n\">· 51 sections<\/span><\/span><span class=\"csum-cta\"><span class=\"chev\">›<\/span><span class=\"cta-read\">click to read<\/span><span class=\"cta-collapse\">click to collapse<\/span><\/span><\/div><\/summary><div class=\"chapter-body\"><p class=\"vp\" id=\"p131\"><span class=\"pnum\">131<\/span>Having outlined the context in which the challenge of technological transformation is situated, especially those linked to AI and to transhumanist and posthumanist currents, we cannot remain at the level of general analysis alone. When languages and tools change, so do everyday actions and social relationships. For this reason, we must focus on certain areas in which these transformations have particularly concrete, and at times tragic, consequences. In light of the principles of the Church’s Social Doctrine, the digital transformation invites us to rediscover truth as a common good, to protect the dignity of work and to safeguard freedom against all forms of dependence and commercialization.<\/p><h3 class=\"sub\">Truth as a common good<\/h3><h3 class=\"sub\">Truth and democracy<\/h3><p class=\"vp\" id=\"p132\"><span class=\"pnum\">132<\/span>The use of digital platforms and AI systems is driving profound changes in public and political communication. Tools that could foster dialogue and participation are often used to construct distorted narratives and blur the boundaries between truth and falsehood, mixing facts with opinions. <span class=\"ann\" data-n=\"24\" tabindex=\"0\" role=\"button\" aria-label=\"Annotation 24: Synthetic media & truth\">Disinformation did not begin with AI, yet today it finds a powerful amplifier in AI<sup class=\"annnum\">24<\/sup><\/span>. The ability to manipulate content, images and videos exposes people to biased or misleading perspectives. This problem has both cultural and moral dimensions, since the quality of public communication depends directly on social trust and, in turn, shapes it. At the same time, truthful information does not arise from centralized or automated control. In public discourse, the truth of facts has a rational dimension, as it requires verification, cross-checking of sources and responsible argumentation. Moreover, it is deeply relational, built through bonds of trust and shared practices, as well as an honest exchange with others and with the world. Only the shared pursuit of the veracity of facts, perceived as a common good, can provide a solid foundation for just communication.<\/p><p class=\"vp\" id=\"p133\"><span class=\"pnum\">133<\/span>Those who command powerful technological and economic resources, along with substantial human capital for intervention, possess significant capabilities for influencing cultural change. Ultimately, they can influence a significant number of people concerning the truth about humanity, the world, the meaning of existence, the family and even God. This is pure power detached from truth, which subtly or overtly imposes what it wishes others to accept as true. At its root lies a deeper and often unrecognized “sickness”: the fact that “modern man is wrongly convinced that he is the sole author of himself, his life and society. This is a presumption that follows from being selfishly closed in upon himself.” <a class=\"ref\" id=\"rn140\" href=\"#fn140\">140<\/a> Consequently, people believe that they can construct reality, and that whatever best suits their claims corresponds to what is true. Saint John Paul II reflected on the consequences of this “crisis of truth,” going so far as to state that “once the idea of a universal truth about the good, knowable by human reason, is lost, inevitably the notion of conscience also changes.” <a class=\"ref\" id=\"rn141\" href=\"#fn141\">141<\/a> In such a context, universally valid truths, which precede us and which conscience must accept, are no longer recognized. This led Pope Francis to ask with realism: “What is law without the conviction, born of age-old reflection and great wisdom, that each human being is sacred and inviolable?” To which he concluded: “If society is to have a future, it must respect the truth of our human dignity and submit to that truth. Murder is not wrong simply because it is socially unacceptable and punished by law, but because of a deeper conviction. This is a non-negotiable truth attained by the use of reason and accepted in conscience. A society is noble and decent, not least for its support of the pursuit of truth and its adherence to the most basic of truths.” <a class=\"ref\" id=\"rn142\" href=\"#fn142\">142<\/a><\/p><p class=\"vp\" id=\"p134\"><span class=\"pnum\">134<\/span>The search for truth is an essential element of democracy, which is itself a means of contributing to the common good. When questions about what is true lose their appeal, and a pragmatism takes hold that is content with what appears useful or effective, then democratic life is weakened. After all, democracy does not consist of rules and procedures alone, but above all of a solid concordance with the facts and a genuine commitment to the good of individuals and society as a whole. Indifference to the truth leads, slowly but surely, to a descent into totalitarianism. As the philosopher Hannah Arendt wrote, the ideal subjects of such regimes are not so much those who are ideologically convinced, but rather “people for whom the distinction between fact and fiction (i.e., the reality of experience) and the distinction between true and false (i.e., the standards of thought) no longer exist.” <a class=\"ref\" id=\"rn143\" href=\"#fn143\">143<\/a><\/p><h3 class=\"sub\">Communication and the collective imagination<\/h3><p class=\"vp\" id=\"p135\"><span class=\"pnum\">135<\/span>In view of this, it is important to recall that communication “is not only the transmission of information, but it is also the creation of a culture.” <a class=\"ref\" id=\"rn144\" href=\"#fn144\">144<\/a> The content that circulates within digital environments shapes how people perceive the world and introduces into the collective consciousness images and narratives that direct our desires and influence our daily choices. This is “not a parallel or purely virtual world,” <a class=\"ref\" id=\"rn145\" href=\"#fn145\">145<\/a> since what originates online now becomes a part of people’s lives, especially of the youngest.<\/p><p class=\"vp\" id=\"p136\"><span class=\"pnum\">136<\/span>For this reason, <span class=\"ann\" data-n=\"25\" tabindex=\"0\" role=\"button\" aria-label=\"Annotation 25: Algorithms that shape what we see\">those who control digital platforms and means of communication have a considerable ability to affect the collective imagination and to present a particular vision of reality as desirable<sup class=\"annnum\">25<\/sup><\/span>. Such power should be constantly guided by the pursuit of truth and respect for human dignity, so that the culture fostered on the internet does not become an instrument of excessive distraction, homogenization or dominance, but rather a setting in which inner freedom and critical thought can mature.<\/p><h3 class=\"sub\">Toward an ecology of communication<\/h3><p class=\"vp\" id=\"p137\"><span class=\"pnum\">137<\/span>Our first task is neither to demonize nor idolize technological tools, but to utilize them on the basis of a fundamental principle, namely that truth is a common good and not the property of those with power or influence. We must therefore promote an ecology of communication. On the level of public policy, this entails establishing norms so that the decision-making behind content selection and its development becomes more transparent and protects personal data. Regarding social and cultural aspects, this requires a strengthening of intermediary organizations, serious journalism and forums for debate, where reasoned argumentation and verification carry greater weight than immediate reaction. For families and schools, there is a growing need for new educational awareness and for formation concerning the proper and critical use of digital tools, AI and online commercial and financial platforms. In universities, the principal challenge lies in the integration of knowledge, cultivating both the capacity to connect and synthesize knowledge in order to grasp complexity, and the skills necessary to verify facts.<\/p><p class=\"vp\" id=\"p138\"><span class=\"pnum\">138<\/span>Christian communities, too, are called to commit themselves to transparency in communication and to the honest pursuit of facts. Sadly, this has not always been the case. We have witnessed with shame the emergence of painful truths concerning even members of the Church and ecclesial realities. In particular, some journalists, driven by a passion for truth, have played a crucial role in bringing injustices and abuses to light. To them, I wish to repeat the words that Pope Francis used in speaking to journalists: “I also thank you for what you tell us about what goes wrong in the Church, for helping us not to sweep it under the carpet, and for the voice you have given to the victims of abuse.” <a class=\"ref\" id=\"rn146\" href=\"#fn146\">146<\/a> Yet vigilance and transparency remain first and foremost a grave responsibility for the Church herself, and we must not wait for others to compel us to confront uncomfortable truths about ourselves.<\/p><h3 class=\"sub\">An educational alliance for the digital age<\/h3><p class=\"vp\" id=\"p139\"><span class=\"pnum\">139<\/span>In an era when truth is often distorted in order to serve particular interests and communication strategies, the field of education assumes decisive importance. Yet rapid technological transformations reveal just how unprepared we are on the educational level. The pervasiveness of digital media fosters a culture of immediacy and hyper-stimulation, which gives rise to fatigue, boredom and apathy concerning the effort required for seeking the truth.<\/p><p class=\"vp\" id=\"p140\"><span class=\"pnum\">140<\/span>Education, by contrast, is a long journey requiring patience, and therefore needs time for development and for engagement with reality beyond appearances. This is a fundamental issue because every technology shapes those who use it. Educating people about the use of AI, then, involves teaching them to decide when and for what purpose it ought not to be used. The speed and ease with which answers or summaries can be obtained risk extinguishing the desire to ask questions, which is a process that bears fruit only over time. As Plato wrote, the deepest and most important things are learned only after much time and effort, by engaging in discussion with others, “striking upon” ideas and experiences together like flint until the spark of understanding is kindled within us. <a class=\"ref\" id=\"rn147\" href=\"#fn147\">147<\/a> We must learn, then, how to exercise restraint in the use of AI and to protect our young people from the promise of the perfect machine, from that subtle temptation which renders human thought seemingly superfluous precisely when it is most needed.<\/p><p class=\"vp\" id=\"p141\"><span class=\"pnum\">141<\/span>In recent years, psychological and psychiatric literature has documented with growing insistence how <span class=\"ann\" data-n=\"26\" tabindex=\"0\" role=\"button\" aria-label=\"Annotation 26: Children & minors online\">early and unsupervised exposure to digital devices and social media can negatively impact sleep, attention span, control of emotions and relationships, especially during the most vulnerable stages of life, at times with tragic consequences<sup class=\"annnum\">26<\/sup><\/span>. This is further aggravated by easy access to violent or degrading content that offends sensibility, to pornographic and hypersexualized material, to messages that trivialize the body and emotions, and to proposals that normalize risky behavior. Online phenomena such as grooming, blackmail and the sexual exploitation of minors are not uncommon, and are made more insidious by the use of fake profiles, algorithms that facilitate dangerous contact, and AI tools capable of manipulating images and videos. Having a personal mobile device at too early an age and using it without adult supervision can exacerbate young people’s vulnerabilities, foster addiction and expose them to isolation, bullying and cyberbullying, as well as to pressures to share intimate images or sensitive information.<\/p><p class=\"vp\" id=\"p142\"><span class=\"pnum\">142<\/span>It is difficult for parents by themselves to resist the influence of business models that monetize attention and time. Therefore, it is essential to form an alliance among policy-makers, educational institutions and families that is capable of concretely supporting adults in this task. Far-sighted public policies are needed to oppose the immediate interests of platforms, concentrated in a few hands, when they conflict with the wellbeing of minors. In this regard, interventions by legislators are appropriate for setting age limits, holding service providers accountable rather than shifting the whole burden of control onto families, and for providing specific protections against all forms of online sexual exploitation and violence. Thus can children and adolescents, who are entrusted to our care, be genuinely protected as a precious treasure. <a class=\"ref\" id=\"rn148\" href=\"#fn148\">148<\/a> At the same time, it is also necessary to teach children, adolescents and young people how to recognize manipulation, defend their dignity and respect that of others in digital environments. <a class=\"ref\" id=\"rn149\" href=\"#fn149\">149<\/a><\/p><h3 class=\"sub\">The central role of schools<\/h3><p class=\"vp\" id=\"p143\"><span class=\"pnum\">143<\/span>School is the place where new generations can learn to seek and love the truth, to reflect on the meaning of life and to recognize the dignity of every person. For this reason, many parents, who want their children to grow in the capacity to form relationships, develop critical thinking skills and embrace solid values, place great expectations on schools as valuable partners in their children’s education. Yet parents have the primary and inalienable right to choose the kind of education and formation for their children, in a manner consistent with their moral, cultural and religious convictions. Today, the world of education faces a number of urgent challenges.<\/p><p class=\"vp\" id=\"p144\"><span class=\"pnum\">144<\/span>The first challenge is socio-political. Both within individual nations and across different regions of the world, significant inequalities persist concerning access to basic education and higher studies. In many nations, Governments have not yet invested the necessary resources for guaranteeing a quality education for all, whether by adequately supporting the public school system or by assisting private institutions that offer this essential service. When a substantial portion of education, at various levels, is entrusted to private institutions, access to schooling may become overly dependent on families’ financial means, especially in the absence of adequate public support. In the face of this risk, it is nevertheless important to acknowledge and encourage the contribution of the many private Catholic educational institutions which ensure inclusive access for children and young people of every background, even when families’ economic circumstances would not otherwise allow it.<\/p><p class=\"vp\" id=\"p145\"><span class=\"pnum\">145<\/span>The second major challenge is pedagogical. Many educational systems struggle to keep pace with change and to support the integral development of students. The advance of information technologies and AI is rapidly rendering curricula obsolete that were designed for a different era. Meanwhile, the organization of schools, physical spaces, evaluation methods and the role of teachers themselves must be rethought in order to promote an authentically integral education that addresses every dimension of the person. It is necessary to support the ongoing formation of teachers throughout their professional lives, so that they can engage positively with new technologies, helping students to use them responsibly, critically and creatively, rather than passively succumbing to their influence.<\/p><p class=\"vp\" id=\"p146\"><span class=\"pnum\">146<\/span>The third major challenge is intellectual and concerns knowledge. Without careful attention, an educational system lacking in a love for truth may emerge, in which an incessant flow of information replaces the essential exercise of research, reflection and discernment. As knowledge becomes increasingly fragmented, it becomes difficult to grasp reality as a whole, to ask profound questions about meaning, or to develop authentic, critical and creative thought. Many educators already report signs of dehumanization, where people may “know many things” but struggle to find direction in their lives, partly due to an inability to connect information with deeper knowledge or maintain a sense of purpose. A genuinely healthy attitude is needed, requiring rhythms that incorporate silence, in-depth study, reading and judicious analysis, for without these elements inner freedom may be compromised.<\/p><p class=\"vp\" id=\"p147\"><span class=\"pnum\">147<\/span>The Church’s Social Doctrine invites families, schools, Christian communities and public institutions to form a renewed educational alliance. This takes shape when fundamental principles are translated into educational goals, including teaching students a sense of moderation and limits; recognition of the rights of others and of future generations to enjoy the goods that are either provided for us or made available by human ingenuity; freedom and responsibility; and a sense of transcendence and the common good. Schools are not called to follow the pace of the digital world, but to offer that which the digital sphere by itself cannot provide, namely a shared time for learning and developing trustworthy relationships.<\/p><h3 class=\"sub\">The dignity of work at a time of digital transition<\/h3><h3 class=\"sub\">The value of work<\/h3><p class=\"vp\" id=\"p148\"><span class=\"pnum\">148<\/span>Since the emergence of her Social Doctrine, beginning with Rerum Novarum, the Church has emphasized the protection of workers and the need to combat all forms of exploitation. Above all, however, the Magisterium has recognized in work “the essential key” <a class=\"ref\" id=\"rn150\" href=\"#fn150\">150<\/a> to understanding the entire social question, since it is through their work that individuals develop many dimensions of their existence. In view of this, we can understand the great intuition of Saint Benedict of Nursia, who united prayer and work, showing daily activity to be a part of the human response to God’s call. Created in the image of the Creator, our own work in some way continues his, for thereby we contribute to the progress of society and the common good, put to good use the capabilities we have received, improve and beautify the world, support our families, engage in cooperative relationships and, through listening and dialogue, learn to build together something that no one could achieve alone.<\/p><p class=\"vp\" id=\"p149\"><span class=\"pnum\">149<\/span>For these reasons, work is not simply an instrument; it expresses and enhances the dignity of our lives. It is a requirement of the human condition, a normal path toward maturity, development and personal fulfilment. In this regard, financial assistance to the poor may at times be necessary in emergencies, but it cannot become the sole response, since the goal is to enable each person to live with dignity through his or her own work. <a class=\"ref\" id=\"rn151\" href=\"#fn151\">151<\/a><\/p><p class=\"vp\" id=\"p150\"><span class=\"pnum\">150<\/span>Today, the convergence of automation, robotics and AI is rapidly transforming the very structure of work. It is said that this will bring great improvements for everyone. In reality, however, the “new ways” of working are not necessarily better, for “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. As a result, contrary to the advertised benefits of AI, current approaches to technology can paradoxically <span class=\"ann\" data-n=\"27\" tabindex=\"0\" role=\"button\" aria-label=\"Annotation 27: The future of work\">de-skill workers, subject them to automated surveillance and relegate them to rigid and repetitive tasks<sup class=\"annnum\">27<\/sup><\/span>. The need to keep up with the pace of technology can erode workers’ sense of agency and stifle the innovative abilities they are expected to bring to their work.” <a class=\"ref\" id=\"rn152\" href=\"#fn152\">152<\/a> Precisely in order to avoid this drift, it is necessary to design systems that are centered on the human person and not solely on performance.<\/p><h3 class=\"sub\">The problem of unemployment<\/h3><p class=\"vp\" id=\"p151\"><span class=\"pnum\">151<\/span>Saint John Paul II recognized that unemployment is a grave evil. Indeed, when it reaches massive proportions, it becomes a true social calamity that especially requires the State to exercise responsibility. <a class=\"ref\" id=\"rn153\" href=\"#fn153\">153<\/a> Today, amid the “fourth industrial revolution,” this concern is even more acute, as innovation is often pursued solely for reducing costs and increasing profits. <a class=\"ref\" id=\"rn154\" href=\"#fn154\">154<\/a> In some contexts, there is a legitimate fear of a significant and rapid contraction in available jobs that would create a chain reaction deeply impacting families, young people and local economies. In many sectors, this can already be seen in new forms of job insecurity and inequality, characterized by outsized remuneration for a highly specialized minority alongside declining wages for a large portion of the workforce.<\/p><p class=\"vp\" id=\"p152\"><span class=\"pnum\">152<\/span>It is certainly desirable for technology to relieve humans of arduous, repetitive or dangerous tasks and to provide intelligent support for human activity. Yet, the protection of employment opportunities and the irreplaceable role of the individual must remain the general rule. The pursuit of greater profits cannot justify choices that systematically sacrifice jobs, because the human person is an end, not a means, and the economic order must remain subordinate to human dignity and the common good.<\/p><p class=\"vp\" id=\"p153\"><span class=\"pnum\">153<\/span>At the same time, we must acknowledge that every real transition involves discontinuities, for it is uneven, fragmented and sometimes conflictual. Consequently, no single model of change or universal solution exists, since there are places and situations that require different responses. Given the inequality that characterizes our world, the spread of AI and computational systems produces varied effects in different places. Wealthy societies automate rapidly and chaotically, reducing the need for a workforce and creating room for unemployment and institutional friction. Vast regions of the world, by contrast, remain trapped in hybrid economies, where underpaid human labor and partial technologies coexist without achieving genuine transformation. These areas become places of precarious labor, and hotbeds of instability and forced migration. Therefore, solutions must be sought at national and local levels through the involvement of intermediary communities. We need adaptive tools, including well-structured models, local initiatives, progressive redistribution and new rights of access to essential goods. While not pursuing an abstract harmony, we must build concrete forms of human coexistence at this time of transformation.<\/p><p class=\"vp\" id=\"p154\"><span class=\"pnum\">154<\/span>Work remains a fundamental dimension of the human experience, for not only is it a means of sustenance, but it is also a context for expression, relationships and contributing to the community. Therefore, the problems related to work extend beyond the income necessary for family survival. A society that guarantees employment to only a small fraction of the population, despite having a high level of technical development, risks exposing many to forced inactivity, a lack of responsibility and the absence of daily tasks and stimuli, resulting in human and cultural impoverishment. This creates a paradox of material progress and anthropological regression that undermines the foundations of a just and stable social peace. For this reason, the Church’s Social Doctrine insists that access to work for all must be a high priority for public policies and economic processes, serving as a criterion for evaluating the human quality of any development model. <a class=\"ref\" id=\"rn155\" href=\"#fn155\">155<\/a> Moreover, in those parts of the world where work tends to diminish or change radically due to technological and organizational processes outside of democratic control, we must rethink the nature of work and its connection to citizenship, ensuring that unemployment does not jeopardize social participation.<\/p><p class=\"vp\" id=\"p155\"><span class=\"pnum\">155<\/span>In light of this conviction, we can better appreciate the history of the Church’s Social Doctrine after Rerum Novarum. The initiatives which emerged from that tradition, including associations, trade unions, cooperatives and welfare organizations, have contributed decisively to improving labor legislation, protecting the most vulnerable and promoting more humane conditions. <a class=\"ref\" id=\"rn156\" href=\"#fn156\">156<\/a> Today, however, these instruments are no longer sufficient by themselves in the face of the transformations driven by AI, the new organization of markets and the competitiveness that is rarely concerned with social sustainability. New collaborative efforts are needed among political leaders, labor organizations, the business world and the scientific community in order to develop rapidly adequate shared regulations and protections, including at the international level. <a class=\"ref\" id=\"rn157\" href=\"#fn157\">157<\/a> Labor unions, which the Church has consistently supported, are called upon to be open to new types of employment and the corresponding needs of workers, in order to represent and defend them. In this context, without bold decisions, the prospect of greater poverty and inequality looms large, which would leave many individuals marginalized, stranded and surrounded by the machines and automated systems that have replaced them.<\/p><p class=\"vp\" id=\"p156\"><span class=\"pnum\">156<\/span>At this time of transition, it is not enough to react only when jobs disappear; we must oversee the transformation in advance. One viable path is, first of all, to establish social criteria for innovation. Here, every introduction of automation and AI should be accompanied by verifiable measures to protect the employment, retraining and participation of workers. In this way, technology will be oriented toward freeing up human time and capabilities, rather than producing exclusion. Second, we need proactive policies that make continuous training and professional transitions accessible to all, ensuring that the cost of adaptation does not fall solely on individuals. Finally, there needs to be a corporate commitment to include quality and dignity of work among its indicators of success. When these conditions are present, innovation can serve as an ally of safer, more creative and dignified work; without them, innovation tends to become an accelerator of injustice.<\/p><h3 class=\"sub\">An economy that values dignity<\/h3><p class=\"vp\" id=\"p157\"><span class=\"pnum\">157<\/span>The labor market is one area in which the risks associated with new technologies more clearly emerge. It is thus necessary to remember that economic freedom is not absolute; it must always be measured against the common good and the dignity of every person. Entrepreneurial initiative can indeed be a true vocation, generating wealth and improving lives, rather than a variable that is dependent only on profit. This is possible when it recognizes that the creation of dignified, valuable jobs are an essential part of its proper service to society. <a class=\"ref\" id=\"rn158\" href=\"#fn158\">158<\/a><\/p><p class=\"vp\" id=\"p158\"><span class=\"pnum\">158<\/span>With prophetic spirit, Pope Francis warned against an economic freedom proclaimed in words alone, while actual conditions prevent many from benefiting from it. <a class=\"ref\" id=\"rn159\" href=\"#fn159\">159<\/a> Economic models that exalt efficiency and individual success often view investment in disadvantaged people or in those with slower development paths as useless or inconvenient, as if their futures depended solely on their ability to keep pace with the “winners.” In reality, a just society requires a vigilant State and civil institutions that are capable of overcoming the singular mentality of efficiency, and of ensuring that resources, creative solutions and regulations favor the most vulnerable. <a class=\"ref\" id=\"rn160\" href=\"#fn160\">160<\/a> Instead of waiting for the benefits of growth to reach the poor “eventually,” decisions need to be taken to ensure that growth becomes inclusive from the outset. The experience of recent decades shows that in economic and financial crises, it is always the poor who pay the highest price, while the theories that promise automatic general prosperity often prove to be illusory.<\/p><p class=\"vp\" id=\"p159\"><span class=\"pnum\">159<\/span>It is important to move beyond the current metrics of development — which for more than eighty years have been tied to the concept of Gross Domestic Product (GDP) — since these metrics almost systematically neglect aspects essential to the overall wellbeing of people and the environment. The development of parameters and metrics complementary to GDP is crucial for improving the databases used for conducting analyses, political and economic decision-making and establishing regional, national and international priorities. The introduction of new parameters will allow for a comprehensive and timely assessment of how legislative and regulatory decisions impact the dignity of work, shared prosperity, inequality reduction and environmental protection. It will also affect the concept of development, educational processes, mindsets and public opinion, as well as peace, which is only authentic when based on justice.<\/p><p class=\"vp\" id=\"p160\"><span class=\"pnum\">160<\/span>In recent years, finance has increased in importance and has undergone significant innovation, driven partly by the introduction of cryptocurrencies. The reflections and observations contained in the teaching of my predecessors, particularly in their Encyclicals, have highlighted how the financial intermediation sector, “when operating without the necessary anthropological and moral foundations, has not only produced manifest abuses and injustice, but also demonstrated a capacity to create systemic and worldwide economic crisis.” <a class=\"ref\" id=\"rn161\" href=\"#fn161\">161<\/a> It is likewise the case that income from capital risks replacing income from labor, which is often confined to the margins of the economic system’s primary interests. Yet savings transformed into credit for the real economy, thereby creating both jobs and self-employed work, remain central for development and the investments that must accompany ongoing transitions. The social function of credit remains irreplaceable. Finance for its own sake is fundamentally different from finance aimed at the development, creation and evolution of work.<\/p><p class=\"vp\" id=\"p161\"><span class=\"pnum\">161<\/span>This perspective needs to become part of a broader view of global dynamics. While the world’s wealth has grown in absolute terms, it is increasingly concentrated in fewer hands, widening inequalities both within and between countries. “There are a few who have too much, and too many who have little, that is the logic of today.” <a class=\"ref\" id=\"rn162\" href=\"#fn162\">162<\/a> Scientific and technological advances, even in the medical field, are not easily accessible to the vast majority of people, as was dramatically demonstrated during the recent pandemic. While some regions spend heavily on superfluous interventions or dreams of individual enhancement accessible only to a select few, other parts of the world lack the essential equipment needed to save millions of human lives. To think that new technologies will automatically benefit everyone is to ignore the evidence. Unless transformations at the design stage prioritize the prevention of new and further disparities, technological progress will inevitably produce structural inequalities. Today, justice requires access to the benefits of innovation, including care, knowledge, tools and opportunities.<\/p><p class=\"vp\" id=\"p162\"><span class=\"pnum\">162<\/span>Just laws and methods of redistribution are certainly necessary for correcting imbalances, including tax systems that lighten the burden on the weakest and ask for more from those with greater resources. However, the pursuit of social justice should not be considered a separate issue that follows only after the production of wealth, as if the economy existed solely to create wealth, with politicians only intervening afterwards in order to distribute it. Indeed, justice concerns every phase of economic activity, from resource acquisition to financing, and from production to consumption; every choice has moral consequences. <a class=\"ref\" id=\"rn163\" href=\"#fn163\">163<\/a><\/p><p class=\"vp\" id=\"p163\"><span class=\"pnum\">163<\/span>More than ever, in the age of AI and robotics, it is no longer possible to rely solely on the “invisible hand” of the market. <a class=\"ref\" id=\"rn164\" href=\"#fn164\">164<\/a> Politics has the task of orientating economies and technologies to the common good, promoting dignified work, social inclusion and an equitable distribution of the benefits of innovation. Since many economic decisions transcend national borders, there is also a need for international cooperation capable of defining common strategies, especially in favor of the most vulnerable countries and people, in order to promote development and overcome welfare dependency. The thinking behind these choices is the immeasurable dignity of every person, the common good and a world truly governed for everyone. The interdependence between peace and development, as Saint Paul VI prophetically wrote in 1967, <a class=\"ref\" id=\"rn165\" href=\"#fn165\">165<\/a> remains applicable today, for prosperity contributes to building and reinforcing peace only if it is widespread, inclusive and sustainable.<\/p><p class=\"vp\" id=\"p164\"><span class=\"pnum\">164<\/span>In practical terms, in the age of AI and robotics, ensuring that the economy favors human dignity means adopting certain criteria for firm action. First, transparency and accountability: when data and algorithms influence credit distribution, personnel selection or access to services and opportunities, it is necessary that decisions be understandable, contestable and subject to oversight, so that individuals are not reduced to mere profiles. Second, inclusion and access: the benefits of innovation must be paired with investments in skills, infrastructure and essential services to ensure that technology does not widen the gap between those who have and those who have not. Finally, measures to ensure equity: taxation, social protection and industrial policies must correct the imbalances created by the concentration of wealth and power. Indeed, these criteria do not constitute a curb on innovation; instead they make it civilized and humane.<\/p><h3 class=\"sub\">Families and young people: the social conditions for hope<\/h3><p class=\"vp\" id=\"p165\"><span class=\"pnum\">165<\/span>The family is a primary social good. Founded on the enduring union between a man and a woman, it is the first environment in which all persons develop their potential, become aware of their dignity and learn the earliest forms of truth and goodness, internalizing the habits that prepare them for life in society. <a class=\"ref\" id=\"rn166\" href=\"#fn166\">166<\/a> As the first natural society, endowed with foundational rights, the family is the fundamental and irreplaceable cell of every community organization. <a class=\"ref\" id=\"rn167\" href=\"#fn167\">167<\/a> Consequently, when political projects and major economic decisions relegate the family to a marginal or secondary role, the authentic growth of the entire social body is compromised. <a class=\"ref\" id=\"rn168\" href=\"#fn168\">168<\/a><\/p><p class=\"vp\" id=\"p166\"><span class=\"pnum\">166<\/span>The family, however, is a fragile social good immediately affected by the economic and technological transformations reshaping the nature of work. It thus requires cultural, juridical and economic support. The devastating impact of unemployment and job insecurity on family structures is well known. In the short term, it may seem advantageous to reduce labor costs or maximize financial efficiency, but in the long term this undermines the very foundations of social coexistence. While technological successes are celebrated, the social fabric is progressively eroded, as if by a silent virus.<\/p><p class=\"vp\" id=\"p167\"><span class=\"pnum\">167<\/span>For young people, job insecurity is particularly devastating. As the Bishops of the United States of America have recalled, work is not merely a source of income but a crucial sphere in which identity is formed, friendships and relationships are forged, practical responsibilities are learned and one’s vocation is discerned. <a class=\"ref\" id=\"rn169\" href=\"#fn169\">169<\/a> When access to work is hindered by high levels of unemployment, inadequate systems of training or structural barriers, many young people find the path to their human and professional fulfilment blocked. The need to change jobs several times over the course of life requires that continuous updating and retraining be provided, so that new generations can competently and independently face the risks of an economic environment that is both changing and often unpredictable. <a class=\"ref\" id=\"rn170\" href=\"#fn170\">170<\/a><\/p><p class=\"vp\" id=\"p168\"><span class=\"pnum\">168<\/span>This gives rise to a specific public responsibility. The State has the duty to support business activity by fostering conditions favorable to employment, promoting work where it is lacking and defending it in times of crisis, since it is a primary good for families and for society. <a class=\"ref\" id=\"rn171\" href=\"#fn171\">171<\/a> Particularly in an age of continuous technological transformation, we need a political creativity that will promote “work” and place the family and coming generations at the center; otherwise our economic progress will translate into new forms of insecurity and exclusion.<\/p><p class=\"vp\" id=\"p169\"><span class=\"pnum\">169<\/span>Supporting families and young people in this transition requires choices that make stability feasible. As has been noted above, labor policies need to promote continuity and the quality of employment, countering insecurity as a normal condition of life and encouraging realistic paths for entry into the workforce and for professional growth. Second, measures are needed to ensure a healthy way of living, for without a proper balance between work, leisure and rest, families are weakened and young people struggle to develop a sense of responsibility. Furthermore, it is essential to invest in accessible education and retraining, so that the professional mobility demanded by the digital economy does not become a harsh selection between those who are able to update their skills and those who cannot. Finally, social ties must be supported, with networks and educational communities that accompany life choices and prevent uncertainty from giving rise to loneliness or addictions. If implemented, these technological transformations can be navigated without undermining the capacity to build the future, which is what makes a society prosperous.<\/p><h3 class=\"sub\">Protecting freedom against dependencies and commercialization<\/h3><h3 class=\"sub\">Dependencies and societal control<\/h3><p class=\"vp\" id=\"p170\"><span class=\"pnum\">170<\/span>Having reflected on truth and education, work and families, we must now consider the impact of the digital revolution on human freedom, addressing risks to both the mental health of individuals and broader social challenges. The subtler forms of addiction linked to the “digital attention economy” should not be underestimated, since <span class=\"ann\" data-n=\"28\" tabindex=\"0\" role=\"button\" aria-label=\"Annotation 28: The attention economy\">platforms and services are often designed to capture users’ time and attention, exploiting their vulnerabilities and weakening their inner freedom<sup class=\"annnum\">28<\/sup><\/span>. When business models thrive on human weakness, the person is treated as a means rather than as an end; those who design or finance such systems bear a moral responsibility that cannot be ignored. There is an urgent need to promote technologies that strengthen interior freedom by fostering education in digital sobriety and the protection of minors, thus countering models that exploit vulnerability.<\/p><p class=\"vp\" id=\"p171\"><span class=\"pnum\">171<\/span>A further risk, less visible but no less serious, is that of social control made possible by the massive collection of data and use of algorithmic systems. When every action—movements, purchases, relationships and preferences—leaves a trace, a new form of power emerges, namely <span class=\"ann\" data-n=\"29\" tabindex=\"0\" role=\"button\" aria-label=\"Annotation 29: Profiling & the right to contest\">the power to profile, predict and influence behavior, often without individuals being fully aware of it<sup class=\"annnum\">29<\/sup><\/span>. If such kinds of data are used to make decisions affecting concrete opportunities — such as access to credit, employment or essential services — there is a risk of undermining freedom and discriminating against the most vulnerable. Furthermore, control is exercised not only through explicit prohibitions, but also through the architecture of visibility: what is amplified or rendered invisible, what is rewarded or penalized, ultimately shapes opinions and choices, fostering conformity and self-censorship. For this reason, freedom in the digital age is not merely a matter of interiority but also a public concern. It calls for clear rules, transparency, the possibility of recourse and proportionate limits on the use of intrusive technologies, so that technology will remain at the service of the human person and not become a form of control over consciences.<\/p><p class=\"vp\" id=\"p172\"><span class=\"pnum\">172<\/span>At the root of these problems lies a technocratic and post-humanist mentality that tends to regard the human person as an object to be manipulated or a resource to be optimized, <a class=\"ref\" id=\"rn172\" href=\"#fn172\">172<\/a> removing all safeguards against the unchecked pursuit of profit. What prevails is efficiency, rather than respect for freedom and human dignity. Some post-humanist currents even go so far as to envision “second-class” human beings, subordinate to the interests of elites who consider themselves superior. This troubling prospect becomes all the more serious when combined with technological tools that exponentially increase the capacity for control and selection. Even certain forms of structural indebtedness, which keep entire peoples in conditions of dependence, reflect the same mentality, in new forms, that tolerates relationships of subordination akin to slavery.<\/p><h3 class=\"sub\">Breaking the chains of new forms of slavery<\/h3><p class=\"vp\" id=\"p173\"><span class=\"pnum\">173<\/span>This distorted view of the human person is reflected today in various forms of servitude directly linked to the digital economy. Nothing in the world of AI is immaterial or magical. Every seemingly immediate and flawless response is the result of a long chain of mediation, involving vast networks of natural resources, energy infrastructure and, above all, people. A significant part of the digital economy’s functioning relies on the silent work of millions of people engaged in essential yet largely unseen activities, such as <span class=\"ann\" data-n=\"30\" tabindex=\"0\" role=\"button\" aria-label=\"Annotation 30: The chain of mediation\">data labeling, model training and content moderation, often involving disturbing material<sup class=\"annnum\">30<\/sup><\/span>. In many cases, these workers are young people, predominantly women, working under demanding conditions for minimal wages. Added to this invisible labor is the even harsher work of extracting the resources required for the production of the devices and microprocessors on which AI depends. In some regions of the world, children and adolescents work in dangerous conditions, crushing the materials from which rare earth elements are extracted. The bodies of these people are scarred, injured and worn down so that computational flow may continue uninterruptedly. Furthermore, criminal networks use online platforms, messaging systems, anonymous payment methods and profiling techniques in order to recruit, control and transport victims of trafficking — very often minors — reducing men and women to “data” to be tracked and “packages” to be moved around within the same digital circuits that support much of the global economy. This reality deeply challenges the moral conscience of our time. It is not enough to invoke efficiency, nor to celebrate the benefits of innovation, if they are built on a chain of exploitation that remains deliberately hidden. If technology promises emancipation, yet produces new forms of global subordination, it stands in contradiction to the fundamental principle of human dignity.<\/p><p class=\"vp\" id=\"p174\"><span class=\"pnum\">174<\/span>The fight against new forms of slavery is a decisive test for the ethical discernment of AI and digital transformation. In continuity with the tradition inaugurated by Leo XIII, the Church renews her firm condemnation of all forms of slavery, trafficking and the commodification of persons. She likewise highlights the urgent need for reflection and action that keep the inalienable dignity of every human being and the common good, as both the focus and goal of society, as well as the guiding criteria for every personal, social and political choice. Without this ethical and humanizing reflection, the growing power of digital systems could lead us toward new atrocities that are no less shameful than those of the past that we now deplore, while we continue to present ourselves as “advanced” and “civilized” societies.<\/p><p class=\"vp\" id=\"p175\"><span class=\"pnum\">175<\/span>Human trafficking must be recognized as a contemporary form of slavery and a grave violation of human dignity. Failing to respond firmly, or tolerating these practices in any way, is in some way to become complicit in today’s sins, which are akin to those of the past when slavery was being concealed and justified. <a class=\"ref\" id=\"rn173\" href=\"#fn173\">173<\/a><\/p><p class=\"vp\" id=\"p176\"><span class=\"pnum\">176<\/span>In the development of her doctrine, the Church has gradually come to a deeper awareness of the gravity of these issues. It is true that past events cannot be judged anachronistically, as though the moral criteria that matured over time had always been available. Yet neither can we deny or diminish the delay with which both society and the Church came to denounce the scourge of slavery. In antiquity and the Middle Ages many individuals and even ecclesiastical institutions had slaves. Already in the early modern period, the Apostolic See of Rome, responding to requests from Sovereigns, intervened several times in order to regulate and legitimize forms of subjugation, and, in certain cases, the enslavement of “infidels.” <a class=\"ref\" id=\"rn174\" href=\"#fn174\">174<\/a> It was only in the nineteenth century that a formal, absolute and universal condemnation of slavery was clearly articulated, notably under Pope Leo XIII. <a class=\"ref\" id=\"rn175\" href=\"#fn175\">175<\/a> This development offers a clear example of the Church’s growth in understanding the perennial truths of Revelation that she safeguards. Although there was not always consistency in practice — given that slavery was long tolerated before being unequivocally condemned — there has been a continuous affirmation throughout history of the dignity of every human being, created in the image of God, even if it took eighteen centuries for its full incompatibility with slavery to be explicitly recognized. This constitutes a wound in Christian memory, one from which we cannot consider ourselves detached. <a class=\"ref\" id=\"rn176\" href=\"#fn176\">176<\/a> It is impossible not to feel deep sorrow when contemplating the immense suffering and humiliation endured by so many in stark contrast to their immeasurable dignity as persons infinitely loved by the Lord. For this, in the name of the Church, I sincerely ask for pardon.<\/p><p class=\"vp\" id=\"p177\"><span class=\"pnum\">177<\/span>This is why the memory of past complicity and blindness in the face of the injustice of slavery becomes a call to vigilance. What we have learned must be translated into discernment and responsibility in the present. If we want to avoid the need to ask for pardon again in the future for having failed to respect the treasure of human dignity that is required by our faith, it falls to us today to denounce, clearly and firmly, trafficking in its many forms and, together with all who are committed to this cause, to support concrete efforts of prevention, protection, liberation and rehabilitation.<\/p><p class=\"vp\" id=\"p178\"><span class=\"pnum\">178<\/span>Even today, <span class=\"ann\" data-n=\"31\" tabindex=\"0\" role=\"button\" aria-label=\"Annotation 31: Data colonialism\">colonialism assumes new forms. It no longer dominates only bodies, but appropriates data, transforming personal lives into exploitable information<sup class=\"annnum\">31<\/sup><\/span>. Entire regions, especially those marked by structural fragility and limited geopolitical relevance, are currently subjected to a new mindset of extraction: that of health data, epidemiological profiles, genetic maps and demographic information. These have become the new “rare earths” of power: vital data which, once aggregated and analyzed, can be used to train predictive models, guide investment strategies, anticipate crises and, above all, determine who and what is deemed to matter. Those who control the health data of entire peoples — often collected under the pretext of aid, research or innovation — possess a structural leverage over the future, for they can shape needs and markets. They can also decide, before others, to whom medicines, investments and protections will be allocated. Here lies one of the most urgent moral challenges of our time: to ensure that shared knowledge becomes a true common good rather than an instrument of dominance. This requires restoring to individuals not only the data that describes them, but also the ability to decide how it is used, by whom and for whose benefit. Otherwise, the digital age will not be post-colonial, but colonial in another form.<\/p><p class=\"vp\" id=\"p179\"><span class=\"pnum\">179<\/span>New forms of slavery are fueled by economic chains and digital infrastructures. Therefore, action is required on several fronts. First, the supply chains that underpin the technological industry and the digital economy need to become more transparent, so that no competitive advantage is built upon hidden exploitation. Second, companies and investors need to adopt clear criteria for preventive ethical verification (due diligence), placing among their priorities the protection of workers, the fight against forced labor and the assessment of the social impact of data-driven business models. Furthermore, digital platforms must cooperate responsibly with authorities and civil society to prevent communication, payment and profiling tools from becoming channels for the recruitment and control of victims. When such efforts converge, the digital environment can be transformed from a space of exploitation into one of protection, prevention and the promotion of human dignity.<\/p><h3 class=\"sub\">A shared responsibility<\/h3><p class=\"vp\" id=\"p180\"><span class=\"pnum\">180<\/span>The various areas just considered— the search for the truth in public life, education in the digital environment, the transformation of work, the fragility of families and new forms of slavery—are not isolated phenomena. Rather, they reflect a common underlying issue, namely that if technology becomes the ultimate criterion, the human person risks being reduced to data, a cog in a machine or a commodity. If, however, technology is integrated with a wise perspective, it can become an instrument of growth, justice and fraternity.<\/p><p class=\"vp\" id=\"p181\"><span class=\"pnum\">181<\/span>From this perspective, the Social Doctrine of the Church calls for a shared responsibility. It asks that these processes be guided with foresight: by institutions capable of regulating without stifling, and protecting without taking over; by businesses that recognize work and dignity as measures of success; by intermediary organizations and educational communities that rebuild trust and relationships; and by citizens who cultivate responsibility, moderation, discernment and a sense of truth. Only in this way can innovation genuinely serve integral human development, rather than becoming a source of exclusion and dominance. And only in this way can the promise of progress be recognized as authentic, because it is measured against the inviolable dignity of every man and woman.<\/p><\/div><\/details>\n<details class=\"chapter ai\" id=\"ch5\" open><summary><div class=\"csum\"><span class=\"csum-eyebrow\">Chapter Five<\/span><span class=\"csum-title\">The Culture of Power and the Civilization of Love<\/span><span class=\"csum-desc\">The culture of power and the civilization of love, including weapons and AI. <span class=\"csum-n\">· 47 sections<\/span><\/span><span class=\"csum-cta\"><span class=\"chev\">›<\/span><span class=\"cta-read\">click to read<\/span><span class=\"cta-collapse\">click to collapse<\/span><\/span><\/div><\/summary><div class=\"chapter-body\"><p class=\"vp\" id=\"p182\"><span class=\"pnum\">182<\/span>Having considered how AI is transforming certain aspects of life and society, in particular the serious implications for human dignity, we must now turn our attention to the yet more tragic issue of war. Here the question is not merely the efficiency of new tools, but also the risk that technology, detached from ethics and responsibility, will render decisions about life and death more rapid and impersonal, and will present the use of force as an immediate and viable option. In an increasingly interdependent world, peace is not simply one issue among others, but a prerequisite for the universal common good and a test of the moral maturity of peoples, especially of those who bear responsibility for governing.<\/p><p class=\"vp\" id=\"p183\"><span class=\"pnum\">183<\/span>The digital revolution is changing the nature of conflict. Alongside conventional warfare, there are hybrid forms such as cyberattacks, information manipulation, campaigns of influence and the automation of strategic decisions. AI acts as an accelerating factor in these processes, particularly within a context where many technologies are intrinsically ambivalent. Consequently, what is created for defense can be rapidly repurposed for offense, and the fine line between protection and aggression becomes blurred. While AI can enhance the defense and protection of civilians, it can also lower the threshold for the use of force, shield people from responsibility and foster a culture in which the enemy is reduced to a statistic and the victim to “collateral damage.” Faced with these transformations, we must recall the principles of Social Doctrine — the dignity of the person, the common good, the universal destination of goods, subsidiarity, solidarity and justice — for they are criteria for judging whether technologies truly serve humanity or are subjugating it. We should, therefore, consider these principles as guidelines for our decision-making.<\/p><p class=\"vp\" id=\"p184\"><span class=\"pnum\">184<\/span>In this chapter, therefore, I will compare two opposing approaches, which I have already evoked through biblical imagery in the Introduction. On the one hand, there is the temptation of constructing the Tower of Babel, relying on power and pride. On the other hand, patience is required in order to rebuild Jerusalem “piece by piece,” as in the time of Nehemiah, by safeguarding humanity and the common good.<\/p><p class=\"vp\" id=\"p185\"><span class=\"pnum\">185<\/span>If we examine global dynamics, we can recognize more clearly the spread of a culture of power characterized by polarization and violence. The modern Babel can be seen not only in the globalized technocratic paradigm, but also in the remote clash between opposing imperialisms, between powers that wish to preserve their supremacy, and those that aspire to seize that supremacy, resulting in a multiplicity of local conflicts. Moreover, there seems to be no limit to the race — driven by a dehumanizing ambition — to develop evermore powerful technologies or to secure control over them. Yet, despite this downward spiral, we can also glimpse a great part of humanity that is striving to remain human and working to build the holy city of coexistence and peace. All too often, we are unwitting builders and clumsy architects of this city, capable of generous gestures but lacking an overall vision. This building project is slower, less visible and less spectacular, and awaits a better understanding and greater coordination so that it may become the conscious and clear responsibility of every community, from families to States, and the relations between Nations. It is this prospect of commitment, this construction site of hope, that we call the “civilization of love.”<\/p><h3 class=\"sub\">The civilization of love in the digital age<\/h3><p class=\"vp\" id=\"p186\"><span class=\"pnum\">186<\/span>When Saint Paul VI coined the phrase “the civilization of love,” <a class=\"ref\" id=\"rn177\" href=\"#fn177\">177<\/a> the world was in the midst of the Cold War, an arms race and severe economic instability. In that context, the Church proposed an alternative path to that of ideological opposition between systems, and envisioned a social order in which justice and charity are intertwined and love becomes the guiding principle of economic, political and cultural life. Today, we must resolutely recover this vision, for the civilization of love is no naïve utopia, but a demanding project, which consists in translating charity into structures of justice, giving institutional form to fraternity and regarding others — whether individuals or peoples — as allies necessary for building the common good. As the Encyclical Letter Fratelli Tutti reminded us, only this social love is capable of becoming a culture and a norm, and thereby of bringing about a stable international order, transforming mere armed coexistence into a community with a shared future. <a class=\"ref\" id=\"rn178\" href=\"#fn178\">178<\/a><\/p><p class=\"vp\" id=\"p187\"><span class=\"pnum\">187<\/span>This insight proves even more fundamental in the current context of digital transformation. Digital networks, the globalized economy and the development of AI create increasingly tighter bonds, linking — in real time — decisions made in one place to the effects they produce elsewhere. In this sense, the words of the Second Vatican Council on the growing interdependence between peoples remain timely, for the common good is taking on an increasingly universal dimension, with rights and duties concerning the entire human family. <a class=\"ref\" id=\"rn179\" href=\"#fn179\">179<\/a> The project for a civilization of love, therefore, must undertake the task of transforming this imposed interdependence into a willed and chosen solidarity. This is the guiding principle for technological processes: it is not enough for artificial intelligence to make us more efficient or connected; it must also serve to build a universal human family, with shared rights and duties, where digital proximity becomes a real opportunity for encounter and mutual care.<\/p><h3 class=\"sub\">The culture of power<\/h3><p class=\"vp\" id=\"p188\"><span class=\"pnum\">188<\/span>In our time, a culture of power is taking hold, in which the availability of resources and the ability to dominate tend to dictate the agenda and criteria for decision-making. In this way, the common good of humanity is relegated to the background and the concrete tragedy of peoples at war is reduced to a secondary consideration in relation to strategic interests. This culture of power infiltrates society, changes relationships and behaviors, and grows by normalizing war, pursuing ever-greater military power, taking advantage of the crisis of multilateralism and fueling a false realism that insists that there is no alternative.<\/p><h3 class=\"sub\">The normalization of war<\/h3><p class=\"vp\" id=\"p189\"><span class=\"pnum\">189<\/span>In 1965, the words of Saint Paul VI resounded powerfully at the UN General Assembly: “Never again war, never again war!” <a class=\"ref\" id=\"rn180\" href=\"#fn180\">180<\/a> We must acknowledge that, despite the desires and declarations for peace, the past sixty years have been marked by conflicts of astonishing brutality, often affecting civilian populations on a massive scale, leading to the death of innocent victims, mass displacement, social destabilization and long-lasting wounds. Nevertheless, in public discourse, there was a widespread conviction that war should remain a last resort, subject to strict ethical and legal limits, and always oriented toward a political vision of peace. Following developments in the immediate post-First World War period, a turning point occurred after the Second World War: peace was made the focus of the international order, as attested in particular by the United Nations Charter, with the intention to “save succeeding generations from the scourge of war.” <a class=\"ref\" id=\"rn181\" href=\"#fn181\">181<\/a> Likewise, many national constitutions restricted the use of force to extreme and strictly limited circumstances. Even during the Cold War, despite the existence of serious conflicts, there remained the awareness that a new world war had to be avoided at all costs.<\/p><p class=\"vp\" id=\"p190\"><span class=\"pnum\">190<\/span>Today, however, we are witnessing a real paradigm shift in public discourse and in decisions regarding rearmament, with a troubling revival of war as an instrument of international politics, while the very ethical principles that had previously limited its use are being eroded. Regional conflicts that drag on over time, escalating tensions and reciprocal threats are becoming almost commonplace, and forms of conflict driven by the desire for territorial expansion that were thought to be overcome are re-emerging. Public opinion is gradually being shaped and conditioned by polarizing media narratives, which are often amplified by algorithms that prioritize conflict and confrontation.<\/p><p class=\"vp\" id=\"p191\"><span class=\"pnum\">191<\/span>We are also witnessing a disconcerting loss of historical memory, as first-hand accounts of the Holocaust and the two World Wars are disappearing. This leads to a selective or distorted rewriting of the past, in a context where fake news and the manipulation of narratives obscure the lessons that have been learned. Without a living memory of the horrors of war, political decisions risk being made on the basis of power alone, without any consideration for the long-term consequences.<\/p><p class=\"vp\" id=\"p192\"><span class=\"pnum\">192<\/span>To all of this, the media and digital dimensions are adding new and decisive elements. Communication networks, fragmented information environments and algorithms that reward conflict can magnify polarization and resentment, increase propaganda and make shared discernment more difficult. Thus, war is not only fought, but also culturally conditioned through simplistic narratives, a friend-or-foe mentality, disinformation and fear. When historical memory fades and the ethical principles that protect civilians and the most vulnerable are weakened, it becomes easier to justify violence as necessary, inevitable or even “sanitized.” It is in this context that humanity is slipping into a violent culture of power, where peace no longer appears as a responsibility to be taken on, but as a fragile interval between conflicts. Today, more than ever, without prejudice to the right to self-defense in the strictest sense, it is important to reaffirm that the “just war” theory, which has all too often been used to justify any kind of war, is now outdated. <a class=\"ref\" id=\"rn182\" href=\"#fn182\">182<\/a> Humanity possesses far more effective and capable tools for promoting human life and resolving conflicts, such as dialogue, diplomacy and forgiveness. The use of force, violence and weapons reflects a relational poverty that always has disastrous consequences for civilian populations.<\/p><h3 class=\"sub\">Force without limits<\/h3><p class=\"vp\" id=\"p193\"><span class=\"pnum\">193<\/span>The growth of the military-industrial complex has become a defining feature of the current political landscape and has become a key sector in the economy of various countries. The close link between economic interests, the military apparatus and political decisions produces an “armed nation,” in which war appears as a natural extension of politics, and the arms market becomes an autonomous driving force behind military decisions. Nor can we ignore the enormous economic interests behind war. The armaments industry, and countries that supply weapons, profit from a market that thrives precisely on conflicts. In this sense, there are also financial interests that contribute to fueling tensions in various regions of the world.<\/p><p class=\"vp\" id=\"p194\"><span class=\"pnum\">194<\/span>Military arsenals are receiving renewed attention. In the past, recognition of the threat posed by weapons capable of destroying all of humanity had promoted paths toward détente and disarmament negotiations. Unfortunately, this approach has been left behind, and the evolution of nuclear arsenals — including the prospect of its “tactical” use — makes the use of such weapons seem less improbable. In this context, the Treaty on the Prohibition of Nuclear Weapons, which came into force in 2021 with the support of over seventy countries, is an important step. However, it risks remaining largely symbolic since the major nuclear powers have not agreed to it. This has led to the widespread yet erroneous belief that nuclear deterrence is an indispensable prerequisite for security. This has also contributed to a new arms race, which is hard to control and accompanied by the gradual dismantling of nuclear reduction agreements, as well as the development of “miniaturized” weapons, that make their use seem like a more viable option.<\/p><p class=\"vp\" id=\"p195\"><span class=\"pnum\">195<\/span>The same logic applies to conventional warfare. Military force, weak diplomatic initiatives and the complexity of the interests at stake contribute to conflicts that tend to become protracted, with extremely high human and environmental costs. It is much easier to start a war than to stop it, and yet, discussion on conflict prevention remains tragically marginal.<\/p><p class=\"vp\" id=\"p196\"><span class=\"pnum\">196<\/span>The situation is further destabilized by the presence of new armed operatives, such as jihadist groups, private militias and criminal networks that mark the end of the State’s monopoly on the use of force. Often these groups intertwine vague ideological motivations with concrete economic interests, transforming war into a “way of life” for entire generations of young people and children. Here, the objective is no longer a definitive victory, but the perpetuation of conflict as a source of power and income.<\/p><h3 class=\"sub\">Weapons and artificial intelligence<\/h3><p class=\"vp\" id=\"p197\"><span class=\"pnum\">197<\/span>The above-mentioned scenario is linked to the unceasing development of weapons systems, particularly those involving AI. The Holy See has recently observed that the growing ease with which <span class=\"ann\" data-n=\"32\" tabindex=\"0\" role=\"button\" aria-label=\"Annotation 32: Lethal autonomous weapons\">autonomous weapons systems can be deployed makes war more “feasible” and less subject to human control<sup class=\"annnum\">32<\/sup><\/span>. This violates the principle that armed force should be used only as a last resort in cases of legitimate self-defense. <a class=\"ref\" id=\"rn183\" href=\"#fn183\">183<\/a> For this reason, the development and use of AI in warfare must be subject to the most rigorous ethical constraints, to guarantee respect for human dignity and the sanctity of life and to avoid a race to develop such arms. <a class=\"ref\" id=\"rn184\" href=\"#fn184\">184<\/a><\/p><p class=\"vp\" id=\"p198\"><span class=\"pnum\">198<\/span>Sometimes there is talk of “artificial moral agents,” as if machines were able to distinguish between right and wrong with greater consistency than a human being. Yet moral judgment cannot be reduced to calculation, for it involves conscience, personal responsibility and the recognition of the other as a person. Therefore, it is not permissible to entrust lethal or otherwise irreversible decisions to artificial systems. No algorithm can make war morally acceptable. AI does not remove the intrinsic inhumanity of conflict; indeed it can only bring about conflict more quickly and render it more impersonal, lowering the threshold for resorting to violence, transforming defense into threat prediction and thus reducing victims to data. In this way, it will accustom us to the idea that violence is inevitable and needs only to be optimized. This does not diminish the importance of instilling, as far as possible, values and sound judgment into the artificial systems we build, so that they can contribute to a moral ecosystem in which humans are better able to listen to their own consciences, as well as allowing AI models to establish appropriate boundaries.<\/p><p class=\"vp\" id=\"p199\"><span class=\"pnum\">199<\/span>It is not enough to invoke a generic type of ethics. Concrete criteria for discernment must be established. The first such criterion concerns personal responsibility. When a decision to strike becomes automated or opaque, the risk of abdicating responsibility increases. For this reason, the chain of responsibility must be identifiable and verifiable; those who design, train, authorize and employ technology must be held accountable for their decisions. The second criterion pertains to the moral timeframe for making judgments. While AI tends to expedite the decision-making processes, speed and efficiency should never be the supreme motivating force for the irreversible decisions made in the context of war. The third criterion is the identification and protection of civilians. Any technology that facilitates attacks without seeing the face of human beings lowers the moral threshold of conflict. Target selection and the use of force must not confuse combatants and non-combatants, nor ignore the impact on defenseless populations.<\/p><p class=\"vp\" id=\"p200\"><span class=\"pnum\">200<\/span>These criteria give rise to certain non-negotiable requirements. First, all systems used in a war setting must guarantee the possibility of retracing and reconstructing decision-making processes, so that accountability and blame are not collapsed into “the machine.” Second, <span class=\"ann\" data-n=\"33\" tabindex=\"0\" role=\"button\" aria-label=\"Annotation 33: Meaningful human control\">the decision to use lethal force cannot be delegated to opaque or automated processes, but must remain under effective, self-aware and responsible human control<sup class=\"annnum\">33<\/sup><\/span>. Finally, it is imperative to establish a shared framework — also at the international level — in order to curb the technological arms race and ensure robust protection for civilians and the infrastructures necessary for their survival.<\/p><h3 class=\"sub\">The crisis of multilateralism<\/h3><p class=\"vp\" id=\"p201\"><span class=\"pnum\">201<\/span>The culture of power also stems from the crisis of the multilateral system. The institutions established to safeguard the concept of a common future for all peoples and a global common good appear to have been weakened. This is due not only to structural limitations, but also to a frequent lack of shared will to support and reform them, or to recognize their moral authority. Instead of making progress, we are regressing from the significant turning point of the twentieth century. After 1989, the collapse of communist regimes in Europe was followed by a predominantly economic globalization, which lacked an adequate political framework capable of sustaining dialogue and peace. An almost blind faith was placed in the ability of the markets to generate prosperity, democracy and stability. In reality, rather than automatically generating unity and peace, globalization has provoked fundamentalist, identity-based and nationalistic reactions. The result is a far cry from genuine multilateralism; instead, what has appeared is a disorderly and conflict-ridden multipolarism with a prevailing sense of mistrust.<\/p><p class=\"vp\" id=\"p202\"><span class=\"pnum\">202<\/span>What has also re-emerged is the temptation to forge a collective identity in opposition to an enemy, fueled by narratives in which each party portrays itself as a victim entitled to retribution. The reduction of complex issues into simplistic categories — “me first,” “friend or foe,” “us or them” — facilitates decisions that are often irresponsible and undermine mutual trust among nations. The force of international law is thus replaced by the claim that “might makes right.” Consequently, tribunals that are competent for settling disputes between States or dealing with war crimes are often weakened or bypassed, with devastating ramifications for political culture and social cohesion. <a class=\"ref\" id=\"rn185\" href=\"#fn185\">185<\/a><\/p><p class=\"vp\" id=\"p203\"><span class=\"pnum\">203<\/span>In this context, peacebuilding has been relegated to a secondary role. Cooperation for development, disarmament, conflict prevention and the establishment of mutual trust are neglected in the name of power politics. The achievements of humanitarian law are also being compromised. Indeed, the principle of proportionality in responding to aggression, the protection of access to water, food and essential goods, and respect for the lives of civilians, especially children, come to be regarded as naïve relics of the past.<\/p><h3 class=\"sub\">A supposed political realism<\/h3><p class=\"vp\" id=\"p204\"><span class=\"pnum\">204<\/span>We live at a time of significant spiritual and cultural blindness. A false pragmatism urges us to sever the roots of our history, as if it were possible to inaugurate a kind of “new creation” detached from the past. Even those who cite important moral principles can fall into this historical nihilism, mistakenly believing that the atrocities of the twentieth century can never happen again. Yet, in reality, the same dynamics are re-emerging under new guises. The mentality of armed equilibrium and deterrence appears to be reasserting itself. Today, however, in contrast to the two-sided dynamic of the Cold War, the proliferation of operatives and battlefields makes this mentality increasingly fragile. Escalating conflicts lead to asymmetric and “hybrid” wars, fought not only on the battleground but also on the economic, financial and cyber fronts, where disinformation and campaigns that feed people’s fears are used to manipulate public opinion. In many countries, including those in the Global South, increased military spending is presented as the only response to an uncertain future or perceived threats. Meanwhile, the real cost falls on the poorest, who see resources for healthcare, education and social services being reduced.<\/p><p class=\"vp\" id=\"p205\"><span class=\"pnum\">205<\/span>At the core of these issues is a false realism, based not only on the prevailing mentality of force, but on the cultural and anthropological belief that war is an inevitable part of human nature. It is said that things have always been this way, except for occasional pauses, and that it will always be so! As a result, the concern is no longer the search for peace — which has been lost as a point of reference on the international stage — but rather how and when to take military action. This same argument maintains that it would be irresponsible not to prepare for conflict. I would argue, however, that what is truly irresponsible is Realpolitik, the form of political “realism” that sows in consciences and in society an attitude of resignation to the inevitability of war, and dismisses peace and dialogue as utopian or irrational positions that ignore the risks at stake. In fact, peace is neither a naïve hope nor merely the absence of war; instead, it is always possible as the fruit of justice and charity.<\/p><p class=\"vp\" id=\"p206\"><span class=\"pnum\">206<\/span>In such a climate, nihilism and pragmatism become intertwined and end up normalizing grave errors. Religious extremism and identity-based fanaticism ally themselves with irrational economic policies, while politics often turns to misinformation and ridiculing opponents, and systematically cultivating fears and resentments. Thus, diversity is increasingly perceived as a threat, which fuels a desire for possession, a will to dominate, hegemonic ambitions, abuses of power and a fear of those who are different, thereby creating an environment in which new conflicts can develop almost imperceptibly. <a class=\"ref\" id=\"rn186\" href=\"#fn186\">186<\/a><\/p><p class=\"vp\" id=\"p207\"><span class=\"pnum\">207<\/span>This, then, is the fertile ground for new wars that are perhaps even more dangerous than those of the past, since they tend to disregard all ethical limits. What was once considered unacceptable can now be carried out almost without hesitation, while the international response is increasingly influenced more by the interests of individual Governments than by the objective gravity of situations. Decisions now seem to be driven almost exclusively by economic calculations, justified through media distortions, manufactured enthusiasm and “dreams” that inevitably shatter, generating frustration and further violence. When people come to believe that nothing is genuinely true and that principles are hollow words, then the fuse in their hearts is lit for new eruptions of intolerance and aggression.<\/p><p class=\"vp\" id=\"p208\"><span class=\"pnum\">208<\/span>In these situations, the issue of concrete safeguards to prevent future violence remains an open question. When a culture normalizes and justifies conflict, a dangerous pathway opens up, in that what seems unthinkable today may become acceptable tomorrow in the name of utility or security. In countries marked by serious social tensions, we cannot rule out the possibility that some leaders may consider armed conflict as an effective way of diverting attention from domestic problems and a cynical tool for managing difficulties.<\/p><p class=\"vp\" id=\"p209\"><span class=\"pnum\">209<\/span>A particular responsibility rests on the shoulders of those who work in the field of research. All the key players in this field — scientists, business owners, investors, academic authorities, politicians and others — must work with a transparent and responsible mindset, while maintaining an acute awareness of the broader context of the technological advancements they help to cultivate, including those related to AI. When people limit themselves to looking only at their own sector, <span class=\"ann\" data-n=\"34\" tabindex=\"0\" role=\"button\" aria-label=\"Annotation 34: No one gets to be neutral\">they may deceive themselves into believing they are performing actions that are morally neutral and avoid questions about the ultimate ends that guide certain experiments<sup class=\"annnum\">34<\/sup><\/span>. In this way, they risk cooperating — perhaps unknowingly — with questionable projects that fuel new forms of violence, manipulation and dominance.<\/p><h3 class=\"sub\">Building the civilization of love<\/h3><p class=\"vp\" id=\"p210\"><span class=\"pnum\">210<\/span>The construction of a world in a state of perpetual conflict is an evil and must be named for what it is. This way of portraying our current situation may seem bleak or pessimistic, yet I consider it necessary to do so. The Christian perspective, however, is not limited to denouncing evil. We view history in the light of the crucified and risen Lord, to whom the Father has given “all authority in heaven and on earth” (Mt 28:18). We do not consider the present as a predetermined fate, but an opportunity for personal and collective conversion. Moreover, we believe in the power of the Kingdom, which grows from the tiny size of a mustard seed, which, once sown, sprouts and grows (cf. Mk 4:26-32). While the tumult of confusion is all around us, goodness grows silently from the earth. In the words of the prophet Isaiah: “Behold, I am doing a new thing; now it springs forth, do you not perceive it?” (Is 43:19).<\/p><p class=\"vp\" id=\"p211\"><span class=\"pnum\">211<\/span>A closer analysis of history confirms this. Even in the darkest nights, the Lord raises up men and women who refuse to give up, who persevere in doing good, who protect the vulnerable and open pathways to reconciliation. The memory of the saints, righteous people and the oft-forgotten peacemakers, show us that grace does not magically eliminate conflict, but instead it inspires active resistance to evil and an astonishing creativity in doing good. Christians see the darkness and acknowledge it for what it is, yet they do not merely gaze upon it passively, for they know the light and understand that the darkness has not overcome it and cannot defeat it (cf. Jn 1:5). For this reason, even when suffering seems to have the last word, Christians serve the good and are sustained by a theological hope that gives reality both meaning and direction.<\/p><h3 class=\"sub\">We can all do our part<\/h3><p class=\"vp\" id=\"p212\"><span class=\"pnum\">212<\/span>At this point, however, a subtle temptation may emerge, namely the thought that the problems are too big and we are too small, and that our choices, therefore, cannot make a difference. This is a polite form of resignation, often disguised as realism. Certainly, not everyone has the same power to make a difference. There are those who govern, make investment decisions, lead institutions, conduct research, educate, produce or provide information, and then there are those who only seem to live their daily lives. Yet, no one is without responsibility. We all have our own areas for action, and it is precisely there — and nowhere else — that we must choose whether to fuel the mentality of force (even if only through indifference, cynicism, lies or hatred), or to preserve the mindset of peace (with truth, moderation, closeness and care).<\/p><p class=\"vp\" id=\"p213\"><span class=\"pnum\">213<\/span>The twentieth-century Catholic author J.R.R. Tolkien, in the words of a protagonist in one of his novels, described our responsibility in this way: “It is not our part to master all the tides of the world, but to do what is in us for the succour of those years wherein we are set, uprooting the evil in the fields that we know, so that those who live after may have clean earth to till.” <a class=\"ref\" id=\"rn187\" href=\"#fn187\">187<\/a> The civilization of love will not arise from a single or spectacular gesture, but from the sum total of small and steadfast acts of fidelity that serve as a bulwark against dehumanization. For this reason, it is worthwhile pausing to reflect on some aspects of how we, each in our own way, can cooperate in building the civilization of love. Without presuming to exhaust this theme, I would like to propose five paths toward daily and public responsibility: the need to disarm words, building peace through justice, adopting the perspective of victims, cultivating a healthy realism and reviving dialogue and multilateralism.<\/p><h3 class=\"sub\">The need to disarm words<\/h3><p class=\"vp\" id=\"p214\"><span class=\"pnum\">214<\/span>The first contribution we can make toward a more humane civilization is to be mindful of our words. “Let us disarm words and we will help to disarm the world.” <a class=\"ref\" id=\"rn188\" href=\"#fn188\">188<\/a> Words have enormous power, something we experience in our daily interactions; for example, spoken words can change our mood for better or for worse. “Peace begins with each one of us: in the way we look at others, listen to others and speak about others. In this sense, the way we communicate is of fundamental importance: we must say ‘no’ to the war of words and images, we must reject the paradigm of war.” <a class=\"ref\" id=\"rn189\" href=\"#fn189\">189<\/a> We must all, therefore, examine our conscience regarding the words we use, the prejudices we have and the explicit or implicit aggression that lies within them. We have a real opportunity to contribute to the common good each time we speak the truth, offer wise advice, support those in need of comfort, denounce injustice and give a voice to the voiceless.<\/p><h3 class=\"sub\">Building peace through justice<\/h3><p class=\"vp\" id=\"p215\"><span class=\"pnum\">215<\/span>All of us, at every level, can contribute to building the foundation of peace, which is justice. We do not merely seek any kind of peace — such as an absence of conflict at any cost — but instead, the true peace born of justice. “There exists a very close connection between the justice of the individual and the peace of everyone.” <a class=\"ref\" id=\"rn190\" href=\"#fn190\">190<\/a> Commenting on the psalm verse “justice and peace have embraced” ( Ps 84:11), Saint Augustine wrote: “There is no one who shuns the desire for peace, yet not everyone is willing to practice justice… But perform the works of justice, keeping in mind that justice and peace have embraced; they are not at odds with one another. Why do you set yourself against justice? Here, for example, is justice telling you not to steal, but you pay no heed; not to commit adultery, and you turn a deaf ear; not to do to others what you would not want done to yourself; not to say about your neighbor the things you would not want said about yourself… Do you therefore wish to attain peace? Then practice justice!” <a class=\"ref\" id=\"rn191\" href=\"#fn191\">191<\/a> Let us never grow weary of seeking justice!<\/p><h3 class=\"sub\">Adopting the perspective of victims<\/h3><p class=\"vp\" id=\"p216\"><span class=\"pnum\">216<\/span>There are times when, in order to remain human, we must set aside our reservations and take a stand. In some conflicts, it is unjust to remain neutral, nor is it enough merely to claim that we are not complicit. <a class=\"ref\" id=\"rn192\" href=\"#fn192\">192<\/a> When we witness the bombing of civilians, attacks on hospitals, schools or vital infrastructure, and violence that affects children, we are confronted with scandals that wound humanity itself. For this reason, we cannot limit ourselves to the level of abstract analysis. Pope Francis encouraged us to “touch the wounded flesh” <a class=\"ref\" id=\"rn193\" href=\"#fn193\">193<\/a> of those who suffer, look at their faces, listen to their stories and acknowledge their wounds. Painful events require both history and memory, the former to recount the facts, the latter to bear witness to lived experiences.<\/p><p class=\"vp\" id=\"p217\"><span class=\"pnum\">217<\/span>Giving space to the perspectives and voices of victims through communication and education helps us to become aware of the abyss of evil inherent in war, and generally in all forms of violence. It helps us to reject the normalization of conflict; not to turn away when human dignity is violated; and to restore to victims the dignity of being recognized and heard. <a class=\"ref\" id=\"rn194\" href=\"#fn194\">194<\/a> Paying attention to these voices strengthens the conviction that, apart from violent minorities, humanity does not desire war. In a particular way, the Church can be a place of living memory for victims. As Saint Paul VI recalled, the Church feels she must make her own both the voice of those who died in past wars and the voice of the living who still bear wounds today, so that their cries may become an appeal for peace and harmony and not a prelude to new conflicts. <a class=\"ref\" id=\"rn195\" href=\"#fn195\">195<\/a><\/p><h3 class=\"sub\">Cultivating a healthy realism<\/h3><p class=\"vp\" id=\"p218\"><span class=\"pnum\">218<\/span>We are in need of a healthy realism that avoids both political idealism and cynicism. There is a kind of idealism that, in order to preserve its own worldview, tends to choose facts selectively, distorting and renaming them. Its proponents eventually, inhabit a reality constructed to fit their own convictions. Conversely, there is also a debased form of realism that confuses observation with resignation, arguing that since force prevails, it will always prevail. Authentic realism does not give up on changing the world; indeed, it starts by clearly identifying interests, fears, constraints and power dynamics, precisely in order to determine what can be achieved, and the measures needed to achieve it. It does not reduce politics to morality; neither does it surrender to violence. Instead, it seeks viable paths for making peace more than a mere word, through credible institutions, verifiable guarantees, patient negotiations, conflict prevention and the protection of civilians.<\/p><h3 class=\"sub\">Reviving dialogue<\/h3><p class=\"vp\" id=\"p219\"><span class=\"pnum\">219<\/span>In order to build the civilization of love, we must engage in dialogue, for this is the primary means of coexistence between people and nations, and it is the alternative to open conflict. On the eve of the Second World War, Pius XII affirmed that nothing is lost with peace, whereas with war everything can be lost. He insisted that people must return to speaking with one another, because a sincere and persevering dialogue always opens up the possibility of an honorable solution. <a class=\"ref\" id=\"rn196\" href=\"#fn196\">196<\/a><\/p><p class=\"vp\" id=\"p220\"><span class=\"pnum\">220<\/span>Indeed, dialogue is an ordinary part of human life and does not only concern relations between States. It involves acquiring an attitude that seeks to forge bonds of fraternity built on listening, an open demeanor, making time for each other and even wasting time together. For if we experience authentic encounters with others, with those who are different, strangers and migrants, it becomes much more difficult even to imagine war.<\/p><p class=\"vp\" id=\"p221\"><span class=\"pnum\">221<\/span>At the political level, there is an urgent need to shift from the “culture of power” to a genuine “culture of negotiation,” in which dialogue and diplomacy become the standard means of resolving conflicts. Giorgio La Pira expressed the hope that “the method of war be replaced by the method of peace: the method of negotiation, of encounter, of convergence, that is, the authentically human method!” <a class=\"ref\" id=\"rn197\" href=\"#fn197\">197<\/a> The awareness that all peoples share a common future demands that the “culture of negotiation” become an increasingly shared political and cultural commitment, capable of gradually leading humanity away from the cycle of violence.<\/p><p class=\"vp\" id=\"p222\"><span class=\"pnum\">222<\/span>To those who have the honor and responsibility of governing, I would like to repeat the words that I spoke at the start of my Pontificate: “The peoples of our world desire peace, and to their leaders I appeal with all my heart: Let us meet, let us talk, let us negotiate! War is never inevitable. Weapons can and must be silenced, for they do not resolve problems but only increase them. Those who make history are the peacemakers, not those who sow seeds of suffering. Our neighbors are not first our enemies, but our fellow human beings; not criminals to be hated, but other men and women with whom we can speak. Let us reject the Manichean notions so typical of that mindset of violence that divides the world into those who are good and those who are evil.” <a class=\"ref\" id=\"rn198\" href=\"#fn198\">198<\/a><\/p><p class=\"vp\" id=\"p223\"><span class=\"pnum\">223<\/span>In rejecting the mindset of violence, interreligious dialogue plays a decisive role, because at the heart of the great spiritual paths lies a message of peace. <a class=\"ref\" id=\"rn199\" href=\"#fn199\">199<\/a> Whereas those who use the name of God to legitimize terrorism, violence or war betray his true nature, for to fight in the name of religion means attacking religion itself. <a class=\"ref\" id=\"rn200\" href=\"#fn200\">200<\/a> The “spirit of Assisi,” evoked by Saint John Paul II and carried forward by Pope Francis — for example, through his dialogue with the Grand Imam of Al-Azhar — shows that believers can draw upon the most authentic sources of their particular spiritual traditions, where there is no room for “sanctified hatred.”<\/p><h3 class=\"sub\">The necessity of diplomacy and multilateralism<\/h3><p class=\"vp\" id=\"p224\"><span class=\"pnum\">224<\/span>In international relations, dialogue is an irreplaceable diplomatic tool for preventing conflicts and rebuilding bonds of trust. Faced with the impulsive broadcasts, aggressive rhetoric and power politics that characterize our time, “the vocation of diplomacy is to foster dialogue with all parties, including those interlocutors considered less ‘convenient’ or not considered legitimized to negotiate.” <a class=\"ref\" id=\"rn201\" href=\"#fn201\">201<\/a> Therefore, every ounce of humility and patience should be employed in order to nurture even the faintest signs of goodwill among parties in conflict, so as to advance the process of peace.<\/p><p class=\"vp\" id=\"p225\"><span class=\"pnum\">225<\/span>Cyberspace too has become a battleground. Cyberattacks, data manipulation and campaigns of influence, orchestrated with the help of AI, can destabilize entire countries even before open armed conflict erupts. Moreover, in this area, the attribution of responsibility is often uncertain. When it is unclear who carried out an attack, the risk of disproportionate reaction, miscalculation and escalation increases. For this reason, diplomacy must be capable of operating effectively in this new environment, negotiating shared regulations on the use of digital technologies, in order to protect civilians and the most vulnerable from “invisible” yet real forms of violence.<\/p><p class=\"vp\" id=\"p226\"><span class=\"pnum\">226<\/span>International organizations, particularly the United Nations, are essential instruments for promoting a civilization of love, for they can foster dialogue among nations and promote the peaceful resolution of conflicts, the integral development of peoples, the protection of the most vulnerable, disarmament and the care of creation. Through such efforts, the international community can work to reduce inequalities, defend the rights of refugees and minorities, reallocate resources from military spending to human development and protect our common home. The Holy See supports and accompanies these endeavors, while also recognizing that the current weaknesses of the UN and the international political system reveal the need for profound reforms. This is not simply a question of technical adjustments, for the crisis of convictions and values that also concerns the ethical foundations of nations makes it more difficult to direct multilateralism toward the true common good. <a class=\"ref\" id=\"rn202\" href=\"#fn202\">202<\/a><\/p><p class=\"vp\" id=\"p227\"><span class=\"pnum\">227<\/span>In the international context, the Holy See’s diplomacy adopts the Gospel’s principle of mercy as a concrete criterion for political action. This is one of the ways in which the Holy See places itself at the service of humanity, thereby appealing to consciences in the name of charity and truth, defending the dignity of every person and speaking up on behalf of the poor, migrants and victims of war. In this way, papal diplomacy expresses the catholicity of the Church and contributes to the building of a civilization of love, where even new technologies can be oriented toward the common good.<\/p><h3 class=\"sub\">Praying and hoping<\/h3><p class=\"vp\" id=\"p228\"><span class=\"pnum\">228<\/span>These avenues for exercising responsibility are sustained by prayer, and in turn nourish prayer. Indeed, for each of us, peace primarily comes “from God, God who loves us all, unconditionally.” <a class=\"ref\" id=\"rn203\" href=\"#fn203\">203<\/a> It is a gift given by Jesus to his disciples on the day of Easter: “Peace be with you! It is the peace of the risen Christ. A peace that is unarmed and disarming, humble and persevering.” <a class=\"ref\" id=\"rn204\" href=\"#fn204\">204<\/a> With these words, I greeted the Church and the world on the day of my election to the See of Peter. I wish to repeat them now, and to invite everyone to pray for this gift. Let us never tire of praying for peace and of committing ourselves to achieving it in our relationships and in society.<\/p><\/div><\/details>\n<details class=\"chapter\" id=\"ch-conclusion\"><summary><div class=\"csum\"><span class=\"csum-title\">Conclusion<\/span><span class=\"csum-desc\">The Word became flesh, one body in Christ, and the song of hope. <span class=\"csum-n\">· 17 sections<\/span><\/span><span class=\"csum-cta\"><span class=\"chev\">›<\/span><span class=\"cta-read\">click to read<\/span><span class=\"cta-collapse\">click to collapse<\/span><\/span><\/div><\/summary><div class=\"chapter-body\"><p class=\"vp\" id=\"p229\"><span class=\"pnum\">229<\/span>“Let each builder choose with care how to build” (1 Cor 3:10). With these words, Saint Paul encouraged the Christians of Corinth to preserve unity. Dear brothers and sisters, we have reflected on the world we are building, and we asked ourselves what it means to safeguard the human person in the era of artificial intelligence. At the end of this reflection, I would like to propose a sober yet demanding program of Christian life with which we can navigate this epochal change in the light of the Gospel. This avenue emerges through contemplating God’s plan, living ecclesial unity by partaking of the Eucharist, building a world centered on the common good and praying in union with the Blessed Virgin Mary.<\/p><h3 class=\"sub\">The Word became flesh<\/h3><p class=\"vp\" id=\"p230\"><span class=\"pnum\">230<\/span>Our world is filled with attempts to seize control of markets and spheres of influence, often shrouded in reassuring rhetoric and seductive ideologies. Yet our hearts yearn for an approach that is wise and benevolent, akin to that which Mary praises in her Magnificat, when she proclaims that God’s mercy extends in every generation to those who fear him. <a class=\"ref\" id=\"rn205\" href=\"#fn205\">205<\/a> This plan of mercy continues to unfold throughout history today, even amid the rapid and unsettling changes brought by algorithms and global networks, and it becomes a compass in the digital era for living our lives according to the Gospel.<\/p><p class=\"vp\" id=\"p231\"><span class=\"pnum\">231<\/span>At the heart of everything is the mystery of the Incarnation, the Word who became flesh and dwelt among us. The flesh of the Son, poor and vulnerable, evokes the flesh of so many brothers and sisters stripped of their dignity and reduced to silence. <a class=\"ref\" id=\"rn206\" href=\"#fn206\">206<\/a> Through the Lord’s closeness, the gift of peace enters into the world in a paradoxical way. It does so through the power to become children of God, and is awakened when we allow ourselves to be moved by the tears of the little ones, the fragility of the elderly, the silence of victims and the struggle of those who fight against the evil they do not wish to commit. <a class=\"ref\" id=\"rn207\" href=\"#fn207\">207<\/a> In this wounded yet beloved flesh, the Father shows us the true humanity of a life fulfilled through openness and communion, which leads us to desire that his will be done on earth as it is in heaven. <a class=\"ref\" id=\"rn208\" href=\"#fn208\">208<\/a><\/p><p class=\"vp\" id=\"p232\"><span class=\"pnum\">232<\/span>In the promises of transhumanism and some posthumanist currents of thought, which seek an enhanced and almost disembodied humanity, we recognize a yearning that is of concern to us, namely the need for a fuller life, less exposed to limitations and suffering. Yet the Incarnation opens a different pathway. On the one hand, old and new ideologies alike urge humanity to overcome limitations through technology, and to rise above others by asserting dominance. Contrary to this, the mystery of the Son of God entering into our human condition promises something quite different. The living God descends into our history in order to free us from all forms of slavery. <a class=\"ref\" id=\"rn209\" href=\"#fn209\">209<\/a> He takes upon himself our weakness and transforms it into a setting for salvation. There is no moment or human situation that is not worthy of God. “According to the teaching of our faith, we have and adore, in our mysteries, a God who is born in a manger, a God who lives and travels in Judea, a God who dies on the cross, a dead God who lies in the tomb.” <a class=\"ref\" id=\"rn210\" href=\"#fn210\">210<\/a> The future of humanity, therefore, finds its standard in the ability to welcome this divine way of drawing near, of sharing the burden of the world, of transforming relationships from within. “O wonder... man is God and this God-Man passes through all those stages, endures all those states and ennobles them, sanctifies them, deifies them in himself!” <a class=\"ref\" id=\"rn211\" href=\"#fn211\">211<\/a> What saves humanity is the divine love that descends into the most fragile point of our history and renews it from within.<\/p><p class=\"vp\" id=\"p233\"><span class=\"pnum\">233<\/span>For this reason, as a believer among believers, I invite everyone to contemplate, in the face of the Son of God, the grandeur of humanity that shines a light also on the era of AI. In Christ, we are called to cooperate in the work of creation, rather than be disinterested observers of technological processes that limit our freedom and responsibility. <a class=\"ref\" id=\"rn212\" href=\"#fn212\">212<\/a> The dignity inscribed in each of us by the Holy Spirit can also be seen in our capacity to reflect critically, choose and love freely, and form authentic relationships. No computational system, however sophisticated, can create a heart that gives itself, or a conscience that discerns good from evil. Even when machines excel in efficiency, a human face that asks to be gazed upon remains the center of our history. This human face is the fullness toward which history is moving. It is the mystery of “recapitulation”: the certainty that the Father has decreed to bring all things, those in heaven and those on earth, back to Christ, the one Head (cf. Eph 1:10). In this plan, nothing will be lost that is authentically human. Indeed, everything will be purified and reunited in the One, who gathers every fragment of life, every tear and every authentically human achievement, rescuing them from nothingness and delivering them, redeemed, to the Father.<\/p><h3 class=\"sub\">One body in Christ<\/h3><p class=\"vp\" id=\"p234\"><span class=\"pnum\">234<\/span>The spirituality that we need is a Eucharistic spirituality, that is, a spirituality of ecclesial unity in love. The Incarnation and the Paschal Mystery reveal God entering into our human condition and transforming it through the gift of himself. This gift remains present and active in the Eucharist, in which the Lord gives himself and gathers the Church together, so that his offering becomes the principle of unity and source of new life. It is from this communion that Christian solidarity also arises, since “union with Christ is also union with all those to whom he gives himself.” <a class=\"ref\" id=\"rn213\" href=\"#fn213\">213<\/a> As Saint Augustine explained to the new Christians of his local Church, the bread and wine on the altar are the sacrament of the unity of the faithful in Christ: “What is seen is a mere physical likeness; what is grasped bears spiritual fruit. So now, if you want to understand the body of Christ, listen to the Apostle Paul speaking to the faithful: together you are the body of Christ ( 1 Cor 12:27). If you are the body and members of Christ, then it is your sacrament that is placed on the table of the Lord; it is your sacrament that you receive. You respond ‘Amen,’ and by responding in this way you assent to it. For you hear the words, ‘the Body of Christ’ and respond ‘Amen.’ Be then a member of the Body of Christ that your Amen may be true!” <a class=\"ref\" id=\"rn214\" href=\"#fn214\">214<\/a><\/p><p class=\"vp\" id=\"p235\"><span class=\"pnum\">235<\/span>The “Amen” that we say in the liturgy, the Body we eat and the Blood we drink shape our entire lives. The Eucharist “is an extremely personal encounter with the Lord and yet never simply an act of individual piety.” <a class=\"ref\" id=\"rn215\" href=\"#fn215\">215<\/a> In the Eucharist we find a visible manifestation of the reality that we “are the Church of Christ, his members, his body. We are brothers and sisters in him. And in Christ, though many and diverse, we are one: In Illo uno unum.” <a class=\"ref\" id=\"rn216\" href=\"#fn216\">216<\/a> The Eucharist opens us to justice and sharing, with a preferential concern for those who are burdened by poverty or marginalization. And while new economic and technological networks can generate exclusion, isolation and dependencies, the Church — nourished by the Eucharist — is called to make visible a different paradigm, one that preserves human connections, gives a voice to the invisible and ensures that processes are aimed at respecting people’s dignity.<\/p><h3 class=\"sub\">The construction site of our time<\/h3><p class=\"vp\" id=\"p236\"><span class=\"pnum\">236<\/span>The spirituality I wish to commend is that of the “wise architect” who, driven by hope for the Kingdom of God, is committed to building the world for the common good (cf. 1 Cor 3:10). As I mentioned at the beginning of this reflection, <a class=\"ref\" id=\"rn217\" href=\"#fn217\">217<\/a> the task of building in our time must place our relationship with God at its center. Our rule must be the acceptance of human limitations as a natural and positive reality, and should be characterized by shared responsibility and a language characterized by the Gospel. At the end of this reflection, the plan for a civilization of love can be seen more clearly, and the construction site appears to be already up and running, thanks especially to the many living stones solidly united to Christ the cornerstone (cf. 1 Pet 2:4-6). In this task, we are called to assume an active role, without taking refuge in spiritual sentimentality or retreating into our own little worlds. We must be faithful to the truth, invest in education, cultivate relationships and love justice and peace.<\/p><p class=\"vp\" id=\"p237\"><span class=\"pnum\">237<\/span>Let us remain faithful to the truth! Living amid incessant flows of information, opinions and images, we know how easy it can be to influence decisions and preferences through increasingly sophisticated algorithms. <a class=\"ref\" id=\"rn218\" href=\"#fn218\">218<\/a> In this context, it is imperative to cultivate hearts that love the truth, prefer what is right despite the most appealing content and pursue wisdom rather than immediate results. We must always keep before us the truth about God and humanity, just as Christ has revealed them to us. We must lay aside an individualistic and technical view of humanity, as if reality were mere matter to be shaped according to selfish interests, whether individual or collective. <a class=\"ref\" id=\"rn219\" href=\"#fn219\">219<\/a> Instead, let us cultivate what Pope Francis called a “situated anthropocentrism,” <a class=\"ref\" id=\"rn220\" href=\"#fn220\">220<\/a> which recognizes the human being as a creature embedded in a network of relationships with other living beings and with all of creation. Fidelity to the truth requires integrating the possibilities offered by technology within a framework marked by wisdom, which is capable of safeguarding both the dignity of each person and the future of our common home.<\/p><p class=\"vp\" id=\"p238\"><span class=\"pnum\">238<\/span>Let us invest in education, beginning with ourselves! We all need to learn how to engage with the digital world in a human way, as an integral part of our education in the faith and in a life lived according to the Gospel. Indeed, we must consider the digital world as a new continent to be evangelized, one that requires generous missionaries who are mature in the faith. In a particular way, we need adults to rediscover their vocation as artisans of education, prepared to work patiently each day, with the support of extensive and shared educational partnerships. Today, accompanying children and young people in using technology for developing responsible relationships, helping them to recognize the risks and choose what fosters inner freedom, is a concrete form of charity and will safeguard their dignity. Teaching new generations that technological evolution does not follow a predetermined path, but can be guided by personal and collective responsibility, constitutes one of the most valuable services to the common good.<\/p><p class=\"vp\" id=\"p239\"><span class=\"pnum\">239<\/span>Let us cultivate relationships! In an era that favors speed and fragmentation, the human person still yearns to receive care and recognition from attentive minds, kind words and hands capable of tenderness. The digital culture multiplies connections and offers new opportunities for interaction; yet, the human heart retains an irrevocable need for genuine closeness. I invite everyone to cherish places and times where physical presence remains crucial, such as shared meals, Christian community gatherings, time spent with the lonely and serving the poor. These are signs of a humanity that continues to believe that every person’s body is a dwelling place of God and a temple of the Holy Spirit. It is precisely this covenant between glory and fragility that becomes the criterion for evaluating the anthropological models offered by contemporary culture.<\/p><p class=\"vp\" id=\"p240\"><span class=\"pnum\">240<\/span>Let us love justice and peace! The same technologies that facilitate communication and access to resources can also support models that exploit the most vulnerable, create new forms of slavery and derive profit from conflict. Every technical or economic decision should include spiritual discernment and be an opportunity for assessing whether the advances in AI are promoting justice and participation or concentrating wealth and power in the hands of a select few. I would encourage a careful examination of the supply chains of digital production, the working conditions hidden behind our devices and the mechanisms that profit from manipulation and war. At the same time, practical ways of fostering fairness, participation and care for creation must be found. We proclaim a hope rooted in the One who came down from heaven to “create a new story here below.” For this reason, those who believe are committed to ensuring that a greater justice will take the place of inequality, and that the industry of war will be replaced by the craft of peace. <a class=\"ref\" id=\"rn221\" href=\"#fn221\">221<\/a><\/p><p class=\"vp\" id=\"p241\"><span class=\"pnum\">241<\/span>As we look to the future, I would like to recall the image of Nehemiah whom we chose as our companion and guide at the outset. Nehemiah heard the cry of a devastated city, brought that pain to prayer, discerned before God, asked for help, received permission to return, organized the work, confronted internal and external resistance and rebuilt the walls of Jerusalem with the assistance of the people, brick by brick. In this era of digital transformation, I see in him a striking parable of our own vocation, which is not to be passive spectators of social and cultural fractures, nor mere commentators on what is crumbling, but men and women prepared to enter the construction sites of history — research laboratories, technology companies, schools, the media, institutions and local communities — in order to rebuild what has collapsed and protect what is threatened. Like Nehemiah, we too are called to unite listening and courage, prayer and responsibility, so that, even when a technocratic mentality or partisan interests seem to prevail, the human city may become a more fitting place to live.<\/p><p class=\"vp\" id=\"p242\"><span class=\"pnum\">242<\/span>The image of rebuilding Jerusalem evokes the New Testament promise of the holy city, which is given to us first and foremost as a gift. In the Book of Revelation, the new Jerusalem descends as a gift for all God’s people, “prepared as a bride adorned for her husband” (Rev 21:2). The walls of Jerusalem are no longer defensive fortifications, but the precious adornments of the Bride of the Lamb. Its gates, which Nehemiah guarded so diligently, remain permanently open to all nations. God’s presence offers light and life to all. The city is a new Eden, with its living water offered to the thirsty, and its tree of life whose leaves “are for the healing of the nations” (Rev 22:2). As we await its fulfillment, this vision is set before us as an encouragement — a call to overcome our divisions and to work together — for this is the way of Jesus Christ, yesterday, today and forever.<\/p><h3 class=\"sub\">The song of hope: the Magnificat<\/h3><p class=\"vp\" id=\"p243\"><span class=\"pnum\">243<\/span>After having considered faith, which contemplates the Father’s loving plan; love, which unites us in one ecclesial body; and hope, which sustains our actions in the world, the fourth pillar of this program for Christian life is prayer. Mary’s song accompanies our commitment. Before Elizabeth who announces to her that she has become the mother of the Lord, Mary bursts into a hymn of praise and joy. Her soul magnifies the Lord, and her spirit rejoices in God her Savior, for he chose a young, poor and humble girl for his plan of salvation. Mary suddenly sees all of history through the lens of this revelation. Nothing has changed around her; the socio-political situation of her time remains the same. The Romans continue to control her land, and her people are still subjugated and humiliated. Yet, everything has changed within her, and this allows her to see what is invisible. God has already shown the strength of his arm; he has already scattered the proud, cast down the mighty, lifted up the lowly, filled the hungry with good things and sent the rich away empty-handed. He has already helped Israel, his servant. God “takes the part of the lowly. His plan is one that is often hidden beneath the opaque context of human events that see ‘the proud, the mighty and the rich’ triumph. Yet his secret strength is destined in the end to be revealed.” <a class=\"ref\" id=\"rn222\" href=\"#fn222\">222<\/a><\/p><p class=\"vp\" id=\"p244\"><span class=\"pnum\">244<\/span>The Blessed Virgin Mary not only teaches us to recognize God’s invisible work, but also directs our gaze to “the points at which humanity is broken and the world becomes distorted: the contrast between the humble and the powerful, the poor and the rich, the satiated and the hungry,” teaching us “to look at the world from a lower position: through the eyes of those who suffer rather than the mighty; to view history through the eyes of the little ones, rather than through the perspective of the powerful; to interpret the events of history from the viewpoint of the widow, the orphan, the stranger, the wounded child, the exile and the fugitive.” <a class=\"ref\" id=\"rn223\" href=\"#fn223\">223<\/a> The Blessed Virgin thus becomes “poet and prophetess of Redemption,” because on her lips is proclaimed “the strongest and most innovative hymn ever articulated, the Magnificat; it is she who reveals the transformative vision of the Christian economy, the historical and social result that still draws its origin and strength from Christianity.” <a class=\"ref\" id=\"rn224\" href=\"#fn224\">224<\/a><\/p><p class=\"vp\" id=\"p245\"><span class=\"pnum\">245<\/span>With the same faith as Mary, let us become “weavers of hope” in our world, sharing who we are and what we have, so that the presence of Jesus may grow among us and his Kingdom take shape. In the humble fidelity of daily life, even the era of AI can become a time in which the Holy Spirit brings about the civilization of love in our lives. Indeed, the Lord continues to make all things new and offers every era the possibility of becoming part of salvation history in the light of the Incarnation. I entrust our desire to the Mother of Christ, to the Woman of the Magnificat, that she may guide our steps through this time of change and preserve in each of us true faith in the Gospel, so that we may bear witness to the grandeur of humanity, in which God has made his dwelling.<\/p><\/div><\/details>\n<div class=\"sig\"><p>Given in Rome, at Saint Peter’s, on 15 May, in the year 2026, the second of my Pontificate. LEO PP. XIV<\/p><p class=\"signame\">LEO PP. XIV<\/p><\/div>\n<section class=\"footnotes\" id=\"endnotes\"><ol><li id=\"fn1\"><a class=\"fnback\" href=\"#rn1\" aria-label=\"Back to text\">1.<\/a><span>Second Vatican Ecumenical Council, Pastoral Constitution <a href=\"https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651207_gaudium-et-spes_en.html\" target=\"_blank\" rel=\"noopener\"><i>Gaudium et Spes<\/i><\/a>, 22: <i>AAS<\/i> 58 (1966), 1042. <a class=\"fnup\" href=\"#rn1\">↩<\/a><\/span><\/li><li id=\"fn2\"><a class=\"fnback\" href=\"#rn2\" aria-label=\"Back to text\">2.<\/a><span>Cf. <a href=\"https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651207_gaudium-et-spes_en.html\" target=\"_blank\" rel=\"noopener\">ibid.<\/a>, 11: <i>AAS<\/i> 58 (1966), 1033-1034. <a class=\"fnup\" href=\"#rn2\">↩<\/a><\/span><\/li><li id=\"fn3\"><a class=\"fnback\" href=\"#rn3\" aria-label=\"Back to text\">3.<\/a><span>Second Vatican Ecumenical Council, Dogmatic Constitution <a href=\"https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19641121_lumen-gentium_en.html\" target=\"_blank\" rel=\"noopener\"><i>Lumen Gentium<\/i><\/a>, 1: <i>AAS <\/i>57 (1965), 5. <a class=\"fnup\" href=\"#rn3\">↩<\/a><\/span><\/li><li id=\"fn4\"><a class=\"fnback\" href=\"#rn4\" aria-label=\"Back to text\">4.<\/a><span>Cf. Leo XIII, Encyclical Letter <a href=\"https://www.vatican.va/content/leo-xiii/en/encyclicals/documents/hf_l-xiii_enc_15051891_rerum-novarum.html\" target=\"_blank\" rel=\"noopener\"><i>Rerum Novarum<\/i><\/a> (15 May 1891), 22: <i>ASS<\/i> 23 (1890-1891), 653. <a class=\"fnup\" href=\"#rn4\">↩<\/a><\/span><\/li><li id=\"fn5\"><a class=\"fnback\" href=\"#rn5\" aria-label=\"Back to text\">5.<\/a><span>Benedict XVI, Encyclical Letter <a href=\"https://www.vatican.va/content/benedict-xvi/en/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate.html\" target=\"_blank\" rel=\"noopener\"><i>Caritas in Veritate<\/i><\/a> (29 June 2009), 69: <i>AAS<\/i> 101 (2009), 702. <a class=\"fnup\" href=\"#rn5\">↩<\/a><\/span><\/li><li id=\"fn6\"><a class=\"fnback\" href=\"#rn6\" aria-label=\"Back to text\">6.<\/a><span>Francis, Encyclical Letter <a href=\"https://www.vatican.va/content/francesco/en/encyclicals/documents/papa-francesco_20150524_enciclica-laudato-si.html\" target=\"_blank\" rel=\"noopener\"><i>Laudato Si<\/i><\/a> <i>’<\/i> (24 May 2015), 104: <i>AAS<\/i> 107 (2015), 888. <a class=\"fnup\" href=\"#rn6\">↩<\/a><\/span><\/li><li id=\"fn7\"><a class=\"fnback\" href=\"#rn7\" aria-label=\"Back to text\">7.<\/a><span><a href=\"https://www.vatican.va/content/francesco/en/encyclicals/documents/papa-francesco_20150524_enciclica-laudato-si.html\" target=\"_blank\" rel=\"noopener\">Ibid.<\/a> <a class=\"fnup\" href=\"#rn7\">↩<\/a><\/span><\/li><li id=\"fn8\"><a class=\"fnback\" href=\"#rn8\" aria-label=\"Back to text\">8.<\/a><span>Saint Augustine, <i>Confessions<\/i>, I, 1, 1: <i>CCSL<\/i> 27, Turnhout 1981, 1. <a class=\"fnup\" href=\"#rn8\">↩<\/a><\/span><\/li><li id=\"fn9\"><a class=\"fnback\" href=\"#rn9\" aria-label=\"Back to text\">9.<\/a><span>Francis, Apostolic Exhortation <a href=\"https://www.vatican.va/content/francesco/en/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html\" target=\"_blank\" rel=\"noopener\"><i>Evangelii Gaudium<\/i><\/a> (24 November 2013), 183: <i>AAS<\/i> 105 (2013), 1097. <a class=\"fnup\" href=\"#rn9\">↩<\/a><\/span><\/li><li id=\"fn10\"><a class=\"fnback\" href=\"#rn10\" aria-label=\"Back to text\">10.<\/a><span>Second Vatican Ecumenical Council, Pastoral Constitution <a href=\"https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651207_gaudium-et-spes_en.html\" target=\"_blank\" rel=\"noopener\"><i>Gaudium et Spes<\/i><\/a>, 36: <i>AAS<\/i> 58 (1966), 1054; cf. Decree on the Apostolate of the Laity <a href=\"https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_decree_19651118_apostolicam-actuositatem_en.html\" target=\"_blank\" rel=\"noopener\"><i>Apostolicam Actuositatem<\/i><\/a>, 7: <i>AAS<\/i> 58 (1966), 843-844. <a class=\"fnup\" href=\"#rn10\">↩<\/a><\/span><\/li><li id=\"fn11\"><a class=\"fnback\" href=\"#rn11\" aria-label=\"Back to text\">11.<\/a><span>Second Vatican Ecumenical Council, Pastoral Constitution <a href=\"https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651207_gaudium-et-spes_en.html\" target=\"_blank\" rel=\"noopener\"><i>Gaudium et <\/i>Spes<\/a>, 44: <i>AAS<\/i> 58 (1966), 1065. <a class=\"fnup\" href=\"#rn11\">↩<\/a><\/span><\/li><li id=\"fn12\"><a class=\"fnback\" href=\"#rn12\" aria-label=\"Back to text\">12.<\/a><span>Francis, Apostolic Exhortation <a href=\"https://www.vatican.va/content/francesco/en/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html\" target=\"_blank\" rel=\"noopener\"><i>Evangelii Gaudium<\/i><\/a> (24 November 2013), 257; <i>AAS<\/i> 105 (2013), 1123. <a class=\"fnup\" href=\"#rn12\">↩<\/a><\/span><\/li><li id=\"fn13\"><a class=\"fnback\" href=\"#rn13\" aria-label=\"Back to text\">13.<\/a><span>Saint John Paul II, Apostolic Letter issued “Motu Proprio” <i>Socialium Scientiarum<\/i> (1 January 1994): <i>AAS<\/i> 86 (1994), 209. <a class=\"fnup\" href=\"#rn13\">↩<\/a><\/span><\/li><li id=\"fn14\"><a class=\"fnback\" href=\"#rn14\" aria-label=\"Back to text\">14.<\/a><span>Francis, Encyclical Letter <a href=\"https://www.vatican.va/content/francesco/en/encyclicals/documents/papa-francesco_20150524_enciclica-laudato-si.html\" target=\"_blank\" rel=\"noopener\"><i>Laudato Si<\/i><\/a> <i>’<\/i> (24 May 2015), 61: <i>AAS<\/i> 107 (2015), 871. <a class=\"fnup\" href=\"#rn14\">↩<\/a><\/span><\/li><li id=\"fn15\"><a class=\"fnback\" href=\"#rn15\" aria-label=\"Back to text\">15.<\/a><span>Cf. Saint John Paul II, Encyclical Letter <a href=\"https://www.vatican.va/content/john-paul-ii/en/encyclicals/documents/hf_jp-ii_enc_30121987_sollicitudo-rei-socialis.html\" target=\"_blank\" rel=\"noopener\"><i>Sollicitudo Rei Socialis<\/i><\/a> (30 December 1987), 41: <i>AAS <\/i>80 (1988), 570-572. <a class=\"fnup\" href=\"#rn15\">↩<\/a><\/span><\/li><li id=\"fn16\"><a class=\"fnback\" href=\"#rn16\" aria-label=\"Back to text\">16.<\/a><span>Saint John Paul II, Apostolic Letter <a href=\"https://www.vatican.va/content/john-paul-ii/en/apost_letters/1994/documents/hf_jp-ii_apl_19941110_tertio-millennio-adveniente.html\" target=\"_blank\" rel=\"noopener\"><i>Tertio Millennio Adveniente<\/i><\/a> (10 November 1994), 35: <i>AAS<\/i> 87 (1995), 27. <a class=\"fnup\" href=\"#rn16\">↩<\/a><\/span><\/li><li id=\"fn17\"><a class=\"fnback\" href=\"#rn17\" aria-label=\"Back to text\">17.<\/a><span><a href=\"https://www.vatican.va/content/leo-xiv/en/speeches/2025/may/documents/20250517-centesimus-annus-pro-pontifice.html\" target=\"_blank\" rel=\"noopener\"><i>Address to the Members of the “Centesimus Annus Pro Pontifice” Foundation<\/i><\/a> (17 May 2025): <i>AAS <\/i>117 (2025), 696. <a class=\"fnup\" href=\"#rn17\">↩<\/a><\/span><\/li><li id=\"fn18\"><a class=\"fnback\" href=\"#rn18\" aria-label=\"Back to text\">18.<\/a><span>Francis, Apostolic Exhortation <a href=\"https://www.vatican.va/content/francesco/en/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html\" target=\"_blank\" rel=\"noopener\"><i>Evangelii Gaudium<\/i><\/a> (24 November 2013), 222: <i>AAS<\/i> 105 (2013), 1111. <a class=\"fnup\" href=\"#rn18\">↩<\/a><\/span><\/li><li id=\"fn19\"><a class=\"fnback\" href=\"#rn19\" aria-label=\"Back to text\">19.<\/a><span>Cf. <a href=\"https://www.vatican.va/content/francesco/en/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html\" target=\"_blank\" rel=\"noopener\">ibid<i>.<\/i><\/a>, 236: <i>AAS<\/i> 105 (2013), 1115; Francis, Encyclical Letter <a href=\"https://www.vatican.va/content/francesco/en/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\"><i>Fratelli Tutti<\/i><\/a> (3 October 2020), 215: <i>AAS<\/i> 112 (2020), 1045-1046. <a class=\"fnup\" href=\"#rn19\">↩<\/a><\/span><\/li><li id=\"fn20\"><a class=\"fnback\" href=\"#rn20\" aria-label=\"Back to text\">20.<\/a><span>Second Vatican Ecumenical Council, Dogmatic Constitution <a href=\"https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19641121_lumen-gentium_en.html\" target=\"_blank\" rel=\"noopener\"><i>Lumen Gentium<\/i><\/a>, 13: <i>AAS<\/i> 57 (1965), 17. <a class=\"fnup\" href=\"#rn20\">↩<\/a><\/span><\/li><li id=\"fn21\"><a class=\"fnback\" href=\"#rn21\" aria-label=\"Back to text\">21.<\/a><span>Cf. Saint Paul VI, Apostolic Letter <a href=\"https://www.vatican.va/content/paul-vi/en/apost_letters/documents/hf_p-vi_apl_19710514_octogesima-adveniens.html\" target=\"_blank\" rel=\"noopener\"><i>Octogesima Adveniens<\/i><\/a> (14 May 1971), 4: <i>AAS<\/i> 63 (1971), 403. <a class=\"fnup\" href=\"#rn21\">↩<\/a><\/span><\/li><li id=\"fn22\"><a class=\"fnback\" href=\"#rn22\" aria-label=\"Back to text\">22.<\/a><span>Cf. Francis, Apostolic Exhortation <a href=\"https://www.vatican.va/content/francesco/en/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html\" target=\"_blank\" rel=\"noopener\"><i>Evangelii Gaudium<\/i><\/a> (24 November 2013), 243: <i>AAS<\/i> 105 (2013), 1118. <a class=\"fnup\" href=\"#rn22\">↩<\/a><\/span><\/li><li id=\"fn23\"><a class=\"fnback\" href=\"#rn23\" aria-label=\"Back to text\">23.<\/a><span>Cf. Pius XII, Apostolic Exhortation <i>Menti Nostrae<\/i> (23 September 1950): <i>AAS<\/i> 42 (1950), 657-702. <a class=\"fnup\" href=\"#rn23\">↩<\/a><\/span><\/li><li id=\"fn24\"><a class=\"fnback\" href=\"#rn24\" aria-label=\"Back to text\">24.<\/a><span>Saint John Paul II, Encyclical Letter <a href=\"https://www.vatican.va/content/john-paul-ii/en/encyclicals/documents/hf_jp-ii_enc_01051991_centesimus-annus.html\" target=\"_blank\" rel=\"noopener\"><i>Centesimus Annus<\/i><\/a> (1 May 1991), 5: <i>AAS<\/i> 83 (1991), 799. <a class=\"fnup\" href=\"#rn24\">↩<\/a><\/span><\/li><li id=\"fn25\"><a class=\"fnback\" href=\"#rn25\" aria-label=\"Back to text\">25.<\/a><span>Pius XI, Encyclical Letter <a href=\"https://www.vatican.va/content/pius-xi/en/encyclicals/documents/hf_p-xi_enc_19310515_quadragesimo-anno.html\" target=\"_blank\" rel=\"noopener\"><i>Quadragesimo Anno<\/i><\/a> (15 May 1931), 39: <i>AAS<\/i> 23 (1931), 189; cf. Pius XII, <i>Radio Message on the 50th Anniversary of “Rerum Novarum<\/i>”: <i>AAS<\/i> 33 (1941), 198. <a class=\"fnup\" href=\"#rn25\">↩<\/a><\/span><\/li><li id=\"fn26\"><a class=\"fnback\" href=\"#rn26\" aria-label=\"Back to text\">26.<\/a><span>Cf. Pius XII, <i>Address to the Sacred College of Cardinals and the Roman<\/i> <i>Prelature<\/i> (24 December 1940): <i>AAS<\/i> 33 (1941), 13. <a class=\"fnup\" href=\"#rn26\">↩<\/a><\/span><\/li><li id=\"fn27\"><a class=\"fnback\" href=\"#rn27\" aria-label=\"Back to text\">27.<\/a><span>Cf. Saint John XXIII, Encyclical Letter <a href=\"https://www.vatican.va/content/john-xxiii/en/encyclicals/documents/hf_j-xxiii_enc_15051961_mater.html\" target=\"_blank\" rel=\"noopener\"><i>Mater et Magistra<\/i><\/a> (15 May 1961), 2-3: <i>AAS<\/i> 53 (1961), 402. <a class=\"fnup\" href=\"#rn27\">↩<\/a><\/span><\/li><li id=\"fn28\"><a class=\"fnback\" href=\"#rn28\" aria-label=\"Back to text\">28.<\/a><span>Cf. Saint John XXIII, Encyclical Letter <a href=\"https://www.vatican.va/content/john-xxiii/en/encyclicals/documents/hf_j-xxiii_enc_11041963_pacem.html\" target=\"_blank\" rel=\"noopener\"><i>Pacem in Terris<\/i><\/a> (11 April 1963), 87: <i>AAS<\/i> 55 (1963), 301. <a class=\"fnup\" href=\"#rn28\">↩<\/a><\/span><\/li><li id=\"fn29\"><a class=\"fnback\" href=\"#rn29\" aria-label=\"Back to text\">29.<\/a><span>Cf. Second Vatican Ecumenical Council, Pastoral Constitution <a href=\"https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651207_gaudium-et-spes_en.html\" target=\"_blank\" rel=\"noopener\"><i>Gaudium et <\/i>Spes<\/a> <i>, <\/i>26: <i>AAS <\/i>58 (1966), 1046-1047. <a class=\"fnup\" href=\"#rn29\">↩<\/a><\/span><\/li><li id=\"fn30\"><a class=\"fnback\" href=\"#rn30\" aria-label=\"Back to text\">30.<\/a><span>Cfr. Second Vatican Ecumenical Council, Declaration <a href=\"https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_decl_19651207_dignitatis-humanae_en.html\" target=\"_blank\" rel=\"noopener\"><i>Dignitatis Humanae<\/i><\/a>, 2: <i>AAS<\/i> 58 (1966), 930-931. <a class=\"fnup\" href=\"#rn30\">↩<\/a><\/span><\/li><li id=\"fn31\"><a class=\"fnback\" href=\"#rn31\" aria-label=\"Back to text\">31.<\/a><span>Saint Paul VI, Encyclical Letter <i>Populorum Progressio<\/i> (26 March 1967), 14: <i>AAS<\/i> 59 (1967), 264. <a class=\"fnup\" href=\"#rn31\">↩<\/a><\/span><\/li><li id=\"fn32\"><a class=\"fnback\" href=\"#rn32\" aria-label=\"Back to text\">32.<\/a><span>Ibid <i>.<\/i>, 76: <i>AAS<\/i> 59 (1967), 299. <a class=\"fnup\" href=\"#rn32\">↩<\/a><\/span><\/li><li id=\"fn33\"><a class=\"fnback\" href=\"#rn33\" aria-label=\"Back to text\">33.<\/a><span>Cf. Saint Paul VI, Apostolic Letter <a href=\"https://www.vatican.va/content/paul-vi/en/apost_letters/documents/hf_p-vi_apl_19710514_octogesima-adveniens.html\" target=\"_blank\" rel=\"noopener\"><i>Octogesima Adveniens<\/i><\/a> (14 May 1971), 4-7: <i>AAS<\/i> 63 (1971); 404-406. <a class=\"fnup\" href=\"#rn33\">↩<\/a><\/span><\/li><li id=\"fn34\"><a class=\"fnback\" href=\"#rn34\" aria-label=\"Back to text\">34.<\/a><span>Saint John Paul II, Encyclical Letter <a href=\"https://www.vatican.va/content/john-paul-ii/en/encyclicals/documents/hf_jp-ii_enc_30121987_sollicitudo-rei-socialis.html\" target=\"_blank\" rel=\"noopener\"><i>Sollicitudo Rei Socialis<\/i><\/a> (30 December 1987), 36: <i>AAS<\/i> 80 (1988), 561. <a class=\"fnup\" href=\"#rn34\">↩<\/a><\/span><\/li><li id=\"fn35\"><a class=\"fnback\" href=\"#rn35\" aria-label=\"Back to text\">35.<\/a><span>Cf. Saint John Paul II, Encyclical Letter <a href=\"https://www.vatican.va/content/john-paul-ii/en/encyclicals/documents/hf_jp-ii_enc_14091981_laborem-exercens.html\" target=\"_blank\" rel=\"noopener\"><i>Laborem Exercens<\/i><\/a> (14 September 1981), 19: <i>AAS<\/i> 73 (1981), 625-629. <a class=\"fnup\" href=\"#rn35\">↩<\/a><\/span><\/li><li id=\"fn36\"><a class=\"fnback\" href=\"#rn36\" aria-label=\"Back to text\">36.<\/a><span>Cf. <a href=\"https://www.vatican.va/content/john-paul-ii/en/encyclicals/documents/hf_jp-ii_enc_14091981_laborem-exercens.html\" target=\"_blank\" rel=\"noopener\">ibid<\/a>, 10: <i>AAS<\/i> 73 (1981), 600-602. <a class=\"fnup\" href=\"#rn36\">↩<\/a><\/span><\/li><li id=\"fn37\"><a class=\"fnback\" href=\"#rn37\" aria-label=\"Back to text\">37.<\/a><span>Cf. Saint John Paul II, Encyclical Letter <a href=\"https://www.vatican.va/content/john-paul-ii/en/encyclicals/documents/hf_jp-ii_enc_30121987_sollicitudo-rei-socialis.html\" target=\"_blank\" rel=\"noopener\"><i>Sollicitudo Rei S<\/i>ocialis<\/a> (30 December 1987), 14: <i>AAS<\/i> 80 (1988), 526-528. <a class=\"fnup\" href=\"#rn37\">↩<\/a><\/span><\/li><li id=\"fn38\"><a class=\"fnback\" href=\"#rn38\" aria-label=\"Back to text\">38.<\/a><span>Cf. <a href=\"https://www.vatican.va/content/john-paul-ii/en/encyclicals/documents/hf_jp-ii_enc_30121987_sollicitudo-rei-socialis.html\" target=\"_blank\" rel=\"noopener\">ibid<\/a>., 16: <i>AAS<\/i> 80 (1988), 531. <a class=\"fnup\" href=\"#rn38\">↩<\/a><\/span><\/li><li id=\"fn39\"><a class=\"fnback\" href=\"#rn39\" aria-label=\"Back to text\">39.<\/a><span>Cf. <a href=\"https://www.vatican.va/content/john-paul-ii/en/encyclicals/documents/hf_jp-ii_enc_30121987_sollicitudo-rei-socialis.html\" target=\"_blank\" rel=\"noopener\">ibid.<\/a>, 31-33: <i>AAS<\/i> 80 (1988), 555-559. <a class=\"fnup\" href=\"#rn39\">↩<\/a><\/span><\/li><li id=\"fn40\"><a class=\"fnback\" href=\"#rn40\" aria-label=\"Back to text\">40.<\/a><span>Cf. Saint John Paul II, Encyclical Letter <a href=\"https://www.vatican.va/content/john-paul-ii/en/encyclicals/documents/hf_jp-ii_enc_01051991_centesimus-annus.html\" target=\"_blank\" rel=\"noopener\"><i>Centesimus Annus<\/i><\/a> (1 May 1991), 46: <i>AAS<\/i> 83 (1991), 850-851. <a class=\"fnup\" href=\"#rn40\">↩<\/a><\/span><\/li><li id=\"fn41\"><a class=\"fnback\" href=\"#rn41\" aria-label=\"Back to text\">41.<\/a><span>Cf. <a href=\"https://www.vatican.va/content/john-paul-ii/en/encyclicals/documents/hf_jp-ii_enc_01051991_centesimus-annus.html\" target=\"_blank\" rel=\"noopener\">ibid.<\/a>, 42: <i>AAS<\/i> 83 (1991), 844-846. <a class=\"fnup\" href=\"#rn41\">↩<\/a><\/span><\/li><li id=\"fn42\"><a class=\"fnback\" href=\"#rn42\" aria-label=\"Back to text\">42.<\/a><span>Benedict XVI, Encyclical Letter <a href=\"https://www.vatican.va/content/benedict-xvi/en/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate.html\" target=\"_blank\" rel=\"noopener\"><i>Caritas in Veritate<\/i><\/a> (29 June 2009), 21: <i>AAS<\/i> 101 (2009), 656. <a class=\"fnup\" href=\"#rn42\">↩<\/a><\/span><\/li><li id=\"fn43\"><a class=\"fnback\" href=\"#rn43\" aria-label=\"Back to text\">43.<\/a><span>Cf. <a href=\"https://www.vatican.va/content/benedict-xvi/en/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate.html\" target=\"_blank\" rel=\"noopener\">ibid.<\/a>, 22: <i>AAS<\/i> 101 (2009), 657. <a class=\"fnup\" href=\"#rn43\">↩<\/a><\/span><\/li><li id=\"fn44\"><a class=\"fnback\" href=\"#rn44\" aria-label=\"Back to text\">44.<\/a><span>Cf. <a href=\"https://www.vatican.va/content/benedict-xvi/en/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate.html\" target=\"_blank\" rel=\"noopener\">ibid.<\/a>, 24: <i>AAS<\/i> 101 (2009), 658-659. <a class=\"fnup\" href=\"#rn44\">↩<\/a><\/span><\/li><li id=\"fn45\"><a class=\"fnback\" href=\"#rn45\" aria-label=\"Back to text\">45.<\/a><span>Cf. <a href=\"https://www.vatican.va/content/benedict-xvi/en/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate.html\" target=\"_blank\" rel=\"noopener\">ibid.<\/a>, 36: <i>AAS<\/i> 101 (2009), 671-672. <a class=\"fnup\" href=\"#rn45\">↩<\/a><\/span><\/li><li id=\"fn46\"><a class=\"fnback\" href=\"#rn46\" aria-label=\"Back to text\">46.<\/a><span><a href=\"https://www.vatican.va/content/benedict-xvi/en/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate.html\" target=\"_blank\" rel=\"noopener\">Ibid.<\/a>, 2: <i>AAS<\/i> 101 (2009), 642. <a class=\"fnup\" href=\"#rn46\">↩<\/a><\/span><\/li><li id=\"fn47\"><a class=\"fnback\" href=\"#rn47\" aria-label=\"Back to text\">47.<\/a><span>Cf. Francis, Apostolic Exhortation <a href=\"https://www.vatican.va/content/francesco/en/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html\" target=\"_blank\" rel=\"noopener\"><i>Evangelii Gaudium<\/i><\/a> (24 November 2013), 198: <i>AAS<\/i> 105 (2013), 1103. <a class=\"fnup\" href=\"#rn47\">↩<\/a><\/span><\/li><li id=\"fn48\"><a class=\"fnback\" href=\"#rn48\" aria-label=\"Back to text\">48.<\/a><span>Francis, Encyclical Letter <a href=\"https://www.vatican.va/content/francesco/en/encyclicals/documents/papa-francesco_20150524_enciclica-laudato-si.html\" target=\"_blank\" rel=\"noopener\"><i>Laudato Si<\/i><\/a> <i>’<\/i> (24 May 2015), 49: <i>AAS<\/i> 107 (2015), 866. <a class=\"fnup\" href=\"#rn48\">↩<\/a><\/span><\/li><li id=\"fn49\"><a class=\"fnback\" href=\"#rn49\" aria-label=\"Back to text\">49.<\/a><span>Francis, Encyclical Letter <a href=\"https://www.vatican.va/content/francesco/en/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\"><i>Fratelli Tutti<\/i><\/a> (3 October 2020), 127: <i>AAS<\/i> 112 (2020), 1013. <a class=\"fnup\" href=\"#rn49\">↩<\/a><\/span><\/li><li id=\"fn50\"><a class=\"fnback\" href=\"#rn50\" aria-label=\"Back to text\">50.<\/a><span>Francis, Encyclical Letter <a href=\"https://www.vatican.va/content/francesco/en/encyclicals/documents/20241024-enciclica-dilexit-nos.html\" target=\"_blank\" rel=\"noopener\"><i>Dilexit Nos<\/i><\/a> (24 October 2024), 167: <i>AAS<\/i> 116 (2024), 1421. <a class=\"fnup\" href=\"#rn50\">↩<\/a><\/span><\/li><li id=\"fn51\"><a class=\"fnback\" href=\"#rn51\" aria-label=\"Back to text\">51.<\/a><span>Cf. Pontifical Council for Justice and Peace, <a href=\"https://www.vatican.va/roman_curia/pontifical_councils/justpeace/documents/rc_pc_justpeace_doc_20060526_compendio-dott-soc_en.html\" target=\"_blank\" rel=\"noopener\"><i>Compendium of the Social Doctrine of the Church<\/i><\/a>, Vatican City 2004, 32. <a class=\"fnup\" href=\"#rn51\">↩<\/a><\/span><\/li><li id=\"fn52\"><a class=\"fnback\" href=\"#rn52\" aria-label=\"Back to text\">52.<\/a><span>Second Vatican Ecumenical Council, Pastoral Constitution <a href=\"https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651207_gaudium-et-spes_en.html\" target=\"_blank\" rel=\"noopener\"><i>Gaudium et Spes<\/i><\/a>, 24: <i>AAS<\/i> 58 (1966), 1045. <a class=\"fnup\" href=\"#rn52\">↩<\/a><\/span><\/li><li id=\"fn53\"><a class=\"fnback\" href=\"#rn53\" aria-label=\"Back to text\">53.<\/a><span><a href=\"https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651207_gaudium-et-spes_en.html\" target=\"_blank\" rel=\"noopener\">Ibid.<\/a>, 22: <i>AAS<\/i> 58 (1966), 1042. <a class=\"fnup\" href=\"#rn53\">↩<\/a><\/span><\/li><li id=\"fn54\"><a class=\"fnback\" href=\"#rn54\" aria-label=\"Back to text\">54.<\/a><span>Cf. Pontifical Council For Justice and Peace, <a href=\"https://www.vatican.va/roman_curia/pontifical_councils/justpeace/documents/rc_pc_justpeace_doc_20060526_compendio-dott-soc_en.html\" target=\"_blank\" rel=\"noopener\"><i>Compendium of the Social Doctrine of the Church<\/i><\/a>, 38. <a class=\"fnup\" href=\"#rn54\">↩<\/a><\/span><\/li><li id=\"fn55\"><a class=\"fnback\" href=\"#rn55\" aria-label=\"Back to text\">55.<\/a><span>Saint John Paul II, Encyclical Letter <a href=\"https://www.vatican.va/content/john-paul-ii/en/encyclicals/documents/hf_jp-ii_enc_04031979_redemptor-hominis.html\" target=\"_blank\" rel=\"noopener\"><i>Redemptor Hominis<\/i><\/a> (4 March 1979), 14: <i>AAS<\/i> <i>71 <\/i>(1979), 284. <a class=\"fnup\" href=\"#rn55\">↩<\/a><\/span><\/li><li id=\"fn56\"><a class=\"fnback\" href=\"#rn56\" aria-label=\"Back to text\">56.<\/a><span>Cf. Benedict XVI, Encyclical Letter <a href=\"https://www.vatican.va/content/benedict-xvi/en/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate.html\" target=\"_blank\" rel=\"noopener\"><i>Caritas in Veritate<\/i><\/a> (29 June 2009), 11: <i>AAS<\/i> 101 (2009), 647-648. <a class=\"fnup\" href=\"#rn56\">↩<\/a><\/span><\/li><li id=\"fn57\"><a class=\"fnback\" href=\"#rn57\" aria-label=\"Back to text\">57.<\/a><span>Saint John Paul II, Encyclical Letter <a href=\"https://www.vatican.va/content/john-paul-ii/en/encyclicals/documents/hf_jp-ii_enc_06081993_veritatis-splendor.html\" target=\"_blank\" rel=\"noopener\"><i>Veritatis Splendor<\/i><\/a> (6 August 1993), 31: <i>AAS<\/i> 85 (1993), 1159. <a class=\"fnup\" href=\"#rn57\">↩<\/a><\/span><\/li><li id=\"fn58\"><a class=\"fnback\" href=\"#rn58\" aria-label=\"Back to text\">58.<\/a><span>Cf. Second Vatican Ecumenical Council, Pastoral Constitution <a href=\"https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651207_gaudium-et-spes_en.html\" target=\"_blank\" rel=\"noopener\"><i>Gaudium et Spes<\/i><\/a>, 26: <i>AAS <\/i>58 (1966), 1046-1047. <a class=\"fnup\" href=\"#rn58\">↩<\/a><\/span><\/li><li id=\"fn59\"><a class=\"fnback\" href=\"#rn59\" aria-label=\"Back to text\">59.<\/a><span>Cf. Saint John Paul II, Encyclical Letter <a href=\"https://www.vatican.va/content/john-paul-ii/en/encyclicals/documents/hf_jp-ii_enc_01051991_centesimus-annus.html\" target=\"_blank\" rel=\"noopener\"><i>Centesimus Annus<\/i><\/a> (1 May 1991), 11: <i>AAS <\/i>83 (1991), 806-807. <a class=\"fnup\" href=\"#rn59\">↩<\/a><\/span><\/li><li id=\"fn60\"><a class=\"fnback\" href=\"#rn60\" aria-label=\"Back to text\">60.<\/a><span>Cf. Dicastery for the Doctrine of the Faith, Declaration <a href=\"https://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_ddf_doc_20240402_dignitas-infinita_en.html\" target=\"_blank\" rel=\"noopener\"><i>Dignitas Infinita<\/i><\/a> (2 April 2024), 7: <i>AAS<\/i> 116 (2024), 592-593. <a class=\"fnup\" href=\"#rn60\">↩<\/a><\/span><\/li><li id=\"fn61\"><a class=\"fnback\" href=\"#rn61\" aria-label=\"Back to text\">61.<\/a><span>Cf. <a href=\"https://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_ddf_doc_20240402_dignitas-infinita_en.html\" target=\"_blank\" rel=\"noopener\">ibid<i>.<\/i><\/a>, 8: <i>AAS<\/i> 116 (2024), 593-594. <a class=\"fnup\" href=\"#rn61\">↩<\/a><\/span><\/li><li id=\"fn62\"><a class=\"fnback\" href=\"#rn62\" aria-label=\"Back to text\">62.<\/a><span><a href=\"https://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_ddf_doc_20240402_dignitas-infinita_en.html\" target=\"_blank\" rel=\"noopener\">Ibid.<\/a>, 1: <i>AAS<\/i> 116 (2024), 589-590. <a class=\"fnup\" href=\"#rn62\">↩<\/a><\/span><\/li><li id=\"fn63\"><a class=\"fnback\" href=\"#rn63\" aria-label=\"Back to text\">63.<\/a><span>Cf. Saint John Paul II, <i>Angelus with disabled people in the Cathedral of Osnabrück<\/i> (16 November 1980): <i>Insegnamenti di Giovanni Paolo II,<\/i> vol. III/2, Vatican City 1980, 1232. <a class=\"fnup\" href=\"#rn63\">↩<\/a><\/span><\/li><li id=\"fn64\"><a class=\"fnback\" href=\"#rn64\" aria-label=\"Back to text\">64.<\/a><span>Pontifical Council for Justice and Peace, <a href=\"https://www.vatican.va/roman_curia/pontifical_councils/justpeace/documents/rc_pc_justpeace_doc_20060526_compendio-dott-soc_en.html\" target=\"_blank\" rel=\"noopener\"><i>Compendium of the Social Doctrine of the Church<\/i><\/a>, 152. <a class=\"fnup\" href=\"#rn64\">↩<\/a><\/span><\/li><li id=\"fn65\"><a class=\"fnback\" href=\"#rn65\" aria-label=\"Back to text\">65.<\/a><span>Cf. Saint John Paul II, <a href=\"https://www.vatican.va/content/john-paul-ii/en/speeches/1995/october/documents/hf_jp-ii_spe_05101995_address-to-uno.html\" target=\"_blank\" rel=\"noopener\"><i>Address to the 50th General Assembly of the United<\/i> <i>Nations<\/i><\/a> (5 October 1995), 2: <i>Insegnamenti di Giovanni Paolo II,<\/i> vol. XVIII/2, Vatican City 1998, 731. <a class=\"fnup\" href=\"#rn65\">↩<\/a><\/span><\/li><li id=\"fn66\"><a class=\"fnback\" href=\"#rn66\" aria-label=\"Back to text\">66.<\/a><span>Saint John Paul II, <a href=\"https://www.vatican.va/content/john-paul-ii/en/speeches/1979/october/documents/hf_jp-ii_spe_19791002_general-assembly-onu.html\" target=\"_blank\" rel=\"noopener\"><i>Address to the 34th General Assembly of the United Nations<\/i><\/a> (2 October 1979), 7: <i>AAS<\/i> 71 (1979), 1148. <a class=\"fnup\" href=\"#rn66\">↩<\/a><\/span><\/li><li id=\"fn67\"><a class=\"fnback\" href=\"#rn67\" aria-label=\"Back to text\">67.<\/a><span>Saint John Paul II, <a href=\"https://www.vatican.va/content/john-paul-ii/en/messages/peace/documents/hf_jp-ii_mes_14121998_xxxii-world-day-for-peace.html\" target=\"_blank\" rel=\"noopener\"><i>Message for the 32nd World Day of Peace<\/i><\/a> (1 January 1999), 3: <i>AAS<\/i> 91 (1999), 379. <a class=\"fnup\" href=\"#rn67\">↩<\/a><\/span><\/li><li id=\"fn68\"><a class=\"fnback\" href=\"#rn68\" aria-label=\"Back to text\">68.<\/a><span>Cf. Saint John XXIII, Encyclical Letter <a href=\"https://www.vatican.va/content/john-xxiii/en/encyclicals/documents/hf_j-xxiii_enc_11041963_pacem.html\" target=\"_blank\" rel=\"noopener\"><i>Pacem in Terris<\/i><\/a> (11 April 1963), 5: <i>AAS<\/i> 55 (1963), 259. <a class=\"fnup\" href=\"#rn68\">↩<\/a><\/span><\/li><li id=\"fn69\"><a class=\"fnback\" href=\"#rn69\" aria-label=\"Back to text\">69.<\/a><span>Saint Paul VI, <a href=\"https://www.vatican.va/content/paul-vi/en/messages/pont-messages/documents/hf_p-vi_mess_19680415_confer-teheran.html\" target=\"_blank\" rel=\"noopener\"><i>Message to the International Conference on Human Rights<\/i><\/a> (15 April 1968): <i>AAS<\/i> 60 (1968), 285. <a class=\"fnup\" href=\"#rn69\">↩<\/a><\/span><\/li><li id=\"fn70\"><a class=\"fnback\" href=\"#rn70\" aria-label=\"Back to text\">70.<\/a><span>Cf. Saint John Paul II, Encyclical Letter <a href=\"https://www.vatican.va/content/john-paul-ii/en/encyclicals/documents/hf_jp-ii_enc_25031995_evangelium-vitae.html\" target=\"_blank\" rel=\"noopener\"><i>Evangelium Vitae<\/i><\/a> (25 March 1995), 2: <i>AAS<\/i> 87 (1995), 402. <a class=\"fnup\" href=\"#rn70\">↩<\/a><\/span><\/li><li id=\"fn71\"><a class=\"fnback\" href=\"#rn71\" aria-label=\"Back to text\">71.<\/a><span>Cf. Second Vatican Ecumenical Council, Pastoral Constitution <a href=\"https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651207_gaudium-et-spes_en.html\" target=\"_blank\" rel=\"noopener\"><i>Gaudium et Spes<\/i><\/a>, 27: <i>AAS <\/i>58 (1966), 1047-1048; cf. Saint John Paul II, Encyclical Letter <a href=\"https://www.vatican.va/content/john-paul-ii/en/encyclicals/documents/hf_jp-ii_enc_06081993_veritatis-splendor.html\" target=\"_blank\" rel=\"noopener\"><i>Veritatis Splendor<\/i><\/a> (6 August 1993), 80: <i>AAS<\/i> 85 (1993), 1197-1198; cf. Saint John Paul II, Encyclical Letter <a href=\"https://www.vatican.va/content/john-paul-ii/en/encyclicals/documents/hf_jp-ii_enc_25031995_evangelium-vitae.html\" target=\"_blank\" rel=\"noopener\"><i>Evangelium Vitae<\/i><\/a> (25 March 1995), 7-28: <i>AAS<\/i> 87 (1995), 408-427. <a class=\"fnup\" href=\"#rn71\">↩<\/a><\/span><\/li><li id=\"fn72\"><a class=\"fnback\" href=\"#rn72\" aria-label=\"Back to text\">72.<\/a><span>Francis, Encyclical Letter <a href=\"https://www.vatican.va/content/francesco/en/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\"><i>Fratelli Tutti<\/i><\/a> (3 October 2020), 208: <i>AAS<\/i> 112 (2020), 1043. <a class=\"fnup\" href=\"#rn72\">↩<\/a><\/span><\/li><li id=\"fn73\"><a class=\"fnback\" href=\"#rn73\" aria-label=\"Back to text\">73.<\/a><span>Cf. <a href=\"https://www.vatican.va/content/francesco/en/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\">ibid.<\/a>, 209: <i>AAS<\/i> 112 (2020), 1043-1044. <a class=\"fnup\" href=\"#rn73\">↩<\/a><\/span><\/li><li id=\"fn74\"><a class=\"fnback\" href=\"#rn74\" aria-label=\"Back to text\">74.<\/a><span><a href=\"https://www.vatican.va/content/francesco/en/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\">Ibid.<\/a>, 23: <i>AAS<\/i> 112 (2020), 977. Cf. Apostolic Exhortation <a href=\"https://www.vatican.va/content/francesco/en/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html\" target=\"_blank\" rel=\"noopener\"><i>Evangelii Gaudium<\/i><\/a> (24 November 2013), 212: <i>AAS<\/i> 105 (2013), 1108. <a class=\"fnup\" href=\"#rn74\">↩<\/a><\/span><\/li><li id=\"fn75\"><a class=\"fnback\" href=\"#rn75\" aria-label=\"Back to text\">75.<\/a><span>Benedict XVI, Apostolic Exhortation <a href=\"https://www.vatican.va/content/benedict-xvi/en/apost_exhortations/documents/hf_ben-xvi_exh_20070222_sacramentum-caritatis.html\" target=\"_blank\" rel=\"noopener\"><i>Sacramentum Caritatis<\/i><\/a> (22 February 2007), 83: <i>AAS<\/i> 99 (2007), 169. <a class=\"fnup\" href=\"#rn75\">↩<\/a><\/span><\/li><li id=\"fn76\"><a class=\"fnback\" href=\"#rn76\" aria-label=\"Back to text\">76.<\/a><span>Second Vatican Ecumenical Council, Pastoral Constitution <a href=\"https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651207_gaudium-et-spes_en.html\" target=\"_blank\" rel=\"noopener\"><i>Gaudium et Spes<\/i><\/a> <i>, <\/i>26, <i>AAS<\/i> 58 (1966), 1046-1047. <a class=\"fnup\" href=\"#rn76\">↩<\/a><\/span><\/li><li id=\"fn77\"><a class=\"fnback\" href=\"#rn77\" aria-label=\"Back to text\">77.<\/a><span>Cf. Pontifical Council for Justice and Peace, <a href=\"https://www.vatican.va/roman_curia/pontifical_councils/justpeace/documents/rc_pc_justpeace_doc_20060526_compendio-dott-soc_en.html\" target=\"_blank\" rel=\"noopener\"><i>Compendium of the Social Doctrine of the Church<\/i><\/a> <i>,<\/i> 164. <a class=\"fnup\" href=\"#rn77\">↩<\/a><\/span><\/li><li id=\"fn78\"><a class=\"fnback\" href=\"#rn78\" aria-label=\"Back to text\">78.<\/a><span>Francis, Apostolic Exhortation <a href=\"https://www.vatican.va/content/francesco/en/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html\" target=\"_blank\" rel=\"noopener\"><i>Evangelii Gaudium<\/i><\/a> (24 November 2013), 235: <i>AAS<\/i> 105 (2013), 1115. <a class=\"fnup\" href=\"#rn78\">↩<\/a><\/span><\/li><li id=\"fn79\"><a class=\"fnback\" href=\"#rn79\" aria-label=\"Back to text\">79.<\/a><span>Francis, Encyclical Letter <a href=\"https://www.vatican.va/content/francesco/en/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\"><i>Fratelli Tutti<\/i><\/a> (3 October 2020), 105: <i>AAS<\/i> 112 (2020), 1005. <a class=\"fnup\" href=\"#rn79\">↩<\/a><\/span><\/li><li id=\"fn80\"><a class=\"fnback\" href=\"#rn80\" aria-label=\"Back to text\">80.<\/a><span>Saint John Paul II, Encyclical Letter <a href=\"https://www.vatican.va/content/john-paul-ii/en/encyclicals/documents/hf_jp-ii_enc_30121987_sollicitudo-rei-socialis.html\" target=\"_blank\" rel=\"noopener\"><i>Sollicitudo Rei Socialis<\/i><\/a> (30 December 1987), 38: <i>AAS<\/i> 80 (1988), 564. <a class=\"fnup\" href=\"#rn80\">↩<\/a><\/span><\/li><li id=\"fn81\"><a class=\"fnback\" href=\"#rn81\" aria-label=\"Back to text\">81.<\/a><span>Francis, Apostolic Exhortation <a href=\"https://www.vatican.va/content/francesco/en/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html\" target=\"_blank\" rel=\"noopener\"><i>Evangelii Gaudium<\/i><\/a> (24 November 2013), 220: <i>AAS<\/i> 105 (2013), 1110. <a class=\"fnup\" href=\"#rn81\">↩<\/a><\/span><\/li><li id=\"fn82\"><a class=\"fnback\" href=\"#rn82\" aria-label=\"Back to text\">82.<\/a><span>Pontifical Council for Justice and Peace, <a href=\"https://www.vatican.va/roman_curia/pontifical_councils/justpeace/documents/rc_pc_justpeace_doc_20060526_compendio-dott-soc_en.html\" target=\"_blank\" rel=\"noopener\"><i>Compendium of the Social Doctrine of the Church<\/i><\/a> <i>, <\/i>169. <a class=\"fnup\" href=\"#rn82\">↩<\/a><\/span><\/li><li id=\"fn83\"><a class=\"fnback\" href=\"#rn83\" aria-label=\"Back to text\">83.<\/a><span>Francis, Encyclical Letter <a href=\"https://www.vatican.va/content/francesco/en/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\"><i>Fratelli Tutti<\/i><\/a> (3 October 2020), 16: <i>AAS<\/i> 112 (2020), 974. <a class=\"fnup\" href=\"#rn83\">↩<\/a><\/span><\/li><li id=\"fn84\"><a class=\"fnback\" href=\"#rn84\" aria-label=\"Back to text\">84.<\/a><span>Cf. Saint John Paul II, <a href=\"https://www.vatican.va/content/john-paul-ii/en/speeches/1995/october/documents/hf_jp-ii_spe_05101995_address-to-uno.html\" target=\"_blank\" rel=\"noopener\"><i>Address to the 50th General Assembly of the United <\/i>Nations<\/a> (5 October 1995), 8: <i>Insegnamenti di Giovanni Paolo II,<\/i> vol. XVIII/2, 735. <a class=\"fnup\" href=\"#rn84\">↩<\/a><\/span><\/li><li id=\"fn85\"><a class=\"fnback\" href=\"#rn85\" aria-label=\"Back to text\">85.<\/a><span>Pontifical Council for Justice and Peace, <a href=\"https://www.vatican.va/roman_curia/pontifical_councils/justpeace/documents/rc_pc_justpeace_doc_20060526_compendio-dott-soc_en.html\" target=\"_blank\" rel=\"noopener\"><i>Compendium of the Social Doctrine of the Church<\/i><\/a>, 171. <a class=\"fnup\" href=\"#rn85\">↩<\/a><\/span><\/li><li id=\"fn86\"><a class=\"fnback\" href=\"#rn86\" aria-label=\"Back to text\">86.<\/a><span>Saint John Paul II, Encyclical Letter <i>Centesimus Annus<\/i> (1 May 1991), 31: <i>AAS<\/i> 83 (1991), 831. <a class=\"fnup\" href=\"#rn86\">↩<\/a><\/span><\/li><li id=\"fn87\"><a class=\"fnback\" href=\"#rn87\" aria-label=\"Back to text\">87.<\/a><span>Saint John Paul II, <i>Homily during the Mass celebrated for farmers at Recife <\/i>(7 July 1980), 4: <i>AAS<\/i> 72 (1980), 926. <a class=\"fnup\" href=\"#rn87\">↩<\/a><\/span><\/li><li id=\"fn88\"><a class=\"fnback\" href=\"#rn88\" aria-label=\"Back to text\">88.<\/a><span>Saint John Paul II, Encyclical Letter <a href=\"https://www.vatican.va/content/john-paul-ii/en/encyclicals/documents/hf_jp-ii_enc_14091981_laborem-exercens.html\" target=\"_blank\" rel=\"noopener\"><i>Laborem Exercens<\/i><\/a> (14 September 1981), 19: <i>AAS<\/i> 73 (1981), 626. <a class=\"fnup\" href=\"#rn88\">↩<\/a><\/span><\/li><li id=\"fn89\"><a class=\"fnback\" href=\"#rn89\" aria-label=\"Back to text\">89.<\/a><span>Francis, Encyclical Letter <a href=\"https://www.vatican.va/content/francesco/en/encyclicals/documents/papa-francesco_20150524_enciclica-laudato-si.html\" target=\"_blank\" rel=\"noopener\"><i>Laudato Si<\/i><\/a> <i>’<\/i> (24 May 2015), 93: <i>AAS<\/i> 107 (2015), 884; cf. Encyclical Letter <a href=\"https://www.vatican.va/content/francesco/en/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\"><i>Fratelli Tutti<\/i><\/a> (3 October 2020), 120: <i>AAS<\/i> 112 (2020), 1010. <a class=\"fnup\" href=\"#rn89\">↩<\/a><\/span><\/li><li id=\"fn90\"><a class=\"fnback\" href=\"#rn90\" aria-label=\"Back to text\">90.<\/a><span>Francis, Apostolic Exhortation <a href=\"https://www.vatican.va/content/francesco/en/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html\" target=\"_blank\" rel=\"noopener\"><i>Evangelii Gaudium<\/i><\/a> (24 November 2013), 189: <i>AAS<\/i> 105 (2013), 1099. <a class=\"fnup\" href=\"#rn90\">↩<\/a><\/span><\/li><li id=\"fn91\"><a class=\"fnback\" href=\"#rn91\" aria-label=\"Back to text\">91.<\/a><span>Cf. Pontifical Council for Justice and Peace, <a href=\"https://www.vatican.va/roman_curia/pontifical_councils/justpeace/documents/rc_pc_justpeace_doc_20060526_compendio-dott-soc_en.html\" target=\"_blank\" rel=\"noopener\"><i>Compendium of the Social Doctrine of the Church<\/i><\/a>, 187. <a class=\"fnup\" href=\"#rn91\">↩<\/a><\/span><\/li><li id=\"fn92\"><a class=\"fnback\" href=\"#rn92\" aria-label=\"Back to text\">92.<\/a><span>Cf. Leo XIII, Encyclical Letter <a href=\"https://www.vatican.va/content/leo-xiii/en/encyclicals/documents/hf_l-xiii_enc_15051891_rerum-novarum.html\" target=\"_blank\" rel=\"noopener\"><i>Rerum Novarum<\/i><\/a> (15 May 1891), 26: <i>ASS<\/i> 23 (1890-1891), 656. <a class=\"fnup\" href=\"#rn92\">↩<\/a><\/span><\/li><li id=\"fn93\"><a class=\"fnback\" href=\"#rn93\" aria-label=\"Back to text\">93.<\/a><span>Cf. Saint John Paul II, Encyclical Letter <a href=\"https://www.vatican.va/content/john-paul-ii/en/encyclicals/documents/hf_jp-ii_enc_01051991_centesimus-annus.html\" target=\"_blank\" rel=\"noopener\"><i>Centesimus Annus<\/i><\/a> (1 May 1991), 11: <i>AAS<\/i> 83 (1991), 806-807. <a class=\"fnup\" href=\"#rn93\">↩<\/a><\/span><\/li><li id=\"fn94\"><a class=\"fnback\" href=\"#rn94\" aria-label=\"Back to text\">94.<\/a><span>Cf. <a href=\"https://www.vatican.va/content/john-paul-ii/en/encyclicals/documents/hf_jp-ii_enc_01051991_centesimus-annus.html\" target=\"_blank\" rel=\"noopener\">ibid.<\/a> <a class=\"fnup\" href=\"#rn94\">↩<\/a><\/span><\/li><li id=\"fn95\"><a class=\"fnback\" href=\"#rn95\" aria-label=\"Back to text\">95.<\/a><span>Cf. <a href=\"https://www.vatican.va/content/john-paul-ii/en/encyclicals/documents/hf_jp-ii_enc_01051991_centesimus-annus.html\" target=\"_blank\" rel=\"noopener\">ibid.<\/a>, 48: <i>AAS<\/i> 83 (1991), 852-854. <a class=\"fnup\" href=\"#rn95\">↩<\/a><\/span><\/li><li id=\"fn96\"><a class=\"fnback\" href=\"#rn96\" aria-label=\"Back to text\">96.<\/a><span>Cf. Francis, Encyclical Letter <a href=\"https://www.vatican.va/content/francesco/en/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\"><i>Fratelli Tutti<\/i><\/a> (3 October 2020), 169: <i>AAS<\/i> 112 (2020), 1028. <a class=\"fnup\" href=\"#rn96\">↩<\/a><\/span><\/li><li id=\"fn97\"><a class=\"fnback\" href=\"#rn97\" aria-label=\"Back to text\">97.<\/a><span>Cf. <a href=\"https://www.vatican.va/content/francesco/en/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\">ibid.<\/a>, 168: <i>AAS<\/i> 112 (2020), 1027-1028. <a class=\"fnup\" href=\"#rn97\">↩<\/a><\/span><\/li><li id=\"fn98\"><a class=\"fnback\" href=\"#rn98\" aria-label=\"Back to text\">98.<\/a><span>Cf. Saint Paul VI, Encyclical Letter <a href=\"https://www.vatican.va/content/paul-vi/en/encyclicals/documents/hf_p-vi_enc_26031967_populorum.html\" target=\"_blank\" rel=\"noopener\"><i>Populorum Progressio<\/i><\/a> (26 March 1967), 17: <i>AAS<\/i> 59 (1967), 265-266. <a class=\"fnup\" href=\"#rn98\">↩<\/a><\/span><\/li><li id=\"fn99\"><a class=\"fnback\" href=\"#rn99\" aria-label=\"Back to text\">99.<\/a><span>Francis, Encyclical Letter <a href=\"https://www.vatican.va/content/francesco/en/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\"><i>Fratelli Tutti<\/i><\/a> (3 October 2020), 32 and 54: <i>AAS<\/i> 112 (2020), 980 and 988. <a class=\"fnup\" href=\"#rn99\">↩<\/a><\/span><\/li><li id=\"fn100\"><a class=\"fnback\" href=\"#rn100\" aria-label=\"Back to text\">100.<\/a><span>Cf. Benedict XVI, Encyclical Letter <a href=\"https://www.vatican.va/content/benedict-xvi/en/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate.html\" target=\"_blank\" rel=\"noopener\"><i>Caritas in Veritate<\/i><\/a> (29 June 2009), 58: <i>AAS<\/i> 101 (2009), 693-694. <a class=\"fnup\" href=\"#rn100\">↩<\/a><\/span><\/li><li id=\"fn101\"><a class=\"fnback\" href=\"#rn101\" aria-label=\"Back to text\">101.<\/a><span>Francis, Encyclical Letter <a href=\"https://www.vatican.va/content/francesco/en/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\"><i>Fratelli Tutti<\/i><\/a> (3 October 2020), 116: <i>AAS<\/i> 112 (2020), 1009. <a class=\"fnup\" href=\"#rn101\">↩<\/a><\/span><\/li><li id=\"fn102\"><a class=\"fnback\" href=\"#rn102\" aria-label=\"Back to text\">102.<\/a><span>Saint John Paul II, Encyclical Letter <a href=\"https://www.vatican.va/content/john-paul-ii/en/encyclicals/documents/hf_jp-ii_enc_30121987_sollicitudo-rei-socialis.html\" target=\"_blank\" rel=\"noopener\"><i>Sollicitudo Rei Socialis<\/i><\/a> (30 December 1987), 38: <i>AAS<\/i> 80 (1988), 564. <a class=\"fnup\" href=\"#rn102\">↩<\/a><\/span><\/li><li id=\"fn103\"><a class=\"fnback\" href=\"#rn103\" aria-label=\"Back to text\">103.<\/a><span>Francis, Encyclical Letter <a href=\"https://www.vatican.va/content/francesco/en/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\"><i>Fratelli Tutti<\/i><\/a> (3 October 2020), 116: <i>AAS<\/i> 112 (2020), 1009. <a class=\"fnup\" href=\"#rn103\">↩<\/a><\/span><\/li><li id=\"fn104\"><a class=\"fnback\" href=\"#rn104\" aria-label=\"Back to text\">104.<\/a><span>Cf. Benedict XVI, Encyclical Letter <a href=\"https://www.vatican.va/content/benedict-xvi/en/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate.html\" target=\"_blank\" rel=\"noopener\"><i>Caritas in Veritate<\/i><\/a> (29 June 2009), 48: <i>AAS <\/i>101 (2009), 685. <a class=\"fnup\" href=\"#rn104\">↩<\/a><\/span><\/li><li id=\"fn105\"><a class=\"fnback\" href=\"#rn105\" aria-label=\"Back to text\">105.<\/a><span>Cf. Second Vatican Ecumenical Council, Pastoral Constitution <a href=\"https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651207_gaudium-et-spes_en.html\" target=\"_blank\" rel=\"noopener\"><i>Gaudium et Spes<\/i><\/a>, 25: <i>AAS<\/i> 58 (1966), 1045-1046. <a class=\"fnup\" href=\"#rn105\">↩<\/a><\/span><\/li><li id=\"fn106\"><a class=\"fnback\" href=\"#rn106\" aria-label=\"Back to text\">106.<\/a><span>Cf. Saint John Paul II, Encyclical Letter <a href=\"https://www.vatican.va/content/john-paul-ii/en/encyclicals/documents/hf_jp-ii_enc_30121987_sollicitudo-rei-socialis.html\" target=\"_blank\" rel=\"noopener\"><i>Sollicitudo Rei Socialis<\/i><\/a> (30 December 1987), 42: <i>AAS<\/i> 80 (1988), 572-574. <a class=\"fnup\" href=\"#rn106\">↩<\/a><\/span><\/li><li id=\"fn107\"><a class=\"fnback\" href=\"#rn107\" aria-label=\"Back to text\">107.<\/a><span>Francis, Apostolic Exhortation <a href=\"https://www.vatican.va/content/francesco/en/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html\" target=\"_blank\" rel=\"noopener\"><i>Evangelii Gaudium<\/i><\/a> (24 November 2013), 53: <i>AAS<\/i> 105 (2013), 1042. <a class=\"fnup\" href=\"#rn107\">↩<\/a><\/span><\/li><li id=\"fn108\"><a class=\"fnback\" href=\"#rn108\" aria-label=\"Back to text\">108.<\/a><span>Cf. Saint John Paul II, Encyclical Letter <a href=\"https://www.vatican.va/content/john-paul-ii/en/encyclicals/documents/hf_jp-ii_enc_30121987_sollicitudo-rei-socialis.html\" target=\"_blank\" rel=\"noopener\"><i>Sollicitudo Rei Socialis<\/i><\/a> (30 December 1987), 36-37: <i>AAS<\/i> 80 (1988), 561-564. <a class=\"fnup\" href=\"#rn108\">↩<\/a><\/span><\/li><li id=\"fn109\"><a class=\"fnback\" href=\"#rn109\" aria-label=\"Back to text\">109.<\/a><span>Cf. Francis, <a href=\"https://www.vatican.va/content/francesco/en/messages/migration/documents/20240524-world-migrants-day-2024.html\" target=\"_blank\" rel=\"noopener\"><i>Message for the 110th World Day of Migrants and Refugees<\/i><\/a> (29 September 2024): <i>AAS<\/i> 116 (2024), 735. <a class=\"fnup\" href=\"#rn109\">↩<\/a><\/span><\/li><li id=\"fn110\"><a class=\"fnback\" href=\"#rn110\" aria-label=\"Back to text\">110.<\/a><span>Saint Paul VI, Encyclical Letter <a href=\"https://www.vatican.va/content/paul-vi/en/encyclicals/documents/hf_p-vi_enc_26031967_populorum.html\" target=\"_blank\" rel=\"noopener\"><i>Populorum Progressio<\/i><\/a> (26 March 1967), 14: <i>AAS<\/i> 59 (1967), 264. <a class=\"fnup\" href=\"#rn110\">↩<\/a><\/span><\/li><li id=\"fn111\"><a class=\"fnback\" href=\"#rn111\" aria-label=\"Back to text\">111.<\/a><span>Cf. ibid., 17: <i>AAS<\/i> 59 (1967), 265-266; Francis, Encyclical Letter <a href=\"https://www.vatican.va/content/francesco/en/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\"><i>Fratelli Tutti<\/i><\/a> (3 October 2020), 125-127: <i>AAS<\/i> 112 (2020), 1012-1013. <a class=\"fnup\" href=\"#rn111\">↩<\/a><\/span><\/li><li id=\"fn112\"><a class=\"fnback\" href=\"#rn112\" aria-label=\"Back to text\">112.<\/a><span>Cf. Saint Paul VI, Encyclical Letter <a href=\"https://www.vatican.va/content/paul-vi/en/encyclicals/documents/hf_p-vi_enc_26031967_populorum.html\" target=\"_blank\" rel=\"noopener\"><i>Populorum Progressio<\/i><\/a> (26 March 1967), 14: <i>AAS<\/i> 59 (1967), 264; Benedict XVI, <a href=\"https://www.vatican.va/content/benedict-xvi/en/speeches/2007/january/documents/hf_ben-xvi_spe_20070108_diplomatic-corps.html\" target=\"_blank\" rel=\"noopener\"><i>Address to the Diplomatic Corps accredited to the Holy See<\/i><\/a> (8 January 2007): <i>AAS<\/i> 99 (2007), 73; Francis, <a href=\"https://www.vatican.va/content/francesco/en/speeches/2017/february/documents/papa-francesco_20170215_popoli-indigeni.html\" target=\"_blank\" rel=\"noopener\"><i>Address to Participants of the 3rd Global Meeting of the Indigenous Peoples’ Forum of the International Fund for Agricultural Development<\/i><\/a> (15 February 2017): <i>AAS<\/i> 109 (2017), 244-245. <a class=\"fnup\" href=\"#rn112\">↩<\/a><\/span><\/li><li id=\"fn113\"><a class=\"fnback\" href=\"#rn113\" aria-label=\"Back to text\">113.<\/a><span><a href=\"https://www.synod.va/content/dam/synod/news/2024-10-26_final-document/ENG---Documento-finale.pdf\" target=\"_blank\" rel=\"noopener\"><i>Final Document of the Second Session of the XVI Ordinary General Assembly of the Synod of Bishops<\/i><\/a> (26 October 2024), 17. <a class=\"fnup\" href=\"#rn113\">↩<\/a><\/span><\/li><li id=\"fn114\"><a class=\"fnback\" href=\"#rn114\" aria-label=\"Back to text\">114.<\/a><span>Cf. <a href=\"https://www.synod.va/content/dam/synod/news/2024-10-26_final-document/ENG---Documento-finale.pdf\" target=\"_blank\" rel=\"noopener\">ibid.<\/a> <i>, <\/i>11. <a class=\"fnup\" href=\"#rn114\">↩<\/a><\/span><\/li><li id=\"fn115\"><a class=\"fnback\" href=\"#rn115\" aria-label=\"Back to text\">115.<\/a><span>Cf. <a href=\"https://www.synod.va/content/dam/synod/news/2024-10-26_final-document/ENG---Documento-finale.pdf\" target=\"_blank\" rel=\"noopener\">ibid.<\/a> <i>, <\/i>103-108. <a class=\"fnup\" href=\"#rn115\">↩<\/a><\/span><\/li><li id=\"fn116\"><a class=\"fnback\" href=\"#rn116\" aria-label=\"Back to text\">116.<\/a><span>Cf. <a href=\"https://www.synod.va/content/dam/synod/news/2024-10-26_final-document/ENG---Documento-finale.pdf\" target=\"_blank\" rel=\"noopener\">ibid.<\/a>, 100-101. <a class=\"fnup\" href=\"#rn116\">↩<\/a><\/span><\/li><li id=\"fn117\"><a class=\"fnback\" href=\"#rn117\" aria-label=\"Back to text\">117.<\/a><span>Cf. Francis, Encyclical Letter <a href=\"https://www.vatican.va/content/francesco/en/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\"><i>Fratelli Tutti<\/i><\/a> (3 October 2020), 94: <i>AAS<\/i> 112 (2020), 1001. <a class=\"fnup\" href=\"#rn117\">↩<\/a><\/span><\/li><li id=\"fn118\"><a class=\"fnback\" href=\"#rn118\" aria-label=\"Back to text\">118.<\/a><span>Cf. Pontifical Council for Justice and Peace, <a href=\"https://www.vatican.va/roman_curia/pontifical_councils/justpeace/documents/rc_pc_justpeace_doc_20060526_compendio-dott-soc_en.html\" target=\"_blank\" rel=\"noopener\"><i>Compendium of the Social Doctrine of the Church<\/i><\/a>, 53. <a class=\"fnup\" href=\"#rn118\">↩<\/a><\/span><\/li><li id=\"fn119\"><a class=\"fnback\" href=\"#rn119\" aria-label=\"Back to text\">119.<\/a><span>Cf. Francis, Encyclical Letter <a href=\"https://www.vatican.va/content/francesco/en/encyclicals/documents/papa-francesco_20150524_enciclica-laudato-si.html\" target=\"_blank\" rel=\"noopener\"><i>Laudato Si<\/i><\/a> <i>’<\/i>, (24 May 2015), 106-109: <i>AAS<\/i> 107 (2015), 889-891. <a class=\"fnup\" href=\"#rn119\">↩<\/a><\/span><\/li><li id=\"fn120\"><a class=\"fnback\" href=\"#rn120\" aria-label=\"Back to text\">120.<\/a><span>R. Guardini, <i>Das Ende der Neuzeit<\/i>, Würzburg 1951, 89. <a class=\"fnup\" href=\"#rn120\">↩<\/a><\/span><\/li><li id=\"fn121\"><a class=\"fnback\" href=\"#rn121\" aria-label=\"Back to text\">121.<\/a><span>Saint Paul VI, <a href=\"https://www.vatican.va/content/paul-vi/en/speeches/1970/documents/hf_p-vi_spe_19701116_xxv-istituzione-fao.html\" target=\"_blank\" rel=\"noopener\"><i>Address on the occasion of the 25th Anniversary of the FAO<\/i><\/a> (16 November 1970): <i>AAS<\/i> 62 (1970), 833. <a class=\"fnup\" href=\"#rn121\">↩<\/a><\/span><\/li><li id=\"fn122\"><a class=\"fnback\" href=\"#rn122\" aria-label=\"Back to text\">122.<\/a><span>Cf. Francis, <a href=\"https://www.vatican.va/content/francesco/en/speeches/2019/november/documents/papa-francesco_20191111_consiglio-capitalismo-inclusivo.html\" target=\"_blank\" rel=\"noopener\"><i>Address to the Council for an Inclusive Capitalism<\/i><\/a> (11 November 2019): <i>L’Osservatore Romano<\/i>, 11-12 November 2019, 8. <a class=\"fnup\" href=\"#rn122\">↩<\/a><\/span><\/li><li id=\"fn123\"><a class=\"fnback\" href=\"#rn123\" aria-label=\"Back to text\">123.<\/a><span>Cf. Dicastery for the Doctrine of the Faith – Dicastery for Culture and Education, Note <a href=\"https://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_ddf_doc_20250128_antiqua-et-nova_en.html\" target=\"_blank\" rel=\"noopener\"><i>Antiqua et Nova<\/i><\/a> (14 January 2025): <i>AAS<\/i> 117 (2025), 159-210; Francis, <a href=\"https://www.vatican.va/content/francesco/en/messages/peace/documents/20231208-messaggio-57giornatamondiale-pace2024.html\" target=\"_blank\" rel=\"noopener\"><i>Message for the 57th World Day of Peace<\/i><\/a> (8 December 2023): <i>AAS<\/i> 116 (2024), 54-64; Francis, <a href=\"https://www.vatican.va/content/francesco/en/messages/communications/documents/20240124-messaggio-comunicazioni-sociali.html\" target=\"_blank\" rel=\"noopener\">Message for the 58th World Day of Social Communications<\/a> (24 January 2024): <i>AAS<\/i> 116 (2024), 261-266; Francis, <a href=\"https://www.vatican.va/content/francesco/en/speeches/2024/june/documents/20240614-g7-intelligenza-artificiale.html\" target=\"_blank\" rel=\"noopener\"><i>Address to the G7 Session on Artificial Intelligence<\/i>: “An exciting and fearsome tool”<\/a> (14 June 2024): <i>AAS<\/i> 116 (2024), 866-875; International Theological Commission, <a href=\"https://www.vatican.va/roman_curia/congregations/cfaith/cti_documents/rc_cti_doc_20260304_quo-vadis-humanits_en.html\" target=\"_blank\" rel=\"noopener\"><i>Quo vadis, humanitas? Thinking about Christian anthropology in the face of some scenarios on the future of humanity<\/i><\/a> (9 February 2026); <a href=\"https://www.vatican.va/content/leo-xiv/en/messages/communications/documents/20260124-messaggio-comunicazioni-sociali.html\" target=\"_blank\" rel=\"noopener\"><i>Message for the 60th World Day of Social Communications<\/i><\/a> (24 January 2026): <i>L’Osservatore Romano<\/i>, 24 January 2026, 2-3. <a class=\"fnup\" href=\"#rn123\">↩<\/a><\/span><\/li><li id=\"fn124\"><a class=\"fnback\" href=\"#rn124\" aria-label=\"Back to text\">124.<\/a><span>Cf. Dicastery for the Doctrine of the Faith – Dicastery for Culture and Education, Note <a href=\"https://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_ddf_doc_20250128_antiqua-et-nova_en.html\" target=\"_blank\" rel=\"noopener\"><i>Antiqua et Nova<\/i><\/a> (14 January 2025), 96: <i>AAS<\/i> 117 (2025), 201. <a class=\"fnup\" href=\"#rn124\">↩<\/a><\/span><\/li><li id=\"fn125\"><a class=\"fnback\" href=\"#rn125\" aria-label=\"Back to text\">125.<\/a><span>Francis, <a href=\"https://www.vatican.va/content/francesco/en/speeches/2023/march/documents/20230327-minerva-dialogues.html\" target=\"_blank\" rel=\"noopener\"><i>Address to Participants at the Meeting of the “Minerva Dialogues” promoted by the Dicastery for Culture and Education<\/i><\/a> (27 March 2023): <i>AAS <\/i>115 (2023), 465. <a class=\"fnup\" href=\"#rn125\">↩<\/a><\/span><\/li><li id=\"fn126\"><a class=\"fnback\" href=\"#rn126\" aria-label=\"Back to text\">126.<\/a><span>Cf. Dicastery for the Doctrine of the Faith – Dicastery for Culture and Education, Note <a href=\"https://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_ddf_doc_20250128_antiqua-et-nova_en.html\" target=\"_blank\" rel=\"noopener\"><i>Antiqua et Nova<\/i><\/a> (14 January 2025), 41: <i>AAS<\/i> 117 (2025), 178. <a class=\"fnup\" href=\"#rn126\">↩<\/a><\/span><\/li><li id=\"fn127\"><a class=\"fnback\" href=\"#rn127\" aria-label=\"Back to text\">127.<\/a><span>Cf. <a href=\"https://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_ddf_doc_20250128_antiqua-et-nova_en.html\" target=\"_blank\" rel=\"noopener\">ibid.<\/a>, 44-45: <i>AAS<\/i> 117 (2025), 179-180. <a class=\"fnup\" href=\"#rn127\">↩<\/a><\/span><\/li><li id=\"fn128\"><a class=\"fnback\" href=\"#rn128\" aria-label=\"Back to text\">128.<\/a><span>Cf. Saint John Paul II, Encyclical Letter <a href=\"https://www.vatican.va/content/john-paul-ii/en/encyclicals/documents/hf_jp-ii_enc_01051991_centesimus-annus.html\" target=\"_blank\" rel=\"noopener\"><i>Centesimus Annus<\/i><\/a> (1 May 1991), 40: <i>AAS<\/i> 83 (1991), 843. <a class=\"fnup\" href=\"#rn128\">↩<\/a><\/span><\/li><li id=\"fn129\"><a class=\"fnback\" href=\"#rn129\" aria-label=\"Back to text\">129.<\/a><span>Cf. International Theological Commission, <a href=\"https://www.vatican.va/roman_curia/congregations/cfaith/cti_documents/rc_cti_doc_20260304_quo-vadis-humanits_en.html\" target=\"_blank\" rel=\"noopener\"><i>Quo vadis, humanitas? Thinking about Christian anthropology in the face of some scenarios on the future of humanity<\/i><\/a> (9 February 2026), 63. <a class=\"fnup\" href=\"#rn129\">↩<\/a><\/span><\/li><li id=\"fn130\"><a class=\"fnback\" href=\"#rn130\" aria-label=\"Back to text\">130.<\/a><span>Cf. Saint Paul VI, <a href=\"https://www.vatican.va/content/paul-vi/en/speeches/1970/documents/hf_p-vi_spe_19701116_xxv-istituzione-fao.html\" target=\"_blank\" rel=\"noopener\"><i>Discourse on the occasion of the 25th anniversary of the FAO<\/i><\/a> (16 November 1970): <i>AAS<\/i> 62 (1970), 833. <a class=\"fnup\" href=\"#rn130\">↩<\/a><\/span><\/li><li id=\"fn131\"><a class=\"fnback\" href=\"#rn131\" aria-label=\"Back to text\">131.<\/a><span>International Theological Commission, <a href=\"https://www.vatican.va/roman_curia/congregations/cfaith/cti_documents/rc_cti_doc_20260304_quo-vadis-humanits_en.html\" target=\"_blank\" rel=\"noopener\"><i>Quo vadis, humanitas? Thinking about Christian anthropology in the face of some scenarios on the future of humanity<\/i><\/a> (9 February 2026), 3. <a class=\"fnup\" href=\"#rn131\">↩<\/a><\/span><\/li><li id=\"fn132\"><a class=\"fnback\" href=\"#rn132\" aria-label=\"Back to text\">132.<\/a><span>“If we devalue the heart, we also devalue what it means to speak from the heart, to act with the heart, to cultivate and heal the heart. If we fail to appreciate the specificity of the heart, we miss the messages that the mind alone cannot communicate; we miss out on the richness of our encounters with others; we miss out on poetry. We also lose track of history and our own past, since our real personal history is built with the heart. At the end of our lives, that alone will matter.” Francis, Encyclical Letter <a href=\"https://www.vatican.va/content/francesco/en/encyclicals/documents/20241024-enciclica-dilexit-nos.html\" target=\"_blank\" rel=\"noopener\"><i>Dilexit Nos<\/i><\/a> (24 October 2024), 11: <i>AAS <\/i>116 (2024), 1372. <a class=\"fnup\" href=\"#rn132\">↩<\/a><\/span><\/li><li id=\"fn133\"><a class=\"fnback\" href=\"#rn133\" aria-label=\"Back to text\">133.<\/a><span>V. Frankl, <i>Man’s Search for Meaning. An Introduction to Logotherapy, <\/i>Boston 1963, 213. <a class=\"fnup\" href=\"#rn133\">↩<\/a><\/span><\/li><li id=\"fn134\"><a class=\"fnback\" href=\"#rn134\" aria-label=\"Back to text\">134.<\/a><span>Saint Thomas Aquinas, <i>Summa Theologiae<\/i>, I-II, q. 112, a. 1, co; q. 114, a, 5, co.: ed. Leonina, VII, Rome 1892, 323 and 349. <a class=\"fnup\" href=\"#rn134\">↩<\/a><\/span><\/li><li id=\"fn135\"><a class=\"fnback\" href=\"#rn135\" aria-label=\"Back to text\">135.<\/a><span>Cf. ibid., q. 114, a. 1, co.: ed. Leonina, VII, 344. <a class=\"fnup\" href=\"#rn135\">↩<\/a><\/span><\/li><li id=\"fn136\"><a class=\"fnback\" href=\"#rn136\" aria-label=\"Back to text\">136.<\/a><span>Cf. Saint Thomas Aquinas, <i>Super Boetium de Trinitate<\/i>, q. 1, a. 2, ad 3: ed. Leonina, L, Rome 1992, 96; <i>Summa Theologiae<\/i>, I, q. 7, a. 1, ad 3: ed. Leonina, IV, Rome 1888, 72. <a class=\"fnup\" href=\"#rn136\">↩<\/a><\/span><\/li><li id=\"fn137\"><a class=\"fnback\" href=\"#rn137\" aria-label=\"Back to text\">137.<\/a><span>Francis, Apostolic Exhortation <a href=\"https://www.vatican.va/content/francesco/en/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html\" target=\"_blank\" rel=\"noopener\"><i>Evangelii Gaudium<\/i><\/a>, (24 November 2013), 8: <i>AAS<\/i> 105 (2013), 1022. <a class=\"fnup\" href=\"#rn137\">↩<\/a><\/span><\/li><li id=\"fn138\"><a class=\"fnback\" href=\"#rn138\" aria-label=\"Back to text\">138.<\/a><span>Saint John Paul II, Encyclical Letter <a href=\"https://www.vatican.va/content/john-paul-ii/en/encyclicals/documents/hf_jp-ii_enc_04031979_redemptor-hominis.html\" target=\"_blank\" rel=\"noopener\"><i>Redemptor Hominis<\/i><\/a> (4 March 1979), 15: <i>AAS<\/i> 71 (1979), 286-287. <a class=\"fnup\" href=\"#rn138\">↩<\/a><\/span><\/li><li id=\"fn139\"><a class=\"fnback\" href=\"#rn139\" aria-label=\"Back to text\">139.<\/a><span>Saint Augustine, <i>De civitate Dei<\/i>, XIV, 28: <i>CCSL<\/i> 48, Turnhout 1955, 451. <a class=\"fnup\" href=\"#rn139\">↩<\/a><\/span><\/li><li id=\"fn140\"><a class=\"fnback\" href=\"#rn140\" aria-label=\"Back to text\">140.<\/a><span>Benedict XVI, Encyclical Letter <a href=\"https://www.vatican.va/content/benedict-xvi/en/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate.html\" target=\"_blank\" rel=\"noopener\"><i>Caritas in Veritate<\/i><\/a> (29 June 2009), 34: <i>AAS<\/i> 101 (2009), 668-669. <a class=\"fnup\" href=\"#rn140\">↩<\/a><\/span><\/li><li id=\"fn141\"><a class=\"fnback\" href=\"#rn141\" aria-label=\"Back to text\">141.<\/a><span>Saint John Paul II, Encyclical Letter <a href=\"https://www.vatican.va/content/john-paul-ii/en/encyclicals/documents/hf_jp-ii_enc_06081993_veritatis-splendor.html\" target=\"_blank\" rel=\"noopener\"><i>Veritatis Splendor<\/i><\/a> (6 August 1993), 32: <i>AAS<\/i> 85 (1993), 1159. <a class=\"fnup\" href=\"#rn141\">↩<\/a><\/span><\/li><li id=\"fn142\"><a class=\"fnback\" href=\"#rn142\" aria-label=\"Back to text\">142.<\/a><span>Francis, Encyclical Letter <a href=\"https://www.vatican.va/content/francesco/en/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\"><i>Fratelli Tutti<\/i><\/a> (3 October 2020), 207: <i>AAS<\/i> 112 (2020), 1043. <a class=\"fnup\" href=\"#rn142\">↩<\/a><\/span><\/li><li id=\"fn143\"><a class=\"fnback\" href=\"#rn143\" aria-label=\"Back to text\">143.<\/a><span>H. Arendt, <i>The Origins of Totalitarianism, <\/i>III <i>, <\/i>New York 1962, 474 <i>.<\/i> <a class=\"fnup\" href=\"#rn143\">↩<\/a><\/span><\/li><li id=\"fn144\"><a class=\"fnback\" href=\"#rn144\" aria-label=\"Back to text\">144.<\/a><span><a href=\"https://www.vatican.va/content/leo-xiv/en/speeches/2025/may/documents/20250512-media.html\" target=\"_blank\" rel=\"noopener\"><i>Address to Representatives of the Media<\/i><\/a> (12 May 2025): <i>AAS<\/i> 117 (2025), 681-682. <a class=\"fnup\" href=\"#rn144\">↩<\/a><\/span><\/li><li id=\"fn145\"><a class=\"fnback\" href=\"#rn145\" aria-label=\"Back to text\">145.<\/a><span>Benedict XVI, <a href=\"https://www.vatican.va/content/benedict-xvi/en/messages/communications/documents/hf_ben-xvi_mes_20130124_47th-world-communications-day.html\" target=\"_blank\" rel=\"noopener\"><i>Message for the 47th World Day of Social Communications<\/i><\/a> (24 January 2013): <i>AAS<\/i> 105 (2013), 183. <a class=\"fnup\" href=\"#rn145\">↩<\/a><\/span><\/li><li id=\"fn146\"><a class=\"fnback\" href=\"#rn146\" aria-label=\"Back to text\">146.<\/a><span>Francis, <a href=\"https://www.vatican.va/content/francesco/en/speeches/2021/november/documents/20211113-onoreficenze-giornalisti.html\" target=\"_blank\" rel=\"noopener\"><i>Address on the occasion of the Conferral of the rank of Knight and Dame of the Grand Cross of the Pian Order to Mr Philip Pullella and Ms Valentina Alazraki<\/i><\/a> (13 November 2021): <i>L’Osservatore Romano<\/i>, 13 November 2021, 12. <a class=\"fnup\" href=\"#rn146\">↩<\/a><\/span><\/li><li id=\"fn147\"><a class=\"fnback\" href=\"#rn147\" aria-label=\"Back to text\">147.<\/a><span>Cf. Plato, <i>Letter VII<\/i>, 344b-c: ed. Souilhé, XIII/1, Paris 1931 ( <i>CUF, Série grecque<\/i> 63), 54. <a class=\"fnup\" href=\"#rn147\">↩<\/a><\/span><\/li><li id=\"fn148\"><a class=\"fnback\" href=\"#rn148\" aria-label=\"Back to text\">148.<\/a><span>Cf. <a href=\"https://www.vatican.va/content/leo-xiv/en/speeches/2025/november/documents/20251113-fondazione-infanzia-adolescenza.html\" target=\"_blank\" rel=\"noopener\"><i>Address to the Participants in the Conference “The Dignity of Children and Adolescents in the Age of Artificial Intelligence<\/i>”<\/a> (13 November 2025): <i>L’Osservatore Romano<\/i>, 13 November 2025, 3. <a class=\"fnup\" href=\"#rn148\">↩<\/a><\/span><\/li><li id=\"fn149\"><a class=\"fnback\" href=\"#rn149\" aria-label=\"Back to text\">149.<\/a><span>Cf. <i>Address to the members of the Advisory Board of the RCS Academy<\/i> (7 November 2025): <i>L’Osservatore Romano<\/i> 7 November 2025, 4. <a class=\"fnup\" href=\"#rn149\">↩<\/a><\/span><\/li><li id=\"fn150\"><a class=\"fnback\" href=\"#rn150\" aria-label=\"Back to text\">150.<\/a><span>Saint John Paul II, Encyclical Letter <a href=\"https://www.vatican.va/content/john-paul-ii/en/encyclicals/documents/hf_jp-ii_enc_14091981_laborem-exercens.html\" target=\"_blank\" rel=\"noopener\"><i>Laborem Exercens<\/i><\/a> (14 September 1981), 3: <i>AAS<\/i> 73 (1981), 584. <a class=\"fnup\" href=\"#rn150\">↩<\/a><\/span><\/li><li id=\"fn151\"><a class=\"fnback\" href=\"#rn151\" aria-label=\"Back to text\">151.<\/a><span>Cf. Francis, Encyclical Letter <a href=\"https://www.vatican.va/content/francesco/en/encyclicals/documents/papa-francesco_20150524_enciclica-laudato-si.html\" target=\"_blank\" rel=\"noopener\"><i>Laudato Si<\/i><\/a> <i>’<\/i> (24 May 2015), 128: <i>AAS<\/i> 107 (2015), 898. <a class=\"fnup\" href=\"#rn151\">↩<\/a><\/span><\/li><li id=\"fn152\"><a class=\"fnback\" href=\"#rn152\" aria-label=\"Back to text\">152.<\/a><span>Dicastery for the Doctrine of the Faith — Dicastery for Culture and Education, Note <a href=\"https://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_ddf_doc_20250128_antiqua-et-nova_en.html\" target=\"_blank\" rel=\"noopener\"><i>Antiqua et Nova<\/i><\/a> (14 January 2025), 67: <i>AAS<\/i> 117 (2025), 188-189. <a class=\"fnup\" href=\"#rn152\">↩<\/a><\/span><\/li><li id=\"fn153\"><a class=\"fnback\" href=\"#rn153\" aria-label=\"Back to text\">153.<\/a><span>Cf. Saint John Paul II, Encyclical Letter <a href=\"https://www.vatican.va/content/john-paul-ii/en/encyclicals/documents/hf_jp-ii_enc_14091981_laborem-exercens.html\" target=\"_blank\" rel=\"noopener\"><i>Laborem Exercens<\/i><\/a>, (14 September 1981), 18: <i>AAS<\/i> 73 (1981), 622-625. <a class=\"fnup\" href=\"#rn153\">↩<\/a><\/span><\/li><li id=\"fn154\"><a class=\"fnback\" href=\"#rn154\" aria-label=\"Back to text\">154.<\/a><span>Cf. Francis, Encyclical Letter <a href=\"https://www.vatican.va/content/francesco/en/encyclicals/documents/papa-francesco_20150524_enciclica-laudato-si.html\" target=\"_blank\" rel=\"noopener\"><i>Laudato Si<\/i><\/a> <i>’<\/i> (24 May 2015), 109: <i>AAS<\/i> 107 (2015), 891. <a class=\"fnup\" href=\"#rn154\">↩<\/a><\/span><\/li><li id=\"fn155\"><a class=\"fnback\" href=\"#rn155\" aria-label=\"Back to text\">155.<\/a><span>Cf. Benedict XVI, Encyclical Letter <a href=\"https://www.vatican.va/content/benedict-xvi/en/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate.html\" target=\"_blank\" rel=\"noopener\"><i>Caritas in Veritate<\/i><\/a> (29 June 2009), 32: <i>AAS<\/i> 101 (2009), 666. <a class=\"fnup\" href=\"#rn155\">↩<\/a><\/span><\/li><li id=\"fn156\"><a class=\"fnback\" href=\"#rn156\" aria-label=\"Back to text\">156.<\/a><span>Cf. Pontifical Council for Justice and Peace, <a href=\"https://www.vatican.va/roman_curia/pontifical_councils/justpeace/documents/rc_pc_justpeace_doc_20060526_compendio-dott-soc_en.html\" target=\"_blank\" rel=\"noopener\"><i>Compendium of the Social Doctrine of the Church<\/i><\/a>, 268. <a class=\"fnup\" href=\"#rn156\">↩<\/a><\/span><\/li><li id=\"fn157\"><a class=\"fnback\" href=\"#rn157\" aria-label=\"Back to text\">157.<\/a><span>Cf. Benedict XVI, Encyclical Letter <a href=\"https://www.vatican.va/content/benedict-xvi/en/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate.html\" target=\"_blank\" rel=\"noopener\"><i>Caritas in Veritate<\/i><\/a> (29 June 2009), 64: <i>AAS<\/i> 101 (2009), 698. <a class=\"fnup\" href=\"#rn157\">↩<\/a><\/span><\/li><li id=\"fn158\"><a class=\"fnback\" href=\"#rn158\" aria-label=\"Back to text\">158.<\/a><span>Cf. Francis, Encyclical Letter <a href=\"https://www.vatican.va/content/francesco/en/encyclicals/documents/papa-francesco_20150524_enciclica-laudato-si.html\" target=\"_blank\" rel=\"noopener\"><i>Laudato Si<\/i><\/a> <i>’ <\/i>(24 May 2015), 129: <i>AAS <\/i>107 (2015), 899. <a class=\"fnup\" href=\"#rn158\">↩<\/a><\/span><\/li><li id=\"fn159\"><a class=\"fnback\" href=\"#rn159\" aria-label=\"Back to text\">159.<\/a><span>Cf. <a href=\"https://www.vatican.va/content/francesco/en/encyclicals/documents/papa-francesco_20150524_enciclica-laudato-si.html\" target=\"_blank\" rel=\"noopener\">ibid.<\/a> <a class=\"fnup\" href=\"#rn159\">↩<\/a><\/span><\/li><li id=\"fn160\"><a class=\"fnback\" href=\"#rn160\" aria-label=\"Back to text\">160.<\/a><span>Cf. Francis, Encyclical Letter <a href=\"https://www.vatican.va/content/francesco/en/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\"><i>Fratelli Tutti<\/i><\/a> (3 October 2020), 108: <i>AAS<\/i> 112 (2020), 1006. <a class=\"fnup\" href=\"#rn160\">↩<\/a><\/span><\/li><li id=\"fn161\"><a class=\"fnback\" href=\"#rn161\" aria-label=\"Back to text\">161.<\/a><span>Cf. Dicastery for the Doctrine of the Faith — Dicastery for the Promotion of Integral Human Development, <a href=\"https://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_con_cfaith_doc_20180106_oeconomicae-et-pecuniariae_en.html\" target=\"_blank\" rel=\"noopener\"><i>Oeconomicae et Pecuniariae Quaestiones. Considerations for an Ethical Discernment Regarding some Aspects of the Present Economic-Financial System<\/i><\/a> (6 January 2018), 6: <i>AAS<\/i> 110 (2018), 772. <a class=\"fnup\" href=\"#rn161\">↩<\/a><\/span><\/li><li id=\"fn162\"><a class=\"fnback\" href=\"#rn162\" aria-label=\"Back to text\">162.<\/a><span>Francis, <a href=\"https://www.vatican.va/content/francesco/en/speeches/2019/february/documents/papa-francesco_20190214_fao.html\" target=\"_blank\" rel=\"noopener\"><i>Greeting to the staff of the International Fund for Agricultural Development (IFAD)<\/i><\/a> (14 February 2019): <i>AAS<\/i> 111 (2019), 309. Cfr. Benedict XVI, Encyclical Letter <a href=\"https://www.vatican.va/content/benedict-xvi/en/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate.html\" target=\"_blank\" rel=\"noopener\"><i>Caritas in Veritate<\/i><\/a> (29 June 2009), 22: <i>AAS<\/i> 101 (2009), 657. <a class=\"fnup\" href=\"#rn162\">↩<\/a><\/span><\/li><li id=\"fn163\"><a class=\"fnback\" href=\"#rn163\" aria-label=\"Back to text\">163.<\/a><span>Cf <i>.<\/i> <a href=\"https://www.vatican.va/content/benedict-xvi/en/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate.html\" target=\"_blank\" rel=\"noopener\">ibid.<\/a>, 36: <i>AAS<\/i> 101 (2009), 671-672. <a class=\"fnup\" href=\"#rn163\">↩<\/a><\/span><\/li><li id=\"fn164\"><a class=\"fnback\" href=\"#rn164\" aria-label=\"Back to text\">164.<\/a><span>Cf. Francis, Apostolic Exhortation <a href=\"https://www.vatican.va/content/francesco/en/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html\" target=\"_blank\" rel=\"noopener\"><i>Evangelii Gaudium<\/i><\/a> (24 November 2013), 204: <i>AAS<\/i> 105 (2013), 1105-1106. <a class=\"fnup\" href=\"#rn164\">↩<\/a><\/span><\/li><li id=\"fn165\"><a class=\"fnback\" href=\"#rn165\" aria-label=\"Back to text\">165.<\/a><span>Cf. Saint Paul VI, Encyclical Letter <a href=\"https://www.vatican.va/content/paul-vi/en/encyclicals/documents/hf_p-vi_enc_26031967_populorum.html\" target=\"_blank\" rel=\"noopener\"><i>Populorum Progressio<\/i><\/a> (26 March 1967), 87: <i>AAS<\/i> 59 (1967), 299. <a class=\"fnup\" href=\"#rn165\">↩<\/a><\/span><\/li><li id=\"fn166\"><a class=\"fnback\" href=\"#rn166\" aria-label=\"Back to text\">166.<\/a><span>Cf. Saint John Paul II, Encyclical Letter <a href=\"https://www.vatican.va/content/john-paul-ii/en/encyclicals/documents/hf_jp-ii_enc_01051991_centesimus-annus.html\" target=\"_blank\" rel=\"noopener\"><i>Centesimus Annus<\/i><\/a> (1 May 1991), 39: <i>AAS<\/i> 83 (1991), 841. <a class=\"fnup\" href=\"#rn166\">↩<\/a><\/span><\/li><li id=\"fn167\"><a class=\"fnback\" href=\"#rn167\" aria-label=\"Back to text\">167.<\/a><span>Cf. Pontifical Council for Justice and Peace, <a href=\"https://www.vatican.va/roman_curia/pontifical_councils/justpeace/documents/rc_pc_justpeace_doc_20060526_compendio-dott-soc_en.html\" target=\"_blank\" rel=\"noopener\"><i>Compendium of the Social Doctrine of the Church<\/i><\/a>, 211. <a class=\"fnup\" href=\"#rn167\">↩<\/a><\/span><\/li><li id=\"fn168\"><a class=\"fnback\" href=\"#rn168\" aria-label=\"Back to text\">168.<\/a><span>Cf. Saint John Paul II, Letter to Families <a href=\"https://www.vatican.va/content/john-paul-ii/en/letters/1994/documents/hf_jp-ii_let_02021994_families.html\" target=\"_blank\" rel=\"noopener\"><i>Gratissimam Sane<\/i><\/a> (2 February 1994), 17: <i>AAS<\/i> 86 (1994), 903-906. <a class=\"fnup\" href=\"#rn168\">↩<\/a><\/span><\/li><li id=\"fn169\"><a class=\"fnback\" href=\"#rn169\" aria-label=\"Back to text\">169.<\/a><span>Cf. United States Conference of Catholic Bishops, <i>Sons and Daughters of the Light: A Pastoral Plan for Ministry with Young Adults<\/i> (12 November 1996), Washington D.C., 1996, I, 3. <a class=\"fnup\" href=\"#rn169\">↩<\/a><\/span><\/li><li id=\"fn170\"><a class=\"fnback\" href=\"#rn170\" aria-label=\"Back to text\">170.<\/a><span>Cf. Pontifical Council for Justice and Peace, <a href=\"https://www.vatican.va/roman_curia/pontifical_councils/justpeace/documents/rc_pc_justpeace_doc_20060526_compendio-dott-soc_en.html\" target=\"_blank\" rel=\"noopener\"><i>Compendium of the Social Doctrine of the Church<\/i><\/a>, 290. <a class=\"fnup\" href=\"#rn170\">↩<\/a><\/span><\/li><li id=\"fn171\"><a class=\"fnback\" href=\"#rn171\" aria-label=\"Back to text\">171.<\/a><span>Cf. <a href=\"https://www.vatican.va/roman_curia/pontifical_councils/justpeace/documents/rc_pc_justpeace_doc_20060526_compendio-dott-soc_en.html\" target=\"_blank\" rel=\"noopener\">ibid.<\/a>, 214. <a class=\"fnup\" href=\"#rn171\">↩<\/a><\/span><\/li><li id=\"fn172\"><a class=\"fnback\" href=\"#rn172\" aria-label=\"Back to text\">172.<\/a><span>Cf. Francis, <a href=\"https://www.vatican.va/content/francesco/en/messages/peace/documents/papa-francesco_20141208_messaggio-xlviii-giornata-mondiale-pace-2015.html\" target=\"_blank\" rel=\"noopener\"><i>Message for the Celebration of the 48th World Day of Youth for Peace<\/i><\/a> (8 December 2014), 4: <i>AAS<\/i> 107 (2015), 70-71. <a class=\"fnup\" href=\"#rn172\">↩<\/a><\/span><\/li><li id=\"fn173\"><a class=\"fnback\" href=\"#rn173\" aria-label=\"Back to text\">173.<\/a><span>Cf. International Theological Commission, <a href=\"https://www.vatican.va/roman_curia/congregations/cfaith/cti_documents/rc_con_cfaith_doc_20000307_memory-reconc-itc_en.html\" target=\"_blank\" rel=\"noopener\"><i>Memory and Reconciliation the Church and the Faults of the Past<\/i><\/a> <i>,<\/i> Vatican City 2000, 5.3. <a class=\"fnup\" href=\"#rn173\">↩<\/a><\/span><\/li><li id=\"fn174\"><a class=\"fnback\" href=\"#rn174\" aria-label=\"Back to text\">174.<\/a><span>As in the Papal Bulls <i>Sicut Dudum<\/i> (13 January 1435) and <i>Etsi Suscepti<\/i> (9 January 1442) of Eugenius IV, and in the Papal Bulls <i>Dum Diversas<\/i> (18 June 1452) and <i>Romanus Pontifex<\/i> (8 January 1455) of Nicholas V. Political and, at times, even economic needs overcame the demands of the Gospel. The need for evangelization was frequently compromised or at least misunderstood with regard to the needs of worldly powers, thus relativizing the problematic incompatibility of slavery with the Christian conscience. <a class=\"fnup\" href=\"#rn174\">↩<\/a><\/span><\/li><li id=\"fn175\"><a class=\"fnback\" href=\"#rn175\" aria-label=\"Back to text\">175.<\/a><span>Cf. Leo XIII, Encyclical Letter <a href=\"https://www.vatican.va/content/leo-xiii/en/encyclicals/documents/hf_l-xiii_enc_05051888_in-plurimis.html\" target=\"_blank\" rel=\"noopener\"><i>In Plurimis<\/i><\/a> (5 May 1888), <i>Acta Leonis XIII<\/i>, VIII, Rome, 1889, 169-192. Consider that, as late as 1866, the Holy Office distinguished between the immoral and moral aspects of slavery, without fully condemning it: <i>Instruction of the Holy Office on various doubts of Monsignor Massaia, Vicar Apostolic in the country of the Galla<\/i>, April 1866, response to question no. 15. <a class=\"fnup\" href=\"#rn175\">↩<\/a><\/span><\/li><li id=\"fn176\"><a class=\"fnback\" href=\"#rn176\" aria-label=\"Back to text\">176.<\/a><span>Cf. Saint John Paul II, Bull <a href=\"https://www.vatican.va/jubilee_2000/docs/documents/hf_jp-ii_doc_30111998_bolla-jubilee_en.html\" target=\"_blank\" rel=\"noopener\"><i>Incarnationis Mysterium<\/i><\/a> (29 November 1998), 11: <i>AAS<\/i> 91 (1999), 139-141. <a class=\"fnup\" href=\"#rn176\">↩<\/a><\/span><\/li><li id=\"fn177\"><a class=\"fnback\" href=\"#rn177\" aria-label=\"Back to text\">177.<\/a><span>Cf. Saint Paul VI, <i>Regina Caeli<\/i> (17 May 1970): <i>Insegnamenti di Paolo VI, <\/i>vol. VIII, 506. <a class=\"fnup\" href=\"#rn177\">↩<\/a><\/span><\/li><li id=\"fn178\"><a class=\"fnback\" href=\"#rn178\" aria-label=\"Back to text\">178.<\/a><span>Cf. Francis, Encyclical Letter <a href=\"https://www.vatican.va/content/francesco/en/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\"><i>Fratelli Tutti<\/i><\/a> (3 October 2020), 183: <i>AAS<\/i> 112 (2020), 1033-1034. <a class=\"fnup\" href=\"#rn178\">↩<\/a><\/span><\/li><li id=\"fn179\"><a class=\"fnback\" href=\"#rn179\" aria-label=\"Back to text\">179.<\/a><span>Cf. Second Vatican Ecumenical Council, Pastoral Constitution <a href=\"https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651207_gaudium-et-spes_en.html\" target=\"_blank\" rel=\"noopener\"><i>Gaudium et Spes<\/i><\/a>, 26: <i>AAS<\/i> 58 (1966), 1046-1047. <a class=\"fnup\" href=\"#rn179\">↩<\/a><\/span><\/li><li id=\"fn180\"><a class=\"fnback\" href=\"#rn180\" aria-label=\"Back to text\">180.<\/a><span>Saint Paul VI, <a href=\"https://www.vatican.va/content/paul-vi/en/speeches/1965/documents/hf_p-vi_spe_19651004_united-nations.html\" target=\"_blank\" rel=\"noopener\"><i>Address to the 20th General Assembly of the United Nations<\/i><\/a> (4 October 1965): <i>AAS<\/i> 57 (1965), 881. <a class=\"fnup\" href=\"#rn180\">↩<\/a><\/span><\/li><li id=\"fn181\"><a class=\"fnback\" href=\"#rn181\" aria-label=\"Back to text\">181.<\/a><span>United Nations, <i>United Nations Charter<\/i>, San Francisco (26 June 1945), Preamble. <a class=\"fnup\" href=\"#rn181\">↩<\/a><\/span><\/li><li id=\"fn182\"><a class=\"fnback\" href=\"#rn182\" aria-label=\"Back to text\">182.<\/a><span>Cf. Francis <i>, <\/i>Encyclical Letter <a href=\"https://www.vatican.va/content/francesco/en/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\"><i>Fratelli Tutti<\/i><\/a> (3 October 2020), 258: <i>AAS<\/i> 112 (2020), 1061: “In recent decades, every single war has been ostensibly ‘justified.’ <a href=\"https://www.vatican.va/archive/ENG0015/_INDEX.HTM\" target=\"_blank\" rel=\"noopener\">The <i>Catechism of the Catholic Church<\/i><\/a> speaks of the possibility of legitimate defense by means of military force, which involves demonstrating that certain ‘rigorous conditions of moral legitimacy’ have been met. Yet it is easy to fall into an overly broad interpretation of this potential right. In this way, some would also wrongly justify even ‘preventive’ attacks or acts of war that can hardly avoid entailing ‘evils and disorders graver than the evil to be eliminated.’” <a class=\"fnup\" href=\"#rn182\">↩<\/a><\/span><\/li><li id=\"fn183\"><a class=\"fnback\" href=\"#rn183\" aria-label=\"Back to text\">183.<\/a><span>Cf. Dicastery for the Doctrine of the Faith — Dicastery for Culture and Education, Note <a href=\"https://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_ddf_doc_20250128_antiqua-et-nova_en.html\" target=\"_blank\" rel=\"noopener\"><i>Antiqua et Nova<\/i><\/a> (14 January 2025), 99: <i>AAS <\/i>117 (2025), 202-203. <a class=\"fnup\" href=\"#rn183\">↩<\/a><\/span><\/li><li id=\"fn184\"><a class=\"fnback\" href=\"#rn184\" aria-label=\"Back to text\">184.<\/a><span>Cf. <a href=\"https://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_ddf_doc_20250128_antiqua-et-nova_en.html\" target=\"_blank\" rel=\"noopener\">ibid.<\/a>, 103: <i>AAS<\/i> 117 (2025), 204. <a class=\"fnup\" href=\"#rn184\">↩<\/a><\/span><\/li><li id=\"fn185\"><a class=\"fnback\" href=\"#rn185\" aria-label=\"Back to text\">185.<\/a><span>Cf. <a href=\"https://www.vatican.va/content/leo-xiv/en/speeches/2025/june/documents/20250626-roaco.html\" target=\"_blank\" rel=\"noopener\"><i>Address to the Participants in the Plenary Session of the “Reunion of Aid Agencies for the Oriental Churches<\/i> (ROACO)”<\/a> (26 June 2025): <i>AAS<\/i> 117 (2025), 847-849. <a class=\"fnup\" href=\"#rn185\">↩<\/a><\/span><\/li><li id=\"fn186\"><a class=\"fnback\" href=\"#rn186\" aria-label=\"Back to text\">186.<\/a><span>Cf. Francis, <a href=\"https://www.vatican.va/content/francesco/en/messages/peace/documents/papa-francesco_20191208_messaggio-53giornatamondiale-pace2020.html\" target=\"_blank\" rel=\"noopener\"><i>Message for the 53rd World Day of Peace<\/i><\/a> (8 December 2019): <i>AAS<\/i> 112 (2020), 54-61. <a class=\"fnup\" href=\"#rn186\">↩<\/a><\/span><\/li><li id=\"fn187\"><a class=\"fnback\" href=\"#rn187\" aria-label=\"Back to text\">187.<\/a><span>J.R.R. Tolkien, <i>The Lord of the Rings. The Return of the King<\/i>, Part III, Book Five, Chapter IX, New York 1965, 190. <a class=\"fnup\" href=\"#rn187\">↩<\/a><\/span><\/li><li id=\"fn188\"><a class=\"fnback\" href=\"#rn188\" aria-label=\"Back to text\">188.<\/a><span><a href=\"https://www.vatican.va/content/leo-xiv/en/speeches/2025/may/documents/20250512-media.html\" target=\"_blank\" rel=\"noopener\"><i>Address to Representatives of the Media<\/i><\/a>, (12 May 2025): <i>AAS <\/i>117 (2025), 682. <a class=\"fnup\" href=\"#rn188\">↩<\/a><\/span><\/li><li id=\"fn189\"><a class=\"fnback\" href=\"#rn189\" aria-label=\"Back to text\">189.<\/a><span><a href=\"https://www.vatican.va/content/leo-xiv/en/speeches/2025/may/documents/20250512-media.html\" target=\"_blank\" rel=\"noopener\">Ibid.<\/a> <a class=\"fnup\" href=\"#rn189\">↩<\/a><\/span><\/li><li id=\"fn190\"><a class=\"fnback\" href=\"#rn190\" aria-label=\"Back to text\">190.<\/a><span>Saint John Paul II, <a href=\"https://www.vatican.va/content/john-paul-ii/en/messages/peace/documents/hf_jp-ii_mes_08121997_xxxi-world-day-for-peace.html\" target=\"_blank\" rel=\"noopener\"><i>Message for the 31st World Day of Peace<\/i><\/a>, (1 January 1998), 1: <i>AAS<\/i> 90 (1988), 147. <a class=\"fnup\" href=\"#rn190\">↩<\/a><\/span><\/li><li id=\"fn191\"><a class=\"fnback\" href=\"#rn191\" aria-label=\"Back to text\">191.<\/a><span>Saint Augustine, <i>Enarrationes in Psalmos,<\/i> 84, 12: <i>CCSL<\/i> 39, Turnhout 1956, 1172-1173. <a class=\"fnup\" href=\"#rn191\">↩<\/a><\/span><\/li><li id=\"fn192\"><a class=\"fnback\" href=\"#rn192\" aria-label=\"Back to text\">192.<\/a><span>Cf. Francis, Encyclical Letter <a href=\"https://www.vatican.va/content/francesco/en/encyclicals/documents/20241024-enciclica-dilexit-nos.html\" target=\"_blank\" rel=\"noopener\"><i>Dilexit Nos<\/i><\/a> (24 October 2024), 22: <i>AAS<\/i> 116 (2024), 1375-1376. <a class=\"fnup\" href=\"#rn192\">↩<\/a><\/span><\/li><li id=\"fn193\"><a class=\"fnback\" href=\"#rn193\" aria-label=\"Back to text\">193.<\/a><span>Francis, Encyclical Letter <a href=\"https://www.vatican.va/content/francesco/en/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\"><i>Fratelli Tutti<\/i><\/a> (3 October 2020), 115: <i>AAS<\/i> 112 (2020), 1008-1009. <a class=\"fnup\" href=\"#rn193\">↩<\/a><\/span><\/li><li id=\"fn194\"><a class=\"fnback\" href=\"#rn194\" aria-label=\"Back to text\">194.<\/a><span>Cf. <a href=\"https://www.vatican.va/content/francesco/en/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\">ibid.<\/a>, 261: <i>AAS<\/i> 112 (2020), 1062. <a class=\"fnup\" href=\"#rn194\">↩<\/a><\/span><\/li><li id=\"fn195\"><a class=\"fnback\" href=\"#rn195\" aria-label=\"Back to text\">195.<\/a><span>Cf. Saint Paul VI, <a href=\"https://www.vatican.va/content/paul-vi/en/speeches/1965/documents/hf_p-vi_spe_19651004_united-nations.html\" target=\"_blank\" rel=\"noopener\"><i>Address to the 20th General Assembly of the United Nations<\/i><\/a> (4 October 1965): <i>AAS<\/i> 57 (1965), 878-879. <a class=\"fnup\" href=\"#rn195\">↩<\/a><\/span><\/li><li id=\"fn196\"><a class=\"fnback\" href=\"#rn196\" aria-label=\"Back to text\">196.<\/a><span>Cf. Pius XII, Radio Message <a href=\"https://www.vatican.va/content/john-paul-ii/en/messages/pont_messages/1989/documents/hf_jp-ii_mes_19890827_anniv-ii-guerra-mondiale.html\" target=\"_blank\" rel=\"noopener\"><i>A Grave Hour<\/i><\/a> (24 August 1939): <i>AAS<\/i> 31 (1939), 334. <a class=\"fnup\" href=\"#rn196\">↩<\/a><\/span><\/li><li id=\"fn197\"><a class=\"fnback\" href=\"#rn197\" aria-label=\"Back to text\">197.<\/a><span>Giorgio La Pira, <i>Riflessioni sul Concilio. <\/i>Address of Professor Giorgio La Pira, Mayor of Florence, to the <i>“Guides de France”<\/i>(Rome, 4 September 1962), Florence 1962, 6. <a class=\"fnup\" href=\"#rn197\">↩<\/a><\/span><\/li><li id=\"fn198\"><a class=\"fnback\" href=\"#rn198\" aria-label=\"Back to text\">198.<\/a><span><a href=\"https://www.vatican.va/content/leo-xiv/en/speeches/2025/may/documents/20250514-giubileo-chiese-orientali.html\" target=\"_blank\" rel=\"noopener\"><i>Address to Participants in the Jubilee of Oriental Churches<\/i><\/a> (14 May 2025): <i>AAS <\/i>117 (2025), 686. <a class=\"fnup\" href=\"#rn198\">↩<\/a><\/span><\/li><li id=\"fn199\"><a class=\"fnback\" href=\"#rn199\" aria-label=\"Back to text\">199.<\/a><span>Cf. Francis, Encyclical Letter <a href=\"https://www.vatican.va/content/francesco/en/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\"><i>Fratelli Tutti<\/i><\/a> (3 October 2020), 271: <i>AAS <\/i>112 (2020), 1066. <a class=\"fnup\" href=\"#rn199\">↩<\/a><\/span><\/li><li id=\"fn200\"><a class=\"fnback\" href=\"#rn200\" aria-label=\"Back to text\">200.<\/a><span>Cf. Francis, <a href=\"https://www.vatican.va/content/francesco/en/speeches/2016/september/documents/papa-francesco_20160920_assisi-preghiera-pace.html\" target=\"_blank\" rel=\"noopener\"><i>Appeal for Peace at Assisi for the World Day of Prayer for Peace “Thirst for Peace: Faiths and Cultures in Dialogue”<\/i><\/a> (20 September 2016): <i>AAS<\/i> 108 (2016), 1124. <a class=\"fnup\" href=\"#rn200\">↩<\/a><\/span><\/li><li id=\"fn201\"><a class=\"fnback\" href=\"#rn201\" aria-label=\"Back to text\">201.<\/a><span>Francis, <a href=\"https://www.vatican.va/content/francesco/en/speeches/2025/january/documents/20250109-corpo-diplomatico.html\" target=\"_blank\" rel=\"noopener\"><i>Address to Members of the Diplomatic Corps accredited to the Holy See<\/i><\/a> (9 January 2025): <i>AAS<\/i> 117 (2025), 110. <a class=\"fnup\" href=\"#rn201\">↩<\/a><\/span><\/li><li id=\"fn202\"><a class=\"fnback\" href=\"#rn202\" aria-label=\"Back to text\">202.<\/a><span>Cf. Francis, <a href=\"https://www.vatican.va/content/francesco/en/speeches/2013/june/documents/papa-francesco_20130620_38-sessione-fao.html\" target=\"_blank\" rel=\"noopener\"><i>Address to the Participants in the 38th Conference of the FAO<\/i><\/a> (20 June 2013): <i>AAS<\/i> 105 (2013), 616-617. <a class=\"fnup\" href=\"#rn202\">↩<\/a><\/span><\/li><li id=\"fn203\"><a class=\"fnback\" href=\"#rn203\" aria-label=\"Back to text\">203.<\/a><span><i><a href=\"https://www.vatican.va/content/leo-xiv/en/messages/urbi/documents/20250508-prima-benedizione-urbietorbi.html\" target=\"_blank\" rel=\"noopener\">First “Urbi et Orbi”<\/a><\/i> <a href=\"https://www.vatican.va/content/leo-xiv/en/messages/urbi/documents/20250508-prima-benedizione-urbietorbi.html\" target=\"_blank\" rel=\"noopener\"><i>Blessing<\/i><\/a> (8 May 2025): <i>AAS <\/i>117 (2025), 660. <a class=\"fnup\" href=\"#rn203\">↩<\/a><\/span><\/li><li id=\"fn204\"><a class=\"fnback\" href=\"#rn204\" aria-label=\"Back to text\">204.<\/a><span><a href=\"https://www.vatican.va/content/leo-xiv/en/messages/urbi/documents/20250508-prima-benedizione-urbietorbi.html\" target=\"_blank\" rel=\"noopener\">Ibid<i>.<\/i><\/a> <a class=\"fnup\" href=\"#rn204\">↩<\/a><\/span><\/li><li id=\"fn205\"><a class=\"fnback\" href=\"#rn205\" aria-label=\"Back to text\">205.<\/a><span>Cf. <a href=\"https://www.vatican.va/content/leo-xiv/en/homilies/2025/documents/20251231-te-deum.html\" target=\"_blank\" rel=\"noopener\"><i>Homily at First Vespers on the Solemnity of Mary the Most Holy Mother of God<\/i><\/a> (31 December 2025): <i>L’Osservatore Romano<\/i>, 2 January 2026, 1-2. <a class=\"fnup\" href=\"#rn205\">↩<\/a><\/span><\/li><li id=\"fn206\"><a class=\"fnback\" href=\"#rn206\" aria-label=\"Back to text\">206.<\/a><span>Cf. <a href=\"https://www.vatican.va/content/leo-xiv/en/homilies/2025/documents/20251225-messa-natale.html\" target=\"_blank\" rel=\"noopener\"><i>Homily of the Mass during the Day<\/i><\/a> (25 December 2025): <i>L’Osservatore Romano<\/i>, 27 December 2025, 3. <a class=\"fnup\" href=\"#rn206\">↩<\/a><\/span><\/li><li id=\"fn207\"><a class=\"fnback\" href=\"#rn207\" aria-label=\"Back to text\">207.<\/a><span>Cf. <a href=\"https://www.vatican.va/content/leo-xiv/en/homilies/2025/documents/20251225-messa-natale.html\" target=\"_blank\" rel=\"noopener\">ibid<i>.<\/i><\/a> <a class=\"fnup\" href=\"#rn207\">↩<\/a><\/span><\/li><li id=\"fn208\"><a class=\"fnback\" href=\"#rn208\" aria-label=\"Back to text\">208.<\/a><span>Cf. <a href=\"https://www.vatican.va/content/leo-xiv/en/angelus/2026/documents/20260106-angelus.html\" target=\"_blank\" rel=\"noopener\"><i>Angelus on the Solemnity of the Epiphany<\/i><\/a> (6 January 2026): <i>L’Osservatore Romano,<\/i> 7 January 2026, 3. <a class=\"fnup\" href=\"#rn208\">↩<\/a><\/span><\/li><li id=\"fn209\"><a class=\"fnback\" href=\"#rn209\" aria-label=\"Back to text\">209.<\/a><span>Cf. <a href=\"https://www.vatican.va/content/leo-xiv/en/homilies/2025/documents/20251224-messa-notte-natale.html\" target=\"_blank\" rel=\"noopener\"><i>Homily of the Mass during the Night<\/i><\/a> (24 December 2025): <i>L’Osservatore Romano<\/i>, 27 December 2025, 2. <a class=\"fnup\" href=\"#rn209\">↩<\/a><\/span><\/li><li id=\"fn210\"><a class=\"fnback\" href=\"#rn210\" aria-label=\"Back to text\">210.<\/a><span>P. de Bérulle, <i>Discours de l’état et des grandeurs de Jésus, Discours IV, Unité de Dieu en l’incarnation: Œuvres complètes, <\/i>Paris 1856, col. 218. <a class=\"fnup\" href=\"#rn210\">↩<\/a><\/span><\/li><li id=\"fn211\"><a class=\"fnback\" href=\"#rn211\" aria-label=\"Back to text\">211.<\/a><span>Ibid <i>.<\/i> <a class=\"fnup\" href=\"#rn211\">↩<\/a><\/span><\/li><li id=\"fn212\"><a class=\"fnback\" href=\"#rn212\" aria-label=\"Back to text\">212.<\/a><span>Cf. <a href=\"https://www.vatican.va/content/leo-xiv/en/speeches/2025/december/documents/20251205-conferenza.html\" target=\"_blank\" rel=\"noopener\"><i>Address to the Conference “Artificial Intelligence and Care of Our Common Home<\/i>”<\/a> (5 December 2025): <i>L’Osservatore Romano<\/i>, 5 December 2025, 2. <a class=\"fnup\" href=\"#rn212\">↩<\/a><\/span><\/li><li id=\"fn213\"><a class=\"fnback\" href=\"#rn213\" aria-label=\"Back to text\">213.<\/a><span>Benedict XVI, Encyclical Letter <a href=\"https://www.vatican.va/content/benedict-xvi/en/encyclicals/documents/hf_ben-xvi_enc_20051225_deus-caritas-est.html\" target=\"_blank\" rel=\"noopener\"><i>Deus Caritas Est<\/i><\/a> (25 December 2005), 14: <i>AAS<\/i> 98 (2006), 228. <a class=\"fnup\" href=\"#rn213\">↩<\/a><\/span><\/li><li id=\"fn214\"><a class=\"fnback\" href=\"#rn214\" aria-label=\"Back to text\">214.<\/a><span>Saint Augustine, <i>Sermons<\/i>, 272: <i>In die Pentecostes ad infantes de sacramento<\/i>: <i>PL<\/i> 38, Paris 1865, col. 1247. <a class=\"fnup\" href=\"#rn214\">↩<\/a><\/span><\/li><li id=\"fn215\"><a class=\"fnback\" href=\"#rn215\" aria-label=\"Back to text\">215.<\/a><span>Benedict XVI, <a href=\"https://www.vatican.va/content/benedict-xvi/en/homilies/2011/documents/hf_ben-xvi_hom_20110421_coena-domini.html\" target=\"_blank\" rel=\"noopener\"><i>Homily at the Mass of the Lord’s Supper<\/i><\/a> (21 April 2011): <i>AAS<\/i> 103 (2011), 321. <a class=\"fnup\" href=\"#rn215\">↩<\/a><\/span><\/li><li id=\"fn216\"><a class=\"fnback\" href=\"#rn216\" aria-label=\"Back to text\">216.<\/a><span><i><a href=\"https://www.vatican.va/content/leo-xiv/en/speeches/2025/december/documents/20251222-curia-romana.html\" target=\"_blank\" rel=\"noopener\">Address to the Roma Curia for the Exchange of Christmas Greetings<\/a><\/i> (22 December 2025): <i>L’Osservatore Romano<\/i>, 22 December 2025, 6-7. <a class=\"fnup\" href=\"#rn216\">↩<\/a><\/span><\/li><li id=\"fn217\"><a class=\"fnback\" href=\"#rn217\" aria-label=\"Back to text\">217.<\/a><span>Cf. above, nos. 11-14. <a class=\"fnup\" href=\"#rn217\">↩<\/a><\/span><\/li><li id=\"fn218\"><a class=\"fnback\" href=\"#rn218\" aria-label=\"Back to text\">218.<\/a><span>Cf. <a href=\"https://www.vatican.va/content/leo-xiv/en/speeches/2025/november/documents/20251113-fondazione-infanzia-adolescenza.html\" target=\"_blank\" rel=\"noopener\"><i>Address to the Conference “The Dignity of Children and Adolescents in the Age of Artificial Intelligence<\/i>”<\/a> (13 November 2025): <i>L’Osservatore Romano<\/i>, 13 November 2025, 3. <a class=\"fnup\" href=\"#rn218\">↩<\/a><\/span><\/li><li id=\"fn219\"><a class=\"fnback\" href=\"#rn219\" aria-label=\"Back to text\">219.<\/a><span>Cf. Benedict XVI, Encyclical Letter <a href=\"https://www.vatican.va/content/benedict-xvi/en/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate.html\" target=\"_blank\" rel=\"noopener\"><i>Caritas in Veritate<\/i><\/a> (29 June 2009), 34: <i>AAS<\/i> 101 (2009), 668-670. <a class=\"fnup\" href=\"#rn219\">↩<\/a><\/span><\/li><li id=\"fn220\"><a class=\"fnback\" href=\"#rn220\" aria-label=\"Back to text\">220.<\/a><span>Francis, Apostolic Exhortation <a href=\"https://www.vatican.va/content/francesco/en/apost_exhortations/documents/20231004-laudate-deum.html\" target=\"_blank\" rel=\"noopener\"><i>Laudate Deum<\/i><\/a> (4 October 2023), 67: <i>AAS<\/i> 115 (2023), 1059. <a class=\"fnup\" href=\"#rn220\">↩<\/a><\/span><\/li><li id=\"fn221\"><a class=\"fnback\" href=\"#rn221\" aria-label=\"Back to text\">221.<\/a><span>Cf. <a href=\"https://www.vatican.va/content/leo-xiv/en/angelus/2026/documents/20260106-angelus.html\" target=\"_blank\" rel=\"noopener\"><i>Angelus on the Solemnity of the Epiphany<\/i><\/a> (6 January 2026): <i>L’Osservatore Romano<\/i>, 7 January 2026, 3. <a class=\"fnup\" href=\"#rn221\">↩<\/a><\/span><\/li><li id=\"fn222\"><a class=\"fnback\" href=\"#rn222\" aria-label=\"Back to text\">222.<\/a><span>Benedict XVI, <a href=\"https://www.vatican.va/content/benedict-xvi/en/audiences/2006/documents/hf_ben-xvi_aud_20060215.html\" target=\"_blank\" rel=\"noopener\"><i>General Audience<\/i><\/a> (15 February 2006): <i>L’Osservatore Romano<\/i>, 16 February 2006, 4. <a class=\"fnup\" href=\"#rn222\">↩<\/a><\/span><\/li><li id=\"fn223\"><a class=\"fnback\" href=\"#rn223\" aria-label=\"Back to text\">223.<\/a><span><i><a href=\"https://www.vatican.va/content/leo-xiv/en/speeches/2025/october/documents/20251011-veglia-di-preghiera.html\" target=\"_blank\" rel=\"noopener\">Meditation on the occasion of the Prayer Vigil and Rosary for Peace<\/a><\/i> (11 October 2025): <i>L’Osservatore Romano<\/i>, 13 October 2025, 2. <a class=\"fnup\" href=\"#rn223\">↩<\/a><\/span><\/li><li id=\"fn224\"><a class=\"fnback\" href=\"#rn224\" aria-label=\"Back to text\">224.<\/a><span>Saint Paul VI, <i>Homily at the Marian Shrine of Our Lady of Bonaria<\/i>, (24 April 1970): <i>AAS<\/i> 62 (1970), 301. <a class=\"fnup\" href=\"#rn224\">↩<\/a><\/span><\/li><\/ol><\/section>", "it": "<details class=\"chapter\" id=\"ch-intro\"><summary><div class=\"csum\"><span class=\"csum-title\">Introduzione<\/span><span class=\"csum-desc\">Le “cose nuove” del nostro tempo e la scelta tra Babele e la città ricostruita. <span class=\"csum-n\">· 16 paragrafi<\/span><\/span><span class=\"csum-cta\"><span class=\"chev\">›<\/span><span class=\"cta-read\">fai clic per leggere<\/span><span class=\"cta-collapse\">fai clic per comprimere<\/span><\/span><\/div><\/summary><div class=\"chapter-body\"><p class=\"vp\" id=\"p1\"><span class=\"pnum\">1<\/span>La magnifica umanità creata da Dio si trova oggi di fronte ad una scelta decisiva: innalzare una nuova torre di Babele o edificare la città dove Dio e l’umanità abitano insieme. Ogni generazione riceve in eredità il compito di dare forma al proprio tempo: di far maturare la storia come luogo in cui la dignità di ogni persona sia custodita, la giustizia promossa e la fraternità resa possibile. Ma su ogni epoca incombe il rischio di costruire un mondo disumano e più ingiusto. Là dove l’umanità corre il pericolo di smarrire il proprio volto, noi cristiani alziamo gli occhi verso il Dio che si è fatto carne, sapendo che «solamente nel mistero del Verbo incarnato trova vera luce il mistero dell’uomo». <a class=\"ref\" id=\"rn1\" href=\"#fn1\">1<\/a> Questa magnifica umanità in Gesù Cristo diventa la Via, la Verità e la Vita, aprendo per ciascuno di noi la strada per crescere verso la pienezza.<\/p><p class=\"vp\" id=\"p2\"><span class=\"pnum\">2<\/span>Fondati su Cristo, pietra viva, facciamo esperienza della potente e misteriosa azione dello Spirito Santo, e crediamo che ogni autentico sforzo umano di cooperare con Lui per il bene sarà benedetto dal Padre celeste, nel quale riponiamo la nostra speranza. Per questo possiamo contribuire con impegno a tutte quelle iniziative che costruiscono un mondo più giusto, e possiamo chiamare altri a collaborare con noi nella promozione dello sviluppo integrale di ogni essere umano. Desideriamo entrare in dialogo con tutti gli uomini e le donne del nostro tempo, insieme ai quali prendiamo parte agli avvenimenti, alle domande e alle aspirazioni dell’umanità. <a class=\"ref\" id=\"rn2\" href=\"#fn2\">2<\/a> Vogliamo individuare, insieme con loro, nuove strade per il bene comune e la promozione di una vita dignitosa per tutti. Tale attitudine al dialogo è parte integrante della vocazione della Chiesa, perché essa, costituita «in Cristo, in qualche modo il sacramento […] dell’intima unione con Dio e dell’unità di tutto il genere umano», <a class=\"ref\" id=\"rn3\" href=\"#fn3\">3<\/a> riconosce nella storia il luogo in cui il Vangelo interpella e accompagna l’esperienza umana.<\/p><p class=\"vp\" id=\"p3\"><span class=\"pnum\">3<\/span>Con questo spirito, nel 1891 Leone XIII ha pubblicato l’Enciclica Rerum novarum, di cui con viva riconoscenza celebriamo quest’anno il 135° anniversario. Con quel documento, il mio amato Predecessore ha dato impulso a quella riflessione sulla società, sull’economia e sulla politica che oggi chiamiamo “Dottrina sociale della Chiesa”. E quando alcuni obiettavano che la Chiesa non doveva sprecare energie in questioni mondane, ma preoccuparsi di comunicare un messaggio di vita eterna, egli rispondeva con realismo e sapienza che l’annuncio del Vangelo non può dimenticare la vita concreta dei popoli. <a class=\"ref\" id=\"rn4\" href=\"#fn4\">4<\/a> Sono trascorse molte decadi da allora, e il Magistero, i pastori, i teologi e i fedeli hanno continuato a riflettere sulle questioni sociali alla luce del Vangelo. Oggi la Dottrina sociale della Chiesa è un patrimonio di saggezza, ove troviamo principi per pensare, criteri per discernere e giudicare, orientamenti concreti per agire. Essa si fonda sulla Sacra Scrittura e sulla Tradizione e, in dialogo con le scienze, ci aiuta a leggere con lucidità le sfide del presente, individuando percorsi adeguati per vivere una testimonianza cristiana limpida, con gioia e al servizio del mondo. Non è un insieme statico di concetti, ma un corpus vivo di verità, che custodisce e interpreta la vocazione dell’umanità a una vita piena e giusta. A questa tradizione vivente desidero dunque aggiungere la mia voce, invocando l’aiuto dello Spirito di sapienza, che abita il mondo sin dal suo inizio (cfr Pr 8,22-31).<\/p><h3 class=\"sub\">Le res novae del nostro tempo<\/h3><p class=\"vp\" id=\"p4\"><span class=\"pnum\">4<\/span>Se a suo tempo Leone XIII parlava di «nuove questioni» ( rerum novarum), oggi non possiamo semplicemente ripetere i suoi preziosi insegnamenti, ma dobbiamo chiedere a Dio la saggezza per interpretare le grandi tendenze del nostro tempo, in particolare i progressi della tecnica. Negli ultimi anni è divenuto sempre più evidente quanto rapidamente e profondamente la digitalizzazione, l’intelligenza artificiale (IA) e la robotica stiano trasformando il nostro mondo. La tecnica non va considerata, in se stessa, come forza antagonista rispetto alla persona: al contrario, essa è radicata nella nostra storia fin dal principio, in quanto «fatto profondamente umano, legato all’autonomia e alla libertà dell’uomo». <a class=\"ref\" id=\"rn5\" href=\"#fn5\">5<\/a> Lo sviluppo tecnologico ha contribuito nei secoli a un significativo miglioramento delle condizioni di vita dell’umanità; allo stesso tempo, ogni fase del progresso ha mostrato anche il volto ambiguo di strumenti capaci di arrecare danno quando non orientati al bene. Oggi, tuttavia, ci troviamo dinanzi a una situazione nuova, in cui la potenza e la pervasività delle tecnologie emergenti si innestano nella trama della quotidianità, plasmano i processi decisionali e incidono in profondità sull’immaginario collettivo: «Mai l’umanità ha avuto tanto potere su se stessa». <a class=\"ref\" id=\"rn6\" href=\"#fn6\">6<\/a> Le nuove tecnologie aprono un orizzonte esteso in direzioni che, seppur intuibili, non possiamo ancora pienamente prevedere. Ciò rende più complesso valutarne l’impatto e gli effetti a lungo termine sulla dignità delle persone e sul bene comune.<\/p><p class=\"vp\" id=\"p5\"><span class=\"pnum\">5<\/span>Ora tocca a noi assumere con lucidità e responsabilità le sfide del nostro tempo. È necessario adottare strumenti normativi adeguati, capaci di tutelare la giustizia e di contenere gli effetti distorsivi del potere tecnologico. Ma la questione non si esaurisce nella regolamentazione. Come avvertiva Papa Francesco, occorre domandarci con realismo chi oggi detenga questo potere e a quali fini lo orienti: «Non possiamo ignorare che l’energia nucleare, la biotecnologia, l’informatica, la conoscenza del nostro stesso DNA e altre potenzialità che abbiamo acquisito [...] danno a coloro che detengono la conoscenza, e soprattutto il potere economico per sfruttarla, un dominio impressionante sull’insieme del genere umano e del mondo intero». <a class=\"ref\" id=\"rn7\" href=\"#fn7\">7<\/a> Un tempo erano soprattutto gli Stati a guidare e indirizzare l’innovazione. Oggi, invece, i principali motori dello sviluppo sono attori privati, spesso transnazionali, dotati di risorse e capacità di intervento superiori a quelle di molti governi. Il potere tecnologico assume così un volto inedito, prevalentemente “privato”, e per questo ancora più difficile da discernere, governare e orientare al bene comune.<\/p><p class=\"vp\" id=\"p6\"><span class=\"pnum\">6<\/span>Per questo occorre avviare un discernimento condiviso capace di penetrare le radici spirituali e culturali delle trasformazioni in atto. Se ci limitiamo alle contingenze, rischiamo di lasciare che il susseguirsi delle emergenze decida al posto nostro la direzione del cammino. Stiamo vivendo una rapida fase di transizione, un “cambiamento d’epoca”, in cui – mentre alcuni si contendono il futuro delle nuove tecnologie e altri sono impegnati nella riflessione su di esse – la maggior parte delle persone rimane in attesa, osserva da lontano e spera semplicemente che tutto vada per il meglio. Proprio per questo si impongono alla nostra coscienza domande decisive, che non possono più essere eluse: dove stiamo andando? Verso quale meta desideriamo orientarci? Quale direzione scegliere come comunità umana e come popoli?<\/p><h3 class=\"sub\">Due icone bibliche<\/h3><p class=\"vp\" id=\"p7\"><span class=\"pnum\">7<\/span>Per rispondere a questi interrogativi e per discernere come abitare con responsabilità il tempo dell’intelligenza artificiale, vorrei richiamare due immagini bibliche: la costruzione della torre di Babele (cfr Gen 11,1-9) e la ricostruzione delle mura di Gerusalemme (cfr Ne 2-6). Nel libro della Genesi, il racconto di Babele si colloca alle origini dell’umanità, subito dopo le genealogie dei figli di Noè. Gli esseri umani, stabilitisi nella pianura di Sennaar, decidono di costruire una città e una torre «la cui cima tocchi il cielo» (Gen 11,4). Vogliono così garantirsi stabilità e potere, e soprattutto “farsi un nome”, temendo di essere dispersi sulla terra. L’impresa appare imponente: un’unica lingua, un’unica tecnologia, un’unica direzione. Tuttavia, il progetto nasconde una profonda insidia: è un’opera concepita senza riferimento a Dio, sostenuta da un’uniformità che elimina la diversità e che, invece della comunione, sceglie l’omologazione. Quando la città si edifica sull’orgoglio e sulla pretesa di bastare a se stessa, la comunicazione si spezza, le lingue si confondono e gli esseri umani non si comprendono più. Il risultato non è l’unità, ma la dispersione. Babele rivela così il limite di ogni costruzione che, pur grandiosa, sorge dall’assolutizzazione dell’umano e dalla sua pretesa di autosufficienza, sacrifica la dignità delle persone all’efficienza e ambisce a raggiungere il cielo senza la benedizione di Dio.<\/p><p class=\"vp\" id=\"p8\"><span class=\"pnum\">8<\/span>Il libro di Neemia, a sua volta, si apre in un momento di grande vulnerabilità nella storia dell’antico Israele. Dopo l’esilio babilonese, una parte del popolo è tornata a Gerusalemme, ma la città è ancora in rovina, le mura sono crollate e le porte bruciate (cfr Ne 1-2). Neemia, un ebreo al servizio del re persiano Artaserse, riceve la notizia dello stato disastroso della città dei padri. Prima di agire, digiuna, prega, intercede per il popolo; poi chiede al re il permesso di tornare a Gerusalemme e, giunto sul posto, esamina in silenzio i luoghi distrutti. Non impone soluzioni dall’alto. Convoca le famiglie, affida a ciascuna un tratto di muro da ricostruire, ascolta le paure, coordina gli sforzi, fronteggia le opposizioni. Il racconto mostra come la città rinasca non grazie all’iniziativa di una singola persona, ma attraverso la responsabilità condivisa di tutto il popolo: sacerdoti, artigiani, capifamiglia, donne e giovani. È un’opera che ha Dio al centro e ricostruisce i legami prima ancora delle pietre. L’antica Gerusalemme ritrova così una lingua comune, non quella dell’uniformità, ma quella della comunione: l’armonia che nasce quando ciascuno si assume la propria parte e tutto il popolo riconosce che la sua forza viene dal Signore.<\/p><p class=\"vp\" id=\"p9\"><span class=\"pnum\">9<\/span>Alla luce di queste due icone, lo Spirito Santo oggi ci interpella circa il rapporto con la tecnica e con la rivoluzione digitale in corso. Le scoperte scientifiche sono un talento consegnato all’umanità perché essa lo faccia fruttare (cfr Mt 25,14-30). La tecnologia può curare, connettere, educare, custodire la Casa comune; ma può anche dividere, scartare, generare nuove ingiustizie. In astratto, essa non è di per sé una soluzione ai problemi dell’umanità, come non è di per sé un male; ma, concretamente, non è neutrale, perché assume il volto di chi la pensa, la finanzia, la regola, la usa. Per questo la prima scelta non è tra un “sì” o un “no” alla tecnologia, ma tra edificare Babele o ricostruire Gerusalemme: tra un potere che pretende di dominare il cielo e un popolo che, alla presenza di Dio, si mette a lavorare unito per rialzare le mura della convivenza fraterna.<\/p><p class=\"vp\" id=\"p10\"><span class=\"pnum\">10<\/span>Evitiamo, dunque, la “sindrome di Babele”: l’idolatria del profitto che sacrifica i deboli, l’uniformità che appiattisce le differenze, la pretesa di un linguaggio unico – anche digitale – capace di tradurre tutto, persino il mistero della persona, in dati e prestazioni. Questo è il rischio della disumanizzazione – costruire il futuro escludendo Dio e riducendo l’altro a mezzo –, una tentazione antica e sempre nuova, che oggi assume anche un volto tecnico. Scegliamo, invece, la “via di Neemia”, che mette in risalto il valore del lavoro condiviso per rendere sicura la città di Dio per gli esuli ritornati. Ricostruire oggi significa riconoscere che, nella pluralità di voci e di visioni che talvolta ricorda la dispersione delle lingue, esiste comunque una possibilità luminosa: quella di edificare insieme, trasformando la diversità in una risorsa e facendo dell’ascolto e del dialogo il terreno comune su cui far crescere giustizia e fraternità. E, dentro questa opera condivisa, i cristiani trovano la loro forma propria di costruire: orientare l’agire a Dio, perché alla sua luce il pluralismo non si disperda nel disordine, ma, nella pratica della sinodalità, diventi lo spazio in cui l’umanità ritrova le sue solide fondamenta e il suo fine ultimo. Nell’Apocalisse, Giovanni vede la nuova Gerusalemme «scendere dal cielo, da Dio» (Ap 21,2) come dono per tutta l’umanità. E questa visione di grazia è per noi cristiani una chiamata a lavorare insieme, coltivando una vita comune pacifica, giusta e dignitosa nelle “città” di oggi.<\/p><h3 class=\"sub\">Costruire nel bene<\/h3><p class=\"vp\" id=\"p11\"><span class=\"pnum\">11<\/span>Costruire una città impostata sul bene comune esige, dunque, in primo luogo, di edificare sulla roccia della relazione con Dio. Riconoscere che la verità del suo amore ci chiama a una vita «in abbondanza» ( Gv 10,10) e alla comunione con Lui. Insieme con sant’Agostino, anche noi possiamo dire: «Ci hai fatti per te, e il nostro cuore non ha posa finché non riposa in te». <a class=\"ref\" id=\"rn8\" href=\"#fn8\">8<\/a> Dio, infatti, ha inscritto nel nostro cuore un desiderio di felicità che abbraccia tutte le dimensioni della vita, e la Chiesa, nel dialogo con gli uomini e le donne del nostro tempo, avverte l’urgenza di custodire e orientare tale aspirazione verso la sua verità più profonda.<\/p><p class=\"vp\" id=\"p12\"><span class=\"pnum\">12<\/span>In secondo luogo, edificare nel bene significa accettare il limite e la fragilità dell’umanità senza considerarli un errore da correggere. Oggi, il desiderio di pienezza dell’essere umano rischia di essere deviato verso mete ingannevoli: l’illusione di una tecnica che promette di liberarci da ogni fragilità o modelli di benessere che “lasciano indietro” interi popoli. Non di rado, riponiamo la speranza in un potenziamento senza limiti, in forme di progresso che possono esacerbare le disuguaglianze, in soluzioni immediate incapaci di sanare le ferite dei popoli. Così, mentre alcuni inseguono la chimera di un’autoaffermazione illimitata, molti restano privi del necessario. La Chiesa ricorda, con voce umile ma ferma, che la vera realizzazione non nasce dalla rimozione delle fragilità, ma da una crescita armoniosa: là dove libertà e responsabilità si intrecciano con la cura reciproca e la vera solidarietà, e dove il progresso si misura sulla dignità di ciascuno e sul bene dei popoli.<\/p><p class=\"vp\" id=\"p13\"><span class=\"pnum\">13<\/span>Costruire un mondo in cui tutti possono “fiorire” esige, in terzo luogo, una corresponsabilità coraggiosa. Nessuna mano, da sola, è sufficiente a sostenere il peso delle sfide che attraversano il mondo; e nessuna è così debole da non poter offrire il proprio contributo: «La forza infatti si manifesta pienamente nella debolezza» (2Cor 12,9). A ciascuno il suo tratto di muro: scienziati e ricercatori, imprenditori e lavoratori, educatori e legislatori, società civile, movimenti popolari e comunità di fede. Questa è la logica della sussidiarietà, che valorizza la cooperazione tra generazioni, tra popoli, tra discipline e culture come via maestra per far crescere stabilità, prosperità e pace. Le tensioni e le differenze non devono intimorire: possono diventare energie creative quando sono orientate da una responsabilità condivisa.<\/p><p class=\"vp\" id=\"p14\"><span class=\"pnum\">14<\/span>Infine, edificare nel bene domanda un linguaggio evangelico. Evitiamo parole che umiliano o contrappongono. Scegliamo la chiarezza che illumina e la franchezza che apre vie. Non benediciamo entusiasmi ingenui, non alimentiamo paure sterili. Piuttosto, indichiamo criteri di discernimento – dignità della persona, destinazione universale dei beni, opzione per i poveri, cura della Casa comune, pace – e traduciamoli in prassi: progettazione responsabile, valutazioni d’impatto umano e sociale, inclusione dei più fragili, alfabetizzazione digitale, ricerca e industria orientate alla giustizia e alla pace.<\/p><h3 class=\"sub\">Rimanere umani<\/h3><p class=\"vp\" id=\"p15\"><span class=\"pnum\">15<\/span>Nel recente Giubileo Ordinario del 2025, abbiamo camminato come pellegrini di speranza e siamo stati colmati di grazie. Forti di questi doni, possiamo avanzare con animo fiducioso di fronte ai compiti ardui e alle sfide esigenti che si affacciano sul nostro futuro. Nel tempo dell’intelligenza artificiale, in cui la dignità umana rischia di essere oscurata da nuove forme di disumanizzazione, abbiamo il dovere urgente di restare profondamente umani, custodendo con amore quella magnifica umanità che ci è stata donata e mostrata nella sua pienezza in Cristo, e che nessuna macchina potrà mai sostituire nel suo splendore. Il vero progresso nasce sempre da un cuore aperto all’altro, da un’intelligenza disponibile all’ascolto, da una volontà che cerca ciò che unisce più che ciò che separa.<\/p><p class=\"vp\" id=\"p16\"><span class=\"pnum\">16<\/span>A tutti i fedeli cattolici, a tutti i cristiani, a tutti gli uomini e le donne di buona volontà rivolgo un accorato appello: non temiamo di sporcarci le mani nel cantiere del nostro tempo. Come Neemia, preghiamo, progettiamo con sapienza, lavoriamo con perseveranza, rimettendo Dio all’orizzonte del nostro agire e l’essere umano al centro delle nostre scelte. Allora le pietre scartate – i poveri, i malati, i migranti, i piccoli – diventeranno testata d’angolo, e sulla terra sorgerà una dimora comune solida e ospitale, dove l’amore e la verità finalmente s’incontreranno, la giustizia e la pace si baceranno (cfr Sal 85,11). Questa è la benedizione che imploriamo da Dio e il compito che ci attende: essere costruttori di comunione, non architetti di Babele; servi del Regno che viene, non padroni di torri destinate a crollare. E, con animo di pastore e di padre, chiedo a tutti di fermare il cantiere dell’ennesima Babele e di unire le forze per edificare nel bene, affinché l’umanità non perda mai la propria bellezza e il mondo possa riconoscere ancora una volta, nel cuore dell’essere umano, il luogo dove Dio desidera abitare.<\/p><\/div><\/details>\n<details class=\"chapter\" id=\"ch1\"><summary><div class=\"csum\"><span class=\"csum-eyebrow\">Capitolo Primo<\/span><span class=\"csum-title\">Un Pensiero Dinamico Fedele al Vangelo<\/span><span class=\"csum-desc\">Un approccio dinamico e fedele al Vangelo, e come si sviluppa la dottrina sociale della Chiesa. <span class=\"csum-n\">· 29 paragrafi<\/span><\/span><span class=\"csum-cta\"><span class=\"chev\">›<\/span><span class=\"cta-read\">fai clic per leggere<\/span><span class=\"cta-collapse\">fai clic per comprimere<\/span><\/span><\/div><\/summary><div class=\"chapter-body\"><p class=\"vp\" id=\"p17\"><span class=\"pnum\">17<\/span>In questo primo capitolo intendo ripercorrere, in modo sintetico, il cammino attraverso il quale la Dottrina sociale della Chiesa ha preso forma nel Magistero recente dei Papi e del Concilio Vaticano II, per metterne in luce il carattere dinamico. In ogni epoca, infatti, le res novae sollecitano questo insegnamento a misurarsi con le domande della storia alla luce della Verità rivelata. Perciò anche l’intelligenza artificiale va compresa non come un’appendice tematica, o come un’emergenza da gestire, ma come una trasformazione che interpella dall’interno le categorie della Dottrina sociale e ne domanda un ulteriore sviluppo, nella fedeltà al Vangelo.<\/p><p class=\"vp\" id=\"p18\"><span class=\"pnum\">18<\/span>Tuttavia, questo itinerario non sarebbe davvero comprensibile se, prima di soffermarci sul contributo dei singoli Pontefici e sui documenti più rilevanti, non chiarissimo alcune convinzioni di fondo riguardo al modo in cui la Chiesa abita la storia e si rapporta al mondo. Senza tale precisazione, la Dottrina sociale rischierebbe di apparire come un’ingerenza indebita in questioni temporali o come un codice etico esterno da applicare dall’alto. In realtà essa scaturisce da una Chiesa che cammina con l’umanità, riconosce l’autonomia delle realtà terrene e la distinzione tra comunità ecclesiale e comunità politica e, proprio per questo, ambisce a servire il bene comune.<\/p><h3 class=\"sub\">Una Chiesa in cammino nella storia dell’umanità<\/h3><p class=\"vp\" id=\"p19\"><span class=\"pnum\">19<\/span>La Chiesa, presente nel mondo come segno di unità per l’intera famiglia umana, riconosce nelle domande e nelle sfide del tempo attuale il luogo nel quale esercitare la propria vocazione all’ascolto, al dialogo e al servizio, lasciandosi interpellare da tutto ciò che riguarda l’esistenza degli uomini e delle donne di oggi. Questo intreccio di vita con i popoli le fa comprendere sempre più che la sua missione ha una portata storica e comporta una responsabilità nei confronti del modo in cui si tessono le relazioni sociali. Per questo non può considerarsi estranea ai dinamismi che configurano il volto della società. Anzi, partecipa con impegno ai percorsi attraverso cui la società stessa cresce e si organizza, e offre il proprio contributo al raggiungimento di una convivenza più giusta e fraterna. Papa Francesco richiamava con forza tale dimensione storica della missione ecclesiale, ricordando che «nessuno può esigere da noi che releghiamo la religione alla segreta intimità delle persone, senza alcuna influenza sulla vita sociale e nazionale, senza preoccuparci per la salute delle istituzioni della società civile, senza esprimersi sugli avvenimenti che interessano i cittadini». <a class=\"ref\" id=\"rn9\" href=\"#fn9\">9<\/a><\/p><p class=\"vp\" id=\"p20\"><span class=\"pnum\">20<\/span>La chiamata e l’impegno a camminare con l’umanità nella concretezza della storia inducono la Chiesa a riconoscere che le realtà terrene possiedono una loro consistenza e un ordine proprio. Il Concilio Vaticano II ha espresso con particolare precisione questo principio nella Costituzione pastorale Gaudium et spes, di cui lo scorso 7 dicembre 2025 abbiamo celebrato con memoria grata il 60° anniversario: «Se per autonomia delle realtà terrene si vuol dire che le cose create e le stesse società hanno leggi e valori propri […], allora si tratta di una esigenza d’autonomia legittima». <a class=\"ref\" id=\"rn10\" href=\"#fn10\">10<\/a> Tale sottolineatura mostra come la creazione porti impressa una bontà originaria che lo sguardo umano deve custodire, coltivare e far maturare. In questo orizzonte, la Chiesa si offre come presenza che aiuta a leggere in profondità la realtà, sostenendo con umile fermezza quelle scelte che promuovono la dignità di ogni persona, la coesione delle comunità e il bene di tutti. Così essa si pone accanto al mondo senza sovrapporsi ad esso, affinché in ogni vicenda umana possa germogliare la promessa di giustizia e di pace che lo Spirito Santo continua a suscitare nel cuore dell’umanità.<\/p><p class=\"vp\" id=\"p21\"><span class=\"pnum\">21<\/span>Riconoscendo che Dio accompagna la libertà degli esseri umani nel farsi della storia, il Concilio Vaticano II affermava la distinzione tra comunità ecclesiale e comunità politica, evidenziando come ciascuna di esse debba operare nella più piena autonomia. La presenza della Chiesa nel mondo si esprime così anche nel suo rapporto con la società civile e con le istituzioni pubbliche. Nel dialogare con esse, la Chiesa riconosce il valore delle realtà sociali e politiche e ne rispetta la responsabilità propria, sostenendo tutto ciò che tutela la vita delle persone e rafforza le fondamenta del tessuto sociale. Essa non pretende di assumere le funzioni che competono allo Stato; al contrario, ne stima il servizio al bene comune e riconosce con convinzione la responsabilità che le istituzioni civili esercitano nella società. Allo stesso tempo, la missione che le è affidata la induce a non rimanere distante dalle sofferenze concrete degli uomini e delle donne del nostro tempo. La sua vicinanza non nasce dall’intento di supplire alle istituzioni, né tantomeno da una critica implicita al loro operato, ma dalla carità evangelica che la spinge ad accostarsi alle ferite dell’umanità nei momenti in cui esse si manifestano con maggiore gravità. Quando interviene, lo fa imitando il buon Samaritano, con discrezione e prossimità, consapevole che ciò che nasce da una necessità immediata non può trasformarsi in norma, né sostituire le responsabilità istituzionali proprie della comunità civile.<\/p><p class=\"vp\" id=\"p22\"><span class=\"pnum\">22<\/span>A partire da questo duplice riconoscimento – l’autonomia delle realtà terrene e la distinzione delle competenze tra comunità ecclesiale e politica – si comprende meglio l’orientamento che il Concilio Vaticano II ha consegnato alla Chiesa nel suo rapporto con il mondo. Gaudium et spes ricorda che è «dovere di tutto il Popolo di Dio, soprattutto dei pastori e dei teologi, con l’aiuto dello Spirito Santo, ascoltare attentamente, discernere e interpretare i vari linguaggi del nostro tempo, e saperli giudicare alla luce della Parola di Dio, perché la Verità rivelata sia capita sempre più a fondo, sia meglio compresa e possa venir presentata in forma più adatta». <a class=\"ref\" id=\"rn11\" href=\"#fn11\">11<\/a> L’ascolto dei «vari linguaggi» non è mera attenzione sociologica, ma implica un discernimento spirituale nel quale, con l’aiuto dello Spirito, il popolo di Dio riconosce nelle trasformazioni culturali e sociali sia i segni della presenza del Cristo che viene e guida la storia verso il suo compimento, sia quelle derive che ne offuscano il volto. Così la Verità rivelata non viene modificata nel suo nucleo essenziale, ma esplicitata e assunta come criterio vivente per orientare scelte concrete, ispirare percorsi di conversione personale e comunitaria, promuovere riforme delle strutture e sostenere forme nuove di testimonianza evangelica nella vita pubblica. La storia è perciò uno dei luoghi in cui la Chiesa si lascia istruire dallo Spirito sulla portata umanizzante del Vangelo e impara a declinare il proprio insegnamento a servizio della dignità di ogni persona e del bene dei popoli.<\/p><h3 class=\"sub\">Sapienza della Parola e dialogo con le scienze umane<\/h3><p class=\"vp\" id=\"p23\"><span class=\"pnum\">23<\/span>La Chiesa considera come compagni di cammino tutti coloro che cercano sinceramente «la verità, la bontà e la bellezza», ritenendoli «preziosi alleati» <a class=\"ref\" id=\"rn12\" href=\"#fn12\">12<\/a> nella difesa della dignità di ogni persona e nella custodia del creato. Assumendo lo stile pastorale del Concilio Vaticano II, che invita ad ascoltare, discernere e interpretare i segni dei tempi, la Chiesa, illuminata dalla sapienza della Parola, non teme l’incontro con il sapere umano. La Parola di Dio offre criteri affidabili per orientare i cammini della giustizia e aprire vie di riconciliazione e di pace tra gli esseri umani. Quando si tratta di declinare questi criteri nelle complesse situazioni del nostro tempo, risulta essenziale il contributo della filosofia e delle scienze umane e sociali, che aiutano a comprendere e analizzare più a fondo le dinamiche culturali, economiche e politiche. San Giovanni Paolo II ricordava che la Chiesa accoglie il contributo delle scienze sociali «per trarne indicazioni concrete nell’adempimento dei suoi compiti magisteriali». <a class=\"ref\" id=\"rn13\" href=\"#fn13\">13<\/a> Il confronto con tali saperi non attenua la forza del Vangelo; al contrario, consente di individuare con maggiore lucidità ciò che promuove realmente la vita delle persone e delle comunità. Papa Francesco, in continuità con questa prospettiva, sottolineava che su molte questioni specifiche la Chiesa non pretende di offrire «una parola definitiva», <a class=\"ref\" id=\"rn14\" href=\"#fn14\">14<\/a> ma riconosce l’importanza di ascoltare la ricerca scientifica e di favorire un confronto serio e leale tra studiosi, accogliendo la diversità delle opinioni.<\/p><p class=\"vp\" id=\"p24\"><span class=\"pnum\">24<\/span>Nutrita da questo dialogo fecondo tra Vangelo e saperi umani, la Chiesa ha progressivamente approfondito la propria Dottrina sociale, facendo maturare nel tempo un patrimonio sapienziale dotato di una coerenza teologica e antropologica radicata nella visione cristiana della persona. Proprio perché nasce dalla fede e dalla sua intelligenza della realtà, questo patrimonio non si traduce in un repertorio di soluzioni tecniche né in un modello economico o politico da contrapporre ad altri: appartiene a un livello diverso, <a class=\"ref\" id=\"rn15\" href=\"#fn15\">15<\/a> quello dei principi che orientano la lettura degli avvenimenti e sostengono un’interpretazione evangelica dei processi storici e delle scelte che questi comportano. È da qui che scaturisce la funzione propria della Dottrina sociale, che non pretende di sostituirsi alle responsabilità della politica e delle istituzioni, ma si offre come sostegno al discernimento comune, aiutando a riconoscere e promuovere ciò che serve alla dignità delle persone, alla vitalità delle comunità e al bene di tutti.<\/p><h3 class=\"sub\">La Dottrina sociale come discernimento comunitario<\/h3><p class=\"vp\" id=\"p25\"><span class=\"pnum\">25<\/span>La comprensione della verità come dono da condividere e non come possesso da rivendicare libera la Chiesa dalla tentazione di rimpiangere forme di presenza fondate sul potere. San Giovanni Paolo II invitava a guardare con sincerità ai tempi in cui si è ceduto a «metodi di intolleranza e persino di violenza nel servizio alla verità», <a class=\"ref\" id=\"rn16\" href=\"#fn16\">16<\/a> per ritrovare la via evangelica dell’annuncio mite e della verità che non si impone. Sulla stessa scia, ho ribadito che la Chiesa «non vuole alzare la bandiera del possesso della verità», <a class=\"ref\" id=\"rn17\" href=\"#fn17\">17<\/a> perché la verità non è un territorio da difendere, ma un bene da condividere. Questa stessa prospettiva è stata riassunta da Papa Francesco nelle note parole secondo cui «il tempo è superiore allo spazio»: <a class=\"ref\" id=\"rn18\" href=\"#fn18\">18<\/a> non conta anzitutto occupare spazi di potere o presidiare roccaforti culturali, ma avviare processi di bene e lasciarli maturare; così la verità del Vangelo non si impone dall’alto, ma cresce nel tempo, dentro l’intreccio concreto delle vite, delle comunità e delle culture. È una verità che non teme la diversità, ma la accoglie e la ordina; che non elimina i conflitti, ma li trasfigura; che ricompone ciò che la storia tende a disperdere. Da qui anche l’immagine del poliedro, una figura dalle molte facce, nelle quali si riflette, da angolature diverse, la stessa verità del Vangelo. <a class=\"ref\" id=\"rn19\" href=\"#fn19\">19<\/a><\/p><p class=\"vp\" id=\"p26\"><span class=\"pnum\">26<\/span>Questo atteggiamento di apertura alla verità, una e insieme pluriforme, esprime in profondità la cattolicità della Chiesa, che abbraccia l’intera famiglia umana e, allo stesso tempo, vive immersa nelle condizioni concrete dei popoli e delle culture. Il Concilio Vaticano II ricorda che, proprio in virtù di questa cattolicità, «le singole parti portano i propri doni alle altre parti e a tutta la Chiesa», <a class=\"ref\" id=\"rn20\" href=\"#fn20\">20<\/a> così essa nel suo insieme e in ogni singola comunità cresce grazie a uno scambio reciproco e a uno sforzo comune verso una comunione sempre più piena. Ne consegue che il popolo di Dio non è soltanto raccolto da molti popoli, ma al suo interno è tessuto di funzioni, vocazioni, culture e tradizioni diverse, chiamate a sostenersi e ad arricchirsi a vicenda. In questa prospettiva San Paolo VI riconosceva che, data la grande varietà delle situazioni storiche, non è realistico pensare che la Dottrina sociale possa proporre una risposta unica e valida per tutti i contesti; <a class=\"ref\" id=\"rn21\" href=\"#fn21\">21<\/a> per questo invitava ogni comunità cristiana a leggere con lucidità e responsabilità la realtà del proprio Paese. La tensione feconda tra universalità della missione e radicamento locale appartiene intimamente alla vita della Chiesa: essa porta nel suo respiro l’orizzonte del mondo intero, ma assume le domande di ciascun contesto come luogo reale in cui prende corpo il Vangelo.<\/p><p class=\"vp\" id=\"p27\"><span class=\"pnum\">27<\/span>Alla luce di quanto sin qui detto, la Dottrina sociale della Chiesa appare nel suo volto più autentico: non un prontuario di principi e norme da applicare, ma un cammino di discernimento comunitario. Essa nasce dall’incontro tra la verità eterna del Vangelo e le domande della storia, si lascia interrogare dai segni dei tempi; si alimenta del contributo delle scienze, delle culture e delle esperienze umane. Per questo, quando la dignità dei fratelli è sfigurata, quando la politica non risponde ai drammi dell’umanità, quando l’economia si volge contro la persona o la scienza oltrepassa i limiti del suo metodo, <a class=\"ref\" id=\"rn22\" href=\"#fn22\">22<\/a> la Chiesa – insieme alle altre confessioni cristiane e ai credenti di altre religioni – deve far udire la sua voce non per dominare, ma per servire la comunione. Così compresa, la Dottrina sociale diventa una teologia della comunione nella storia; un luogo in cui la Parola, divenuta carne, continua a farsi dialogo, memoria e profezia.<\/p><h3 class=\"sub\">Lo sviluppo del Magistero sociale da Leone XIII a oggi<\/h3><p class=\"vp\" id=\"p28\"><span class=\"pnum\">28<\/span>Dopo aver richiamato il modo in cui la Chiesa abita la storia e si pone in dialogo con il mondo, desidero ora soffermarmi sullo sviluppo della Dottrina sociale nel Magistero che, dal XIX secolo ai nostri giorni, ha accompagnato le grandi trasformazioni sociali. Non potrò evidentemente dar conto dell’intera ricchezza di questo insegnamento, i cui principi fondamentali sono presentati nel Compendio della Dottrina sociale della Chiesae ulteriormente approfonditi nel Magistero recente. Né potrò riprendere in modo sistematico quanto è stato elaborato nelle Encicliche dei miei ultimi venerati Predecessori, in particolare nella Laudato si’ e nella Fratelli tutti. Tuttavia, intendo richiamare alcune linee essenziali, per mostrare che quanto scrivo si colloca nella continuità di questa tradizione e, al contempo, per evidenziare come in essa il nucleo stabile delle verità rivelate sulla persona e sulla convivenza umana si intrecci con una sempre rinnovata capacità di ascoltare le situazioni storiche e di lasciarsi interrogare dalle domande che emergono dal presente. Ripercorrerò pertanto alcune tappe decisive di questo sviluppo, a cominciare dalla stagione aperta dall’Enciclica Rerum novarum.<\/p><h3 class=\"sub\">Primi passi della Dottrina sociale della Chiesa<\/h3><p class=\"vp\" id=\"p29\"><span class=\"pnum\">29<\/span>Ciò che oggi chiamiamo “Dottrina sociale della Chiesa” non nasce all’improvviso nell’età contemporanea, ma raccoglie e organizza una lunga tradizione di riflessione ecclesiale sulla vita sociale, che trova le sue fonti nella Sacra Scrittura, nei Padri della Chiesa, nelle elaborazioni teologiche e giuridiche del Medioevo e dell’età moderna. L’espressione “Dottrina sociale della Chiesa” fu impiegata per la prima volta da Pio XII nel 1950, <a class=\"ref\" id=\"rn23\" href=\"#fn23\">23<\/a> ma il contenuto che essa racchiude, inteso come corpus organico di insegnamenti sociali, ha cominciato a delinearsi con l’Enciclica Rerum novarum di Leone XIII. Di fronte alle “cose nuove” del suo tempo – il conflitto tra capitale e lavoro, la questione operaia, le trasformazioni economiche e sociali – Leone XIII non si limitò a registrare il disagio, ma assunse quelle situazioni come luogo della missione pastorale della Chiesa, le sottopose a un discernimento rigoroso e ne illuminò le cause e le possibili vie d’uscita alla luce del Vangelo e di una visione integrale della persona, creata a immagine di Dio. San Giovanni Paolo II ha visto in questo modo di procedere un «paradigma permanente» <a class=\"ref\" id=\"rn24\" href=\"#fn24\">24<\/a> della Dottrina sociale: una prassi esemplare mediante la quale la Chiesa, di fronte alle trasformazioni storiche, esercita il suo diritto-dovere di esaminare le realtà sociali, pronunciarsi su di esse e indicare vie di soluzione giusta. In tal modo, i contenuti perenni della fede e dell’antica sapienza ecclesiale si articolano in una dottrina viva che, rimanendo fedele al Vangelo, cresce nel confronto con le “cose nuove” di ogni epoca.<\/p><p class=\"vp\" id=\"p30\"><span class=\"pnum\">30<\/span>L’Enciclica Rerum novarum di Leone XIII costituisce una pietra miliare nell’evoluzione del Magistero sociale. Il documento pone al centro della sua riflessione la dignità del lavoro e del lavoratore, afferma il diritto a un salario giusto per sé e per la propria famiglia, riconosce nelle persone un valore essenziale prioritario rispetto al capitale e al profitto, difende la proprietà privata insieme alla sua imprescindibile funzione sociale, apprezza le associazioni dei lavoratori e propone forme di collaborazione tra le diverse componenti della società in alternativa alla logica della “lotta di classe”. Non stupisce, perciò, che Pio XI abbia potuto definirla « Magna Charta» <a class=\"ref\" id=\"rn25\" href=\"#fn25\">25<\/a> dell’azione sociale dei cristiani: in Rerum novarum l’antica sapienza della Chiesa sulla persona e sulla vita in società assume una forma nuova, capace di misurarsi con l’epoca industriale e di offrire il primo grande quadro sistematico di quella Dottrina sociale che i decenni successivi avrebbero sviluppato ulteriormente. Sebbene molte condizioni storiche descritte da Leone XIII siano mutate, restano di grande attualità almeno due acquisizioni: il primato del lavoro umano su ogni logica puramente produttiva o finanziaria, con la conseguente attenzione alle persone e alle famiglie maggiormente esposte allo sfruttamento, e il nesso inscindibile tra annuncio evangelico e ricerca di un ordine sociale più giusto. Così Rerum novarum continua a ricordarci che non c’è autentica evangelizzazione che non tocchi anche le strutture della convivenza umana.<\/p><p class=\"vp\" id=\"p31\"><span class=\"pnum\">31<\/span>L’Enciclica Quadragesimo anno di Pio XI, pubblicata nel 1931 nel 40° anniversario della Rerum novarum e nel pieno della grande crisi economica mondiale, compie un passo ulteriore nello sviluppo del Magistero sociale. Non si limita a riprendere la “questione operaia”, ma allarga lo sguardo alla configurazione complessiva dell’ordine economico e politico. Denuncia la concentrazione del potere economico nelle mani di pochi; critica sia la concorrenza senza limiti sia quei progetti collettivistici che annullano la libertà e la responsabilità delle persone; richiama con forza il diritto di associazione dei lavoratori e ribadisce l’esigenza che il salario sia proporzionato non solo alla prestazione, ma alle necessità del lavoratore e della sua famiglia. In questo quadro, formula in modo sistematico il principio di sussidiarietà, destinato a diventare uno dei riferimenti stabili della Dottrina sociale, secondo cui ciò che può essere svolto da persone, famiglie, corpi intermedi e comunità locali non deve essere assorbito da istanze superiori. Accanto a questi contributi, Pio XI richiama con chiarezza la funzione sociale della proprietà e, con diversi interventi del suo Magistero – dalle Encicliche Non abbiamo bisogno e Mit brennender Sorge fino alla Divini Redemptoris – denuncia i totalitarismi che mortificano la dignità della persona, soffocano la vita sociale, innalzano lo Stato oltre il suo giusto valore e adottano la categoria discriminatoria di razza. Per il nostro tempo restano particolarmente attuali almeno tre intuizioni del suo insegnamento sociale: la consapevolezza che le ingiustizie non riguardano solo i comportamenti individuali ma anche le strutture economiche e istituzionali; il valore del principio di sussidiarietà, che invita a rafforzare il tessuto associativo e comunitario, evitando nuove concentrazioni di potere; e il legame tra dignità del lavoro, giusta retribuzione e possibilità reale per le famiglie di condurre una vita umana decorosa.<\/p><p class=\"vp\" id=\"p32\"><span class=\"pnum\">32<\/span>Nel contesto drammatico della Seconda guerra mondiale e degli anni della ricostruzione, il Magistero di Pio XII offre un contributo significativo allo sviluppo della Dottrina sociale, soprattutto attraverso i Messaggi radiofonici natalizi, nei quali tratteggia i lineamenti di un ordine internazionale fondato sul riconoscimento della dignità umana, sulla giustizia e sulla pace. In quelle occasioni il Papa propone un dialogo con la società a partire da un richiamo esigente al diritto naturale, inteso come insieme di principi oggettivi che precedono gli interessi dei singoli e degli Stati e che devono regolare la vita interna delle nazioni e le loro relazioni reciproche. Pio XII attribuisce inoltre un ruolo decisivo alle associazioni professionali, ai sodalizi dei lavoratori e ai vari corpi intermedi della vita economica e sociale, riconoscendo in queste forme organizzate della società un presidio essenziale per l’equilibrio civile e per la tutela del bene comune. Egli sostiene la necessità di un saldo Stato di diritto per prevenire gli abusi di potere e riconosce nella democrazia uno strumento atto a favorire un esercizio corretto dell’autorità. Allo stesso tempo, mette in guardia contro ogni pretesa di fondare il diritto sull’utile o sulla forza, ricordando che un ordine internazionale regolato dal vantaggio dei più forti espone i popoli più deboli alla sopraffazione e mina alla base la fiducia tra le nazioni. Individua, infine, nei profondi squilibri economici fra i Paesi uno dei fattori che alimentano i conflitti. <a class=\"ref\" id=\"rn26\" href=\"#fn26\">26<\/a> Per il nostro tempo, segnato da nuove forme di potere globale e da disuguaglianze crescenti, rimangono particolarmente significativi tre orientamenti: l’esigenza che il diritto preceda l’interesse, la consapevolezza che le disparità economiche sono terreno fertile per tensioni e violenze, e il valore di un tessuto associativo capace di mediare tra individuo e Stato. Essi continuano a offrire alla Dottrina sociale criteri importanti per leggere le dinamiche della globalizzazione e per promuovere un ordine internazionale più giusto e pacifico.<\/p><h3 class=\"sub\">Gli anni del Concilio Vaticano II<\/h3><p class=\"vp\" id=\"p33\"><span class=\"pnum\">33<\/span>Con San Giovanni XXIII si apre una nuova tappa del Magistero sociale, segnata da una più esplicita attenzione alla dimensione mondiale delle questioni sociali e al linguaggio dei diritti. In Mater et magistra egli presenta la fede cristiana come luce capace di tenere insieme cielo e terra, ricordando che la Chiesa, pur avendo come missione primaria la santificazione e l’annuncio dei beni eterni, non per questo trascura le esigenze concrete della vita quotidiana delle persone, ma si interessa di ogni autentico bene umano. <a class=\"ref\" id=\"rn27\" href=\"#fn27\">27<\/a> A partire da questa visione unitaria dell’umano, sottolinea che la vita sociale esige un equilibrio tra l’iniziativa dei cittadini e dei gruppi, chiamati ad auto-organizzarsi e collaborare, e l’azione dello Stato, che deve coordinare e sostenere senza soffocare la libertà e la responsabilità dei soggetti; da qui l’attenzione alla giusta remunerazione del lavoro, alla partecipazione dei lavoratori e alle crescenti disparità tra i Paesi. Pochi anni dopo, con Pacem in terris, rivolgendosi per la prima volta non solo ai fedeli ma a tutti gli uomini di buona volontà, Giovanni XXIII collega in modo organico la dignità della persona al riconoscimento di diritti e doveri fondamentali e propone un ordine della convivenza – anche sul piano internazionale – fondato su verità, giustizia, amore e libertà. <a class=\"ref\" id=\"rn28\" href=\"#fn28\">28<\/a> Per il nostro tempo, attraversato da conflitti diffusi e da nuove forme di interdipendenza globale, restano particolarmente significativi l’orizzonte universale del suo appello, il riferimento ai diritti umani come grammatica condivisa e la convinzione che la pace duratura richieda istituzioni e relazioni tra i popoli ispirate alla dignità di ogni persona.<\/p><p class=\"vp\" id=\"p34\"><span class=\"pnum\">34<\/span>Il Concilio Vaticano II ha segnato un punto di svolta nell’autocomprensione della Chiesa nel mondo contemporaneo. Nella Costituzione pastorale Gaudium et spes ci ha consegnato l’immagine di una Chiesa che si fa prossima all’umanità, compromessa con il mondo, e impegnata a riflettere non su schemi astratti, ma a partire dalla concretezza delle situazioni storiche. Il testo affronta le grandi questioni del matrimonio e della famiglia, della vita economica e sociale, della comunità politica, della guerra e della pace, insistendo sul fatto che le strutture economiche e istituzionali sono giuste solo nella misura in cui servono lo sviluppo integrale della persona e favoriscono la partecipazione responsabile di tutti. <a class=\"ref\" id=\"rn29\" href=\"#fn29\">29<\/a> L’importanza di tale documento conciliare per la Dottrina sociale della Chiesa risiede non solo nell’aver aperto delle prospettive di riflessione tematica, ma anche nell’aver consegnato un metodo di discernimento che invita a leggere le trasformazioni storiche con sguardo evangelico e competenza umana. Questo stile mostra che il dialogo con il mondo non è per la Chiesa un’opzione tattica, ma una forma concreta della sua missione, perché il Vangelo, come lievito, può trasformare dall’interno le strutture della convivenza e aprire cammini di più grande umanità. In questo orizzonte si colloca anche la Dichiarazione Dignitatis humanae, nella quale il Concilio riconosce che la libertà religiosa è un diritto fondamentale radicato nella dignità della persona, che dev’essere garantito dall’ordinamento giuridico perché nessuno sia costretto ad agire contro coscienza o impedito nel cercare e professare la verità in privato e in pubblico. <a class=\"ref\" id=\"rn30\" href=\"#fn30\">30<\/a> Questo principio, di grande rilevanza per il nostro tempo, continua a offrire alla Dottrina sociale criteri decisivi per la tutela della persona e per la costruzione di società pluralistiche e pacifiche.<\/p><p class=\"vp\" id=\"p35\"><span class=\"pnum\">35<\/span>Nel Pontificato di San Paolo VI emerge una comprensione della pace che non si riduce all’assenza di guerra, ma prende forma nel cammino di uno sviluppo umano integrale. In Populorum progressio egli descrive lo sviluppo come passaggio da condizioni di vita meno umane a condizioni più umane e lo intende come processo che riguarda ogni uomo e tutto l’uomo, <a class=\"ref\" id=\"rn31\" href=\"#fn31\">31<\/a> cioè ogni dimensione della persona e ogni popolo senza esclusioni. Su questa base Paolo VI può affermare che uno sviluppo così concepito è in realtà «il nuovo nome della pace», <a class=\"ref\" id=\"rn32\" href=\"#fn32\">32<\/a> perché mira a rimuovere le radici di ingiustizia e di conflitto e ad aprire spazi di vita più degna per tutti. Anche l’istituzione della Pontificia Commissione Iustitia et Pax va letta in questa luce, come tentativo di dare una forma stabile, a livello ecclesiale e internazionale, a questa intuizione, mantenendo desta la coscienza sul divario crescente tra Paesi ricchi e Paesi poveri e sulla necessità di politiche che promuovano condizioni di vita realmente più umane per tutti.<\/p><p class=\"vp\" id=\"p36\"><span class=\"pnum\">36<\/span>Con la Octogesima adveniens, scritta in occasione dell’80° anniversario della Rerum novarum, Paolo VI porta questa prospettiva dentro la società postindustriale, segnata da trasformazioni urbane, nuove povertà, cambiamenti del lavoro e rapidi mutamenti culturali che mettono in questione il futuro delle persone e delle comunità. Per Paolo VI il Vangelo, pur essendo stato annunciato, scritto e vissuto in un contesto storico-culturale molto differente dal nostro, non è un messaggio “superato”, ma una visione della persona umana, delle relazioni, dell’autorità e del bene comune capace di orientare anche oggi le scelte economiche, politiche e culturali. <a class=\"ref\" id=\"rn33\" href=\"#fn33\">33<\/a> In altre parole, il Vangelo rimane attuale perché fornisce i criteri per riconoscere ciò che umanizza o disumanizza, ciò che libera o opprime, dentro situazioni sempre nuove. Per la Dottrina sociale della Chiesa, il lascito più esigente di Paolo VI è proprio questo: finché nel mondo vi saranno popoli esclusi da uno sviluppo degno dell’essere umano, la comunità cristiana non potrà accontentarsi di proclamare la pace in astratto, ma dovrà lasciare che il Vangelo giudichi, a partire da chi ne resta ai margini, quelle strutture economiche e politiche che, come avrebbe ricordato Giovanni Paolo II, possono diventare vere e proprie «strutture di peccato», <a class=\"ref\" id=\"rn34\" href=\"#fn34\">34<\/a> perché nessuna persona e nessun popolo sia trattato come sacrificabile nei processi di sviluppo.<\/p><h3 class=\"sub\">Il Magistero recente<\/h3><p class=\"vp\" id=\"p37\"><span class=\"pnum\">37<\/span>Il fecondo Magistero sociale di San Giovanni Paolo II si situa all’incrocio tra la crisi dei grandi sistemi ideologici del Novecento e l’avvio della globalizzazione economica. Nell’Enciclica Laborem exercens, scritta a novant’anni dalla pubblicazione della Rerum novarum, egli apre una nuova pista di riflessione sul lavoro. Il giusto salario vi è presentato come verifica concreta dell’equità dell’intero sistema socio-economico, in quanto mostra se il lavoratore è trattato come persona o come semplice costo di produzione. <a class=\"ref\" id=\"rn35\" href=\"#fn35\">35<\/a> Il lavoro non è considerato solo un problema da gestire o un mezzo per ottenere reddito, ma un bene fondamentale per la persona, principio dell’attività economica e chiave dell’intera questione sociale. In esso l’essere umano mette in gioco la propria libertà, la propria creatività e la capacità di cooperare, contribuendo all’elevazione culturale e morale della società. <a class=\"ref\" id=\"rn36\" href=\"#fn36\">36<\/a> Alla luce di ciò, le varie forme di precarietà, frammentazione dei percorsi professionali e automazione non possono essere valutate solo in termini di efficienza, ma a partire dalla dignità del lavoratore, dal diritto a una retribuzione sufficiente e dall’effettiva possibilità di partecipare alla vita sociale.<\/p><p class=\"vp\" id=\"p38\"><span class=\"pnum\">38<\/span>Nel 20° anniversario della Populorum progressio, con l’Enciclica Sollicitudo rei socialis, Giovanni Paolo II torna sulla piaga del sottosviluppo e riconosce il fallimento di molti tentativi di colmare il ritardo economico dei popoli poveri e di accompagnarne l’industrializzazione, constatando la persistenza e talvolta l’allargamento del divario tra Nord e Sud del mondo. <a class=\"ref\" id=\"rn37\" href=\"#fn37\">37<\/a> Denuncia inoltre meccanismi economici, finanziari e commerciali che, gestiti dai Paesi più forti, favoriscono strutturalmente i loro interessi e soffocano le economie più deboli, e chiede che siano sottoposti anche a un serio giudizio etico, non solo tecnico. <a class=\"ref\" id=\"rn38\" href=\"#fn38\">38<\/a> In questo contesto la solidarietà è compresa come corresponsabilità concreta tra persone, popoli e nazioni, una forma di amicizia sociale o carità politica orientata alla “civiltà dell’amore” invocata da Paolo VI. <a class=\"ref\" id=\"rn39\" href=\"#fn39\">39<\/a><\/p><p class=\"vp\" id=\"p39\"><span class=\"pnum\">39<\/span>Nel centenario della Rerum novarum, l’Enciclica Centesimus annus offre infine un discernimento sul crollo del sistema sovietico e sull’affermarsi della democrazia e dell’economia di mercato. San Giovanni Paolo II rilancia il messaggio di Pio XII secondo cui la Chiesa può apprezzare la democrazia nella misura in cui garantisce la partecipazione effettiva dei cittadini, consente di scegliere e sostituire pacificamente i governanti e impedisce che il potere sia monopolizzato da élite ristrette mosse da interessi particolari o ideologici. <a class=\"ref\" id=\"rn40\" href=\"#fn40\">40<\/a> Allo stesso modo riconosce il potenziale positivo del mercato e dell’iniziativa privata solo se restano subordinati alla legge morale e orientati dal principio di solidarietà, senza sacrificare i più deboli alla logica del profitto. <a class=\"ref\" id=\"rn41\" href=\"#fn41\">41<\/a> Per la Dottrina sociale della Chiesa rimane così un’eredità particolarmente attuale: l’affermazione del legame tra dignità del lavoro, solidarietà tra i popoli e valutazione critica di democrazia ed economia di mercato continua a offrire criteri per giudicare le nuove forme di sfruttamento, di esclusione e di crisi della rappresentanza politica.<\/p><p class=\"vp\" id=\"p40\"><span class=\"pnum\">40<\/span>Papa Benedetto XVI, nella sua Enciclica sociale Caritas in veritate, ha voluto riprendere e approfondire il concetto di sviluppo presentato nella Populorum progressio, rileggendolo nell’orizzonte della globalizzazione. Ricorda che tale sviluppo dovrebbe tradursi in «una crescita reale, estendibile a tutti e concretamente sostenibile», <a class=\"ref\" id=\"rn42\" href=\"#fn42\">42<\/a> cioè in un progresso economico davvero inclusivo e rispettoso dei limiti del creato. Constata però che nei Paesi ricchi si formano nuove categorie di poveri e si moltiplicano forme inedite di esclusione, mentre nelle regioni più povere piccoli gruppi vivono in un benessere consumistico che convive con situazioni di miseria disumanizzante. <a class=\"ref\" id=\"rn43\" href=\"#fn43\">43<\/a> Osserva inoltre che il nuovo sistema economico-finanziario globale, segnato da grande mobilità dei capitali e dei mezzi di produzione, ha ridimensionato il potere politico degli Stati e la loro capacità di orientare i processi economici. <a class=\"ref\" id=\"rn44\" href=\"#fn44\">44<\/a> Per questo ribadisce che l’attività economica non può pretendere di risolvere i problemi sociali semplicemente ampliando la logica del mercato, ma dev’essere ordinata al bene comune, di cui la comunità politica porta una responsabilità propria e insostituibile. <a class=\"ref\" id=\"rn45\" href=\"#fn45\">45<\/a><\/p><p class=\"vp\" id=\"p41\"><span class=\"pnum\">41<\/span>Al centro di questa rilettura Benedetto XVI pone la carità, affermando che essa «è la via maestra della dottrina sociale della Chiesa», <a class=\"ref\" id=\"rn46\" href=\"#fn46\">46<\/a> a condizione che sia sempre unita alla verità; e nota con preoccupazione che proprio nei campi sociale, giuridico, politico ed economico si tende a dichiararne l’irrilevanza morale. La novità del suo contributo sta nel mostrare che sviluppo, giustizia, istituzioni e mercato non sono realtà neutre, ma luoghi in cui la carità nella verità deve prendere forma storica. Per l’oggi, segnato da disuguaglianze crescenti, pressione dei mercati finanziari, crisi ambientale e sfiducia nella politica, questo insegnamento resta attuale perché chiede di giudicare ogni modello di sviluppo sulla sua capacità di essere inclusivo e sostenibile, di ricomporre il rapporto tra economia e politica attorno al bene comune e di riconoscere alla carità un ruolo critico e generativo nella vita pubblica.<\/p><p class=\"vp\" id=\"p42\"><span class=\"pnum\">42<\/span>Il Magistero sociale di Papa Francesco si sviluppa nella linea della Gaudium et spes, che invita a guardare la storia a partire dalle ferite e dalle speranze delle persone e a metterle in dialogo con il Vangelo. Questo orientamento emerge con particolare chiarezza in Evangelii gaudium, dove si afferma che l’annuncio cristiano ha un’intrinseca dimensione sociale e si invoca una Chiesa capace di ascoltare il grido dei poveri, dei migranti e delle vittime delle nuove schiavitù. In tale prospettiva, si colloca anche l’insistenza di Francesco su una Chiesa sinodale, una Chiesa che “cammina insieme”, che cerca di leggere i segni dei tempi alla luce del Vangelo e si lascia evangelizzare dai poveri con cui condivide la storia. <a class=\"ref\" id=\"rn47\" href=\"#fn47\">47<\/a><\/p><p class=\"vp\" id=\"p43\"><span class=\"pnum\">43<\/span>In Laudato si’ Francesco offre la prima grande elaborazione sistematica della crisi ambientale in una Enciclica sociale, mostrando che essa non è una questione settoriale, ma l’aspetto ecologico della crisi socio-economica contemporanea. La sua proposta di ecologia integrale tiene insieme la cura della Casa comune e l’opzione preferenziale per i poveri e afferma con forza che «tanto il grido della terra quanto il grido dei poveri» <a class=\"ref\" id=\"rn48\" href=\"#fn48\">48<\/a> non possono essere separati. In questa luce, tornano in primo piano la destinazione universale dei beni, la critica a un paradigma tecnocratico che pretende di ridurre tutto a oggetto di dominio, la difesa del lavoro umano minacciato dalla logica dello scarto, l’esigenza di una giustizia tra le generazioni e il richiamo a un dialogo vero tra politica ed economia, perché nessuna delle due si chiuda nella propria autoreferenzialità.<\/p><p class=\"vp\" id=\"p44\"><span class=\"pnum\">44<\/span>Di fronte alla disgregazione del tessuto sociale, alla “guerra mondiale a pezzi”, alla globalizzazione individualista e alle conseguenze della pandemia sui legami comunitari, Francesco rilancia in Fratelli tutti il sogno di un’umanità che sappia scegliere l’amicizia sociale e la fraternità universale. Propone la cultura dell’incontro, una “politica migliore” capace di cercare il bene comune, percorsi di riconciliazione e un mondo che assicuri «terra, casa e lavoro a tutti». <a class=\"ref\" id=\"rn49\" href=\"#fn49\">49<\/a> Con Dilexit nos, infine, mostra che questi grandi impegni sociali non sono separabili dal rapporto personale con Cristo: tornando alla Parola di Dio, ricorda che la risposta più vera all’amore del Cuore di Gesù è l’amore concreto per i fratelli e afferma che «non c’è gesto più grande che possiamo offrirgli per ricambiare amore per amore». <a class=\"ref\" id=\"rn50\" href=\"#fn50\">50<\/a><\/p><h3 class=\"sub\">Una lettura della storia alla luce della fede<\/h3><p class=\"vp\" id=\"p45\"><span class=\"pnum\">45<\/span>Guardando a questo percorso nel suo insieme, si comprende come la Dottrina sociale della Chiesa non sia il frutto di un progetto elaborato a tavolino, ma il risultato di una trama paziente, nella quale ogni Pontefice – insieme al Concilio Vaticano II – ha offerto un contributo originale alla luce delle “cose nuove” del proprio tempo. Ognuno, assumendo le sfide della propria epoca e leggendo con il Vangelo i mutamenti storici, ha fatto emergere aspetti diversi di un unico patrimonio: la dignità della persona, il valore del lavoro, la destinazione universale dei beni, la solidarietà e la sussidiarietà, la cura del creato, la centralità della pace e della fraternità. Ne risulta uno sviluppo armonico, ma non sempre lineare, segnato da accenti differenti, da approfondimenti progressivi e, talvolta, da cambiamenti di prospettiva che non rompono con ciò che precede, ma ne fanno maturare le implicazioni. Se oggi possiamo parlare di un corpus di principi e criteri condivisi, è perché questa lettura della storia alla luce della fede non si è mai interrotta e ha saputo lasciarsi provocare dalle domande di ogni generazione. È a questo nucleo portante – i grandi principi della Dottrina sociale che orientano il discernimento dei credenti nella vita personale e pubblica – che ora desidero rivolgere l’attenzione, per coglierne meglio la coerenza interna e la forza generativa per il nostro tempo.<\/p><\/div><\/details>\n<details class=\"chapter\" id=\"ch2\"><summary><div class=\"csum\"><span class=\"csum-eyebrow\">Capitolo Secondo<\/span><span class=\"csum-title\">Fondamenti e Principi della Dottrina Sociale della Chiesa<\/span><span class=\"csum-desc\">I fondamenti e i principi della Dottrina Sociale della Chiesa. <span class=\"csum-n\">· 44 paragrafi<\/span><\/span><span class=\"csum-cta\"><span class=\"chev\">›<\/span><span class=\"cta-read\">fai clic per leggere<\/span><span class=\"cta-collapse\">fai clic per comprimere<\/span><\/span><\/div><\/summary><div class=\"chapter-body\"><p class=\"vp\" id=\"p46\"><span class=\"pnum\">46<\/span>La Dottrina sociale della Chiesa è una realtà viva, in dialogo con la storia, le culture e le scienze, e nello stesso tempo custodisce un nucleo di verità che non tramonta. Per questo può essere considerata una forma di sapienza capace di orientare ancora oggi la vita personale e sociale dei credenti. In questo secondo capitolo desidero soffermarmi su alcuni fondamenti e principi della Dottrina sociale che aiutano a leggere le “cose nuove” del nostro tempo, alla luce della dignità fondamentale della persona umana. Ritengo che oggi, per custodire la persona umana nel tempo dell’intelligenza artificiale, dobbiamo tornare a riflettere sul bene comune, sulla destinazione universale dei beni, sulla sussidiarietà, sulla solidarietà e sulla giustizia sociale. Sono convinto che il rapporto armonioso tra questi principi richieda che essi siano considerati congiuntamente, affinché risalti con chiarezza come si richiamano e si illuminano reciprocamente.<\/p><p class=\"vp\" id=\"p47\"><span class=\"pnum\">47<\/span>Nel proporre queste riflessioni, desidero anzitutto aiutare i fedeli laici e tutte le donne e gli uomini di buona volontà a riscoprire il proprio compito di portare nel quotidiano, nei rapporti familiari, nel lavoro e nella partecipazione sociale, i principi che mi accingo a richiamare, lasciandosi animare dall’intento di incarnare l’amore di Dio nella trama concreta della storia. Allo stesso tempo, vorrei incoraggiare accademie e università a ridare slancio a tali principi, ripensandoli in modo aderente all’oggi ed efficace nel fronteggiare la rivoluzione digitale. In questo modo, la ricerca teologica e filosofica potrà approfondire e sostenere il cammino pastorale della Chiesa, contribuendo al compito del Magistero di illuminare la coscienza dei credenti e di orientarne l’impegno a rendere più giusta e fraterna la vita delle nostre società.<\/p><h3 class=\"sub\">I fondamenti della Dottrina sociale<\/h3><h3 class=\"sub\">L’essere umano immagine del Dio trinitario<\/h3><p class=\"vp\" id=\"p48\"><span class=\"pnum\">48<\/span>La Dottrina sociale della Chiesa ci riporta al cuore stesso della nostra fede: il mistero del Dio vivente, rivelato in Gesù Cristo come comunione di Persone, Padre, Figlio e Spirito Santo, amore in relazione, che si dona reciprocamente e si comunica al mondo. <a class=\"ref\" id=\"rn51\" href=\"#fn51\">51<\/a> Come ricorda il Concilio, la persona umana è chiamata alla comunione con Dio e «non può ritrovarsi pienamente se non attraverso un dono sincero di sé»: <a class=\"ref\" id=\"rn52\" href=\"#fn52\">52<\/a> la sua vocazione più profonda è entrare nel movimento trinitario dell’amore ricevuto e condiviso.<\/p><p class=\"vp\" id=\"p49\"><span class=\"pnum\">49<\/span>Se il mistero di Dio-Amore è la sorgente della Dottrina sociale, il suo volto più concreto lo contempliamo in Gesù Cristo, Verbo incarnato. Facendosi uomo, il Figlio di Dio entra nella nostra storia e nella nostra carne, portandovi l’amore che lo unisce al Padre e allo Spirito Santo. In Lui «trova vera luce il mistero dell’uomo», <a class=\"ref\" id=\"rn53\" href=\"#fn53\">53<\/a> perché la sua umanità è pienamente libera, aperta agli altri, capace di costruire relazioni solidali e belle, consegnata al dono totale di sé. Chi crede in Lui è coinvolto nella grande opera di rinnovamento inaugurata dal mistero della sua passione, morte e risurrezione, e coopera all’edificazione del Regno di Dio, imparando ad accogliere ogni donna e uomo come sorella e fratello, figli di un solo Padre. Così, tanto l’annuncio quanto l’esperienza cristiana, guidati dall’azione dello Spirito Santo, tendono a generare nel mondo conseguenze sociali. <a class=\"ref\" id=\"rn54\" href=\"#fn54\">54<\/a><\/p><p class=\"vp\" id=\"p50\"><span class=\"pnum\">50<\/span>Al centro della visione cristiana dell’essere umano sta la grande affermazione secondo cui uomo e donna sono creati a immagine e somiglianza del Dio trinitario (cfr Gen 1,26-27). Costitutivamente fatta per la relazione, ogni persona è pensata e voluta da Dio per entrare in una storia di comunione con Lui, con gli altri e con il creato. La sua dignità non dipende dalle capacità che possiede, dalle ricchezze o dal ruolo che ricopre, dalle scelte giuste o sbagliate che compie, ma è un dono che la precede e la eccede, posto da Dio come espressione del suo amore che non viene mai meno. Per questo, la persona umana rimane sempre «la via della Chiesa» <a class=\"ref\" id=\"rn55\" href=\"#fn55\">55<\/a> e il cuore di ogni autentico cammino di sviluppo umano integrale. <a class=\"ref\" id=\"rn56\" href=\"#fn56\">56<\/a><\/p><h3 class=\"sub\">L’uguale dignità di tutti gli esseri umani<\/h3><p class=\"vp\" id=\"p51\"><span class=\"pnum\">51<\/span>San Giovanni Paolo II affermava che «il senso più acuto della dignità della persona umana e della sua unicità, come anche del rispetto dovuto al cammino della coscienza, costituisce certamente un’acquisizione positiva della cultura moderna». <a class=\"ref\" id=\"rn57\" href=\"#fn57\">57<\/a> Questa affermazione si inserisce nel solco già tracciato dal Concilio Vaticano II, che aveva constatato una crescita nella consapevolezza dell’eccelsa dignità di ogni persona, del suo valore superiore alle cose e dei suoi diritti e doveri universali e inviolabili. <a class=\"ref\" id=\"rn58\" href=\"#fn58\">58<\/a> È importante vigilare affinché questa crescita nella coscienza della dignità umana non venga offuscata sotto la pressione di nuove ideologie o di determinati interessi molto potenti nel mondo di oggi. Tra queste ideologie ritengo particolarmente insidiosa quella che lascia intendere che ogni persona debba guadagnarsi o giustificare il proprio valore, al punto da attribuire maggior pregio a coloro che sono più efficienti e performanti. In una simile prospettiva, la persona finisce per essere ridotta a mezzo per ottenere risultati, a risorsa da usare e sfruttare, e non viene più riconosciuta come fine in sé, mai strumentalizzabile. Ma il valore della persona non dipende da ciò che realizza o produce, ed esistono diritti che spettano a tutti per il solo fatto di essere persone. Nessun potere umano può legittimamente negarli o limitarli arbitrariamente. <a class=\"ref\" id=\"rn59\" href=\"#fn59\">59<\/a><\/p><p class=\"vp\" id=\"p52\"><span class=\"pnum\">52<\/span>Quando parliamo di dignità non usiamo tale parola sempre allo stesso modo: talvolta ci riferiamo alla dignità morale, cioè al modo in cui una persona orienta le proprie scelte e il proprio agire; altre volte pensiamo alla dignità sociale, cioè alle condizioni di vita della persona e al rispetto concreto che le viene riconosciuto dalla società; in altri casi ancora indichiamo la dignità esistenziale, vale a dire il modo in cui una persona percepisce il valore di sé e della propria vita. Queste dimensioni della dignità possono crescere o diminuire. Oltre a questi significati, però, vi è un livello più profondo, il più importante, che consiste nella dignità ontologica. È la dignità che appartiene a ogni essere umano semplicemente per il fatto di esistere, di essere stato voluto, creato e amato da Dio: <a class=\"ref\" id=\"rn60\" href=\"#fn60\">60<\/a> nessun peccato, nessun fallimento, nessuna umiliazione, nessuna esclusione può intaccare il valore profondo di una vita umana che Lui ha voluto e chiamato all’essere. <a class=\"ref\" id=\"rn61\" href=\"#fn61\">61<\/a><\/p><p class=\"vp\" id=\"p53\"><span class=\"pnum\">53<\/span>Perciò, la dignità fondamentale di ogni persona non si acquisisce e non si merita, né ha bisogno di essere dimostrata. La recente Dichiarazione Dignitas infinita ha offerto una sintesi delle convinzioni della Chiesa su questo tema: «Una dignità infinita, inalienabilmente fondata nel suo stesso essere, spetta a ciascuna persona umana, al di là di ogni circostanza e in qualunque stato o situazione si trovi», <a class=\"ref\" id=\"rn62\" href=\"#fn62\">62<\/a> cioè sempre e ineludibilmente. Questa dignità di ogni essere umano può essere detta infinita, come ha fatto San Giovanni Paolo II, <a class=\"ref\" id=\"rn63\" href=\"#fn63\">63<\/a> per due ragioni: perché è infinito l’amore di Dio che lo chiama all’amicizia con Lui, e perché è assolutamente incondizionata, nel senso che, anche cercando all’infinito, non si troverà mai nulla che possa cancellarla o smentirla.<\/p><h3 class=\"sub\">L’altissimo valore dei diritti umani<\/h3><p class=\"vp annp\" id=\"p54\"><span class=\"pnum\">54<\/span>La Chiesa riconosce con gratitudine che «il movimento verso l’identificazione e la proclamazione dei diritti dell’uomo è uno dei più rilevanti sforzi per rispondere efficacemente alle esigenze imprescindibili della dignità umana». <a class=\"ref\" id=\"rn64\" href=\"#fn64\">64<\/a> E, come ha affermato Giovanni Paolo II, la Dichiarazione Universale dei Diritti dell’Uomo, proclamata dalle Nazioni Unite il 10 dicembre 1948, continua ad essere ai nostri giorni una delle più alte espressioni della coscienza umana. <a class=\"ref\" id=\"rn65\" href=\"#fn65\">65<\/a> Essa è «una vera pietra miliare sulla via del progresso morale dell’umanità». <a class=\"ref\" id=\"rn66\" href=\"#fn66\">66<\/a> Per questo, nella prospettiva cristiana, i diritti umani non sono un’aggiunta esterna alla persona, ma una traduzione storica della sua dignità intrinseca, che la comunità internazionale è chiamata a tutelare e promuovere.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"1\" aria-label=\"Annotazione 1: Human rights\">1<\/button><\/span><\/p><p class=\"vp\" id=\"p55\"><span class=\"pnum\">55<\/span>I diritti umani sono inviolabili, poiché «inerenti alla persona umana ed alla sua dignità». <a class=\"ref\" id=\"rn67\" href=\"#fn67\">67<\/a> Di conseguenza, sono universali e inalienabili. <a class=\"ref\" id=\"rn68\" href=\"#fn68\">68<\/a> Proprio perché fondati nella comune dignità di ogni uomo e di ogni donna, essi comportano conseguenze pratiche ed effetti giuridici, poiché «sarebbe vano proclamare i diritti umani se allo stesso tempo non si mettesse in pratica tutto il necessario per garantire il dovere di rispettarli, da parte di tutti, ovunque e per tutti». <a class=\"ref\" id=\"rn69\" href=\"#fn69\">69<\/a> Tra questi, il primo diritto umano è il diritto alla vita, dal concepimento alla sua conclusione naturale, <a class=\"ref\" id=\"rn70\" href=\"#fn70\">70<\/a> senza il quale è impossibile esercitare qualsiasi altro diritto. Quando questo diritto fondamentale viene negato, come accade nell’aborto provocato, nell’uccisione di innocenti e nell’eutanasia, ci si trova davanti a scelte che la Chiesa giudica gravemente illecite. <a class=\"ref\" id=\"rn71\" href=\"#fn71\">71<\/a><\/p><p class=\"vp\" id=\"p56\"><span class=\"pnum\">56<\/span>Guardando al nostro tempo, non possiamo ignorare che la tutela dei diritti umani è oggi esposta a due rischi particolarmente gravi. Il primo è quello di una loro dichiarazione puramente formale, mentre, insieme al progresso tecnologico, avanzano in modo dissimulato o evidente violazioni della dignità umana. Il secondo, che in realtà è alla radice del primo, è quello di non poter più riconoscere il fondamento della loro universalità, perché si è rinunciato alla «ricerca dei fondamenti più solidi che stanno alla base delle nostre scelte e delle nostre leggi». <a class=\"ref\" id=\"rn72\" href=\"#fn72\">72<\/a> Papa Francesco invitava a non sottovalutare quest’ultimo problema. Ricordava che, quando la ragione si lascia interrogare seriamente sulla natura umana, è in grado di scoprire valori che valgono per tutti, perché derivano da essa. Se questo lavoro di ricerca venisse abbandonato, potrebbe accadere che diritti oggi ritenuti intoccabili, in futuro, finiscano per essere messi in discussione o negati da chi detiene il potere, magari dopo aver ottenuto un consenso solo apparente da parte di popolazioni impaurite o manipolate. <a class=\"ref\" id=\"rn73\" href=\"#fn73\">73<\/a><\/p><p class=\"vp\" id=\"p57\"><span class=\"pnum\">57<\/span>Insieme a una maggiore consapevolezza del valore di ogni persona umana e dei suoi diritti, è cresciuto anche il riconoscimento dei diritti delle minoranze. Eppure, rimane ancora molta strada da fare perché, in tutto il mondo, siano davvero garantiti in modo uguale i diritti di una grande parte, cioè delle donne. È un dato di fatto che «doppiamente povere sono le donne che soffrono situazioni di esclusione, maltrattamento e violenza, perché spesso si trovano con minori possibilità di difendere i loro diritti». <a class=\"ref\" id=\"rn74\" href=\"#fn74\">74<\/a> Non basta dunque affermare a parole che uomini e donne hanno la stessa dignità e gli stessi diritti; è necessario che questo si traduca in scelte concrete, nelle leggi, nell’accesso al lavoro, all’istruzione, alle responsabilità sociali e politiche, nel modo in cui la società ascolta e valorizza il contributo delle donne. Finché questo divario persisterà, non potremo dire che la società riconosce davvero, fino in fondo, che le donne hanno la stessa dignità degli uomini.<\/p><p class=\"vp\" id=\"p58\"><span class=\"pnum\">58<\/span>Sono le persone concrete che contano, ciascuna di loro e le loro famiglie. I movimenti sociali, le grandi proclamazioni politiche a favore del popolo e le ideologie comunitarie non servono a nulla se non finiscono per orientarsi alla promozione delle persone – uomini e donne – con i loro diritti inalienabili. Allo stesso modo, non basta esaltare la libertà individuale o l’iniziativa privata, se poi si accetta che una moltitudine di persone continui a vivere senza un lavoro dignitoso, senza tutele, senza accesso ai beni fondamentali.<\/p><h3 class=\"sub\">I principi della Dottrina sociale<\/h3><h3 class=\"sub\">Il principio del bene comune<\/h3><p class=\"vp\" id=\"p59\"><span class=\"pnum\">59<\/span>Riconoscere che ogni donna e ogni uomo portano in sé una dignità inalienabile e diritti che nessun potere umano può ledere o cancellare chiede di plasmare il modo in cui viviamo insieme, le nostre scelte economiche e politiche, il volto concreto delle nostre città. Da qui nasce il primo grande principio della Dottrina sociale che desidero richiamare: il bene comune. Possiamo descriverlo come la forma sociale della dignità riconosciuta a ciascuno. Quando Benedetto XVI ha fatto riferimento ai valori non negoziabili che la Chiesa deve sempre difendere, ha incluso tra questi «la promozione del bene comune». <a class=\"ref\" id=\"rn75\" href=\"#fn75\">75<\/a> Per un cristiano, infatti, uscire dal piccolo mondo dei propri interessi e impegnarsi, nei limiti delle proprie possibilità, per il bene comune è un valore non negoziabile, come lo è la promozione della vita.<\/p><p class=\"vp\" id=\"p60\"><span class=\"pnum\">60<\/span>Il Concilio Vaticano II ha affermato che il bene comune consiste nell’«insieme di quelle condizioni della vita sociale che permettono tanto ai gruppi quanto ai singoli membri di raggiungere la propria perfezione più pienamente e più speditamente». <a class=\"ref\" id=\"rn76\" href=\"#fn76\">76<\/a> Questa definizione ci offre un primo orientamento prezioso, perché il bene comune non si lascia ridurre a un semplice elenco di condizioni o di istituzioni. Non coincide con la somma dei vantaggi dei singoli, né con l’incrocio dei loro interessi particolari; è un bene più grande, che appartiene a tutti, e che solo insieme si può costruire, accrescere e custodire. Possiamo dire che l’agire sociale raggiunge la sua pienezza quando tende a questo bene condiviso, così come l’agire morale della persona trova compimento nella scelta del vero bene. <a class=\"ref\" id=\"rn77\" href=\"#fn77\">77<\/a><\/p><p class=\"vp\" id=\"p61\"><span class=\"pnum\">61<\/span>In questo senso possiamo affermare che «il tutto è più delle parti» <a class=\"ref\" id=\"rn78\" href=\"#fn78\">78<\/a> e che proprio per questo «la mera somma degli interessi individuali non è in grado di generare un mondo migliore per tutta l’umanità». <a class=\"ref\" id=\"rn79\" href=\"#fn79\">79<\/a> È un’illusione pensare che basti cercare il proprio progresso per contribuire al bene di tutti, senza doversi realmente preoccupare degli altri. Questa visione ignora il valore proprio e specifico del bene comune: esso è frutto dell’«interdipendenza» <a class=\"ref\" id=\"rn80\" href=\"#fn80\">80<\/a> che provoca una rete di bene sociale che si diffonde e si ripercuote sulle persone. Il bene comune è un plus, risultato dell’interazione e dell’influenza reciproca che collega diverse azioni, iniziative, sforzi e decisioni. Se si sommassero semplicemente i beni individuali, non si potrebbe spiegare l’esistenza di questo plus che li supera e allo stesso tempo li arricchisce.<\/p><p class=\"vp\" id=\"p62\"><span class=\"pnum\">62<\/span>È la ricerca del bene comune che dà vita a un popolo, inteso non come semplice somma di individui, ma come realtà viva in cui le persone imparano a riconoscersi legate le une alle altre e corresponsabili della res publica. In questo senso, ogni persona contribuisce a costruire il proprio popolo con «un lavoro lento e arduo che esige di volersi integrare e di imparare a farlo fino a sviluppare una cultura dell’incontro in una pluriforme armonia». <a class=\"ref\" id=\"rn81\" href=\"#fn81\">81<\/a> Lavorare insieme alla ricerca del bene di tutti significa avere un progetto condiviso. È evidente che tra le diverse persone ci sono molte differenze ideologiche e pragmatiche, ci sono interessi diversi e frequenti contrasti, ma ciò non vuol dire che sia impossibile un percorso di dialogo per configurare una base di consenso che permetta di costituire un progetto per tutti e di camminare insieme.<\/p><p class=\"vp\" id=\"p63\"><span class=\"pnum\">63<\/span>Allo Stato spetta il compito di garantire coesione, unità e una giusta organizzazione della società civile, così che il bene comune possa essere realmente perseguito con il contributo di tutti. Questo significa, in concreto, che il potere pubblico ha il compito delicato di «armonizzare con giustizia» <a class=\"ref\" id=\"rn82\" href=\"#fn82\">82<\/a> i diversi interessi in gioco, cercando un equilibrio tra beni particolari e bene di insieme, senza lasciare indietro i più deboli. Quando la politica rinuncia a una visione di lungo periodo e si riduce a calcoli di breve termine o a sterili polarizzazioni, i discorsi sul bene comune perdono credibilità, e al tempo stesso crescono disuguaglianze e fratture sociali.<\/p><p class=\"vp\" id=\"p64\"><span class=\"pnum\">64<\/span>Questo vale anche per la politica internazionale. Mentre le distanze tra i popoli aumentano, si fanno strada logiche di contrapposizione e di aggressività, e il difficile percorso verso un mondo più unito e fraterno subisce nuove e dolorose battute d’arresto. In questo quadro, parlare di un cammino condiviso verso uno sviluppo più giusto per l’intera famiglia umana «suona come un delirio». <a class=\"ref\" id=\"rn83\" href=\"#fn83\">83<\/a> Non possiamo però perdere la speranza. Invito tutti a pensare forme di cooperazione e di istituzioni internazionali più efficaci, capaci di custodire il bene comune globale senza annullare la legittima pluralità dei popoli e degli Stati. Infatti, la promozione del bene comune non può mai essere separata dal rispetto del diritto dei popoli ad esistere, a custodire la propria identità e a contribuire con la propria originalità alla famiglia delle nazioni. <a class=\"ref\" id=\"rn84\" href=\"#fn84\">84<\/a> Qualsiasi tentativo o progetto di eliminare o sottomettere una nazione è gravemente immorale e pertanto inaccettabile.<\/p><h3 class=\"sub\">Il principio della destinazione universale dei beni<\/h3><p class=\"vp\" id=\"p65\"><span class=\"pnum\">65<\/span>«Tra le molteplici implicazioni del bene comune, immediato rilievo assume il principio della destinazione universale dei beni». <a class=\"ref\" id=\"rn85\" href=\"#fn85\">85<\/a> Questo principio ci ricorda anzitutto che i beni della terra – il suolo, l’acqua, l’aria, le risorse naturali – sono donati da Dio all’intera famiglia umana perché sostengano la vita di tutti, oggi e nelle generazioni future, e che ogni persona ha un diritto originario all’uso di tali beni. San Giovanni Paolo II ricordava che «Dio ha dato la terra a tutto il genere umano, perché essa sostenti tutti i suoi membri, senza escludere né privilegiare nessuno». <a class=\"ref\" id=\"rn86\" href=\"#fn86\">86<\/a> Di conseguenza, «non è secondo il disegno di Dio gestire questo dono in modo tale che i suoi benefici siano a vantaggio soltanto di alcuni pochi». <a class=\"ref\" id=\"rn87\" href=\"#fn87\">87<\/a> Oggi siamo chiamati a riconoscere che questa destinazione universale non riguarda soltanto i beni materiali, ma anche i beni immateriali e culturali.<\/p><p class=\"vp\" id=\"p66\"><span class=\"pnum\">66<\/span>Esiste un diritto alla proprietà privata che ha il suo senso e la sua funzione propria, ma sempre subordinato alla destinazione universale dei beni. Secondo Giovanni Paolo II, tale subordinazione è la regola d’oro del comportamento sociale e il «primo principio di tutto l’ordinamento etico-sociale». <a class=\"ref\" id=\"rn88\" href=\"#fn88\">88<\/a> La tradizione della Chiesa ha visto nella proprietà un mezzo per custodire e amministrare i beni in modo che possano servire meglio al bene comune. Poiché «la tradizione cristiana non ha mai riconosciuto come assoluto o intoccabile il diritto alla proprietà privata», <a class=\"ref\" id=\"rn89\" href=\"#fn89\">89<\/a> la sua funzione sociale non deve essere considerata una mera opinione teologica, ma una dottrina certa della Chiesa, già presente nelle Sacre Scritture e nei Padri. Per questo, Papa Francesco ha ricordato che la solidarietà, vissuta in profondità, significa anche «restituire al povero quello che gli corrisponde». <a class=\"ref\" id=\"rn90\" href=\"#fn90\">90<\/a><\/p><p class=\"vp\" id=\"p67\"><span class=\"pnum\">67<\/span>Oggi, tra i beni che sono universalmente destinati a tutti, dobbiamo annoverare anche le nuove forme di proprietà: brevetti, algoritmi, piattaforme digitali, infrastrutture tecnologiche, dati. In un contesto in cui la ricchezza delle nazioni dipende sempre più da conoscenze e tecnologie, quando questi beni restano concentrati nelle mani di pochi, senza adeguate forme di condivisione e di accesso, si crea un nuovo squilibrio che contraddice la destinazione universale dei beni e alimenta il divario tra inclusi ed esclusi, tra chi può partecipare alla rivoluzione digitale e chi ne rimane ai margini. Inoltre, la cura della Casa comune e la responsabilità verso i poveri e verso le generazioni future chiedono che l’uso dei beni del creato e delle nuove possibilità offerte dalla tecnica sia regolato in modo tale da rispettare l’ambiente, evitare sprechi e nuove forme di saccheggio.<\/p><h3 class=\"sub\">Il principio di sussidiarietà<\/h3><p class=\"vp\" id=\"p68\"><span class=\"pnum\">68<\/span>Il principio di sussidiarietà nasce dallo stesso sguardo sulla persona che ha guidato la nostra riflessione sulla dignità e sul bene comune. Se ogni donna e ogni uomo sono chiamati a diventare protagonisti della propria vita e a partecipare alla costruzione della società, allora anche l’organizzazione sociale deve rispettare e favorire questa responsabilità. La Dottrina sociale della Chiesa chiama “sussidiarietà” il principio secondo il quale ciò che possono fare persone, famiglie, comunità locali e corpi intermedi non deve essere assorbito da istanze superiori. Le istituzioni di livello superiore devono riconoscere, proteggere e promuovere la libertà e la creatività dei livelli inferiori, coordinandone i contributi perché cooperino efficacemente al bene comune. <a class=\"ref\" id=\"rn91\" href=\"#fn91\">91<\/a><\/p><p class=\"vp\" id=\"p69\"><span class=\"pnum\">69<\/span>Fin dall’inizio del Magistero sociale moderno, a partire da Leone XIII, la Chiesa ha insistito sul fatto che né la persona né la famiglia devono essere assorbite dallo Stato, ma vanno lasciate agire liberamente, per quanto possibile, senza recare danno al bene comune. <a class=\"ref\" id=\"rn92\" href=\"#fn92\">92<\/a> San Giovanni Paolo II ha ripreso e approfondito questa prospettiva, ricordando che la comunità politica è al servizio della società civile e che lo Stato deve vigilare sul bene comune, intervenendo quando è necessario, ma senza sostituirsi in modo stabile alla responsabilità dei corpi intermedi e delle realtà sociali. <a class=\"ref\" id=\"rn93\" href=\"#fn93\">93<\/a> La sussidiarietà non giustifica il disimpegno dello Stato, ma ne orienta l’azione: l’intervento pubblico è richiesto proprio per permettere a tutti i soggetti sociali di svolgere la loro missione senza essere schiacciati. Spetta alla comunità politica creare le condizioni perché persone, famiglie, associazioni e corpi intermedi possano realizzare la propria vocazione sociale, senza essere sostituiti o ridotti a meri esecutori. <a class=\"ref\" id=\"rn94\" href=\"#fn94\">94<\/a><\/p><p class=\"vp\" id=\"p70\"><span class=\"pnum\">70<\/span>Questo principio incoraggia a superare ogni forma di gestione paternalistica o assistenzialistica della vita sociale, promuovendo uno stile di corresponsabilità: uno Stato che valorizza l’iniziativa dei cittadini, una società civile capace di generare legami e attivare energie a servizio del bene comune. In una logica di sussidiarietà, le scelte si prendono al livello più vicino possibile alle persone coinvolte, valorizzando la vita associativa, così che il popolo non si trovi davanti a decisioni già prese, ma possa entrare nel loro cammino di costruzione. Là dove famiglie, associazioni, comunità locali, realtà del volontariato e del cosiddetto “terzo settore” vengono riconosciute e sostenute, la vita sociale diventa più vicina alle persone, i servizi si fanno più attenti ai bisogni reali, le risposte più creative e rispettose della dignità di ciascuno. <a class=\"ref\" id=\"rn95\" href=\"#fn95\">95<\/a><\/p><p class=\"vp\" id=\"p71\"><span class=\"pnum\">71<\/span>Il principio di sussidiarietà vale in modo particolare nel contesto della rivoluzione digitale. Qui il livello superiore non è lo Stato, ma ogni grande attore economico e tecnologico che esercita un potere di fatto sulle condizioni della vita comune. Il livello che assorbe competenze, dati e capacità decisionale è costituito da aziende e piattaforme, che definiscono condizioni di accesso, regole di visibilità, forme di relazione e perfino opportunità economiche. La sussidiarietà chiede che tali processi non si impongano dall’alto in modo opaco e unilaterale, ma siano orientati al bene comune mediante trasparenza, responsabilità e forme reali di partecipazione (verifiche indipendenti, trasparenza sugli algoritmi, accesso equo ai dati, strumenti di ricorso). <a class=\"ref\" id=\"rn96\" href=\"#fn96\">96<\/a><\/p><p class=\"vp\" id=\"p72\"><span class=\"pnum\">72<\/span>In questo quadro, gli Stati e le istituzioni sovranazionali sono chiamati a garantire regole giuste e tutele efficaci, perché comunità locali, corpi intermedi, scuole, università, realtà ecclesiali e associative possano avere voce e contribuire al discernimento sulle scelte che incidono sulla vita delle persone: lavoro, accesso ai servizi, gestione dei dati e ambienti digitali. Nelle scelte che riguardano i flussi economici e le piattaforme digitali, nel governo dei dati e degli algoritmi, non si può lasciare che pochi attori orientino da soli i processi, ma è necessario costruire forme di cooperazione che rispettino i diversi livelli della comunità mondiale e li rendano corresponsabili del bene comune. <a class=\"ref\" id=\"rn97\" href=\"#fn97\">97<\/a><\/p><h3 class=\"sub\">Il principio di solidarietà<\/h3><p class=\"vp\" id=\"p73\"><span class=\"pnum\">73<\/span>Dopo aver considerato il bene comune e la sussidiarietà, desidero soffermarmi sul principio di solidarietà. Esso nasce dalla visione della persona che la fede genera: ogni essere umano è creato a immagine di Dio e inserito in una rete di relazioni che lo legano agli altri, ai popoli, al creato. San Paolo VI ricordava che gli obblighi di solidarietà, di giustizia e di carità sono radicati nella fraternità umana e soprannaturale che unisce uomini e popoli tra loro. <a class=\"ref\" id=\"rn98\" href=\"#fn98\">98<\/a> La fraternità non è soltanto un’aspirazione interiore di chi crede, ma una forma sociale e politica da incarnare in scelte e percorsi condivisi. La solidarietà, allora, è il riconoscimento concreto che il destino di ciascuno è legato al destino di tutti: davvero «nessuno si salva da solo». <a class=\"ref\" id=\"rn99\" href=\"#fn99\">99<\/a> Appare così evidente lo stretto legame tra sussidiarietà e solidarietà. Quando la sussidiarietà non è accompagnata dalla solidarietà, finisce per trasformarsi in semplice tutela di interessi particolari; quando la solidarietà non è sostenuta dalla sussidiarietà, degenera in assistenzialismo che non promuove la responsabilità. <a class=\"ref\" id=\"rn100\" href=\"#fn100\">100<\/a> Questo intreccio rimanda anche alla responsabilità di un’autentica partecipazione: la solidarietà si esprime quando ciascuno, personalmente e insieme ad altri, prende parte alla vita della comunità – si informa, si associa, fa sentire la propria voce, contribuisce alle decisioni e alle scelte pubbliche – assumendo responsabilità reali perché il bene comune si traduca in scelte condivise.<\/p><p class=\"vp\" id=\"p74\"><span class=\"pnum\">74<\/span>In molti ambiti sperimentiamo già una sorta di “solidarietà di fatto”: le nostre vite sono intrecciate, le economie e le comunicazioni globali fanno sì che ciò che accade in un luogo produca effetti lontani, e le reti digitali collegano in tempo reale persone e comunità di ogni parte del mondo. Questa trama di relazioni, però, non è ancora solidarietà in senso pieno se non diventa una scelta consapevole. La fede ci invita a leggere questa realtà come una chiamata: non siamo semplicemente vicini gli uni agli altri, ma affidati gli uni agli altri, perché ciascuno si faccia carico, per quanto può, della vita e delle ferite del fratello e della sorella. La solidarietà nasce proprio quando decidiamo di non rimanere indifferenti davanti a ciò che accade al nostro prossimo e trasformiamo legami inevitabili – economici, culturali, tecnologici – in percorsi di condivisione, di cooperazione e di cura reciproca, imparando a «pensare e agire in termini di comunità». <a class=\"ref\" id=\"rn101\" href=\"#fn101\">101<\/a><\/p><p class=\"vp\" id=\"p75\"><span class=\"pnum\">75<\/span>Il Magistero sociale ha insistito sul fatto che la solidarietà è insieme principio e virtù. In quanto principio, essa esprime l’ordine oggettivo delle relazioni tra persone, gruppi e popoli, e rimanda alla consapevolezza di una interdipendenza, per cui il bene di ciascuno passa attraverso il bene degli altri. In quanto virtù, richiede invece una «determinazione ferma e perseverante» <a class=\"ref\" id=\"rn102\" href=\"#fn102\">102<\/a> a lavorare per il bene comune, con una particolare attenzione ai più deboli. Papa Francesco ha ricordato che la solidarietà è «un modo di fare la storia» <a class=\"ref\" id=\"rn103\" href=\"#fn103\">103<\/a> che costruisce popoli e non semplici masse di individui. Per questo, essa implica stili di vita sobri e condivisi, capacità di rinunciare a vantaggi immediati per aprire spazi di futuro ad altri, disponibilità a mettere in discussione abitudini e privilegi – compresi quelli legati al consumo digitale e all’uso delle tecnologie – quando impediscono agli altri di vivere con dignità.<\/p><p class=\"vp\" id=\"p76\"><span class=\"pnum\">76<\/span>In un mondo segnato da relazioni sempre più strette tra persone, comunità e nazioni, la solidarietà assume anche una dimensione globale. Benedetto XVI ha richiamato con forza il legame tra sviluppo, giustizia e responsabilità verso le generazioni future, ricordando che lo sviluppo autentico chiede una solidarietà intergenerazionale <a class=\"ref\" id=\"rn104\" href=\"#fn104\">104<\/a> e un’attenzione ai vincoli che ci uniscono all’ambiente naturale. Oggi questa responsabilità si estende anche alle infrastrutture digitali e informative: come l’ambiente naturale, anche l’“ecosistema digitale” può essere custodito o sfruttato, condiviso o monopolizzato. La solidarietà chiede che le scelte in materia di dati, algoritmi, piattaforme e intelligenza artificiale tengano conto non solo del vantaggio immediato di alcuni, ma dell’impatto sull’insieme dei popoli e sulle generazioni che verranno.<\/p><h3 class=\"sub\">Il principio della giustizia sociale<\/h3><p class=\"vp\" id=\"p77\"><span class=\"pnum\">77<\/span>Per la comunità cristiana, la giustizia sociale è una forma concreta di sequela di Gesù e di fedeltà al suo Vangelo. Nel Nuovo Testamento Gesù proclama «ai poveri il lieto annuncio» ( Lc 4,18) e si identifica con i piccoli, i malati, i carcerati, gli stranieri (cfr Mt 25,31-46). Così ci insegna che la giustizia nasce e si compie nella fraternità, perché il modo in cui ci accostiamo agli ultimi e ci relazioniamo a loro diventa, in concreto, la misura del nostro rapporto con Dio e con i fratelli. La giustizia però non riguarda soltanto i comportamenti dei singoli, ma anche il modo in cui sono pensate e organizzate le strutture della convivenza. Il Concilio Vaticano II ricorda a tal riguardo che ogni istituzione è chiamata a servire la persona umana e la sua dignità. <a class=\"ref\" id=\"rn105\" href=\"#fn105\">105<\/a> La giustizia sociale si riconosce, allora, dalla capacità di un ordine sociale, economico e politico di permettere a tutti – e in particolare ai più fragili – di vivere in modo davvero umano, senza che nessuno sia lasciato indietro.<\/p><p class=\"vp\" id=\"p78\"><span class=\"pnum\">78<\/span>Il Magistero recente ha insistito sul fatto che la giustizia sociale esige uno sguardo che parta dagli ultimi. San Giovanni Paolo II ha parlato di una opzione preferenziale per i poveri <a class=\"ref\" id=\"rn106\" href=\"#fn106\">106<\/a> che deve segnare le scelte personali e sociali, mentre Papa Francesco ha denunciato una «cultura dello “scarto”» <a class=\"ref\" id=\"rn107\" href=\"#fn107\">107<\/a> che genera sempre più nuove forme di esclusione. In questa prospettiva, la giustizia sociale chiede di guardare alle persone e ai popoli a partire da chi è più vulnerabile: poveri, migranti, rifugiati, sfollati interni, vittime di violenza, persone che vivono in periferie urbane o esistenziali.<\/p><p class=\"vp\" id=\"p79\"><span class=\"pnum\">79<\/span>L’idea di “giustizia sociale” aiuta a riconoscere che le ingiustizie non nascono solo da scelte sbagliate dei singoli, ma anche da strutture, meccanismi, assetti economici e culturali che producono disuguaglianza quasi automaticamente. San Giovanni Paolo II ha parlato in questo senso di strutture di peccato, <a class=\"ref\" id=\"rn108\" href=\"#fn108\">108<\/a> che si oppongono alla volontà di Dio e richiedono un impegno di conversione personale e sociale. In questa prospettiva la giustizia non riguarda soltanto la distribuzione più equa dei beni o la correzione delle ingiustizie presenti, ma assume anche una dimensione riparativa. Essa mira a ricomporre legami spezzati e a reintegrare chi è stato escluso, tenendo conto delle ferite lasciate dalle ingiustizie: guerre, colonialismo, discriminazioni razziali o di genere, violenze contro interi popoli, sfruttamento. Ciò può significare restituire dignità e voce a chi è stato ignorato, favorire percorsi di guarigione della memoria collettiva, contrastare leggi e pratiche discriminatorie, sostenere concretamente chi porta ancora oggi le conseguenze di torti subiti in passato.<\/p><p class=\"vp\" id=\"p80\"><span class=\"pnum\">80<\/span>In questo tempo, la giustizia sociale deve confrontarsi anche con l’ambiente creato dalle tecnologie digitali. La diffusione di reti globali, piattaforme e sistemi di intelligenza artificiale cambia il modo di informarsi, di comunicare, di accedere ai servizi. La giustizia esige che si impedisca la nascita di nuove forme di esclusione e privazione di libertà: persone e popoli a cui è negato o ostacolato l’accesso alle tecnologie di base, comunità esposte a sorveglianza invasiva, gruppi sociali penalizzati da algoritmi opachi che riproducono pregiudizi e discriminazioni. Un ordine sociale giusto nel tempo del digitale è quello che garantisce a tutti un accesso equo alle opportunità, protegge i più piccoli e i più fragili, contrasta l’odio e la disinformazione, sottopone a controllo pubblico l’uso dei dati e delle tecnologie, così che il criterio non sia il solo profitto ma la dignità di ogni persona e il bene dei popoli.<\/p><p class=\"vp\" id=\"p81\"><span class=\"pnum\">81<\/span>Un banco di prova decisivo per la giustizia sociale oggi è rappresentato dalla condizione dei migranti, dei rifugiati e di quanti sono costretti a spostarsi a causa della povertà, della violenza, dei cambiamenti climatici e dei disastri ambientali. Il modo in cui una società li tratta mostra se la sua idea di giustizia è guidata dalla paura o dalla fraternità. Papa Francesco invitava a riconoscere nei migranti non semplicemente un problema da gestire, ma «un’immagine viva del Popolo di Dio in cammino»; <a class=\"ref\" id=\"rn109\" href=\"#fn109\">109<\/a> persone con dignità, risorse e sogni, che hanno diritto a essere trattate con rispetto e chiedono di poter diventare parte attiva delle società che le accolgono. La giustizia sociale, in questo campo, implica almeno due impegni complementari. Da una parte, custodire il diritto alla speranza di chi è costretto a partire, garantendo vie sicure e legali, condizioni di accoglienza dignitose, percorsi reali di integrazione. Dall’altra, promuovere anche il diritto a rimanere nella propria terra in pace e sicurezza, affrontando le cause profonde che costringono a migrare, comprese quelle legate alle ingiustizie economiche e alla crisi climatica. Quando questi diritti sono rispettati, le migrazioni possono diventare un’occasione di incontro e di arricchimento reciproco tra popoli.<\/p><h3 class=\"sub\">Lo sviluppo umano integrale<\/h3><p class=\"vp\" id=\"p82\"><span class=\"pnum\">82<\/span>Nell’Enciclica Populorum progressio, Paolo VI afferma che lo sviluppo è autentico solo se è “integrale”, vale a dire «volto alla promozione di ogni uomo e di tutto l’uomo». <a class=\"ref\" id=\"rn110\" href=\"#fn110\">110<\/a> Nei decenni successivi, la Dottrina sociale della Chiesa ha ripreso e approfondito questa espressione per indicare il modo concreto in cui i grandi principi – dignità, bene comune, destinazione universale dei beni, sussidiarietà, solidarietà, giustizia sociale – trovano attuazione nella storia. Per “sviluppo umano integrale” intendiamo un processo in cui la crescita delle persone e dei popoli riguarda tutte le dimensioni dell’esistenza e apre il futuro anche alle generazioni che verranno.<\/p><p class=\"vp\" id=\"p83\"><span class=\"pnum\">83<\/span>Lo sviluppo, per le persone come per le nazioni, è un compito e insieme un diritto: esso chiede condizioni minime che rendano possibile a ogni persona e a ogni popolo di maturare secondo la propria dignità, senza essere tenuti in dipendenza o esclusi dall’accesso ai beni necessari. Lo sviluppo è umano quando mette al centro le persone e non l’accumulazione di beni, e quando riguarda anche i popoli, non solo gli individui. La giustizia esige il riconoscimento dei diritti sociali e dei diritti dei popoli, e include la responsabilità verso chi verrà dopo di noi. Perciò non è umano uno sviluppo che aumenta il consumo di alcuni scaricando costi e ferite su altri, o che relega intere regioni a ruoli subordinati impedendo loro di esprimere le proprie potenzialità. <a class=\"ref\" id=\"rn111\" href=\"#fn111\">111<\/a> Lo sviluppo è integrale quando non si riduce all’ambito economico, ma promuove la qualità della vita nelle sue dimensioni spirituali, culturali, morali e relazionali, nel rispetto della Casa comune, della diversità dei popoli e dei loro modi di vivere. <a class=\"ref\" id=\"rn112\" href=\"#fn112\">112<\/a><\/p><p class=\"vp\" id=\"p84\"><span class=\"pnum\">84<\/span>L’idea di sviluppo umano integrale trova oggi un criterio decisivo di verifica nell’ecologia integrale, divenuta una dimensione imprescindibile della Dottrina sociale della Chiesa. La qualità dello sviluppo si misura infatti dalla sua capacità di tenere insieme, senza separarle, la giustizia verso le persone e la custodia della Casa comune, favorendo condizioni di vita dignitose, accesso ai beni necessari, relazioni sociali giuste, cura del creato e attenzione alle generazioni future. Ne consegue che non è vero progresso ciò che accresce il benessere di alcuni degradando gli ecosistemi, scaricando costi sulle comunità più vulnerabili o pregiudicando le condizioni di vita di chi verrà dopo di noi.<\/p><p class=\"vp\" id=\"p85\"><span class=\"pnum\">85<\/span>Così inteso, lo sviluppo umano integrale è l’orizzonte entro cui leggere le trasformazioni del nostro tempo, incluse quelle della rivoluzione digitale. Le innovazioni tecnologiche – compresa l’intelligenza artificiale – non sono neutrali: possono accrescere partecipazione e giustizia, oppure ampliare disuguaglianze, controllo ed esclusione. Per questo vanno valutate con una domanda decisiva: contribuiscono davvero a far crescere persone e popoli in umanità e fraternità, nel rispetto della Casa comune e delle generazioni future? È qui che i principi della Dottrina sociale diventano criteri concreti di discernimento per gli ambiti che affronteremo nei capitoli seguenti.<\/p><h3 class=\"sub\">Una verifica per la Chiesa<\/h3><p class=\"vp\" id=\"p86\"><span class=\"pnum\">86<\/span>In conclusione, desidero toccare un punto che mi sta particolarmente a cuore. La Dottrina sociale non è soltanto una parola rivolta alla società: è anche un esame di coscienza per la Chiesa, casa e scuola di comunione, sempre chiamata a verificare che i principi esposti in questo capitolo siano vissuti anzitutto al suo interno. Il bene comune, in ambito ecclesiale, prende il volto di uno stile sinodale per la missione a servizio del Regno. La Chiesa, infatti, è il «soggetto comunitario e storico della sinodalità e della missione». <a class=\"ref\" id=\"rn113\" href=\"#fn113\">113<\/a> Ciò richiede attenzione al modo di prendere decisioni e di esercitare la responsabilità. Il Documento finale del Sinodo identifica, tra le pratiche decisive per la trasformazione missionaria, la cultura della trasparenza, del rendiconto e della valutazione. <a class=\"ref\" id=\"rn114\" href=\"#fn114\">114<\/a><\/p><p class=\"vp\" id=\"p87\"><span class=\"pnum\">87<\/span>In questa prospettiva, la sussidiarietà diventa un criterio di governo e di vita pastorale, che riconosce e sostiene la responsabilità dei fedeli e dei corpi intermedi ecclesiali, valorizzando carismi e competenze ed evitando ogni paternalismo che soffoca la libertà evangelica. Concretamente, la partecipazione dei battezzati ai processi decisionali e la corresponsabilità nella missione passano attraverso organismi di partecipazione reali, non nominali. <a class=\"ref\" id=\"rn115\" href=\"#fn115\">115<\/a><\/p><p class=\"vp\" id=\"p88\"><span class=\"pnum\">88<\/span>La solidarietà, per la comunità cristiana, trova la sua sorgente nel mistero di Cristo e si nutre dell’Eucaristia. Essa nasce dalla comunione nella fede e nei Sacramenti: il Battesimo e la Confermazione ci uniscono in Cristo, per farci essere un solo corpo e un solo spirito, un cuor solo e un’anima sola (cfr Ef 4,4; At 4,32). L’Eucaristia, sacramento dell’unità, alimenta la nostra appartenenza al corpo di Cristo e ci educa alla condivisione. Le diverse sensibilità presenti nella Chiesa, le convinzioni forti che animano ciascuno, sono ricchezza se restano ancorate alla certezza dell’unità come dono ricevuto e come compito da assumere.<\/p><p class=\"vp\" id=\"p89\"><span class=\"pnum\">89<\/span>Vivere la giustizia nella Chiesa significa bonificare le relazioni e le strutture ecclesiali da quelle distorsioni che producono disuguaglianze, opacità e prevaricazioni. A riguardo, l’ascolto delle vittime di abusi spirituali, economici, istituzionali, sessuali, di potere, di coscienza è parte integrante di un cammino di giustizia, che comprende il riconoscimento del danno, la giusta riparazione e la prevenzione. Ogni potere è al servizio della comunione e della missione. Ogni autorità è al servizio del popolo di Dio. Questa diaconia si manifesta non soltanto nella fede celebrata e vissuta nei Sacramenti, e nell’acquisizione di uno stile sinodale, ma anche nella condivisione concreta dei beni: sull’esempio della Chiesa delle origini, le risorse ecclesiali sono chiamate a diventare realmente comuni, perché tra noi nessuno sia bisognoso (cfr At 4,34) e perché la loro amministrazione sostenga la missione di annuncio del Vangelo ai più poveri. Sono da promuovere forme regolari di valutazione dell’esercizio delle responsabilità ministeriali, che non siano giudizio sulle persone, ma strumenti di apprendimento e di correzione orientati alla missione. <a class=\"ref\" id=\"rn116\" href=\"#fn116\">116<\/a> Nella misura in cui siamo aperti all’azione dello Spirito Santo, questi principi della Dottrina sociale diventano carne nella vita ecclesiale. In tal modo la Chiesa è in grado di offrire alla società un segno credibile del fatto che cercare insieme il bene di tutti, nella corresponsabilità e nella fraternità, non è un’utopia, ma una reale possibilità. <a class=\"ref\" id=\"rn117\" href=\"#fn117\">117<\/a><\/p><\/div><\/details>\n<details class=\"chapter ai\" id=\"ch3\" open><summary><div class=\"csum\"><span class=\"csum-eyebrow\">Capitolo Terzo<\/span><span class=\"csum-title\">Tecnica e Dominio · La Grandezza della Persona Umana · Davanti Alle Promesse Dell’IA<\/span><span class=\"csum-desc\">Tecnologia e dominio: il cuore della lettura dell'IA proposta dall'enciclica. <span class=\"csum-n\">· 41 paragrafi<\/span><\/span><span class=\"csum-cta\"><span class=\"chev\">›<\/span><span class=\"cta-read\">fai clic per leggere<\/span><span class=\"cta-collapse\">fai clic per comprimere<\/span><\/span><\/div><\/summary><div class=\"chapter-body\"><p class=\"vp annp\" id=\"p90\"><span class=\"pnum\">90<\/span>Dopo aver richiamato i principi che illuminano la Dottrina sociale, desidero volgere lo sguardo su alcune sfide che toccano da vicino il nostro modo di abitare questo tempo. L’immagine biblica che accompagna queste pagine è quella di una costruzione: da un lato la torre di Babele, dove l’opera comune è guidata da un progetto di dominio che finisce per disumanizzare (cfr Gen 11,1-9); dall’altro le rovine di Gerusalemme, che sotto Neemia vengono ricostruite pezzo per pezzo, come opera di responsabilità condivisa (cfr Ne 2-6). Siamo chiamati a interrogarci sul grande cantiere della nostra epoca: cosa stiamo costruendo? Mentre lo sviluppo tecnologico cambia rapidamente linguaggi, relazioni, istituzioni e forme di potere, noi credenti dobbiamo e possiamo scegliere a quale progetto lavorare e con quale stile, per custodire e valorizzare la magnifica umanità che ci è data in dono. Non si tratta di una scelta sul nostro futuro, ma sul nostro presente, perché l’intelligenza artificiale e le altre tecnologie emergenti sono già parte del nostro quotidiano.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"2\" aria-label=\"Annotazione 2: Key questions that are overlooked\">2<\/button><\/span><\/p><p class=\"vp\" id=\"p91\"><span class=\"pnum\">91<\/span>Mi accompagna la convinzione che il modo concreto di vivere i rapporti sociali alla luce del Vangelo non sia stabilito una volta per sempre, ma resti un compito affidato, di generazione in generazione, alla comunità cristiana. Sotto la guida dello Spirito Santo, la Chiesa si lascia illuminare dalla Parola, per leggere i segni dei tempi e cercare con creatività vie nuove perché le relazioni tra persone e popoli diventino più conformi alle esigenze del Regno di Dio. <a class=\"ref\" id=\"rn118\" href=\"#fn118\">118<\/a> Per questo incoraggio tutti, in modo particolare i fedeli laici, a non aver paura di lasciarsi provocare dalla realtà, di mettersi in ascolto reciproco e di assumere con fermezza la propria responsabilità nella costruzione di una società più umana e fraterna.<\/p><h3 class=\"sub\">Il paradigma tecnocratico e il potere digitale<\/h3><p class=\"vp\" id=\"p92\"><span class=\"pnum\">92<\/span>Nell’Enciclica Laudato si’ Papa Francesco denunciava la crescente affermazione di un paradigma tecnocratico <a class=\"ref\" id=\"rn119\" href=\"#fn119\">119<\/a> nel mondo globalizzato: la tendenza a lasciare che la logica dell’efficienza, del controllo e del profitto governi da sola le scelte personali, sociali ed economiche. Così appare con più evidenza che la tecnica non è un semplice strumento e che, quando si fa criterio, finisce per stabilire che cosa conta e che cosa può essere scartato, riducendo la creazione a oggetto di sfruttamento e le persone a ingranaggi di un sistema da rendere sempre più performante.<\/p><p class=\"vp\" id=\"p93\"><span class=\"pnum\">93<\/span>Questo paradigma si è esteso rapidamente negli ultimi anni, anche per effetto della diffusione dell’intelligenza artificiale, delle scienze cognitive, della nanotecnologia, della robotica e della biotecnologia. Di per sé, tali innovazioni possono diventare un grande aiuto per lo sviluppo umano integrale e per la cura della Casa comune. Ma, proprio per il loro potere, possono agire come un acceleratore del paradigma tecnocratico e perciò hanno bisogno di un nuovo quadro spirituale, etico e politico. Più potente non significa necessariamente migliore. In questo senso, rimangono attuali le parole di Romano Guardini: «L’uomo moderno non è stato educato al retto uso della potenza». <a class=\"ref\" id=\"rn120\" href=\"#fn120\">120<\/a><\/p><p class=\"vp\" id=\"p94\"><span class=\"pnum\">94<\/span>Il pericolo che l’umanità diventi vittima delle sue stesse conquiste era già stato colto con lucidità da San Paolo VI, quando avvertiva che «i progressi scientifici più straordinari, le prodezze tecniche più strabilianti, la crescita economica più prodigiosa, se non sono congiunte ad un autentico progresso sociale e morale, si rivolgono, in definitiva, contro l’uomo». <a class=\"ref\" id=\"rn121\" href=\"#fn121\">121<\/a> Per questo il progresso tecnico, in sé prezioso, chiede un discernimento sulla visione antropologica che lo guida e sui fini che persegue. Se lo sviluppo tecnologico procede senza un’adeguata maturazione etica e sociale, può accadere che aumentino i mezzi senza che cresca in pari misura l’umanità: si “ha di più” ma non si “è di più”, e la persona rischia di essere valutata soprattutto in base alle prestazioni che garantisce. <a class=\"ref\" id=\"rn122\" href=\"#fn122\">122<\/a><\/p><p class=\"vp annp\" id=\"p95\"><span class=\"pnum\">95<\/span>Qui occorre riconoscere un dato decisivo, che ho già richiamato in precedenza: in molti casi nel contesto digitale, il controllo delle piattaforme, delle infrastrutture, dei dati e della capacità di calcolo non è appannaggio degli Stati, ma di grandi attori economici e tecnologici che, di fatto, fissano le condizioni di accesso, le regole della visibilità e le possibilità stesse di partecipazione. Quando un potere di tale portata si concentra in poche mani, tende a farsi opaco e a sfuggire al controllo pubblico, e cresce il rischio di uno sviluppo distorto che genera nuove dipendenze, esclusioni, manipolazioni e disuguaglianze.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"3\" aria-label=\"Annotazione 3: Concentration of power\">3<\/button><\/span><\/p><p class=\"vp\" id=\"p96\"><span class=\"pnum\">96<\/span>Di fronte a questa concentrazione di potere nel mondo digitale, i grandi principi della Dottrina sociale diventano criteri per giudicare e discernere il nuovo scenario: la dignità inalienabile della persona, il bene comune, la destinazione universale dei beni, la sussidiarietà, la solidarietà e la giustizia sociale. Essi chiedono di verificare se il potere delle infrastrutture digitali e degli algoritmi favorisca davvero partecipazione e responsabilità, protegga i più fragili, assicuri un accesso equo alle opportunità e resti ordinato al bene di tutti. Su queste premesse possiamo ora considerare più da vicino che cosa sia l’intelligenza artificiale, quali possibilità apra e quali rischi comporti.<\/p><h3 class=\"sub\">L’intelligenza artificiale<\/h3><p class=\"vp\" id=\"p97\"><span class=\"pnum\">97<\/span>Non è mia intenzione offrire qui una trattazione sull’intelligenza artificiale, né ripercorrere una bibliografia ormai vastissima; esistono già contributi autorevoli anche in ambito ecclesiale, ai quali è possibile fare riferimento. <a class=\"ref\" id=\"rn123\" href=\"#fn123\">123<\/a> Mi limito a richiamare alcuni elementi essenziali per un discernimento morale e sociale che custodisca il primato della persona, affinché sia sempre l’intelligenza umana, con la sua coscienza e la sua libertà, a guidare le innovazioni tecniche e a stabilirne con responsabilità l’uso e i limiti.<\/p><p class=\"vp\" id=\"p98\"><span class=\"pnum\">98<\/span>È opportuno premettere due considerazioni: la prima è che qualsiasi affermazione sull’IA rischia di diventare obsoleta in breve tempo, data l’impressionante velocità di sviluppo di questi sistemi. La seconda è che tutti noi, compresi coloro che li progettano, conosciamo poco del loro effettivo funzionamento. Le moderne intelligenze artificiali sono infatti più “coltivate” che “costruite”: gli sviluppatori non ne progettano direttamente ogni dettaglio, bensì creano un’architettura sulla quale l’IA “cresce”. Di conseguenza, aspetti scientifici fondamentali – come le rappresentazioni interne e i processi computazionali di questi sistemi – rimangono al momento sconosciuti. Si manifesta pertanto l’urgenza di un duplice impegno: da un lato, un approfondimento della ricerca scientifica, dall’altro, un esercizio di discernimento morale e spirituale.<\/p><p class=\"vp annp\" id=\"p99\"><span class=\"pnum\">99<\/span>Non è possibile dare una definizione univoca e completa dell’IA. Ciò che possiamo affermare è che occorre evitare l’equivoco di equiparare questa “intelligenza” a quella umana. Questi sistemi imitano alcune funzioni dell’intelligenza umana. Nel farlo, spesso la superano per velocità e ampiezza di calcolo, offrendo benefici concreti in numerosi campi. E tuttavia, questa potenza resta legata esclusivamente al trattamento dei dati: le cosiddette intelligenze artificiali non vivono una esperienza, non possiedono un corpo, non attraversano la gioia e il dolore, non maturano nella relazione, non conoscono dall’interno ciò che significa amore, lavoro, amicizia, responsabilità. Non hanno neppure una coscienza morale: non giudicano il bene e il male, non colgono il senso ultimo delle situazioni, non assumono su di sé il peso delle conseguenze. Possono imitare linguaggi, comportamenti, valutazioni, possono simulare empatia o comprensione, ma non capiscono ciò che producono, perché non abitano l’orizzonte affettivo, relazionale e spirituale in cui l’umano diventa sapiente. Anche quando tali strumenti vengono presentati come capaci di “apprendere”, il loro modo di farlo è diverso da quello della persona umana. Non è l’esperienza di chi si lascia plasmare dalla vita e cresce nel tempo attraverso scelte, errori, perdono, fedeltà; è piuttosto un adattamento statistico a partire da dati e riscontri, che può essere molto efficace, ma non implica una crescita interiore.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"4\" aria-label=\"Annotazione 4: Not a mind, and not pretending to be one\">4<\/button><\/span><\/p><h3 class=\"sub\">Un aiuto prezioso che richiede attenzione<\/h3><p class=\"vp annp\" id=\"p100\"><span class=\"pnum\">100<\/span>Alla luce di quanto detto, possiamo comprendere meglio perché l’IA possa essere un aiuto prezioso e, allo stesso tempo, richieda un approccio sobrio e vigile. Negli ultimi anni il suo uso privato è cresciuto notevolmente, e da più parti si riflette sulle opportunità e sui rischi legati alla sua rapida diffusione. Nell’uso personale, tre aspetti, in particolare, devono essere tenuti in debita considerazione: la facilità di ottenere il risultato, l’impressione di oggettività e la simulazione della comunicazione umana. La velocità e la semplicità con cui è possibile ottenere indicazioni, elaborazioni complesse, contenuti mediatici e forme di assistenza concreta semplificano le nostre vite, ma possono anche abituarci a delegare troppo e a cercare risposte pronte, indebolendo il giudizio personale e la creatività. L’impressione di oggettività che le risposte e le proposte di questi sistemi possono suscitare rischia di farci dimenticare che esse riflettono i parametri culturali di chi li ha progettati e addestrati, con tutti i loro pregi e difetti. L’imitazione artificiale di una comunicazione umana positiva – parole di consiglio, di empatia, di amicizia, di amore – può risultare gratificante e persino utile, ma in utenti poco consapevoli può trarre in inganno e illudere di essere in relazione con un autentico soggetto personale. Quando la parola viene simulata, essa non costruisce una relazione, ma una sua parvenza. L’imitazione artificiale della relazione di cura o di accompagnamento può diventare pericolosa quando si insinua in un contesto povero di relazioni e di affetti reali: allora il rischio non è tanto che una persona creda di parlare con un’altra persona, ma che perda il desiderio stesso di cercare davvero l’altro.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"5\" aria-label=\"Annotazione 5: Over-reliance & de-skilling\">5<\/button><button class=\"ann annmark\" data-n=\"6\" aria-label=\"Annotazione 6: AI companions & emotional dependence\">6<\/button><\/span><\/p><p class=\"vp annp\" id=\"p101\"><span class=\"pnum\">101<\/span>Allargando lo sguardo all’impiego dell’IA nelle nostre società, constatiamo che essa è ormai presente nei processi decisionali in tutti gli ambiti e a diversi livelli: nella comunicazione, nella gestione, nel controllo. I vantaggi in termini di efficienza e le potenzialità di miglioramento di alcuni servizi sono evidenti; tuttavia, un’adozione rapida e acritica ci espone a diversi rischi, tra cui quello di sottovalutarne l’impatto ambientale. Gli attuali sistemi di IA richiedono grandi quantità di energia e acqua, incidono in modo significativo sulle emissioni di anidride carbonica e consumano risorse in maniera intensiva. Con l’aumento di complessità, soprattutto nei grandi modelli linguistici, crescono anche i bisogni di potenza di calcolo e capacità di archiviazione, che si appoggiano su un insieme di macchine, cavi, centri dati e infrastrutture energivore. Per questo è essenziale sviluppare soluzioni tecnologiche più sostenibili per ridurre l’impatto sull’ambiente e custodire la nostra Casa comune. <a class=\"ref\" id=\"rn124\" href=\"#fn124\">124<\/a><span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"7\" aria-label=\"Annotazione 7: Environmental cost\">7<\/button><\/span><\/p><h3 class=\"sub\">Responsabilità, trasparenza e governo dell’IA<\/h3><p class=\"vp annp\" id=\"p102\"><span class=\"pnum\">102<\/span>L’uso dell’IA non è mai un fatto puramente tecnico: quando entra in processi che incidono sulla vita delle persone, essa tocca diritti, opportunità, reputazione, libertà. Decisioni delicate che toccano il lavoro, il credito, l’accesso ai servizi e la reputazione delle persone rischiano di essere affidate completamente a sistemi automatizzati che non conoscono «la compassione, la misericordia, il perdono e, soprattutto, l’apertura alla speranza di un cambiamento della persona», <a class=\"ref\" id=\"rn125\" href=\"#fn125\">125<\/a> e possono così produrre nuove forme di scarto. Possono esserci usi evidentemente antiumani, come la manipolazione dell’informazione o la violazione della privacy, ma può anche esserci un’insidia meno palese, quando i sistemi di IA, presentandosi come neutrali e oggettivi, rispecchiano e rafforzano stereotipi o posizioni ideologiche di chi li ha progettati e addestrati.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"8\" aria-label=\"Annotazione 8: The myth of neutrality\">8<\/button><\/span><\/p><p class=\"vp\" id=\"p103\"><span class=\"pnum\">103<\/span>Affidare, nei fatti, a un algoritmo il potere di selezionare chi merita e chi no, senza che nessuno si assuma più il peso della decisione, significa affidargli il compito di ridefinire i confini delle possibilità umane. Ciò che viene meno, in questo processo, non è solo l’empatia verso l’escluso, che può essere imitata artificialmente, ma la responsabilità politica, perché lo scarto dei deboli viene ammantato di neutralità e oggettività, davanti alle quali è impossibile protestare. E così, l’ingiustizia si fa silenziosa e la compassione, la misericordia e il perdono, non come mera apparenza, ma come gesti politici, scompaiono dall’orizzonte.<\/p><p class=\"vp annp\" id=\"p104\"><span class=\"pnum\">104<\/span>Da questo deriva una conseguenza semplice ma stringente: non possiamo considerare l’IA moralmente neutra. In realtà, ogni artefatto tecnico porta con sé scelte e priorità: ciò che misura, ciò che ignora, ciò che ottimizza e il modo in cui classifica persone e situazioni. Se un sistema viene concepito o impiegato in modo da trattare alcune vite come meno degne, o da escluderle senza possibilità di appello, esso non è un semplice strumento “da usare bene”: introduce già un criterio che contraddice la dignità inalienabile della persona. Per questo, il discernimento etico non può limitarsi a domandare se usiamo un certo sistema per uno scopo buono o cattivo, ma deve anche chiedersi come esso venga progettato e quale idea di persona e di società risulti inscritta nei dati e nei modelli che lo guidano. <a class=\"ref\" id=\"rn126\" href=\"#fn126\">126<\/a><span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"9\" aria-label=\"Annotazione 9: Every tool embeds choices\">9<\/button><\/span><\/p><p class=\"vp annp\" id=\"p105\"><span class=\"pnum\">105<\/span>Perché l’IA rispetti la dignità umana e serva davvero il bene comune, è essenziale che siano chiare le responsabilità in tutti i passaggi: da chi progetta e addestra i sistemi fino a chi li utilizza e a chi decide di affidare ad essi le scelte concrete. In molti casi, tuttavia, i processi interni che conducono a un risultato possono essere poco trasparenti, e ciò rende più difficile attribuire responsabilità e correggere gli errori. È qui che diventa decisivo ciò che chiamiamo accountability: la possibilità di identificare chi deve “rendere conto” delle decisioni, motivarle, controllarle e, quando necessario, contestarle e rimediare ai danni che ne derivano. <a class=\"ref\" id=\"rn127\" href=\"#fn127\">127<\/a><span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"10\" aria-label=\"Annotazione 10: Accountability at every stage\">10<\/button><\/span><\/p><p class=\"vp annp\" id=\"p106\"><span class=\"pnum\">106<\/span>Chiedere prudenza, verifiche rigorose, e talvolta anche un rallentamento nell’adozione dell’IA non significa essere contro il progresso, ma esercitare una cura responsabile verso la famiglia umana. Questa esigenza è ancora più urgente perché esiste spesso uno squilibrio tra la velocità dello sviluppo tecnologico e il ritmo con cui maturano consapevolezza, norme, controlli e istituzioni capaci di governarne gli effetti. Non basta invocare genericamente l’etica: servono quadri giuridici adeguati, vigilanza indipendente, educazione degli utenti, una politica che non abdichi al proprio compito. Altrimenti, il cambiamento sarà governato solo da logiche tecnocratiche e presentato come necessario e inevitabile, finendo per imporre regole dettate da chi possiede dati, infrastrutture e capacità di calcolo.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"11\" aria-label=\"Annotazione 11: Ethics statements are not enough\">11<\/button><\/span><\/p><p class=\"vp annp\" id=\"p107\"><span class=\"pnum\">107<\/span>Non possiamo limitarci a invocare la moralizzazione della macchina, il cosiddetto “allineamento” dell’IA a valori umani, senza avere il coraggio di porre una ulteriore condizione: la possibilità di discutere il codice etico da usare, sottoponendolo a criteri di giustizia sociale condivisa. Altrimenti, chi controlla l’IA imporrà la propria visione morale, che diventerà l’infrastruttura invisibile dei sistemi. Non serve un’IA più morale, se questa morale è decisa da pochi. Serve una politica più presente, capace di rallentare dove tutto accelera e di proteggere gli spazi in cui le comunità possono ancora partecipare e interrogarsi.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"12\" aria-label=\"Annotazione 12: Whose values? The limits of “alignment”\">12<\/button><\/span><\/p><p class=\"vp annp\" id=\"p108\"><span class=\"pnum\">108<\/span>In effetti, come accade per ogni grande svolta tecnologica, l’IA tende ad accrescere soprattutto il potere di chi dispone già di risorse economiche, competenze e accesso ai dati. Alla luce del bene comune e della destinazione universale dei beni, questo fenomeno desta seria preoccupazione: piccoli gruppi molto influenti possono orientare informazione e consumi, condizionare processi democratici e incidere sulle dinamiche economiche a proprio vantaggio, contraddicendo la giustizia sociale e la solidarietà tra i popoli. Per questo è indispensabile che l’impiego dell’IA – soprattutto quando coinvolge beni pubblici e diritti fondamentali – sia accompagnato da criteri chiari e controlli effettivi, ispirati alla partecipazione e alla sussidiarietà: le comunità e i corpi intermedi non possono essere ridotti a destinatari di decisioni prese altrove, ma devono poter contribuire al discernimento e alla vigilanza. Inoltre, la proprietà dei dati non può essere affidata solo a privati, ma va regolamentata. Essi sono frutto del contributo di molti e non possono essere venduti o affidati a pochi. Serve una creatività in grado di gestirli come uno dei beni comuni o collettivi, nella logica della condivisione, come già suggeriva San Giovanni Paolo II, a proposito dei beni collettivi. <a class=\"ref\" id=\"rn128\" href=\"#fn128\">128<\/a><span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"13\" aria-label=\"Annotazione 13: AI amplifies existing power\">13<\/button><button class=\"ann annmark\" data-n=\"14\" aria-label=\"Annotazione 14: Data as a shared good\">14<\/button><\/span><\/p><p class=\"vp annp\" id=\"p109\"><span class=\"pnum\">109<\/span>I principi della Dottrina sociale ci aiutano a leggere questa nuova realtà. In un mondo dove pochi soggetti concentrano dati, capitale computazionale e capacità normativa, parlare di bene comune significa smascherare questa nuova asimmetria epistemica, economica e politica, nominando i nuovi monopoli dell’IA. Parlare di destinazione universale dei beni significa trovare modi per assicurare l’accesso universale alle tecnologie e alla formazione. Parlare di sussidiarietà chiede di proteggere la capacità delle comunità di scegliere e correggere, senza relegare il loro intervento a una vigilanza, dopo che gli standard sono stati scritti altrove. Parlare di solidarietà obbliga a riconoscere il lavoro invisibile, spesso sfruttato, che alimenta i modelli algoritmici. Parlare di giustizia impone di interrogare le geografie del potere che definiscono chi può addestrare i modelli e chi è solo oggetto di addestramento, e riconoscere che la giustizia sociale non è solo un obiettivo da tutelare dopo l’adozione delle tecnologie, ma una condizione previa da praticare nel loro stesso disegno.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"15\" aria-label=\"Annotazione 15: The hidden workers\">15<\/button><button class=\"ann annmark\" data-n=\"16\" aria-label=\"Annotazione 16: Justice by design, not retrofit\">16<\/button><\/span><\/p><p class=\"vp annp\" id=\"p110\"><span class=\"pnum\">110<\/span>Vorrei, infine, usare una parola che mi sta a cuore: “disarmare”. Disarmare l’IA significa sottrarla alla logica della competizione armata, che oggi non è più solo militare ma economica e cognitiva. È la corsa all’algoritmo più performante e alla banca dati più vasta, al fine di consolidare un vantaggio geopolitico o commerciale su tutti gli altri. Disarmare vuol dire rompere questa equivalenza tra potenza tecnica e diritto di governare. Disarmare non significa rinunciare alla tecnologia, ma impedirle di dominare l’umano. Significa sottrarla ai monopoli, renderla discutibile, contestabile, e quindi abitabile, restituendola alla pluralità delle culture umane e delle forme di vita. Il compito, oggi, non è solo etico o tecnico: è ecologico nel senso più radicale, perché chiama in causa una nuova dimensione della nostra Casa comune. L’IA è già ambiente in cui siamo immersi e potere con cui dobbiamo fare i conti. Per questo, non basta regolarla: va disarmata e resa ospitale.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"17\" aria-label=\"Annotazione 17: The “arms race” is a narrative, not a fact\">17<\/button><\/span><\/p><p class=\"vp annp\" id=\"p111\"><span class=\"pnum\">111<\/span>Uno speciale appello rivolgo a coloro che sviluppano le intelligenze artificiali. L’innovazione tecnologica può essere, in un certo qual modo, una forma umana di partecipazione all’atto divino della creazione. Gli sviluppatori portano dunque un particolare peso etico e spirituale, poiché ogni scelta progettuale esprime una visione dell’umanità. Come l’autore di un’opera artistica o letteraria è tenuto a considerare i valori che essa esprime, così essi sono chiamati a trattare con la dovuta serietà i valori che infondono nei loro progetti: con trasparenza, con responsabilità verso le comunità coinvolte e con attenzione a verificare che ciò che viene coltivato sia davvero un bene.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"18\" aria-label=\"Annotazione 18: The developer's vocation\">18<\/button><\/span><\/p><h3 class=\"sub\">Ciò che non possiamo perdere<\/h3><p class=\"vp annp\" id=\"p112\"><span class=\"pnum\">112<\/span>Dopo aver richiamato le questioni della responsabilità e del governo dell’IA, è necessario tornare al nostro tema centrale: che cosa significa custodire l’umano. Il rischio non è solo che alcune tecnologie siano usate male, ma che il paradigma tecnocratico in cui siamo immersi, potenziato dalla rivoluzione digitale e dall’IA, faccia sembrare giusta e normale una visione antiumana, secondo cui la pienezza della vita consisterebbe nell’avere di più, nel ridurre la fragilità, eliminare l’imprevisto, controllare ogni cosa. Quando l’efficienza diventa misura del valore, l’essere umano è tentato di pensarsi come un progetto da ottimizzare più che come una creatura chiamata alla relazione e alla comunione.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"19\" aria-label=\"Annotazione 19: The optimization mindset\">19<\/button><\/span><\/p><p class=\"vp\" id=\"p113\"><span class=\"pnum\">113<\/span>In realtà, assolutizzare una sola dimensione dell’essere umano è sempre sbagliato. Infatti, non è solo la mancanza a generare disordine. Anche ciò che cresce senza misura può diventare una forma di povertà. In un ecosistema, l’armonia si spezza quando una sola specie prolifera a scapito delle altre; nell’umano, accade lo stesso quando una facoltà pretende di farsi misura di tutto. Così l’intelligenza, se assolutizzata, finisce per oscurare altre dimensioni essenziali della vita: l’affetto, la volontà, la dedizione e la relazione. Il potere tecnico, se non viene bilanciato, non ci rende più capaci: ci rende più soli, e più esposti a logiche di dominio e di esclusione. Non si tratta certo di opporsi all’intelligenza, ma di ricordare che essa, quando si ripiega in se stessa, dimentica di essere fatta per servire la vita e la persona umana.<\/p><p class=\"vp annp\" id=\"p114\"><span class=\"pnum\">114<\/span>La qualità di una civiltà si misura non dalla potenza dei suoi mezzi, ma dalla cura che sa offrire, dalla capacità di riconoscere l’altro come volto e non come funzione. La capacità di saperci prendere cura gli uni degli altri è una dimensione importante del nostro essere umani. Questa capacità si apprende e si perfeziona con l’esperienza. Leggere le fiabe a un bambino, fare compagnia a una persona anziana, rendere accogliente uno spazio, sono gesti che si vivono in ambiente familiare, ma che ci aiutano ad apprendere e a interiorizzare l’importanza della cura a livello sociale e ci allenano a riconoscere l’altro come persona degna di attenzione. La tecnologia può sostenere anche la cura reciproca tra persone, ad esempio se offre strumenti che aiutano a prevedere e organizzare, ma senza esautorare la libertà e il giudizio dell’essere umano, soggetto delle relazioni e responsabile delle decisioni.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"20\" aria-label=\"Annotazione 20: Care at the center\">20<\/button><\/span><\/p><h3 class=\"sub\">Narrazioni di fondo: transumanesimo e postumanesimo<\/h3><p class=\"vp\" id=\"p115\"><span class=\"pnum\">115<\/span>Cercando di far emergere i presupposti culturali che accompagnano la rivoluzione digitale in corso, vorrei ora rivolgere l’attenzione ad alcune correnti che interpretano il progresso come superamento dell’umano e che possiamo raccogliere sotto il nome di transumanesimo e postumanesimo. Esse costituiscono lo sfondo ideologico che abita alcuni centri di potere tecnologico e colonizzano l’immaginario collettivo in forma semplificata, specie nei media e nelle reti sociali, inducendo l’entusiasmo per le nuove tecnologie con una visione futuristica di “uomo potenziato” oppure di “uomo ibridato” con la macchina.<\/p><p class=\"vp\" id=\"p116\"><span class=\"pnum\">116<\/span>Il transumanesimo e il postumanesimo comprendono al loro interno una pluralità di correnti e sensibilità, ed è difficile poterne dare una descrizione univoca. Possono essere paragonati a un arcipelago di isole concettuali differenti, collegate però dal medesimo mare di presupposti: la centralità della tecnica e il sogno di oltrepassare i limiti della condizione umana. In generale, il transumanesimo immagina un potenziamento dell’essere umano attraverso le tecnologie (biomedicina, ingegneria del corpo, dispositivi, algoritmi), con l’aspirazione a incrementare prestazioni e capacità. Il postumanesimo, soprattutto nelle sue versioni più radicali, si spinge oltre: critica l’antropocentrismo e prospetta una forma di ibridazione tra essere umano, macchina e ambiente, fino a immaginare un passaggio di soglia in cui l’umanità supererà se stessa entrando in un nuovo stadio evolutivo. Anche quando queste ipotesi restano in larga parte speculative, esse acquistano rilevanza, perché modificano l’immaginario collettivo e, di conseguenza, orientano le scelte sociali, economiche e politiche. <a class=\"ref\" id=\"rn129\" href=\"#fn129\">129<\/a><\/p><p class=\"vp annp\" id=\"p117\"><span class=\"pnum\">117<\/span>Il punto critico, alla luce della Dottrina sociale della Chiesa, non è l’uso della tecnica in quanto tale, ma la visione che vi soggiace: se l’essere umano è trattato come materiale da perfezionare o da oltrepassare, allora diventa più facile accettare che alcuni vengano considerati meno utili, meno desiderabili, meno degni. In nome del progresso si può arrivare a immaginare “sacrifici necessari”, e a far pagare ai più fragili il prezzo di una presunta ottimizzazione della specie. Il già menzionato monito di San Paolo VI rimane allora di grande lungimiranza: davvero le conquiste della scienza e della tecnica, svincolate dal progresso morale e sociale, finiscono per ritorcersi contro l’uomo. <a class=\"ref\" id=\"rn130\" href=\"#fn130\">130<\/a> Per questo è necessario distinguere con chiarezza: una cosa è integrare le tecnologie in una visione umana e relazionale, un’altra è lasciarsi guidare da un immaginario che svaluta il limite e promette una “salvezza” puramente tecnica.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"21\" aria-label=\"Annotazione 21: Tech Ideologies\">21<\/button><\/span><\/p><h3 class=\"sub\">Il limite, il cuore, la grandezza dell’essere umano<\/h3><p class=\"vp\" id=\"p118\"><span class=\"pnum\">118<\/span>Il nostro rapporto con la vita sembra oggi in crisi. Tutto ciò che appare come “limite” – incapacità, malattia, vecchiaia, sofferenza, vulnerabilità – tende a essere letto anzitutto come difetto da correggere, più che come luogo in cui l’umano matura e si apre alla relazione. Invece dobbiamo ricordare che l’umano non fiorisce malgrado il limite, ma spesso attraverso il limite. Una visione della realtà alla luce della fede aiuta a riconoscere quella che chiamiamo la “contingenza” delle cose di questo mondo. Se da un lato è doveroso cercare di eliminare la sofferenza che segna la vita umana, dall’altro è saggio riconoscere la nostra costitutiva finitudine, sapendo che «l’esperienza religiosa e in particolare la fede cristiana propongono di abitare, senza semplificazioni, questa ambivalenza tra grandezza e limite dell’umano, leggendola alla luce della relazione originaria e fondante con Dio». <a class=\"ref\" id=\"rn131\" href=\"#fn131\">131<\/a><\/p><p class=\"vp\" id=\"p119\"><span class=\"pnum\">119<\/span>È proprio nel nostro essere limitati che trovano spazio la compassione, la sincera inquietudine di fronte ai bisogni degli altri, la generosità che sorprende anche in mezzo all’oscurità e al fallimento, l’esperienza spirituale e l’adorazione di Dio.Lo vediamo in tanti momenti in cui il limite si fa concreto nella nostra vita, quando riceviamo un rifiuto, quando soffriamo per la malattia o la morte di una persona amata, quando sperimentiamo l’incapacità o il fallimento. Misteriosamente, proprio in questi frangenti possiamo trovare una saggezza nuova, toccare con mano l’affetto delle persone e sperimentare la presenza del Signore.<\/p><p class=\"vp\" id=\"p120\"><span class=\"pnum\">120<\/span>Anche quando il limite si manifesta come dolore interiore, l’umana saggezza insegna a non rimuoverlo né a sopprimerlo, ma a integrarlo. Per sopprimere totalmente il dolore bisognerebbe, in fondo, spegnere anche l’amore e il desiderio. Chi ama e desidera, infatti, non può evitare di passare attraverso la prova e la sofferenza, e per questo, lungo gli anni, custodiamo dentro di noi insegnamenti che si imprimono come cicatrici, memoria del cammino compiuto tra libertà e cadute, sogni e delusioni. È solo grazie all’intreccio di questi elementi che, nel cuore, avvengono quei prodigi dell’animo che ci fanno assaporare il gusto più dolce del nostro essere umani. <a class=\"ref\" id=\"rn132\" href=\"#fn132\">132<\/a> Rinunciare a questa avventura, insieme drammatica e splendida, in nome di un presunto superamento di ogni limite potrebbe significare qualsiasi cosa, ma non più essere umani.<\/p><p class=\"vp\" id=\"p121\"><span class=\"pnum\">121<\/span>La corruzione morale del nostro limite creaturale – il male che con evidenza agita il cuore dell’uomo – rovina la società e la vita, giungendo fino a punte estreme di disumanità. Eppure, anche questa dolorosa forma di limite lascia spiragli al bene. Persino quando l’essere umano si disumanizza e provoca tragedie, una piccola luce continua a brillare nell’umanità e rimane capace di riaccendersi, con la grazia di Dio, in cammini di conversione e di riconciliazione. Viktor Frankl diceva giustamente che nei momenti di orrore «siamo giunti a conoscere l’uomo come realmente è. Dopo tutto, l’uomo è quell’essere che ha inventato le camere a gas di Auschwitz; tuttavia è anche quell’essere che è entrato proprio in quelle camere a gas con la preghiera del Signore o lo Shemá Israel sulle labbra». <a class=\"ref\" id=\"rn133\" href=\"#fn133\">133<\/a><\/p><p class=\"vp\" id=\"p122\"><span class=\"pnum\">122<\/span>La finitudine, quando è accolta nella verità, non impoverisce l’essere umano ma lo apre al riconoscimento del volto di Dio e dell’altro. Del resto, proprio perché sperimenta il limite – la vulnerabilità, il dolore, il fallimento – egli può riconoscere la propria e l’altrui dignità come inviolabile. E nella stessa esperienza del limite, resta capace di intuire una fraternità più grande di sé e di riconoscere l’ingiustizia come scandalo. La cultura e l’arte, quando sono autentiche, custodiscono questa scintilla, impedendo la normalizzazione del male. Così alcune opere hanno assunto un valore quasi profetico: la Nona di Beethoven come desiderio di unità; Guernica come denuncia della disumanizzazione; Schindler’s List come invito a non consegnare il passato all’oblio.<\/p><p class=\"vp annp\" id=\"p123\"><span class=\"pnum\">123<\/span>La storia non appare solo come il catalogo delle nostre violenze, ma anche come la prova che l’umano sa generare istituzioni capaci di proteggere la vita comune. Negli ultimi due secoli lo vediamo in alcuni traguardi emblematici: la nascita del Comitato Internazionale della Croce Rossa (1863), la cui neutralità operativa garantisce cura compassionevole a tutti; il lungo processo che ha portato all’abolizione della schiavitù, che non è stato un semplice cambiamento giuridico, ma un mutamento di coscienza; la fondazione dell’Organizzazione delle Nazioni Unite (1945) e la Dichiarazione universale dei diritti umani (1948), che hanno fissato un linguaggio comune per dire, almeno come ideale condiviso, che la dignità è universale; la Convenzione sui rifugiati (1951), che riconosce un dovere di protezione verso chi fugge da persecuzioni e minacce. In questi esempi il desiderio di bene si traduce concretamente in forme pubbliche – norme, istituzioni, pratiche – capaci di limitare la forza e difendere i vulnerabili. Ma nulla di ciò è nato senza venire contrastato da resistenze, interessi meschini e inerzie culturali. Le conquiste morali hanno quasi sempre il volto di un cammino lungo e faticoso, segnato anche da battute d’arresto: pensiamo ai processi di pace interrotti o agli impegni ambientali applicati con lentezza. Eppure, proprio la fragilità di questi risultati mostra quanto sia preziosa la responsabilità di chi li avvia e li sostiene.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"22\" aria-label=\"Annotazione 22: Human rights\">22<\/button><button class=\"ann annmark\" data-n=\"23\" aria-label=\"Annotazione 23: Huamn rights\">23<\/button><\/span><\/p><p class=\"vp\" id=\"p124\"><span class=\"pnum\">124<\/span>Alcuni eventi aiutano a vedere che la storia può cambiare quando anche solo un uomo o una donna prendono davvero sul serio la dignità di tutti: il movimento per i diritti civili negli Stati Uniti d’America, legato anche alla testimonianza di Martin Luther King Jr., o la fine dell’apartheid in Sudafrica dopo la liberazione di Nelson Mandela e la sua scelta di non consegnare il futuro all’odio. In contesti differenti si sono inoltre distinte donne coraggiose e generose come Santa Laura Montoya, Santa Teresa di Calcutta, Dorothy Day, Maria Skłodowska-Curie, Maria Montessori, Elisabeth Elliot, Wangari Maathai, Benazir Bhutto e tante altre di tutti i continenti, che con il loro impegno hanno contribuito a rendere più umana la storia.<\/p><p class=\"vp\" id=\"p125\"><span class=\"pnum\">125<\/span>Accanto a questi segni pubblici, vi è una trama più nascosta ma decisiva: le comunità religiose che scelgono luoghi poveri e pericolosi; i martiri della fraternità e della giustizia come San Massimiliano Maria Kolbe, Sant’Oscar Romero e il Beato Enrique Angelelli, insieme a testimoni che hanno incarnato, in condizioni dure e spesso disumane, la speranza del Vangelo e la dignità dell’uomo, come il venerabile François-Xavier Nguyễn Văn Thuận. E, soprattutto, i “martiri del quotidiano” che curano, educano, accompagnano, consolano senza clamore, come i genitori, gli infermieri, i medici, i volontari, le persone che restano accanto a un anziano o a un escluso. La loro testimonianza mostra che il bene non procede in automatico, ma richiede perseveranza, memoria, e una conversione che rende capaci di ricominciare anche dopo le sconfitte.<\/p><p class=\"vp\" id=\"p126\"><span class=\"pnum\">126<\/span>Proprio questo intreccio di istituzioni giuste, testimonianze credibili e fedeltà quotidiane tiene desta la speranza e indica una direzione: far crescere la tecnica senza far regredire il cuore. Per questo l’umanità – magnifica e ferita – non deve essere sostituita né superata: può accogliere i progressi della tecnica per alleviare le sofferenze e aprire possibilità nuove, purché non rinneghi ciò che la rende se stessa, cioè la capacità di relazione e di amore. A questo punto si impone una domanda decisiva: se esiste un autentico “più che umano”, dove si trova? La fede cristiana risponde indicando un compimento che non deriva da una divinizzazione tecnologica, ma da quella operata dalla grazia di Dio ricevuta in Cristo.<\/p><h3 class=\"sub\">Il vero “più che umano”: grazia e umanesimo cristiano<\/h3><p class=\"vp\" id=\"p127\"><span class=\"pnum\">127<\/span>L’espressione “più che umano” non appartiene soltanto al linguaggio delle promesse tecniche. Da secoli, la tradizione cristiana afferma che l’essere umano non è chiuso nei confini della propria natura, ma è chiamato a trascendere se stesso: non per fuga dalla realtà o per disprezzo del limite, bensì per essere compiuto nell’amore. La fede conosce un “oltre” che nasce dal dono di Dio. Questa trasformazione è opera dello Spirito Santo. Come insegnava San Tommaso d’Aquino, questo processo di elevazione e trasformazione «supera la capacità della natura» <a class=\"ref\" id=\"rn134\" href=\"#fn134\">134<\/a>, perché c’è una distanza infinita <a class=\"ref\" id=\"rn135\" href=\"#fn135\">135<\/a> tra la nostra natura e la vita di Dio. Tuttavia, è possibile inserirci nel seno di quella vita inesauribile, anche mentre camminiamo tra i limiti di questo mondo. E chi rende possibile questo cammino può essere solo l’Infinito che si dona: è Dio stesso che supera la sproporzione “infinita”. <a class=\"ref\" id=\"rn136\" href=\"#fn136\">136<\/a> Così avviene la ri-creazione dell’umano: «Se uno è in Cristo, è una nuova creatura; le cose vecchie sono passate; ecco, ne sono nate di nuove» ( 2Cor 5,17).<\/p><p class=\"vp\" id=\"p128\"><span class=\"pnum\">128<\/span>Quando accettiamo questa possibilità di trascendere noi stessi con la grazia di Dio non neghiamo noi stessi, non diventiamo meno umani. Al contrario, come spiegava Papa Francesco, «giungiamo ad essere pienamente umani quando siamo più che umani, quando permettiamo a Dio di condurci al di là di noi stessi perché raggiungiamo il nostro essere più vero». <a class=\"ref\" id=\"rn137\" href=\"#fn137\">137<\/a> Qui si trova la differenza radicale rispetto ai sogni prometeici: ciò che salva l’umano non è l’autosufficienza potenziata, ma una relazione che libera, una comunione che trasforma. Davanti a questo, una tecnologia che classifica e ottimizza ciò che già esiste può diventare, senza volerlo, un ostacolo al cambiamento e alla crescita. Per un algoritmo, l’errore è qualcosa da correggere; per una persona, può essere l’inizio di un cambiamento profondo. Il futuro di una persona non è calcolabile, ma è affidato alla sua libertà, elevata dall’inesauribile grazia divina e ai legami che coltiva.<\/p><h3 class=\"sub\">Due città e due amori<\/h3><p class=\"vp\" id=\"p129\"><span class=\"pnum\">129<\/span>L’umanesimo cristiano non rifiuta la scienza e la tecnica, ma le assume con gratitudine e realismo, e le colloca “con i piedi per terra” dentro una vocazione più alta. L’intelligenza creativa dell’essere umano è un dono che può alleviare sofferenze e aprire possibilità nuove, ma essa deve restare ordinata al bene comune, alla giustizia, alla cura dei fragili e del creato. In questo senso, la vera alternativa non è tra entusiasmo e paura, ma tra due modi di costruire: un progresso che serve la persona e i popoli, oppure un progresso che li piega a logiche di potere. Alla fine, la domanda decisiva resta quella indicata da San Giovanni Paolo II: l’IA «rende la vita umana sulla terra, in ogni suo aspetto, “più umana”? La rende più “degna dell’uomo”?». <a class=\"ref\" id=\"rn138\" href=\"#fn138\">138<\/a> Se la risposta è “sì”, allora possiamo riconoscervi una possibilità buona da abitare con responsabilità, in un cammino di ricostruzione paziente e condivisa, sul modello della rinascita di Gerusalemme narrata nel libro di Neemia. Se invece la potenza cresce mentre il cuore si inaridisce e i legami si spezzano, allora siamo davanti a una nuova forma di Babele: una costruzione grandiosa, ma disumana.<\/p><p class=\"vp\" id=\"p130\"><span class=\"pnum\">130<\/span>Interrogarci su questa alternativa di progresso e sul nostro modo di interpretarlo e viverlo significa sempre, in fondo, interrogarci anche sul nostro cuore. Il modo in cui pensiamo e strutturiamo le relazioni, il lavoro, le istituzioni, infatti, manifesta i nostri valori fondamentali e, in ultima analisi, nasce da ciò che ci sta più a cuore. È un amore che ci guida: quello che amiamo davvero, sia come singoli che come società, orienta la nostra vita e il nostro agire. Sant’Agostino descrive la storia umana come luogo di lotta tra due amori, che hanno costruito due modi di abitare il mondo e di convivere, due “città”: da un lato l’amore di Dio e del prossimo, dall’altro l’amore unicamente di sé. «Due amori fecero due città: la città terrena l’amore di sé fino al disprezzo di Dio, la città celeste l’amore di Dio fino al disprezzo di sé». <a class=\"ref\" id=\"rn139\" href=\"#fn139\">139<\/a> Come in tutta la storia umana, anche oggi questi due amori lottano nel nostro cuore per il predominio. Il tempo dell’IA non sfugge a questa regola: la costruzione di Babele o quella di Gerusalemme inizia in ciascuno di noi.<\/p><\/div><\/details>\n<details class=\"chapter ai\" id=\"ch4\" open><summary><div class=\"csum\"><span class=\"csum-eyebrow\">Capitolo Quarto<\/span><span class=\"csum-title\">Custodire L’Umano nella Trasformazione · Verità, Lavoro, Libertà<\/span><span class=\"csum-desc\">Verità, lavoro e libertà al tempo della transizione digitale. <span class=\"csum-n\">· 51 paragrafi<\/span><\/span><span class=\"csum-cta\"><span class=\"chev\">›<\/span><span class=\"cta-read\">fai clic per leggere<\/span><span class=\"cta-collapse\">fai clic per comprimere<\/span><\/span><\/div><\/summary><div class=\"chapter-body\"><p class=\"vp\" id=\"p131\"><span class=\"pnum\">131<\/span>Dopo aver tracciato l’orizzonte in cui si colloca la sfida della trasformazione tecnologica, in particolare quella legata all’IA e alle correnti transumaniste e postumaniste, non possiamo restare sul piano delle sole analisi generali. Quando cambiano i linguaggi e gli strumenti, cambiano anche i gesti quotidiani e le relazioni sociali. Per questo occorre soffermarsi su alcuni ambiti nei quali tali trasformazioni hanno ricadute molto concrete, a volte drammatiche. Alla luce dei principi della Dottrina sociale della Chiesa, la trasformazione digitale ci chiede di riscoprire la verità come bene comune, di tutelare la dignità del lavoro e di custodire la libertà contro ogni dipendenza e mercificazione.<\/p><h3 class=\"sub\">La verità come bene comune<\/h3><h3 class=\"sub\">Verità e democrazia<\/h3><p class=\"vp annp\" id=\"p132\"><span class=\"pnum\">132<\/span>L’uso delle piattaforme digitali e dei sistemi di IA accelera i profondi cambiamenti nella comunicazione pubblica e politica. Strumenti che potrebbero favorire il confronto e la partecipazione vengono spesso impiegati per costruire narrazioni distorte e confondere i confini tra vero e falso, mescolando dati e opinioni. La disinformazione non nasce con l’IA, ma trova oggi in essa un moltiplicatore potente. La possibilità di manipolare contenuti, immagini e filmati espone i cittadini a prospettive parziali o fuorvianti. Il problema riguarda la dimensione culturale e morale, poiché la qualità della comunicazione pubblica dipende direttamente dalla fiducia sociale e incide su di essa. Un’informazione veritiera, infatti, non nasce da un controllo centralizzato o automatizzato. Nel discorso pubblico, la verità dei fatti possiede una dimensione razionale, poiché richiede verifica, riscontro delle fonti e responsabilità argomentativa; ma è ancor più relazionale: si costruisce attraverso legami di fiducia e pratiche condivise, in un confronto onesto con gli altri e con il mondo. Solo la ricerca condivisa della verità dei fatti, assunta come bene comune, può fondare una comunicazione giusta.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"24\" aria-label=\"Annotazione 24: Synthetic media & truth\">24<\/button><\/span><\/p><p class=\"vp\" id=\"p133\"><span class=\"pnum\">133<\/span>Coloro che dispongono di potenti risorse tecniche ed economiche – e, con esse, anche di molte risorse umane per intervenire – hanno un’importante capacità di indurre cambiamenti culturali e, in ultima analisi, di convincere un numero significativo di persone su quale sia la verità sull’essere umano, sul mondo, sul senso dell’esistenza, sulla famiglia, persino su Dio. Questo è puro potere privo di verità, che impone sottilmente o apertamente ciò che vuole che gli altri considerino vero. Dietro tutto ciò vi è una radice malata difficile da riconoscere: il fatto che «l’uomo moderno è erroneamente convinto di essere il solo autore di se stesso, della sua vita e della società. È questa una presunzione, conseguente alla chiusura egoistica in se stessi». <a class=\"ref\" id=\"rn140\" href=\"#fn140\">140<\/a> Perciò egli pensa di poter costruire la realtà e che ciò che meglio si adatta alle sue pretese sia valido. San Giovanni Paolo II ha riflettuto sulle conseguenze della “crisi intorno alla verità ”, giungendo ad affermare che, «persa l’idea di una verità universale sul bene, conoscibile dalla ragione umana, è inevitabilmente cambiata anche la concezione della coscienza». <a class=\"ref\" id=\"rn141\" href=\"#fn141\">141<\/a> Così, viene meno il riconoscimento di verità universalmente valide che ci precedono, e che la coscienza deve accettare. Questo ha portato Papa Francesco a chiedersi realisticamente: «Che cos’è la legge senza la convinzione, raggiunta attraverso un lungo cammino di riflessione e di sapienza, che ogni essere umano è sacro e inviolabile?», e a concludere: «Affinché una società abbia futuro, è necessario che abbia maturato un sentito rispetto verso la verità della dignità umana, alla quale ci sottomettiamo. Allora non ci si asterrà dall’uccidere qualcuno solo per evitare il disprezzo sociale e il peso della legge, bensì per convinzione. È una verità irrinunciabile che riconosciamo con la ragione e accettiamo con la coscienza. Una società è nobile e rispettabile anche perché coltiva la ricerca della verità e per il suo attaccamento alle verità fondamentali». <a class=\"ref\" id=\"rn142\" href=\"#fn142\">142<\/a><\/p><p class=\"vp\" id=\"p134\"><span class=\"pnum\">134<\/span>La ricerca della verità è un elemento essenziale per la democrazia, che è essa stessa uno strumento di partecipazione al bene comune. Quando la domanda su ciò che è vero perde di interesse e prende piede un pragmatismo che si accontenta di ciò che appare utile o efficace, la vita democratica si indebolisce. Essa, infatti, non vive soltanto di regole e procedure, ma anzitutto di un rapporto leale con i fatti e di un reale orientamento al bene delle persone e del corpo sociale. Il disinteresse per la verità porta lentamente ma inesorabilmente a scivolare verso il totalitarismo, per il quale, come ha scritto la filosofa Hannah Arendt, i sudditi ideali non sono tanto quelli ideologicamente convinti, ma «la gente per la quale la distinzione tra fatto e finzione (cioè, la realtà dell’esperienza) e la distinzione tra vero e falso (cioè, i canoni del pensiero) non esistono più». <a class=\"ref\" id=\"rn143\" href=\"#fn143\">143<\/a><\/p><h3 class=\"sub\">Comunicazione e immaginario collettivo<\/h3><p class=\"vp\" id=\"p135\"><span class=\"pnum\">135<\/span>In questo orizzonte è importante ricordare che la comunicazione «non è solo trasmissione di informazioni, ma è creazione di una cultura». <a class=\"ref\" id=\"rn144\" href=\"#fn144\">144<\/a> I contenuti che circolano negli ambienti digitali influenzano il modo in cui le persone percepiscono il mondo e introducono nella coscienza comune immagini e racconti che orientano i desideri e influenzano le scelte quotidiane. «Non è un mondo parallelo o puramente virtuale», <a class=\"ref\" id=\"rn145\" href=\"#fn145\">145<\/a> perché ciò che nasce in rete entra ormai a far parte della vita delle persone, soprattutto dei più giovani.<\/p><p class=\"vp annp\" id=\"p136\"><span class=\"pnum\">136<\/span>Per questo, chi controlla le piattaforme digitali e i mezzi di comunicazione possiede una notevole capacità di incidere sull’immaginario collettivo e di proporre come desiderabile una certa visione della realtà. È un potere che chiede di essere continuamente illuminato dalla ricerca della verità e dal rispetto della dignità umana, perché la cultura che si genera nella rete non diventi strumento di eccessiva distrazione, di omologazione e di dominio, ma spazio in cui possano maturare libertà interiore e pensiero critico.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"25\" aria-label=\"Annotazione 25: Algorithms that shape what we see\">25<\/button><\/span><\/p><h3 class=\"sub\">Per un’ecologia della comunicazione<\/h3><p class=\"vp\" id=\"p137\"><span class=\"pnum\">137<\/span>Il primo compito che abbiamo è quello di non demonizzare né idolatrare gli strumenti, ma di governarli a partire da un punto fermo: la verità è un bene comune e non una proprietà di chi ha potere o visibilità. Occorre quindi promuovere un’ecologia della comunicazione: sul versante delle regole pubbliche, ciò significa stabilire norme che rendano più trasparenti le logiche con cui i contenuti vengono selezionati e amplificati e che tutelino i dati personali; sul versante sociale e culturale, invece, implica il rafforzamento dei corpi intermedi, un giornalismo serio e luoghi di confronto in cui contino l’argomentazione e la verifica più che la reazione immediata; sul versante della scuola e della famiglia, la maturazione dell’esigenza di una nuova consapevolezza educativa e la formazione all’utilizzo corretto e critico degli strumenti digitali, dell’IA, delle piattaforme di acquisto e di investimento; sul versante dell’università, la grande sfida dell’integrazione dei saperi, allenando sia alla capacità di collegare e fondere le conoscenze per leggere la complessità, sia alle tecniche per la verifica dei fatti.<\/p><p class=\"vp\" id=\"p138\"><span class=\"pnum\">138<\/span>Anche le comunità cristiane devono impegnarsi in una comunicazione trasparente e nella ricerca leale dei fatti. Purtroppo, non sempre è stato così. Abbiamo assistito con vergogna alla faticosa scoperta di verità dolorose anche su membri della Chiesa e su realtà ecclesiali. In particolare, alcuni giornalisti appassionati della verità hanno avuto un ruolo fondamentale nel portare alla luce ingiustizie e abusi. A loro vorrei ripetere la parole che ha detto Papa Francesco parlando ai vaticanisti: «Vi ringrazio anche per quanto raccontate su ciò che nella Chiesa non va, per quanto ci aiutate a non nasconderlo sotto il tappeto e per la voce che avete dato alle vittime di abuso». <a class=\"ref\" id=\"rn146\" href=\"#fn146\">146<\/a> Tuttavia, la vigilanza e la trasparenza sono anzitutto una grave responsabilità della Chiesa stessa e non dobbiamo attendere che altri ci costringano ad affrontare verità scomode su noi stessi.<\/p><h3 class=\"sub\">Un’alleanza educativa per l’era digitale<\/h3><p class=\"vp\" id=\"p139\"><span class=\"pnum\">139<\/span>In un tempo in cui la verità viene spesso piegata agli interessi e alle strategie comunicative, il mondo dell’educazione assume un rilievo decisivo. Ma le rapide trasformazioni tecnologiche mettono in luce quanto siamo impreparati sul piano educativo. La pervasività dei media digitali genera una cultura dell’immediatezza e dell’iperstimolazione, che alimenta stanchezza, noia e apatia di fronte alla fatica necessaria per cercare la verità.<\/p><p class=\"vp\" id=\"p140\"><span class=\"pnum\">140<\/span>I processi educativi, invece, hanno bisogno di tempi di maturazione, di confronto con la realtà oltre le apparenze e di un cammino paziente. La questione è radicale, perché ogni tecnologia educa chi la utilizza. Educare all’uso dell’IA implica quindi educare a decidere quando e per cosa non usarla. La velocità e la facilità con cui si ottiene una risposta o una sintesi rischiano di spegnere il desiderio di porre domande, che solo nella durata porta frutto. Come scrive Platone, le cose più profonde e importanti si imparano solo dopo molto tempo e molta fatica, impegnandosi nella discussione con gli altri a “sfregare” i concetti e le esperienze come se fossero pietre focaie, finché in noi non scocchi la scintilla della comprensione. <a class=\"ref\" id=\"rn147\" href=\"#fn147\">147<\/a> Dobbiamo educarci a digiunare dall’IA e proteggere i nostri giovani dalla promessa della macchina perfetta, da quella seduzione sottile che fa sembrare inutile il pensiero umano proprio quando è più necessario.<\/p><p class=\"vp annp\" id=\"p141\"><span class=\"pnum\">141<\/span>Negli ultimi anni la letteratura psicologica e psichiatrica ha documentato con crescente insistenza come un’esposizione precoce e non mediata ai dispositivi digitali e ai social possa incidere negativamente su sonno, attenzione, regolazione emotiva e relazioni, soprattutto nelle età più vulnerabili, con conseguenze a volte drammatiche. A questo si aggiunge la facilità di accesso a scene violente o crudeli, che feriscono la sensibilità, a contenuti pornografici e ipersessualizzati, a messaggi che banalizzano il corpo e l’affettività, a proposte che normalizzano comportamenti rischiosi. In rete non sono rari fenomeni di adescamento, ricatto e sfruttamento sessuale dei minori, resi più insidiosi dall’uso di profili falsi, di algoritmi che amplificano contatti pericolosi e di strumenti di IA capaci di manipolare immagini e video. Entrare in possesso troppo presto di un telefonino personale e usarlo in modo non controllato da adulti può accentuare fragilità e favorire dipendenze nei ragazzi, esponendoli a dinamiche di isolamento, di bullismo e cyberbullismo, di pressione a condividere immagini intime o dati sensibili.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"26\" aria-label=\"Annotazione 26: Children & minors online\">26<\/button><\/span><\/p><p class=\"vp\" id=\"p142\"><span class=\"pnum\">142<\/span>È difficile per i genitori resistere da soli al condizionamento di modelli commerciali che monetizzano attenzione e tempo. Per questo è indispensabile un’alleanza tra la politica, le istituzioni educative e le famiglie, capace di sostenere concretamente gli adulti nel loro compito. Occorre opporsi, con scelte pubbliche lungimiranti, all’interesse immediato delle piattaforme – concentrate in poche mani – quando esso contrasta con il bene dei minori. In tale prospettiva, sono opportuni interventi legislativi che fissino limiti di età, responsabilizzino i fornitori dei servizi – senza scaricare l’onere della limitazione sulle famiglie – e prevedano specifiche tutele contro ogni forma di sfruttamento e violenza sessuale in rete, così da proteggere davvero l’infanzia e l’adolescenza come beni preziosi affidati alla nostra cura. <a class=\"ref\" id=\"rn148\" href=\"#fn148\">148<\/a> Allo stesso tempo, occorre educare i bambini, i ragazzi e i giovani perché imparino a riconoscere le manipolazioni, a difendere la propria dignità e a rispettare quella degli altri anche negli ambienti digitali. <a class=\"ref\" id=\"rn149\" href=\"#fn149\">149<\/a><\/p><h3 class=\"sub\">Centralità della scuola<\/h3><p class=\"vp\" id=\"p143\"><span class=\"pnum\">143<\/span>La scuola è il luogo in cui le nuove generazioni possono imparare a cercare e amare la verità, a interrogarsi sul senso della vita e sulla dignità di ogni persona. Per questo molti genitori, che desiderano che i figli crescano capaci di relazione, di senso critico, di valori solidi, ripongono in essa grandi attese, come preziosa alleata nell’educazione dei loro figli. Ai genitori spetta, infatti, il diritto primario e inalienabile di scegliere il tipo di istruzione e di formazione da impartire ai figli, coerentemente alle proprie convinzioni morali, culturali e religiose. Il mondo della scuola oggi si trova davanti ad alcune sfide improrogabili.<\/p><p class=\"vp\" id=\"p144\"><span class=\"pnum\">144<\/span>La prima sfida è sociopolitica. Sia entro le singole nazioni che tra diverse aree del mondo, permangono forti disuguaglianze nell’accesso all’istruzione di base e agli studi superiori. In non pochi Paesi lo Stato non ha ancora investito le risorse necessarie per garantire a tutti un’educazione di qualità, sia sostenendo adeguatamente il sistema scolastico pubblico sia supportando le istituzioni private che offrono questo servizio fondamentale. Quando una parte rilevante dell’istruzione, a vari livelli, è affidata a istituti privati, può accadere che l’accesso alla scuola dipenda troppo dalle possibilità economiche delle famiglie, in mancanza di un adeguato sostegno pubblico. A fronte di questo rischio, va comunque riconosciuto e sostenuto il contributo di molte opere educative cattoliche che, pur essendo istituzioni private, garantiscono un’accoglienza inclusiva a bambini e giovani di ogni provenienza, anche quando le condizioni economiche delle famiglie non lo permetterebbero.<\/p><p class=\"vp\" id=\"p145\"><span class=\"pnum\">145<\/span>La seconda grande sfida è pedagogica. Molti sistemi formativi faticano ad aggiornarsi al ritmo dei cambiamenti e a sostenere una crescita integrale degli studenti. Lo sviluppo delle tecnologie informatiche e dell’IA rende rapidamente inadeguati programmi di studio pensati per un’altra epoca, mentre l’organizzazione della scuola, gli spazi, i metodi di valutazione e la stessa figura dell’insegnante chiedono di essere ripensati in vista di un’educazione realmente integrale, aperta a tutte le dimensioni della persona. È necessario sostenere la formazione continua dei docenti lungo tutto l’arco della vita professionale, perché sappiano dialogare in modo positivo con le nuove tecnologie, aiutando gli studenti a farne un uso responsabile, critico e creativo e a non subirne passivamente l’influsso.<\/p><p class=\"vp\" id=\"p146\"><span class=\"pnum\">146<\/span>La terza grande sfida è intellettuale e sapienziale. Se non siamo attenti, può prendere forma un sistema educativo senza amore per la verità, in cui il flusso incessante di informazioni sostituisce l’esercizio della ricerca, della riflessione e del discernimento. Si moltiplicano conoscenze frammentarie, ma diventa più difficile cogliere la realtà nel suo insieme, porre domande di senso, sviluppare un autentico pensiero critico e creativo. Molti educatori avvertono già i segni di una possibile disumanizzazione, in cui le persone “sanno molte cose” ma faticano a dare un orientamento alla propria vita, anche a causa dell’incapacità di connettere le informazioni e le conoscenze, e di non perderne l’orizzonte di senso. Occorre promuovere una vera igiene dell’attenzione: ritmi che prevedano silenzio, studio approfondito, lettura, confronto ponderato; senza questi elementi la libertà interiore può risultare compromessa.<\/p><p class=\"vp\" id=\"p147\"><span class=\"pnum\">147<\/span>La Dottrina sociale della Chiesa invita famiglie, scuole, comunità cristiane e istituzioni pubbliche a un’alleanza educativa rinnovata. Essa diventa concreta quando i principi fondamentali si traducono in mete educative: educare alla sobrietà e al senso del limite; educare al riconoscimento del diritto dell’altro e di chi verrà dopo di noi a godere dei beni che ci sono donati, o che l’ingegno umano rende disponibili; educare alla libertà e alla responsabilità; educare al senso della trascendenza e al bene comune. La scuola non è chiamata a inseguire la velocità del mondo digitale, ma a offrire ciò che il digitale da solo non può dare: tempo condiviso per apprendere e relazioni affidabili.<\/p><h3 class=\"sub\">La dignità del lavoro nella transizione digitale<\/h3><h3 class=\"sub\">Il valore del lavoro<\/h3><p class=\"vp\" id=\"p148\"><span class=\"pnum\">148<\/span>Fin dalla nascita della Dottrina sociale, con la Rerum novarum, la Chiesa ha richiamato l’attenzione sulla tutela dei lavoratori e sulla necessità di contrastare ogni forma di sfruttamento. Ma, soprattutto, il Magistero ha riconosciuto nel lavoro «la chiave essenziale» <a class=\"ref\" id=\"rn150\" href=\"#fn150\">150<\/a> per comprendere l’intera questione sociale, perché attraverso di esso la persona sviluppa molte dimensioni della propria esistenza. In questa prospettiva si comprende anche la grande intuizione di San Benedetto da Norcia, che ha unito preghiera e lavoro, indicando l’attività quotidiana come parte della risposta della persona alla chiamata di Dio. Creati a immagine del Creatore, mediante le nostre opere prolunghiamo in qualche modo la sua: contribuiamo al progresso della società e alla costruzione del bene comune, mettiamo a frutto le capacità ricevute, miglioriamo e abbelliamo il mondo, sosteniamo le nostre famiglie, entriamo in relazioni di cooperazione e impariamo a costruire insieme, nell’ascolto e nel dialogo, qualcosa che nessuno potrebbe realizzare da solo.<\/p><p class=\"vp\" id=\"p149\"><span class=\"pnum\">149<\/span>Per queste ragioni il lavoro non è un semplice strumento, ma esprime e accresce la dignità della nostra vita. È un’esigenza inscritta nella condizione umana, un cammino ordinario verso la maturità, lo sviluppo e la realizzazione personale. In quest’ottica, gli aiuti economici ai poveri restano talvolta necessari nelle emergenze, ma non possono diventare l’unica risposta, perché l’obiettivo è mettere ciascuno nelle condizioni di vivere dignitosamente attraverso il proprio lavoro. <a class=\"ref\" id=\"rn151\" href=\"#fn151\">151<\/a><\/p><p class=\"vp annp\" id=\"p150\"><span class=\"pnum\">150<\/span>Oggi, l’intreccio tra automazione, robotica e IA sta trasformando rapidamente la struttura stessa del lavoro. Questo porterà, si dice, grandi miglioramenti per tutti. In realtà, i “nuovi modi” di lavorare non sono necessariamente migliori, perché «mentre l’IA promette di dare impulso alla produttività facendosi carico delle mansioni ordinarie, i lavoratori sono spesso costretti ad adattarsi alla velocità e alle richieste delle macchine, piuttosto che siano queste ultime a essere progettate per aiutare chi lavora. Per questo, contrariamente ai benefici dell’IA che vengono pubblicizzati, gli attuali approcci alla tecnologia possono paradossalmente dequalificare i lavoratori, sottoporli a una sorveglianza automatizzata e relegarli a funzioni rigide e ripetitive. La necessità di stare al passo con il ritmo della tecnologia può erodere il senso della propria capacità di agire da parte dei lavoratori e soffocare le capacità innovative che questi sono chiamati a profondere nel loro lavoro». <a class=\"ref\" id=\"rn152\" href=\"#fn152\">152<\/a> Proprio per evitare questa deriva, occorre progettare sistemi centrati sulla persona e non soltanto sulla prestazione.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"27\" aria-label=\"Annotazione 27: The future of work\">27<\/button><\/span><\/p><h3 class=\"sub\">Il problema della disoccupazione<\/h3><p class=\"vp\" id=\"p151\"><span class=\"pnum\">151<\/span>San Giovanni Paolo II ha ricordato che la disoccupazione è un male grave e che, soprattutto quando assume dimensioni massicce, essa può diventare una vera calamità sociale, che interpella in modo speciale la responsabilità dello Stato. <a class=\"ref\" id=\"rn153\" href=\"#fn153\">153<\/a> Oggi, nella “quarta rivoluzione industriale”, questa preoccupazione si fa più acuta, poiché l’innovazione viene spesso accolta solo in funzione della riduzione dei costi e dell’aumento dei profitti. <a class=\"ref\" id=\"rn154\" href=\"#fn154\">154<\/a> In alcuni contesti è realistico temere una contrazione significativa e rapida dei posti disponibili, con un effetto a catena che colpisce in profondità famiglie, giovani ed economie locali. In molti settori ciò si traduce già in nuove forme di precarietà e disuguaglianza, con remunerazioni molto elevate per una minoranza altamente specializzata e salari sempre più ridotti per una larga parte della popolazione attiva.<\/p><p class=\"vp\" id=\"p152\"><span class=\"pnum\">152<\/span>È certo auspicabile che la tecnologia sollevi l’uomo da lavori particolarmente gravosi, ripetitivi o pericolosi e che offra un sostegno intelligente all’attività umana, ma la regola generale deve restare la tutela dei posti di lavoro e del ruolo insostituibile della persona. L’obiettivo di maggiori profitti non può giustificare scelte che sacrificano sistematicamente l’occupazione, perché la persona umana è fine e non mezzo, e l’ordine economico deve rimanere sottoposto alla sua dignità e al bene comune.<\/p><p class=\"vp\" id=\"p153\"><span class=\"pnum\">153<\/span>Al tempo stesso, dobbiamo riconoscere che ogni transizione reale procede per discontinuità: è disuguale, frammentaria, talvolta conflittuale. Non esiste quindi un modello di cambiamento unico, né una soluzione globale: esistono territori e storie che chiedono risposte diverse. Data la disuguaglianza che caratterizza il nostro mondo, la diffusione dell’IA e dei sistemi computazionali produce effetti differenti nei diversi luoghi. Le società ricche si automatizzano rapidamente e in modo caotico, riducendo la necessità di manodopera, producendo aree di disoccupazione e frizioni istituzionali. Vaste regioni del mondo, invece, rimangono intrappolate in economie ibride, dove lavoro umano sottopagato e tecnologie parziali convivono senza mai trasformarsi davvero. Questi territori diventano serbatoi di manodopera precaria e focolai di instabilità e di migrazioni forzate. Le soluzioni, pertanto, devono essere trovate a livello nazionale e locale, coinvolgendo le comunità intermedie. Servono strumenti capaci di adattamento: modelli articolati, sperimentazioni locali, redistribuzioni progressive, nuovi diritti di accesso ai beni essenziali. Senza inseguire un’armonia astratta, si tratta di costruire forme concrete di convivenza umana nella trasformazione.<\/p><p class=\"vp\" id=\"p154\"><span class=\"pnum\">154<\/span>Il lavoro resta una dimensione fondamentale dell’esperienza umana: non soltanto mezzo di sostentamento, ma luogo di espressione, di relazioni, di contributo alla comunità. Perciò, i problemi legati al lavoro non riguardano solo il reddito necessario alla sopravvivenza delle famiglie. Una società che garantisse lavoro solo a una piccola parte della popolazione esporrebbe molti a una condizione di inattività forzata, di assenza di responsabilità, di mancanza di impegni e stimoli quotidiani, con esiti di impoverimento umano e culturale in contrasto con l’elevato livello di sviluppo tecnico. Ci troveremmo di fronte a un paradosso di progresso materiale e regressione antropologica, in cui verrebbero meno le condizioni per una pace sociale giusta e stabile. Per questo la Dottrina sociale della Chiesa insiste sul fatto che l’accesso al lavoro per tutti deve rimanere un obiettivo prioritario delle politiche pubbliche e dei processi economici, criterio di giudizio per valutare la qualità umana di un modello di sviluppo. <a class=\"ref\" id=\"rn155\" href=\"#fn155\">155<\/a> Del resto, in quelle parti del mondo in cui il lavoro tende a ridursi o a mutare radicalmente, per effetto di processi tecnologici e organizzativi che sfuggono al controllo democratico, è necessario ripensare il lavoro stesso e il suo rapporto con la cittadinanza, perché l’assenza di occupazione non pregiudichi la partecipazione sociale.<\/p><p class=\"vp\" id=\"p155\"><span class=\"pnum\">155<\/span>Alla luce di questa convinzione possiamo rileggere anche la storia della Dottrina sociale della Chiesa dopo la Rerum novarum. Le iniziative nate in quel solco – associazioni, sindacati, cooperative, opere assistenziali – hanno contribuito in modo decisivo a migliorare la legislazione sul lavoro, a proteggere i più vulnerabili e a promuovere condizioni più umane. <a class=\"ref\" id=\"rn156\" href=\"#fn156\">156<\/a> Oggi, però, tali strumenti non bastano più da soli di fronte alle trasformazioni portate dall’IA, dalla nuova organizzazione dei mercati e dalla competitività che raramente si preoccupa della sostenibilità sociale. È necessario un nuovo sforzo convergente di responsabili politici, organizzazioni dei lavoratori, mondo imprenditoriale e comunità scientifica per elaborare in tempi rapidi regole e tutele adeguate e condivise, anche a livello internazionale. <a class=\"ref\" id=\"rn157\" href=\"#fn157\">157<\/a> Le organizzazioni sindacali, che la Chiesa ha sempre sostenuto, sono chiamate ad aprirsi alle nuove forme di lavoro e ai nuovi lavoratori, per rappresentarli e difenderli in uno scenario in cui, senza scelte coraggiose, si profilano più povertà e più disuguaglianze, con una moltitudine di esclusi circondati da macchine e sistemi automatizzati che hanno preso il loro posto.<\/p><p class=\"vp\" id=\"p156\"><span class=\"pnum\">156<\/span>In questa transizione non basta reagire quando i posti scompaiono, ma occorre governare in anticipo la trasformazione. Una via praticabile consiste anzitutto nel fissare criteri sociali per l’innovazione: ogni introduzione di automazione e di IA dovrebbe essere accompagnata da scelte verificabili di tutela dell’occupazione, di riqualificazione e di partecipazione dei lavoratori, perché la tecnologia sia orientata a liberare tempo e capacità umane, non a produrre esclusione. In secondo luogo, è necessario che politiche attive rendano accessibili a tutti formazione continua e passaggi professionali, senza scaricare sui singoli l’intero costo dell’adattamento alle trasformazioni. Infine, serve una responsabilità d’impresa che includa la qualità e la dignità del lavoro tra gli indicatori di successo. Quando queste condizioni sono presenti, l’innovazione può diventare alleata di un lavoro più sicuro, più creativo e più dignitoso; quando mancano, essa tende a trasformarsi in un’accelerazione dell’ingiustizia.<\/p><h3 class=\"sub\">Un’economia che valorizzi la dignità<\/h3><p class=\"vp\" id=\"p157\"><span class=\"pnum\">157<\/span>Il mercato del lavoro è uno degli ambiti in cui i rischi delle nuove tecnologie emergono con maggiore evidenza. Per questo è necessario ricordare che la libertà economica non è assoluta e va sempre misurata sul bene comune e sulla dignità di ogni persona. L’iniziativa imprenditoriale può essere una vera vocazione, capace di generare ricchezza e migliorare la vita di tutti, a condizione che riconosca la creazione di lavoro dignitoso e di valore come parte essenziale del proprio servizio alla società e non come variabile dipendente dal solo profitto. <a class=\"ref\" id=\"rn158\" href=\"#fn158\">158<\/a><\/p><p class=\"vp\" id=\"p158\"><span class=\"pnum\">158<\/span>Con spirito profetico, Papa Francesco ha messo in guardia da una libertà economica proclamata solo a parole, mentre le condizioni reali impediscono a molti di beneficiarne davvero. <a class=\"ref\" id=\"rn159\" href=\"#fn159\">159<\/a> I modelli economici che esaltano l’efficienza e il successo individuale tendono a considerare inutile o poco conveniente investire sulle persone che partono da situazioni di svantaggio o hanno percorsi di crescita più lenti, quasi che il loro destino dovesse dipendere esclusivamente dalla capacità di stare al passo con i vincenti. In realtà, una società giusta richiede uno Stato presente e istituzioni civili capaci di superare la sola logica dell’efficienza, orientando esplicitamente risorse, creatività e norme a favore dei più vulnerabili. <a class=\"ref\" id=\"rn160\" href=\"#fn160\">160<\/a> Invece di attendere i benefici di una crescita che “alla fine” ricadrà anche sui poveri, occorrono scelte che rendano la crescita inclusiva fin dall’inizio. Le esperienze degli ultimi decenni mostrano che, nelle crisi economiche e finanziarie, sono sempre i poveri a pagare il prezzo più alto, mentre le teorie che promettono un benessere generale automatico si rivelano spesso illusorie.<\/p><p class=\"vp\" id=\"p159\"><span class=\"pnum\">159<\/span>Si rileva la necessità di superare gli attuali parametri di misurazione del grado di sviluppo – da oltre ottant’anni ancorati al concetto di Prodotto Interno Lordo – che tralasciano quasi sistematicamente profili essenziali per il benessere complessivo delle persone e dell’ambiente. Al contempo, essi valorizzano attività che impattano nel breve o nel lungo termine sulla vita del nostro pianeta. La messa a punto di parametri e metriche complementari al PIL è decisiva per migliorare i dati di base utilizzati per effettuare analisi, assumere decisioni politiche e di politica economica e selezionare le priorità regionali, nazionali e internazionali. L’introduzione di nuovi parametri consentirà di valutare, con uno sguardo ampio e adeguato ai tempi, gli effetti delle deliberazioni legislative e regolamentari su dignità del lavoro, prosperità condivisa, riduzione delle disuguaglianze, salvaguardia dell’ambiente. Essa inciderà sul concetto stesso di sviluppo, sui processi formativi, sulla mentalità e le opinioni pubbliche, e anche sulla pace, che è vera solo se fondata sulla giustizia.<\/p><p class=\"vp\" id=\"p160\"><span class=\"pnum\">160<\/span>La finanza ha conquistato negli ultimi anni una rilevanza crescente e ha conosciuto una forte innovazione anche in seguito all’introduzione delle criptovalute. Le riflessioni e le indicazioni contenute nel Magistero dei miei Predecessori, in particolare nelle Encicliche, hanno evidenziato come il funzionamento dell’intermediazione finanziaria «quando è stato slegato da adeguati fondamenti antropologici e morali, non solo ha prodotto palesi abusi ed ingiustizie, ma si è anche rivelato capace di creare crisi sistemiche e di portata mondiale». <a class=\"ref\" id=\"rn161\" href=\"#fn161\">161<\/a> Ed è altrettanto vero che la rendita da capitale rischia di sostituirsi al reddito da lavoro, spesso confinato ai margini dei principali interessi del sistema economico. Eppure, il risparmio che viene trasformato in credito per l’economia reale, e quindi per creare lavoro sia dipendente sia autonomo, resta centrale per lo sviluppo e per gli investimenti che debbono accompagnare le transizioni in corso. La funzione sociale del credito rimane insostituibile. La finanza per la finanza è cosa ben diversa dalla finanza per lo sviluppo e per la creazione e l’evoluzione del lavoro.<\/p><p class=\"vp\" id=\"p161\"><span class=\"pnum\">161<\/span>Questa prospettiva va inserita in uno sguardo più ampio sulle dinamiche globali. La ricchezza mondiale è cresciuta in termini assoluti, ma si è accentuata la concentrazione in poche mani e si sono allargati gli squilibri, sia tra i Paesi sia all’interno di uno stesso Paese: «Pochi hanno troppo e troppi hanno poco, questa è la logica di oggi». <a class=\"ref\" id=\"rn162\" href=\"#fn162\">162<\/a> I progressi scientifici e tecnologici, anche in campo medico, non sono facilmente accessibili alla grande maggioranza della popolazione, come si è visto in modo drammatico durante la recente pandemia. Mentre in alcune regioni si investe su interventi superflui o su sogni di potenziamento individuale che poche persone possono permettersi, in altre parti del mondo mancano ancora attrezzature essenziali per salvare milioni di vite umane. Pensare che le nuove tecnologie porteranno automaticamente beneficio a tutti significa ignorare un’evidenza: se non si governano le trasformazioni ponendo come obiettivo prioritario, già in fase progettuale, la prevenzione di ulteriori e nuove disparità, il progresso tecnologico produce automaticamente disuguaglianze strutturali. La giustizia oggi passa anche attraverso l’accesso ai benefici dell’innovazione: cure, conoscenza, strumenti, opportunità.<\/p><p class=\"vp\" id=\"p162\"><span class=\"pnum\">162<\/span>Sono certamente necessarie leggi giuste e strumenti di redistribuzione che correggano gli squilibri, anche attraverso sistemi fiscali che alleggeriscano il peso sui più deboli e chiedano di più a chi dispone di maggiori risorse. Ma non bisogna considerare la ricerca della giustizia sociale un tema separato e successivo alla produzione di ricchezza, come se l’economia dovesse semplicemente creare valore e la politica intervenire solo dopo per distribuirlo. Al contrario, la giustizia riguarda tutte le fasi dell’attività economica, dal reperimento delle risorse al finanziamento, dalla produzione al consumo, e ogni scelta ha conseguenze morali. <a class=\"ref\" id=\"rn163\" href=\"#fn163\">163<\/a><\/p><p class=\"vp\" id=\"p163\"><span class=\"pnum\">163<\/span>A maggior ragione, nell’epoca dell’IA e della robotica non è più possibile affidarsi alla sola “mano invisibile” del mercato: <a class=\"ref\" id=\"rn164\" href=\"#fn164\">164<\/a> la politica ha il compito di orientare le dinamiche economico-tecnologiche verso il bene comune, promuovendo lavoro dignitoso, inclusione sociale e un’equa distribuzione dei benefici dell’innovazione. Poiché molte decisioni economiche superano i confini degli Stati, è necessaria anche una cooperazione internazionale capace di definire strategie comuni, soprattutto a favore dei Paesi e dei gruppi più vulnerabili, per promuovere lo sviluppo e superare l’assistenzialismo. La logica che ispira queste scelte è quella dell’immensa dignità di ogni persona, del bene comune e di un mondo davvero pensato per tutti. L’interdipendenza tra pace e sviluppo, come scrisse profeticamente nel 1967 San Paolo VI, <a class=\"ref\" id=\"rn165\" href=\"#fn165\">165<\/a> oggi potrebbe essere aggiornata: la prosperità può contribuire a costruire e rafforzare la pace solo se è diffusa, inclusiva e sostenibile.<\/p><p class=\"vp\" id=\"p164\"><span class=\"pnum\">164<\/span>In termini concreti, orientare l’economia alla dignità significa assumere alcuni criteri di azione stabili anche nell’era dell’IA. Anzitutto, trasparenza e responsabilità: quando dati e algoritmi incidono su erogazione del credito, selezione del personale, accesso a servizi o opportunità, è necessario che le decisioni siano comprensibili, contestabili e sottoposte a controllo, perché la persona non sia ridotta a profilo. In secondo luogo, inclusione e accesso: i benefici dell’innovazione devono essere accompagnati da investimenti in competenze, infrastrutture e servizi essenziali, così che la tecnologia non allarghi il divario tra chi ha e chi non ha. Infine, misure di equità: fiscalità, protezioni sociali e politiche industriali devono correggere gli squilibri creati dalla concentrazione di ricchezza e potere. Questi criteri non sono un freno all’innovazione: in realtà, la rendono vivibile e umana.<\/p><h3 class=\"sub\">Famiglia e giovani: condizioni sociali della speranza<\/h3><p class=\"vp\" id=\"p165\"><span class=\"pnum\">165<\/span>La famiglia è un bene sociale primario. Fondata sull’unione stabile tra un uomo e una donna, essa è il primo ambiente in cui ognuno sviluppa le proprie potenzialità, prende coscienza della propria dignità e impara le prime forme di verità e di bontà, interiorizzando abitudini che preparano alla vita sociale. <a class=\"ref\" id=\"rn166\" href=\"#fn166\">166<\/a> Prima società naturale, dotata di diritti originari, la famiglia è la cellula fondamentale e insostituibile di ogni organizzazione comunitaria. <a class=\"ref\" id=\"rn167\" href=\"#fn167\">167<\/a> Di conseguenza, quando i progetti politici e le grandi decisioni economiche la relegano a un ruolo marginale o secondario, viene compromessa la crescita autentica dell’intero corpo sociale. <a class=\"ref\" id=\"rn168\" href=\"#fn168\">168<\/a><\/p><p class=\"vp\" id=\"p166\"><span class=\"pnum\">166<\/span>La famiglia è però un bene sociale fragile, che risente in modo immediato delle trasformazioni economiche e tecnologiche che stanno cambiando il lavoro, e che domanda sostegno culturale, giuridico ed economico. È noto l’impatto devastante della disoccupazione e della precarietà sul tessuto familiare. Nel breve periodo può sembrare vantaggioso ridurre il costo del lavoro o massimizzare l’efficienza finanziaria, ma nel lungo periodo ciò mina le basi stesse della convivenza: mentre si celebrano i successi tecnologici, la struttura sociale viene progressivamente erosa come da un virus silenzioso.<\/p><p class=\"vp\" id=\"p167\"><span class=\"pnum\">167<\/span>Per i giovani, la precarietà lavorativa è particolarmente drammatica. Come ricordano i Vescovi degli Stati Uniti d’America, il lavoro non è soltanto fonte di reddito, ma un ambito decisivo in cui si forma l’identità, si intrecciano amicizie e relazioni, si imparano responsabilità concrete e si discerne la propria vocazione. <a class=\"ref\" id=\"rn169\" href=\"#fn169\">169<\/a> Quando l’accesso al lavoro è ostacolato da alti tassi di disoccupazione, da sistemi formativi inadeguati o da barriere strutturali, molti giovani vedono bloccato il loro cammino di realizzazione umana e professionale. La necessità di cambiare occupazione più volte nel corso della vita richiede percorsi di aggiornamento e riqualificazione permanente, che rendano le nuove generazioni capaci di assumere, con competenza e autonomia, i rischi di un contesto economico mutevole e spesso imprevedibile. <a class=\"ref\" id=\"rn170\" href=\"#fn170\">170<\/a><\/p><p class=\"vp\" id=\"p168\"><span class=\"pnum\">168<\/span>Di qui deriva una specifica responsabilità pubblica. Lo Stato ha il dovere di sostenere l’attività delle imprese creando condizioni favorevoli all’occupazione, promuovendo il lavoro dove manca e difendendolo nei tempi di crisi, perché esso è un bene primario per le famiglie e per la società. <a class=\"ref\" id=\"rn171\" href=\"#fn171\">171<\/a> In particolare, in una stagione di profonde trasformazioni tecnologiche, occorre una creatività politica a favore del lavoro che metta al centro la famiglia e le nuove generazioni, se non vogliamo che i progressi economici si traducano in nuove forme di insicurezza e di esclusione.<\/p><p class=\"vp\" id=\"p169\"><span class=\"pnum\">169<\/span>Sostenere famiglie e giovani in questa transizione richiede scelte che rendano praticabile la stabilità. Come già detto sopra, servono politiche del lavoro che favoriscano continuità e qualità dell’occupazione, contrastando la precarietà come condizione normale di vita e promuovendo percorsi realistici di ingresso e crescita professionale. In secondo luogo, occorrono misure che garantiscano ritmi umani: senza un equilibrio tra lavoro, servizi e riposo, la famiglia si indebolisce e i giovani faticano a maturare nella responsabilità. Inoltre, è decisivo investire su formazione e riqualificazione accessibili, perché la mobilità professionale richiesta dall’economia digitale non diventi una selezione crudele tra chi può aggiornarsi e chi no. Infine, vanno sostenuti i legami sociali: reti e comunità educative che accompagnino le scelte di vita e impediscano che l’incertezza produca solitudine e dipendenze. Così la trasformazione tecnologica può essere attraversata senza spezzare ciò che rende generativa una società: la capacità di costruire futuro.<\/p><h3 class=\"sub\">Custodire la libertà contro dipendenza e mercificazione<\/h3><h3 class=\"sub\">Dipendenze e controllo sociale<\/h3><p class=\"vp annp\" id=\"p170\"><span class=\"pnum\">170<\/span>Dopo aver considerato la verità e l’educazione, il lavoro e le famiglie, dobbiamo parlare dell’effetto della rivoluzione digitale sulla libertà umana, considerando come affrontare sia i rischi legati alla psicologia individuale che i grandi drammi sociali. Non vanno sottovalutate le forme più sottili di dipendenza legate all’economia digitale dell’attenzione, dove piattaforme e servizi sono progettati per catturare il tempo e lo sguardo degli utenti, sfruttandone le fragilità e indebolendo la libertà interiore. Quando modelli imprenditoriali prosperano sulla debolezza umana, la persona è trattata come mezzo e non come fine, e chi progetta o finanzia questi sistemi assume una responsabilità morale che non può essere elusa. È urgente promuovere un uso delle tecnologie che rafforzi la libertà interiore: educazione alla sobrietà digitale, protezione dei minori e contrasto a modelli che prosperano sulla vulnerabilità.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"28\" aria-label=\"Annotazione 28: The attention economy\">28<\/button><\/span><\/p><p class=\"vp annp\" id=\"p171\"><span class=\"pnum\">171<\/span>Un ulteriore rischio, meno visibile ma non meno grave, è quello del controllo sociale, reso possibile dalla raccolta massiva di dati e dall’uso di sistemi algoritmici. Quando ogni gesto lascia tracce – spostamenti, acquisti, relazioni, preferenze – si crea un potere nuovo: quello di profilare, prevedere e orientare i comportamenti, spesso senza che le persone ne abbiano piena consapevolezza. Se questi dati vengono usati per prendere decisioni che incidono su opportunità concrete (accesso al credito, selezione del personale, servizi) si rischia di ledere la libertà e discriminare i più vulnerabili. Inoltre, il controllo non passa solo da divieti espliciti, ma dall’architettura della visibilità: ciò che viene amplificato o reso invisibile, ciò che è premiato o penalizzato, finisce per modellare opinioni e scelte, generando conformismo e autocensura. Per questo la libertà, nell’era digitale, non è soltanto un fatto interiore: è anche una questione pubblica, che domanda regole chiare, trasparenza, possibilità di ricorso e limiti proporzionati all’uso di tecnologie invasive, affinché la tecnica resti al servizio della persona e non diventi una forma di dominio delle coscienze.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"29\" aria-label=\"Annotazione 29: Profiling & the right to contest\">29<\/button><\/span><\/p><p class=\"vp\" id=\"p172\"><span class=\"pnum\">172<\/span>Alla radice di questi problemi si trova una mentalità tecnocratica e postumanista, che tende a considerare la persona come oggetto manipolabile o risorsa da ottimizzare, <a class=\"ref\" id=\"rn172\" href=\"#fn172\">172<\/a> eliminando tutto ciò che pone limiti alla massimizzazione del profitto: ciò che conta è l’efficienza, non il rispetto della libertà e della dignità umana. Alcune correnti postumaniste arrivano persino a ipotizzare esseri umani “di seconda classe”, funzionali agli interessi di élite che si percepiscono superiori: una prospettiva inquietante, tanto più grave se si combina con strumenti tecnologici che ampliano in modo esponenziale il potere di controllo e di selezione. Anche certe logiche di indebitamento strutturale, che mantengono interi popoli in condizioni di dipendenza, rivelano la stessa mentalità che accetta, in forme nuove, relazioni di subordinazione vicine alla schiavitù.<\/p><h3 class=\"sub\">Spezzare le catene delle nuove schiavitù<\/h3><p class=\"vp annp\" id=\"p173\"><span class=\"pnum\">173<\/span>Questa visione distorta della persona si traduce oggi in diverse forme di asservimento legate direttamente all’economia digitale. Nulla, nel mondo dell’IA, è immateriale o magico. Ogni risposta che appare immediata e perfetta proviene da una lunga catena di mediazioni, da una rete estesa di risorse naturali, di infrastrutture energetiche e, soprattutto, di persone. Una parte significativa del funzionamento dell’economia digitale si regge sul lavoro silenzioso di milioni di esseri umani, impiegati in attività poco visibili ma essenziali: etichettatura dei dati, moderazione dei contenuti – spesso pessimi –, addestramento dei modelli. In molti casi si tratta di giovani, per lo più donne, che lavorano duramente per compensi minimi. A questa fatica invisibile si aggiunge quella, ancora più brutale, dell’estrazione delle risorse necessarie alla produzione dei dispositivi e dei microprocessori su cui poggia l’IA. In alcune regioni del mondo, adolescenti e bambini lavorano in condizioni pericolose nella frantumazione dei materiali da cui si ricavano le terre rare. Corpi segnati, mutilati, consumati perché il flusso del calcolo non si interrompa. Inoltre, reti criminali si servono di piattaforme di rete, sistemi di messaggistica, pagamenti anonimi e tecniche di profilazione per reclutare, controllare e spostare vittime di tratta, molte volte minori, trasformando uomini e donne in “dati” da tracciare e “pacchi” da trasferire entro gli stessi circuiti digitali che sostengono gran parte dell’economia globale. Questa realtà interpella profondamente la coscienza morale del nostro tempo. Non basta invocare l’efficienza, né celebrare i benefici dell’innovazione, se essi sono costruiti su una catena di sfruttamento che resta deliberatamente invisibile. Se una tecnologia promette emancipazione ma produce nuove forme di subordinazione globale contraddice il principio fondamentale della dignità della persona.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"30\" aria-label=\"Annotazione 30: The chain of mediation\">30<\/button><\/span><\/p><p class=\"vp\" id=\"p174\"><span class=\"pnum\">174<\/span>La lotta contro le nuove schiavitù è un banco di prova decisivo per il discernimento etico dell’IA e della trasformazione digitale. Nel solco della tradizione inaugurata da Leone XIII, la Chiesa rinnova la sua ferma condanna di ogni forma di schiavitù, tratta e mercificazione delle persone, e richiama l’urgenza di un ampio movimento di riflessione e di azione che ponga al centro la dignità inalienabile di ogni essere umano e il bene comune, come fini della società e come criteri di ogni scelta personale, sociale e politica. Senza questa riflessione etica e umanizzante, il potere crescente dei sistemi digitali rischia di condurci verso atrocità nuove, non meno vergognose di quelle del passato che oggi deploriamo, mentre continuiamo a presentarci come società “avanzate” e “civilizzate”.<\/p><p class=\"vp\" id=\"p175\"><span class=\"pnum\">175<\/span>La tratta va riconosciuta come una forma contemporanea di schiavitù e come una grave violazione della dignità umana; non reagire con fermezza o tollerare in qualsiasi modo queste pratiche significa, in qualche misura, rendersi oggi complici delle colpe commesse ieri, quando la schiavitù veniva giustificata o taciuta. <a class=\"ref\" id=\"rn173\" href=\"#fn173\">173<\/a><\/p><p class=\"vp\" id=\"p176\"><span class=\"pnum\">176<\/span>Nella maturazione della sua dottrina, la Chiesa ha progressivamente acquisito coscienza della gravità di queste realtà. È vero che gli eventi del passato non possono essere giudicati astoricamente, come se tutti i criteri maturati nel tempo fossero sempre stati disponibili. Tuttavia, non possiamo negare o minimizzare il ritardo con cui la Chiesa e la società hanno condannato il flagello della schiavitù. Se nell’Antichità e nel Medioevo molte persone e istituzioni ecclesiastiche avevano schiavi, già nella modernità la Sede Apostolica romana, sollecitata dalle richieste dei sovrani, intervenne più volte per regolare e legittimare le modalità di sottomissione e, in alcuni casi, di riduzione in schiavitù degli “infedeli”. <a class=\"ref\" id=\"rn174\" href=\"#fn174\">174<\/a> Si deve attendere il XIX secolo per trovare una condanna formale, assoluta e universale della schiavitù, in particolare con Leone XIII. <a class=\"ref\" id=\"rn175\" href=\"#fn175\">175<\/a> Questo costituisce un chiaro esempio della crescita nella comprensione, da parte della Chiesa, delle verità perenni della Rivelazione che essa custodisce. Sebbene non troviamo omogeneità nella questione in sé – avendo a lungo tollerato la schiavitù e giungendo solo in seguito a condannarla in modo assoluto –, c’è una continuità lungo tutta la storia riguardo alla convinzione della dignità di ogni essere umano, creato a immagine di Dio, pur senza riuscire, in diciotto secoli, a esplicitarne in modo ufficiale la totale incompatibilità con la schiavitù. Si tratta di una ferita nella memoria cristiana a cui non possiamo considerarci estranei. <a class=\"ref\" id=\"rn176\" href=\"#fn176\">176<\/a> È inevitabile provare un profondo dolore considerando l’enorme sofferenza e umiliazione che la schiavitù ha significato per tante persone, in contrasto con la loro dignità senza limiti, amata infinitamente dal Signore. Per questo, a nome della Chiesa, domando sinceramente perdono.<\/p><p class=\"vp\" id=\"p177\"><span class=\"pnum\">177<\/span>Proprio per questo, la memoria delle complicità e delle cecità di ieri sull’ingiustizia della schiavitù diventa per noi un richiamo alla vigilanza: ciò che abbiamo imparato deve tradursi in discernimento e responsabilità nel presente. Se non vogliamo chiedere perdono in futuro per non essere stati fedeli al tesoro della dignità umana che la nostra fede racchiude, oggi tocca a noi essere diretti e fermi nel denunciare la tratta nelle sue molte manifestazioni e nel sostenere, passo dopo passo, insieme a tutti coloro che vi si impegnano, percorsi reali di prevenzione, protezione, liberazione e riabilitazione.<\/p><p class=\"vp annp\" id=\"p178\"><span class=\"pnum\">178<\/span>Il colonialismo ai nostri giorni mostra un volto inedito. Non domina solo i corpi, ma si appropria dei dati, trasformando le vite personali in informazioni sfruttabili. Interi territori, soprattutto quelli con minore rilevanza geopolitica e maggiore fragilità strutturale, vengono al presente attraversati da una nuova logica di estrazione: quella di flussi sanitari, profili epidemiologici, mappe genetiche e dati demografici. Sono queste le nuove “terre rare” del potere: informazioni vitali che, una volta correlate, possono essere usate per addestrare modelli predittivi, guidare strategie di investimento, anticipare le crisi e soprattutto selezionare chi e che cosa conta. Chi possiede i dati sanitari di intere popolazioni, oggi raccolti spesso sotto il segno dell’aiuto, della ricerca o dell’innovazione, possiede in realtà una leva strutturale sul futuro: può modellare i bisogni e i mercati. E può decidere, prima degli altri, a chi destinare farmaci, investimenti, protezioni. È qui che si gioca una delle questioni morali più urgenti del nostro tempo: trasformare la conoscenza condivisa in bene comune, non in leva di dominio; restituire ai popoli non solo i dati che li descrivono, ma anche la possibilità di decidere come verranno usati, da chi e per chi. Altrimenti, l’era digitale non sarà post-coloniale, ma coloniale sotto altra forma.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"31\" aria-label=\"Annotazione 31: Data colonialism\">31<\/button><\/span><\/p><p class=\"vp\" id=\"p179\"><span class=\"pnum\">179<\/span>Le nuove schiavitù si alimentano di catene economiche e infrastrutture digitali. Occorre quindi lavorare in più direzioni: anzitutto per rendere più esigente la trasparenza delle filiere che sostengono l’industria tecnologica e l’economia digitale, perché nessun vantaggio competitivo sia costruito sullo sfruttamento invisibile. In secondo luogo, è necessario che imprese e investitori assumano chiari criteri di verifica etica preventiva (due diligence), includendo tra le priorità la tutela dei lavoratori, il contrasto al lavoro forzato e l’impatto sociale dei modelli d’impresa basati sui dati. Inoltre, le piattaforme digitali devono essere chiamate a cooperare in modo responsabile con le autorità e con la società civile per impedire che gli strumenti di comunicazione, pagamento e profilazione diventino canali di reclutamento e controllo delle vittime. Quando queste scelte convergono, l’ambiente digitale può trasformarsi da spazio di predazione a spazio di tutela, prevenzione e promozione della dignità.<\/p><h3 class=\"sub\">Una responsabilità condivisa<\/h3><p class=\"vp\" id=\"p180\"><span class=\"pnum\">180<\/span>I diversi ambiti considerati – la ricerca della verità nella vita pubblica, l’educazione nell’ambiente digitale, le trasformazioni del lavoro, la fragilità delle famiglie e le nuove forme di schiavitù – non sono fenomeni separati. Essi manifestano una medesima posta in gioco: se la tecnica diventa criterio assoluto, la persona rischia di essere trattata come dato, ingranaggio o merce; se invece la tecnica è assunta dentro un orizzonte di sapienza, può diventare occasione di crescita, di giustizia e di fraternità.<\/p><p class=\"vp\" id=\"p181\"><span class=\"pnum\">181<\/span>In tale prospettiva, la Dottrina sociale della Chiesa propone una responsabilità condivisa. Chiede che questi processi siano governati con lungimiranza: da istituzioni capaci di regolare senza soffocare e di proteggere senza sostituirsi; da imprese che riconoscano nel lavoro e nella dignità un criterio di successo; da corpi intermedi e comunità educative che ricostruiscano fiducia e legami; da cittadini che coltivino responsabilità, sobrietà, discernimento e senso del vero. Solo così l’innovazione potrà diventare realmente sviluppo umano integrale e non fattore di esclusione e dominio; e solo così la promessa del progresso potrà essere riconosciuta come vera, perché misurata sulla dignità inviolabile di ogni uomo e di ogni donna.<\/p><\/div><\/details>\n<details class=\"chapter ai\" id=\"ch5\" open><summary><div class=\"csum\"><span class=\"csum-eyebrow\">Capitolo Quinto<\/span><span class=\"csum-title\">La Cultura della Potenza · E la Civiltà Dell’Amore<\/span><span class=\"csum-desc\">La cultura del potere e la civiltà dell'amore, comprese le armi e l'IA. <span class=\"csum-n\">· 47 paragrafi<\/span><\/span><span class=\"csum-cta\"><span class=\"chev\">›<\/span><span class=\"cta-read\">fai clic per leggere<\/span><span class=\"cta-collapse\">fai clic per comprimere<\/span><\/span><\/div><\/summary><div class=\"chapter-body\"><p class=\"vp\" id=\"p182\"><span class=\"pnum\">182<\/span>Dopo aver considerato come l’IA stia trasformando alcune dimensioni della vita e della società, con gravi ricadute sulla dignità umana, è necessario volgere lo sguardo a un ambito ancora più drammatico: la guerra. Qui la questione non riguarda soltanto l’efficienza di strumenti nuovi, ma il rischio che la tecnica, separata dall’etica e dalla responsabilità, renda più rapida e impersonale la decisione sulla vita e sulla morte, e presenti il ricorso alla forza come opzione immediata e praticabile. In un mondo sempre più interdipendente, la pace non è un tema tra gli altri, ma è una condizione del bene comune universale e un banco di prova della maturità morale dei popoli, specialmente di chi è chiamato a responsabilità di governo.<\/p><p class=\"vp\" id=\"p183\"><span class=\"pnum\">183<\/span>La rivoluzione digitale sta modificando la grammatica dei conflitti. Alla guerra visibile si affiancano forme ibride: attacchi cibernetici, manipolazione dell’informazione, campagne di influenza, automazione di decisioni strategiche. L’IA entra in questi processi come fattore di accelerazione, in un quadro in cui molte tecnologie sono intrinsecamente ambivalenti: ciò che nasce per difendere può essere rapidamente convertito all’offesa, e il confine tra protezione e aggressione tende a sfumare. L’IA può potenziare la difesa e la protezione dei civili, ma può anche abbassare la soglia dell’uso della forza, rendere opache le responsabilità, alimentare una cultura in cui il nemico è ridotto a dato e la vittima a “danno collaterale”. Di fronte a queste trasformazioni, dobbiamo richiamare i principi della Dottrina sociale – dignità della persona, bene comune, destinazione universale dei beni, sussidiarietà, solidarietà, giustizia – come criteri per giudicare se le tecnologie servano realmente l’umanità oppure finiscano per assoggettarla, e considerarli come orientamenti per le nostre scelte.<\/p><p class=\"vp\" id=\"p184\"><span class=\"pnum\">184<\/span>In questo capitolo intendo, dunque, confrontare due logiche opposte, che ho già evocato con immagini bibliche: da un lato, la tentazione di costruire la torre di Babele, confidando nella potenza e nell’orgoglio; dall’altro, la pazienza di ricostruire Gerusalemme, come ai tempi di Neemia, “pezzo per pezzo”, custodendo l’umano e il bene comune.<\/p><p class=\"vp\" id=\"p185\"><span class=\"pnum\">185<\/span>Se guardiamo alle dinamiche mondiali, riconosciamo sempre più chiaramente l’espandersi di una cultura della potenza, fatta di polarizzazioni e violenze. La moderna Babele non è soltanto il paradigma tecnocratico globalizzato, ma anche lo scontro a distanza tra imperialismi contrapposti, tra potenze che vogliono conservare il proprio primato e potenze che aspirano a conquistarlo, con una molteplicità di conflitti locali. È, inoltre, la corsa a sviluppare tecnologie sempre più potenti, o ad assicurarsene il controllo, secondo una dinamica disumanizzante che sembra non conoscere limiti. E tuttavia, accanto a questa deriva, intravediamo gran parte dell’umanità che cerca di rimanere umana e di adoperarsi per costruire la città della convivenza e della pace. Di essa noi tutti siamo spesso artefici inconsapevoli e architetti disuniti, capaci di slanci generosi ma privi di una visione d’insieme: è una costruzione più lenta, meno visibile e meno eclatante, che attende di essere meglio compresa e più coordinata, per diventare così l’impegno consapevole e articolato di ogni comunità, dalla famiglia al governo degli Stati e alle loro relazioni. È a questo orizzonte di impegno, a questo cantiere di speranza, che diamo il nome di “civiltà dell’amore”.<\/p><h3 class=\"sub\">La civiltà dell’amore nell’era digitale<\/h3><p class=\"vp\" id=\"p186\"><span class=\"pnum\">186<\/span>Quando San Paolo VI introdusse l’espressione “civiltà dell’amore”, <a class=\"ref\" id=\"rn177\" href=\"#fn177\">177<\/a> il mondo era segnato dalla Guerra fredda, dalla corsa agli armamenti e da forti squilibri economici. In quel contesto, la Chiesa indicava una via alternativa all’opposizione ideologica tra sistemi, immaginando un ordine sociale in cui giustizia e carità si intrecciano e l’amore diventa principio di organizzazione della vita economica, politica e culturale. Oggi dobbiamo recuperare con forza questa visione: la civiltà dell’amore non è un’utopia ingenua, ma un progetto esigente. Essa consiste nel tradurre la carità in strutture di giustizia, nel dare corpo istituzionale alla fraternità e nel considerare l’altro – sia esso persona o popolo – come un alleato necessario per la costruzione del bene comune. Come ci ha ricordato l’Enciclica Fratelli tutti, solo questo amore sociale, capace di farsi cultura e norma, può generare un ordine internazionale stabile, trasformando la convivenza da semplice coesistenza armata a comunità di destino. <a class=\"ref\" id=\"rn178\" href=\"#fn178\">178<\/a><\/p><p class=\"vp\" id=\"p187\"><span class=\"pnum\">187<\/span>Oggi, nel contesto della svolta digitale, questa intuizione si rivela ancora più decisiva. Le reti digitali, l’economia globalizzata e lo sviluppo dell’IA creano legami sempre più fitti, collegando in tempo reale decisioni prese in un luogo agli effetti che esse producono altrove. Sono quindi ancora attuali le parole del Concilio Vaticano II sull’interdipendenza crescente tra i popoli: il bene comune assume sempre più una dimensione universale, con diritti e doveri che riguardano l’intera famiglia umana. <a class=\"ref\" id=\"rn179\" href=\"#fn179\">179<\/a> Il progetto della civiltà dell’amore assume qui il compito decisivo di trasformare questa interdipendenza subita in una solidarietà voluta e scelta. È il criterio per orientare i processi tecnologici: non basta che l’IA ci renda più efficienti o connessi, essa deve servire a edificare quella famiglia umana universale, con diritti e doveri condivisi, dove la prossimità digitale diventa occasione reale di incontro e di cura reciproca.<\/p><h3 class=\"sub\">La cultura della potenza<\/h3><p class=\"vp\" id=\"p188\"><span class=\"pnum\">188<\/span>Nei tempi che viviamo si va consolidando una cultura della potenza, nella quale la disponibilità di mezzi e la capacità di dominare tendono a dettare l’agenda e i criteri della decisione, relegando il bene comune dell’umanità sullo sfondo e riducendo il dramma concreto dei popoli in guerra a variabile secondaria rispetto agli interessi strategici. Questa cultura della potenza penetra nella società, modifica relazioni e comportamenti, si espande normalizzando la guerra, inseguendo una potenza militare sempre maggiore, approfittando della crisi del multilateralismo e alimentando un falso realismo che ripete che alternative non esistono.<\/p><h3 class=\"sub\">La normalizzazione della guerra<\/h3><p class=\"vp\" id=\"p189\"><span class=\"pnum\">189<\/span>Nel 1965 risuonava forte il grido di San Paolo VI davanti all’Assemblea dell’ONU: «Non più la guerra, non più la guerra!». <a class=\"ref\" id=\"rn180\" href=\"#fn180\">180<\/a> Dobbiamo riconoscere che, nonostante i desideri e i proclami di pace, gli ultimi sessant’anni sono stati attraversati da conflitti di una ferocia impressionante, che hanno spesso coinvolto in modo massiccio le popolazioni civili, causando vittime innocenti, ondate di profughi, destabilizzazione sociale e ferite di lunga durata. Tuttavia, nel discorso pubblico, era comune la convinzione che la guerra dovesse restare una extrema ratio, circondata da limiti etici e giuridici rigorosi, e comunque da un orizzonte politico orientato alla pace. Facendo seguito a sviluppi verificatisi nel periodo interbellico, dopo la Seconda guerra mondiale c’era stata una svolta: la pace era stata posta al centro dell’ordine internazionale, come attesta in particolare la Carta delle Nazioni Unite, che si propone di «salvare le future generazioni dal flagello della guerra»; <a class=\"ref\" id=\"rn181\" href=\"#fn181\">181<\/a> molte Costituzioni nazionali, sulla stessa linea, avevano relegato il ricorso alle armi a casi estremi e rigorosamente delimitati. Anche durante la Guerra fredda, pur in presenza di conflitti gravi, permaneva la consapevolezza che occorresse evitare a ogni costo un nuovo conflitto mondiale.<\/p><p class=\"vp\" id=\"p190\"><span class=\"pnum\">190<\/span>Oggi, invece, assistiamo a un vero cambio di paradigma nel discorso pubblico e nelle scelte di riarmo, con una preoccupante riabilitazione della guerra come strumento di politica internazionale, mentre vengono erosi proprio quei criteri etici che ne avevano limitato l’uso. Conflitti regionali che si trascinano nel tempo, escalation di tensioni e minacce incrociate diventano quasi abituali, e riemergono forme di conflitto per espansione territoriale che si credevano superate. L’opinione pubblica viene progressivamente orientata e assuefatta da narrazioni mediatiche polarizzanti, spesso amplificate da algoritmi che valorizzano lo scontro e la contrapposizione.<\/p><p class=\"vp\" id=\"p191\"><span class=\"pnum\">191<\/span>Assistiamo anche ad una preoccupante perdita di memoria storica. L’attenuarsi della testimonianza diretta della Shoah e delle due guerre mondiali facilita la riscrittura selettiva o distorta del passato, in un clima in cui false notizie e manipolazioni narrative offuscano le lezioni apprese. Senza una memoria viva degli orrori della guerra, le decisioni politiche rischiano di essere prese sulla base di calcoli di forza, privi di una visione delle conseguenze a lungo termine.<\/p><p class=\"vp\" id=\"p192\"><span class=\"pnum\">192<\/span>A tutto ciò si aggiunge un elemento nuovo e decisivo: la dimensione mediatica e digitale. Le reti di comunicazione, gli ambienti informativi frammentati e gli algoritmi che premiano lo scontro possono amplificare polarizzazione e risentimento, accelerare la propaganda e rendere più difficile un discernimento comune. Così la guerra viene non solo combattuta, ma anche preparata culturalmente attraverso narrazioni semplificanti, logiche amico-nemico, disinformazione e paura. Quando si attenua la memoria storica e si indeboliscono i criteri etici che proteggono i civili e i più fragili, diventa più facile presentare la violenza come necessaria, inevitabile o addirittura “pulita”. È in questo clima che l’umanità sta scivolando nella cultura violenta della potenza, dove la pace non appare più come un compito da assumere, ma come un intervallo precario tra conflitti. Oggi è più che mai importante ribadire il superamento della teoria della “guerra giusta”, troppo spesso invocata a giustificare qualsiasi guerra, fermo restando il diritto alla legittima difesa intesa nel senso più stretto. <a class=\"ref\" id=\"rn182\" href=\"#fn182\">182<\/a> L’umanità ha strumenti molto più efficaci e capaci di promuovere la vita umana per affrontare i conflitti, come il dialogo, la diplomazia, il perdono. Il ricorso alla forza, alla violenza e alle armi testimonia una povertà relazionale che ha sempre conseguenze disastrose sulle popolazioni civili.<\/p><h3 class=\"sub\">La forza senza limiti<\/h3><p class=\"vp\" id=\"p193\"><span class=\"pnum\">193<\/span>Un elemento decisivo del panorama attuale è la crescita dell’industria bellica, divenuta settore chiave nell’economia di alcuni Paesi. La stretta connessione tra interessi economici, apparati militari e decisioni politiche genera una “nazione armata”, in cui la guerra appare quasi come prosecuzione naturale della politica e il mercato delle armi diventa motore autonomo di scelte belliche. Non possiamo ignorare gli enormi interessi economici che stanno dietro alla guerra. Le industrie degli armamenti e i Paesi che forniscono armi traggono profitto da un mercato che prospera proprio grazie ai conflitti. In questo senso, c’è anche una logica economica che contribuisce ad alimentare tensioni in diverse regioni del mondo.<\/p><p class=\"vp\" id=\"p194\"><span class=\"pnum\">194<\/span>Gli arsenali militari godono di nuova attenzione. In passato, il riconoscimento della minaccia di armi capaci di distruggere l’intera umanità aveva favorito percorsi di distensione e di negoziato sul disarmo. Siamo purtroppo usciti da questo orizzonte e l’evoluzione degli arsenali nucleari – compresa la prospettiva di impieghi “tattici” – fa apparire il ricorso a tali ordigni come una possibilità sempre meno remota. In tale contesto, l’entrata in vigore nel 2021 del Trattato per la proibizione delle armi nucleari, sostenuto da oltre settanta Paesi, rappresenta un segno importante, ma rischia di restare in gran parte simbolico, poiché le principali potenze atomiche non vi aderiscono. Si è diffusa così la convinzione, errata, che la deterrenza nucleare sia condizione indispensabile di sicurezza, con il risultato di alimentare una nuova e poco controllabile corsa agli armamenti, accompagnata dal progressivo smantellamento degli accordi di riduzione delle armi nucleari e dallo sviluppo di ordigni “miniaturizzati”, che rendono più facile considerarne l’uso come opzione praticabile.<\/p><p class=\"vp\" id=\"p195\"><span class=\"pnum\">195<\/span>La stessa logica si riscontra nei conflitti convenzionali: la forza militare, la debolezza delle iniziative diplomatiche e la complessità degli interessi in gioco favoriscono conflitti che tendono a cronicizzarsi, con un costo umano e ambientale altissimo. È molto più semplice iniziare una guerra che fermarla, e tuttavia la riflessione sulla prevenzione dei conflitti rimane drammaticamente marginale.<\/p><p class=\"vp\" id=\"p196\"><span class=\"pnum\">196<\/span>La scena è resa ancora più instabile dalla presenza di nuovi attori armati – gruppi jihadisti, milizie private, reti criminali – che segnano la fine del monopolio statale della forza. Spesso questi soggetti intrecciano motivazioni ideologiche vaghe con interessi economici molto concreti, trasformando la guerra in un vero modo di vivere per intere generazioni di giovani e bambini: l’obiettivo non è più una vittoria definitiva, ma la perpetuazione del conflitto come fonte di potere e rendita.<\/p><h3 class=\"sub\">Armi e IA<\/h3><p class=\"vp annp\" id=\"p197\"><span class=\"pnum\">197<\/span>A questo scenario si collega lo sviluppo incessante dei sistemi d’arma, e in particolare delle armi legate all’IA. La Santa Sede ha recentemente osservato che la crescente facilità con cui sistemi d’arma ad autonomia operativa possono essere impiegati rende la guerra più “praticabile” e meno soggetta al controllo umano, contraddicendo il principio che il ricorso alla forza armata debba avvenire come ultima risorsa in caso di legittima difesa. <a class=\"ref\" id=\"rn183\" href=\"#fn183\">183<\/a> Per questo lo sviluppo e l’uso dell’IA in campo bellico devono essere sottoposti ai più rigorosi vincoli etici, nel rispetto della dignità umana e della sacralità della vita, evitando una corsa agli armamenti. <a class=\"ref\" id=\"rn184\" href=\"#fn184\">184<\/a><span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"32\" aria-label=\"Annotazione 32: Lethal autonomous weapons\">32<\/button><\/span><\/p><p class=\"vp\" id=\"p198\"><span class=\"pnum\">198<\/span>Si parla talvolta di “agenti morali artificiali”, come se una macchina potesse garantire, con maggiore coerenza di un essere umano, la distinzione tra bene e male. Ma il giudizio morale non è riducibile a un calcolo: esso implica coscienza, responsabilità personale e riconoscimento dell’altro come persona. Perciò non è lecito affidare a sistemi artificiali decisioni letali o comunque irreversibili. Non esiste algoritmo che possa rendere la guerra moralmente accettabile. L’IA non sottrae il conflitto alla sua intrinseca disumanità: può soltanto renderlo più rapido e impersonale, abbassando la soglia del ricorso alla violenza e trasformando la difesa in previsione operativa, con le vittime ridotte a dati. Così, ci abitua all’idea che la violenza sia inevitabile e vada solo ottimizzata. È pertanto della massima importanza infondere valori e giudizio prudente nella programmazione dei sistemi artificiali che costruiamo, i quali possono contribuire a un ecosistema morale in cui gli esseri umani siano meglio posti in grado di ascoltare la propria coscienza e in cui i modelli di IA fissino confini appropriati.<\/p><p class=\"vp\" id=\"p199\"><span class=\"pnum\">199<\/span>Non basta invocare genericamente l’etica: occorre indicare puntuali criteri di discernimento. Il primo riguarda la responsabilità personale. Quando la decisione di colpire si automatizza o si opacizza, cresce il rischio di deresponsabilizzazione. Per questo la catena delle responsabilità deve restare identificabile e verificabile: chi progetta, chi addestra, chi autorizza, chi impiega deve poter rendere conto delle proprie scelte. Il secondo criterio riguarda il tempo del giudizio morale. L’IA tende a comprimere i tempi decisionali; ma, in guerra, decisioni irreversibili non possono avere come criteri supremi rapidità ed efficienza. Il terzo criterio è la distinzione e la protezione dei civili. Ogni tecnologia che rende più facile colpire senza vedere il volto dell’altro abbassa la soglia morale del conflitto. La selezione dei bersagli e l’impiego della forza non possono confondere combattenti e non combattenti, né ignorare l’impatto sulle popolazioni indifese.<\/p><p class=\"vp annp\" id=\"p200\"><span class=\"pnum\">200<\/span>Da questi criteri derivano alcune esigenze irrinunciabili. Anzitutto, per ogni sistema impiegato in ambito bellico devono essere garantite tracciabilità e possibilità di ricostruire le decisioni, così che responsabilità ed eventuali colpe non si dissolvano “nella macchina”. In secondo luogo, la scelta di impiegare la forza letale non può essere delegata a processi opachi o automatizzati, ma deve restare sotto un controllo umano effettivo, consapevole e responsabile. Infine, è necessario stabilire regole condivise, anche a livello internazionale, che frenino la corsa agli armamenti tecnologici e assicurino una tutela particolare ai civili e alle infrastrutture essenziali alla loro sopravvivenza.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"33\" aria-label=\"Annotazione 33: Meaningful human control\">33<\/button><\/span><\/p><h3 class=\"sub\">La crisi del multilateralismo<\/h3><p class=\"vp\" id=\"p201\"><span class=\"pnum\">201<\/span>La cultura della potenza scaturisce anche dalla crisi del sistema multilaterale. Le istituzioni nate per custodire l’idea di un destino comune dei popoli e di un bene comune mondiale appaiono indebolite, non soltanto per limiti strutturali, ma perché manca spesso una volontà condivisa di sostenerle, riformarle e riconoscerne l’autorità morale. Invece di progredire, stiamo retrocedendo rispetto alla svolta storica del Novecento. Dopo il 1989, al crollo in Europa dei regimi comunisti si è accompagnata una globalizzazione prevalentemente economica, priva di un’adeguata architettura politica capace di sostenere il dialogo e la pace. Si è affidata quasi ciecamente ai mercati la capacità di produrre benessere, democrazia e stabilità, mentre in realtà la globalizzazione non ha generato automaticamente unità e pace, ma ha suscitato reazioni fondamentaliste, identitarie e nazionalistiche. Il risultato è lontano da un autentico multilateralismo: appare piuttosto come un multipolarismo disordinato e conflittuale, dove prevale la diffidenza verso l’altro.<\/p><p class=\"vp\" id=\"p202\"><span class=\"pnum\">202<\/span>Riemerge la tentazione di costruire l’identità collettiva contro un nemico, alimentando narrazioni in cui ciascuno si presenta come vittima legittimata alla rivalsa. La semplificazione in schemi – “prima io”, “amico-nemico”, “noi-voi” – facilita decisioni spesso irresponsabili, che minano la fiducia reciproca tra le nazioni. La forza del diritto internazionale viene così sostituita dal preteso “diritto del più forte”, e i suoi strumenti – dai tribunali competenti sui crimini di guerra alle corti chiamate a dirimere le controversie tra Stati – vengono spesso aggirati o indeboliti, con conseguenze devastanti sulla cultura politica e sulla convivenza. <a class=\"ref\" id=\"rn185\" href=\"#fn185\">185<\/a><\/p><p class=\"vp\" id=\"p203\"><span class=\"pnum\">203<\/span>In questo contesto, la costruzione della pace è passata in secondo piano: la cooperazione allo sviluppo, il disarmo, la prevenzione dei conflitti e la costruzione di fiducia reciproca vengono lasciati da parte, in nome di logiche di potenza. Così si indeboliscono anche le conquiste del diritto umanitario: il principio di proporzionalità nella risposta alle aggressioni, la tutela dell’accesso ad acqua, cibo e beni essenziali, il rispetto per la vita dei civili e dei bambini vengono trattati come ingenue reminiscenze del passato.<\/p><h3 class=\"sub\">Un presunto realismo politico<\/h3><p class=\"vp\" id=\"p204\"><span class=\"pnum\">204<\/span>Viviamo in un tempo di notevole cecità spirituale e culturale. Un falso pragmatismo invita a recidere le radici della memoria, come se si potesse inaugurare una sorta di “nuova creazione” sganciata dal passato; anche chi richiama grandi principi morali può cadere in questo nichilismo storico, illudendosi che le atrocità del XX secolo non possano più ripetersi. In realtà, le medesime dinamiche riemergono sotto forme nuove. Sembra tornare a imporsi la logica dell’equilibrio armato e della deterrenza. Ma, contrariamente allo scenario bipolare della Guerra fredda, oggi il moltiplicarsi degli attori e dei fronti di conflitto rende questa logica sempre più fragile. La conflittualità esasperata spinge verso guerre asimmetriche e “ibride”, combattute anche sul terreno economico, finanziario e informatico, con l’uso di disinformazione e campagne che alimentano paura, per influenzare l’opinione pubblica. In molti Paesi, anche nel Sud globale, l’aumento delle spese militari viene presentato come unica risposta a un futuro incerto o a minacce percepite, mentre il costo reale grava sui più poveri, che vedono ridursi risorse destinate a sanità, istruzione e servizi sociali.<\/p><p class=\"vp\" id=\"p205\"><span class=\"pnum\">205<\/span>A monte di tutto ciò sta un falso “realismo”, fondato non solo sull’invalsa logica della forza, ma anche su una convinzione culturale e antropologica, come se la guerra fosse inevitabilmente parte della natura umana. È sempre stato così, si dice, salvo brevi parentesi, e così sempre sarà! Dunque, il problema non è più la pace, smarrita come riferimento nell’orizzonte internazionale, ma come e quando agire militarmente, mentre si sostiene che sarebbe irresponsabile non prepararsi allo scontro. Invece, ciò che è veramente irresponsabile è la Realpolitik, questa forma di “realismo” politico, che semina nelle coscienze e nella cultura la rassegnazione a una guerra ineluttabile, e qualifica la pace e il dialogo come posizioni utopiche o irrazionali, che ignorano i rischi in campo. Al contrario, la pace non è una speranza ingenua né soltanto un’assenza di guerra: è frutto, sempre possibile, della giustizia e della carità.<\/p><p class=\"vp\" id=\"p206\"><span class=\"pnum\">206<\/span>In questo clima, nichilismo e pragmatismo finiscono per intrecciarsi e normalizzare errori gravissimi: estremismi religiosi e fanatismi identitari si alleano con un economicismo irrazionale, mentre la politica ricorre con facilità alla disinformazione, alla ridicolizzazione dell’avversario e alla costruzione sistematica di paure e risentimenti. Così la diversità dell’altro è sempre più vissuta come minaccia, alimentando desiderio di possesso, volontà di dominio, ambizioni egemoniche, abusi di potere e paura della differenza, e preparando un terreno nel quale nuovi conflitti possono maturare quasi senza che ce ne accorgiamo. <a class=\"ref\" id=\"rn186\" href=\"#fn186\">186<\/a><\/p><p class=\"vp\" id=\"p207\"><span class=\"pnum\">207<\/span>Questo è terreno fertile per nuove guerre, forse ancor più pericolose di quelle passate perché tendono a smarrire ogni limite etico. Ciò che un tempo era considerato inaccettabile oggi può essere messo in atto quasi senza esitazioni, mentre la reazione internazionale si adegua alla convenienza dei singoli governi più che alla gravità oggettiva dei fatti. Le decisioni sembrano ora essere guidate quasi esclusivamente da calcoli economici, difesi attraverso illusioni mediatiche, euforie artificiali e “sogni” che inevitabilmente si infrangono, generando frustrazione e nuova violenza. Quando ci si persuade che nulla è veramente vero e che i “principi” non sono che un involucro vuoto, la miccia di nuove esplosioni di intolleranza e aggressività si accende nel cuore stesso delle persone.<\/p><p class=\"vp\" id=\"p208\"><span class=\"pnum\">208<\/span>In questo scenario, la domanda sulle garanzie reali contro nuove violenze rimane aperta. Quando una cultura normalizza e giustifica il conflitto, si apre una deriva pericolosa: ciò che oggi appare impensabile può diventare domani accettabile in base a calcoli di utilità o di sicurezza. In Paesi segnati da gravi tensioni sociali, non possiamo escludere che qualcuno finisca per considerare il conflitto armato come un modo efficace di distogliere l’attenzione dai problemi interni e come strumento di gestione cinica delle difficoltà.<\/p><p class=\"vp annp\" id=\"p209\"><span class=\"pnum\">209<\/span>Una responsabilità particolare grava su chi opera nel mondo della ricerca. Tutti i protagonisti di questo ambito – scienziati, imprenditori, investitori, autorità accademiche, politici e altri – sono chiamati a lavorare in una logica di trasparenza e di responsabilità, mantenendo viva la consapevolezza del quadro ampio nel quale si collocano i progressi tecnologici a cui contribuiscono, compresi quelli legati all’IA. Quando ci si limita a guardare solo al proprio settore, ci si illude di svolgere un compito moralmente neutro e si evitano le domande sugli scopi ultimi che orientano determinate sperimentazioni: così si rischia di cooperare, magari senza volerlo, a progetti oscuri che alimentano nuove forme di violenza, manipolazione e dominio.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"34\" aria-label=\"Annotazione 34: No one gets to be neutral\">34<\/button><\/span><\/p><h3 class=\"sub\">Costruire la civiltà dell’amore<\/h3><p class=\"vp\" id=\"p210\"><span class=\"pnum\">210<\/span>La costruzione di un mondo in stato di belligeranza permanente è un male, e va chiamato con il suo nome. Questo modo di descrivere la realtà che viviamo può apparire cupo o pessimista, ma ritengo che sia una denuncia necessaria. La prospettiva cristiana, però, non si esaurisce nel denunciare il male. Noi guardiamo la storia alla luce del Crocifisso Risorto, a cui il Padre ha dato «ogni potere in cielo e sulla terra» (Mt 28,18). Non interpretiamo il presente come un destino chiuso, ma come un campo aperto alla conversione personale e collettiva. E crediamo nella forza del Regno, che si sviluppa dalla piccolezza di un granello di senape, come un seme che, una volta seminato, germoglia e cresce (cfr Mc 4,26-32). Mentre il rumore della confusione ci circonda, il bene cresce silenzioso dalla terra. Con le parole del profeta: «Ecco, io faccio una cosa nuova: proprio ora germoglia, non ve ne accorgete?» (Is 43,19).<\/p><p class=\"vp\" id=\"p211\"><span class=\"pnum\">211<\/span>Una lettura attenta della storia lo conferma. Anche nelle notti più buie, il Signore suscita uomini e donne capaci di non rassegnarsi e di perseverare nel bene: persone che proteggono i fragili e aprono varchi di riconciliazione. La memoria dei santi e dei giusti, dei costruttori di pace spesso dimenticati mostra che la grazia non elimina il conflitto con un gesto magico, ma genera una resistenza operosa al male e una sorprendente creatività nel bene. I cristiani vedono le tenebre e le chiamano per nome, ma non restano fermi a contemplarle: conoscono la luce e sanno che le tenebre non l’hanno accolta e non possono vincerla (cfr Gv 1,5). Per questo, essi servono il bene anche dove sembra avere l’ultima parola il dolore, sostenuti da una speranza teologale che dona alla realtà un orizzonte e una direzione.<\/p><h3 class=\"sub\">Tutti possiamo fare la nostra parte<\/h3><p class=\"vp\" id=\"p212\"><span class=\"pnum\">212<\/span>In questo punto, però, si insinua una tentazione sottile: pensare che i problemi siano troppo grandi e noi troppo piccoli, e che dunque le nostre scelte non spostino nulla. È una forma elegante di resa, spesso mascherata da realismo. Certo, non tutti hanno lo stesso potere di incidere sulla realtà: c’è chi governa, chi decide investimenti, chi guida istituzioni, chi fa ricerca, chi educa, chi informa, chi produce; e c’è chi sembra avere soltanto la propria vita quotidiana. Eppure, nessuno è senza responsabilità. Ognuno dispone di un proprio ambito di azione, e lì – non altrove – è chiamato a scegliere se alimentare la logica della forza (anche solo con indifferenza, cinismo, menzogna, odio), oppure custodire la logica della pace (con verità, sobrietà, prossimità, cura).<\/p><p class=\"vp\" id=\"p213\"><span class=\"pnum\">213<\/span>Uno scrittore cattolico del Novecento, John Ronald Reuel Tolkien, per bocca di uno dei protagonisti di un suo romanzo, ha descritto così la nostra responsabilità: «Non tocca a noi dominare tutte le maree del mondo; il nostro compito è di fare il possibile per la salvezza degli anni nei quali viviamo, sradicando il male dai campi che conosciamo, al fine di lasciare a coloro che verranno dopo terra sana e pulita da coltivare». <a class=\"ref\" id=\"rn187\" href=\"#fn187\">187<\/a> La civiltà dell’amore non nasce da un gesto unico e spettacolare, ma da una somma di fedeltà piccole e tenaci, che fanno argine alla disumanizzazione. Per questo vale la pena fermarsi e considerare alcuni aspetti di come, ciascuno nel proprio ambito, possiamo collaborare alla sua costruzione. Senza pretendere di esaurire il tema, propongo cinque piste di responsabilità quotidiana e pubblica: disarmare le parole, costruire la pace nella giustizia, assumere lo sguardo delle vittime, coltivare un sano realismo, rilanciare il dialogo e il multilateralismo.<\/p><h3 class=\"sub\">Disarmare le parole<\/h3><p class=\"vp\" id=\"p214\"><span class=\"pnum\">214<\/span>Il primo contributo che possiamo dare a una civiltà più umana è fare attenzione alle nostre parole. «Disarmiamo le parole e contribuiremo a disarmare la Terra». <a class=\"ref\" id=\"rn188\" href=\"#fn188\">188<\/a> Il potere delle parole è enorme e ne facciamo esperienza nella comunicazione quotidiana, quando qualcuno ci dice qualcosa che cambia il nostro stato d’animo, in positivo o in negativo. «La pace comincia da ognuno di noi: dal modo in cui guardiamo gli altri, ascoltiamo gli altri, parliamo degli altri; e, in questo senso, il modo in cui comunichiamo è di fondamentale importanza: dobbiamo dire “no” alla guerra delle parole e delle immagini, dobbiamo respingere il paradigma della guerra». <a class=\"ref\" id=\"rn189\" href=\"#fn189\">189<\/a> Tutti dobbiamo quindi fare un esame di coscienza sulle parole che usiamo, sui pregiudizi di cui sono impregnate e sull’aggressività, aperta o larvata, che le abita. Abbiamo una possibilità reale di contribuire al bene ogni volta che diciamo la verità, che diamo un consiglio saggio, che sosteniamo chi ha bisogno di conforto, che denunciamo un’ingiustizia, che diamo voce a chi non ne ha.<\/p><h3 class=\"sub\">Costruire la pace nella giustizia<\/h3><p class=\"vp\" id=\"p215\"><span class=\"pnum\">215<\/span>Tutti, a qualsiasi livello, possiamo contribuire al fondamento della pace, che è la giustizia. Noi non cerchiamo infatti una pace qualunque, un’assenza di conflitto a qualsiasi costo, ma quella vera pace che nasce dalla giustizia. «Esiste una stretta relazione tra la giustizia di ciascuno e la pace di tutti». <a class=\"ref\" id=\"rn190\" href=\"#fn190\">190<\/a> Commentando il versetto del salmo «giustizia e pace si baceranno» ( Sal 85,11b), Sant’Agostino scrive: «Non c’è nessuno che rifugga dal volere la pace, mentre al contrario non tutti sono disposti a praticare la giustizia. […] Esegui però le opere di giustizia: tenendo presente che giustizia e pace si baciano, non sono in discordia. Perché vuoi tu porti in contrasto con la giustizia? Eccoti, ad esempio, la giustizia che ti dice di non rubare, ma tu non le dai retta; di non commettere adulterio, e fai il sordo; di non fare agli altri ciò che a te non piacerebbe subire; di non dire, nei riguardi del prossimo, le cose che non vorresti fossero dette sul tuo conto. […] Vuoi dunque conseguire la pace? Pratica la giustizia!». <a class=\"ref\" id=\"rn191\" href=\"#fn191\">191<\/a> Non stanchiamoci dunque di cercare la giustizia!<\/p><h3 class=\"sub\">Assumere lo sguardo delle vittime<\/h3><p class=\"vp\" id=\"p216\"><span class=\"pnum\">216<\/span>Ci sono situazioni nelle quali, per rimanere umani, dobbiamo abbandonare le esitazioni e prendere posizione. Ci sono conflitti in cui non è giusto rimanere neutrali e non basta ritenere di “non essere complici”. <a class=\"ref\" id=\"rn192\" href=\"#fn192\">192<\/a> Quando siamo davanti a bombardamenti su civili, ad attacchi contro ospedali, scuole o infrastrutture vitali, a violenze che colpiscono bambini, ci troviamo davanti a scandali che feriscono l’umanità stessa. Per questo non possiamo restare a livello di analisi astratte. Come ha ricordato Papa Francesco, dobbiamo “toccare la carne” di chi soffre: <a class=\"ref\" id=\"rn193\" href=\"#fn193\">193<\/a> guardare i volti, ascoltare le storie, riconoscere le ferite. Gli eventi dolorosi hanno bisogno sia di storia che di memoria, l’una per cercare di raccontare i fatti, l’altra per testimoniare i vissuti.<\/p><p class=\"vp\" id=\"p217\"><span class=\"pnum\">217<\/span>Dare spazio, nell’informazione e nell’educazione, allo sguardo e alla voce delle vittime aiuta a diventare realmente consapevoli dell’abisso del male racchiuso nella guerra e, in generale, in ogni violenza; a non accettare come normale la logica del conflitto; a non volgere lo sguardo altrove quando avviene un oltraggio alla dignità umana; e a restituire alle persone colpite la dignità di essere riconosciute e ascoltate. <a class=\"ref\" id=\"rn194\" href=\"#fn194\">194<\/a> L’attenzione a queste voci alimenta la convinzione che, al di là di minoranze violente, l’umanità non desidera la guerra. La Chiesa può essere in modo speciale un luogo di memoria viva delle vittime. Come ricordava San Paolo VI, essa sente di dover far propria insieme la voce dei morti delle guerre passate e quella dei vivi che ne portano ancora le ferite, perché il loro grido diventi appello alla pace e alla concordia e non preludio a nuovi conflitti. <a class=\"ref\" id=\"rn195\" href=\"#fn195\">195<\/a><\/p><h3 class=\"sub\">Coltivare un sano realismo<\/h3><p class=\"vp\" id=\"p218\"><span class=\"pnum\">218<\/span>Abbiamo bisogno di un sano realismo, che eviti tanto l’idealismo politico, quanto il cinismo. Esiste infatti un idealismo che, per salvare la propria visione del mondo, seleziona i fatti, li piega, li rinomina, e finisce per abitare una realtà costruita a misura delle proprie convinzioni. Esiste d’altra parte anche un realismo degradato che scambia la constatazione con la rassegnazione: poiché la forza domina, conclude che deve dominare. Il realismo autentico non rinuncia a cambiare il mondo: comincia dal vedere con chiarezza interessi, paure, vincoli e rapporti di forza, proprio per calcolare che cosa sia possibile ottenere e con quali passaggi. Non riduce la politica alla moralità, ma neppure la consegna alla violenza: cerca vie praticabili perché la pace sia più di una parola, cioè istituzioni credibili, garanzie verificabili, negoziati pazienti, prevenzione dei conflitti e tutela dei civili.<\/p><h3 class=\"sub\">Rilanciare il dialogo<\/h3><p class=\"vp\" id=\"p219\"><span class=\"pnum\">219<\/span>Per costruire la civiltà dell’amore dobbiamo esercitare il dialogo. Esso è lo strumento principale della convivenza tra le persone e tra i popoli, ed è l’alternativa al conflitto aperto. Lo ricordava già Pio XII alla vigilia della Seconda guerra mondiale, quando affermava che con la pace non si perde nulla, mentre con la guerra si può perdere tutto, e che gli uomini devono tornare a parlarsi, perché un confronto sincero e perseverante apre sempre la possibilità di una soluzione onorevole. <a class=\"ref\" id=\"rn196\" href=\"#fn196\">196<\/a><\/p><p class=\"vp\" id=\"p220\"><span class=\"pnum\">220<\/span>Il dialogo è una dimensione ordinaria della vita umana, e non riguarda soltanto le relazioni tra gli Stati. Si tratta di acquisire un’attitudine a costruire legami di fraternità, fatti di ascolto, di sguardi sinceri, di tempo dedicato, persino di tempo perso insieme. Perché se facciamo esperienza dell’incontro autentico con l’altro, il diverso, lo straniero, il migrante, diventa molto più difficile anche solo immaginare la guerra.<\/p><p class=\"vp\" id=\"p221\"><span class=\"pnum\">221<\/span>A livello politico, è urgente passare dalla “cultura della potenza” a un’autentica “cultura del negoziato”, in cui il dialogo e le relazioni diplomatiche diventino via ordinaria per affrontare i conflitti, come auspicava Giorgio La Pira: «Al metodo della guerra, bisognerà sostituire il metodo della pace: il metodo del negoziato, dell’incontro, della convergenza: cioè il metodo autenticamente umano!». <a class=\"ref\" id=\"rn197\" href=\"#fn197\">197<\/a> La consapevolezza di un destino comune dei popoli chiede che la cultura del negoziato diventi sempre più un impegno condiviso, politico e culturale, capace di allontanare gradualmente l’umanità dalla spirale della violenza.<\/p><p class=\"vp\" id=\"p222\"><span class=\"pnum\">222<\/span>A coloro che hanno l’onore e l’onere di governare, vorrei ripetere alcune parole che ho detto agli inizi del mio Pontificato: «I popoli vogliono la pace e io, col cuore in mano, dico ai responsabili dei popoli: incontriamoci, dialoghiamo, negoziamo! La guerra non è mai inevitabile, le armi possono e devono tacere, perché non risolvono i problemi ma li aumentano; perché passerà alla storia chi seminerà pace, non chi mieterà vittime; perché gli altri non sono anzitutto nemici, ma esseri umani: non cattivi da odiare, ma persone con cui parlare. Rifuggiamo le visioni manichee tipiche delle narrazioni violente, che dividono il mondo in buoni e cattivi». <a class=\"ref\" id=\"rn198\" href=\"#fn198\">198<\/a><\/p><p class=\"vp\" id=\"p223\"><span class=\"pnum\">223<\/span>Nel rifiutare la logica della violenza, il dialogo tra le religioni ha un ruolo decisivo, perché al centro dei grandi cammini spirituali si trova un messaggio di pace. <a class=\"ref\" id=\"rn199\" href=\"#fn199\">199<\/a> Chi usa il nome di Dio per legittimare terrorismo, violenza o guerra ne tradisce il volto: combattere in nome della religione significa, in realtà, colpire la religione stessa. <a class=\"ref\" id=\"rn200\" href=\"#fn200\">200<\/a> Lo “spirito di Assisi”, suscitato da San Giovanni Paolo II e proseguito nell’impegno di Papa Francesco – ad esempio nel dialogo con il Grande Imam di al-Azhar –, mostra che i credenti possono attingere nuovamente alle sorgenti più autentiche delle proprie tradizioni spirituali, dove non c’è spazio per l’odio sacralizzato.<\/p><h3 class=\"sub\">La necessità della diplomazia e del multilateralismo<\/h3><p class=\"vp\" id=\"p224\"><span class=\"pnum\">224<\/span>Nelle relazioni internazionali, il dialogo è lo strumento insostituibile della diplomazia per prevenire i conflitti e ricucire legami di fiducia. Contro le comunicazioni impulsive, le retoriche aggressive e le logiche di potenza che segnano il nostro tempo, «la vocazione della diplomazia è quella di favorire il dialogo con tutti, compresi gli interlocutori considerati più “scomodi” o che non si riterrebbero legittimati a negoziare», <a class=\"ref\" id=\"rn201\" href=\"#fn201\">201<\/a> usando fino allo stremo l’umiltà e la pazienza per ricucire i più tenui segni di buona volontà delle parti in conflitto, così da avviare una pacificazione.<\/p><p class=\"vp\" id=\"p225\"><span class=\"pnum\">225<\/span>Anche lo spazio cibernetico è diventato terreno di confronto: attacchi informatici, manipolazione di dati, campagne di influenza orchestrate con l’aiuto dell’IA possono destabilizzare interi Paesi prima ancora che si arrivi a uno scontro armato aperto. In questo ambito, poi, l’attribuzione delle responsabilità è spesso incerta: quando non è chiaro chi abbia colpito, cresce il rischio di reazioni sproporzionate, errori di valutazione e spirali di escalation. Per questo occorre una diplomazia capace di operare anche in questo nuovo ambiente, negoziando regole condivise sull’uso delle tecnologie digitali, proteggendo i civili e i più vulnerabili da forme di violenza invisibili ma non meno reali.<\/p><p class=\"vp\" id=\"p226\"><span class=\"pnum\">226<\/span>Le organizzazioni internazionali, in particolare l’ONU, restano strumenti essenziali per promuovere una civiltà dell’amore, sostenendo il dialogo tra le nazioni, la soluzione pacifica dei conflitti, lo sviluppo integrale dei popoli, la tutela delle persone più vulnerabili, il disarmo e la cura del creato. Attraverso tali istanze la comunità internazionale può cercare di ridurre le disuguaglianze, difendere i diritti dei rifugiati e delle minoranze, liberare risorse dagli armamenti per destinarle alla promozione umana e proteggere la Casa comune. La Santa Sede sostiene e accompagna questo impegno, pur riconoscendo che la debolezza attuale dell’ONU e del sistema politico internazionale rivela la necessità di riforme profonde: non si tratta solo di aggiustamenti tecnici, poiché la crisi di convinzioni e di valori tocca anche i fondamenti etici della vita delle nazioni e rende più difficile orientare il multilateralismo al vero bene comune. <a class=\"ref\" id=\"rn202\" href=\"#fn202\">202<\/a><\/p><p class=\"vp\" id=\"p227\"><span class=\"pnum\">227<\/span>Nel contesto internazionale, la diplomazia della Santa Sede assume il principio evangelico della misericordia come criterio concreto dell’agire politico. È uno dei modi in cui la Santa Sede si pone a servizio dell’umanità, richiamando le coscienze alla carità e alla verità, difendendo la dignità di ogni persona e facendosi voce dei poveri, dei migranti e delle vittime delle guerre. In tal modo, la diplomazia pontificia esprime la cattolicità della Chiesa e contribuisce alla costruzione di una civiltà dell’amore in cui anche le nuove tecnologie siano orientate al bene comune.<\/p><h3 class=\"sub\">Pregare e sperare<\/h3><p class=\"vp\" id=\"p228\"><span class=\"pnum\">228<\/span>Queste piste di impegno si nutrono della preghiera e la alimentano. Per noi, infatti, la pace anzitutto «proviene da Dio, Dio che ci ama tutti incondizionatamente». <a class=\"ref\" id=\"rn203\" href=\"#fn203\">203<\/a> Essa è un dono consegnato da Gesù ai suoi discepoli nel giorno di Pasqua: «La pace sia con voi! Questa è la pace del Cristo Risorto, una pace disarmata e una pace disarmante, umile e perseverante». <a class=\"ref\" id=\"rn204\" href=\"#fn204\">204<\/a> Con queste parole ho salutato la Chiesa e il mondo nel giorno della mia elezione al soglio di Pietro, e desidero ripeterle per invitare tutti a chiedere questo dono. Non stanchiamoci di pregare per la pace e di impegnarci per realizzarla nelle nostre relazioni e nella società.<\/p><\/div><\/details>\n<details class=\"chapter\" id=\"ch-conclusion\"><summary><div class=\"csum\"><span class=\"csum-title\">Conclusione<\/span><span class=\"csum-desc\">Il Verbo si fece carne, un solo corpo in Cristo e il canto della speranza. <span class=\"csum-n\">· 17 paragrafi<\/span><\/span><span class=\"csum-cta\"><span class=\"chev\">›<\/span><span class=\"cta-read\">fai clic per leggere<\/span><span class=\"cta-collapse\">fai clic per comprimere<\/span><\/span><\/div><\/summary><div class=\"chapter-body\"><p class=\"vp\" id=\"p229\"><span class=\"pnum\">229<\/span>«Ciascuno stia attento a come costruisce» (1Cor 3,10): sono parole di San Paolo, che esorta i cristiani di Corinto a custodire l’unità. Carissimi fratelli e sorelle, ci siamo interrogati sul mondo che stiamo costruendo, chiedendoci che cosa voglia dire custodire la persona umana nel tempo dell’intelligenza artificiale. Al termine di questo percorso, desidero consegnarvi un itinerario di vita cristiana sobrio ed esigente con cui abitare questo cambiamento d’epoca alla luce del Vangelo. È un cammino che nasce dalla contemplazione del disegno di Dio, vive l’unità ecclesiale nutrendosi della Parola e dell’Eucaristia, costruisce il mondo nel bene e prega insieme con la Vergine Maria.<\/p><h3 class=\"sub\">Il Verbo si è fatto carne<\/h3><p class=\"vp\" id=\"p230\"><span class=\"pnum\">230<\/span>In un mondo attraversato da tante manovre che puntano a conquistare mercati e spazi di influenza, spesso rivestite da retoriche rassicuranti e costruzioni ideologiche seducenti, il nostro cuore avverte il bisogno di scoprire un disegno diverso, sapiente e benevolo, simile a quello che Maria contempla nel Magnificat, quando proclama che di generazione in generazione la misericordia di Dio si stende su quelli che lo temono. <a class=\"ref\" id=\"rn205\" href=\"#fn205\">205<\/a> Questo disegno di misericordia attraversa la storia anche oggi, dentro i passaggi più rapidi e inquieti segnati dagli algoritmi e dalle reti globali, e diventa la bussola per un’esistenza evangelica nell’era digitale.<\/p><p class=\"vp\" id=\"p231\"><span class=\"pnum\">231<\/span>Al centro sta il mistero dell’Incarnazione: il Verbo si è fatto carne e ha posto la sua tenda in mezzo a noi. La carne del Figlio, povera e vulnerabile, richiama la carne di tanti fratelli e sorelle spogliati della loro dignità e ridotti al silenzio; <a class=\"ref\" id=\"rn206\" href=\"#fn206\">206<\/a> e attraverso questa vicinanza il dono della pace entra nel mondo in modo paradossale: come potere di diventare figli di Dio, che si risveglia quando ci lasciamo toccare dal pianto dei piccoli, dalla fragilità degli anziani, dal silenzio delle vittime, dalla fatica di quanti lottano contro il male che non vorrebbero compiere. <a class=\"ref\" id=\"rn207\" href=\"#fn207\">207<\/a> In questa carne ferita e amata, il Padre ci mostra la vera umanità di una vita che si compie nell’apertura e nella comunione, fino a farci desiderare che la sua volontà si realizzi come in cielo così in terra. <a class=\"ref\" id=\"rn208\" href=\"#fn208\">208<\/a><\/p><p class=\"vp\" id=\"p232\"><span class=\"pnum\">232<\/span>Nelle promesse del transumanesimo e di alcune correnti postumaniste, che inseguono un’umanità potenziata e quasi disincarnata, riconosciamo un desiderio che ci riguarda: il bisogno di una vita più piena, meno esposta alla fragilità e alla sofferenza. L’Incarnazione apre però una via diversa. Mentre ideologie antiche e nuove spingono l’uomo al superamento tecnico del limite e a elevarsi sopra gli altri per affermare un dominio, il mistero del Figlio di Dio che entra nella nostra condizione racconta un movimento opposto: il Dio vivente scende nella nostra storia per liberarci da ogni schiavitù, <a class=\"ref\" id=\"rn209\" href=\"#fn209\">209<\/a> prende su di sé la nostra debolezza e la trasforma in luogo di salvezza. Non c’è un momento o una condizione dell’umano che non sia degno di Dio: «Secondo l’insegnamento della nostra fede, abbiamo e adoriamo, nei nostri misteri, un Dio che nasce nella mangiatoia, un Dio che vive e viaggia nella Giudea, un Dio che muore sulla croce, un Dio morto che giace nel sepolcro». <a class=\"ref\" id=\"rn210\" href=\"#fn210\">210<\/a> Il futuro dell’umanità trova così il suo criterio nella capacità di accogliere questo modo divino di farsi vicino, di condividere il peso del mondo, di trasformare dall’interno le relazioni. «O meraviglia […] l’uomo è Dio e questo Dio Uomo passa per tutti quei gradi, sopporta tutti quegli stati e li nobilita, li santifica, li deifica in se stesso!». <a class=\"ref\" id=\"rn211\" href=\"#fn211\">211<\/a> Ciò che salva l’uomo è l’amore divino che scende fino al punto più fragile della sua storia e la rigenera dal profondo.<\/p><p class=\"vp\" id=\"p233\"><span class=\"pnum\">233<\/span>Per questo, come credente tra i credenti, invito a contemplare nel volto del Figlio una magnifica umanità che illumina anche il tempo dell’IA. In Cristo comprendiamo che l’uomo è chiamato a essere collaboratore nell’opera della creazione, anziché spettatore rassegnato di processi tecnologici che ne limitano la libertà e la responsabilità. <a class=\"ref\" id=\"rn212\" href=\"#fn212\">212<\/a> La dignità che lo Spirito Santo scolpisce in ciascuno di noi si riconosce anche nella capacità di riflettere criticamente, di scegliere e di amare gratuitamente, di entrare in relazioni autentiche. Nessun sistema di calcolo, per quanto sofisticato, genera un cuore che si consegna, né una coscienza che discerne il bene. Anche quando le macchine eccellono nell’efficienza, il centro della storia rimane un volto umano che chiede di essere guardato. Questo volto umano è la pienezza verso cui cammina la storia. È il mistero della ricapitolazione, la certezza che il Padre ha stabilito di ricondurre a Cristo, unico Capo, tutte le cose, quelle del cielo e quelle della terra (cfr Ef 1,10). In questo disegno, nulla di ciò che è autenticamente umano andrà perduto, ma tutto verrà purificato e riunito in Colui che raccoglie ogni frammento di vita, ogni lacrima e ogni autentica conquista umana per sottrarle al nulla e consegnarle, redente, al Padre.<\/p><h3 class=\"sub\">Un solo corpo in Cristo<\/h3><p class=\"vp\" id=\"p234\"><span class=\"pnum\">234<\/span>La spiritualità di cui abbiamo bisogno è una spiritualità eucaristica, cioè una spiritualità dell’unità ecclesiale nell’amore. L’Incarnazione e la Pasqua rivelano Dio che entra nella nostra condizione umana e la trasfigura nel dono di sé. Questo dono rimane presente e operante nell’Eucaristia, nella quale il Signore si comunica e raduna la Chiesa, perché la sua offerta diventi principio di unità e sorgente di vita nuova. Da questa comunione nasce anche la solidarietà cristiana, poiché l’«unione con Cristo è allo stesso tempo unione con tutti gli altri ai quali Egli si dona». <a class=\"ref\" id=\"rn213\" href=\"#fn213\">213<\/a> Come spiega Sant’Agostino ai nuovi cristiani della sua Chiesa, il pane e il vino sull’altare sono il sacramento dell’unità dei fedeli in Cristo: «Ciò che si vede ha un aspetto materiale, ciò che si intende produce un effetto spirituale. Se vuoi comprendere [il mistero] del corpo di Cristo, ascolta l’Apostolo che dice ai fedeli: Voi siete il corpo di Cristo e sue membra ( 1Cor 12,27). Se voi dunque siete il corpo e le membra di Cristo, sulla mensa del Signore è deposto il mistero di voi: ricevete il mistero di voi. A ciò che siete rispondete: Amen e rispondendo lo sottoscrivete. Ti si dice infatti: Il Corpo di Cristo, e tu rispondi: Amen. Sii membro del corpo di Cristo, perché sia veritiero il tuo Amen». <a class=\"ref\" id=\"rn214\" href=\"#fn214\">214<\/a><\/p><p class=\"vp\" id=\"p235\"><span class=\"pnum\">235<\/span>L’“Amen” che diciamo nella liturgia, il Corpo che mangiamo e il Sangue che beviamo, danno forma a tutta la nostra vita. L’Eucaristia «è l’incontro personalissimo col Signore e, tuttavia, non è mai soltanto un atto di devozione individuale». <a class=\"ref\" id=\"rn215\" href=\"#fn215\">215<\/a> In essa si mostra visibilmente che noi «siamo la Chiesa di Cristo, siamo le sue membra, il suo corpo. Siamo fratelli e sorelle in Lui. E in Cristo, pur essendo molti e differenti, siamo una cosa sola: “In Illo uno unum”». <a class=\"ref\" id=\"rn216\" href=\"#fn216\">216<\/a> L’Eucaristia ci apre alla giustizia e alla condivisione, con un’attenzione preferenziale verso chi porta il peso della povertà e dell’emarginazione. E mentre le nuove reti economiche e tecnologiche possono generare esclusione, isolamento e dipendenze, la Chiesa, nutrita dell’Eucaristia, è chiamata a rendere visibile un’altra misura, custodendo legami, restituendo voce agli invisibili e orientando i processi verso la dignità delle persone.<\/p><h3 class=\"sub\">Il cantiere del nostro tempo<\/h3><p class=\"vp\" id=\"p236\"><span class=\"pnum\">236<\/span>La spiritualità che desidero consegnare è quella del “saggio architetto” che, animato dalla speranza del Regno di Dio, si impegna a costruire il mondo nel bene (cfr 1Cor 3,10). Come ho scritto al principio di questa riflessione, <a class=\"ref\" id=\"rn217\" href=\"#fn217\">217<\/a> oggi il nostro costruire deve avere come fondamento la relazione con Dio, come regola l’accettazione del limite umano quale realtà naturale e positiva, come stile la corresponsabilità e il linguaggio evangelico. Al termine del percorso, il progetto di una civiltà dell’amore si delinea più chiaramente e il cantiere appare già avviato, soprattutto grazie a tante pietre vive saldamente unite a Cristo, pietra angolare (cfr 1Pt 2,4-6). In quest’opera siamo chiamati ad assumere un ruolo attivo, senza rifugiarci nello spiritualismo o nei nostri piccoli mondi: dobbiamo essere fedeli alla verità, investire nell’educazione, curare le relazioni, amare la giustizia e la pace.<\/p><p class=\"vp\" id=\"p237\"><span class=\"pnum\">237<\/span>Restiamo fedeli alla verità! Vivendo immersi in flussi incessanti di informazioni, opinioni, immagini, sappiamo quanto sia facile orientare decisioni e preferenze attraverso algoritmi sempre più raffinati. <a class=\"ref\" id=\"rn218\" href=\"#fn218\">218<\/a> In questo scenario è importante custodire un cuore che ama la verità, che desidera ciò che è giusto più dei contenuti di maggiore richiamo, che cerca la sapienza più dell’impatto immediato. La verità che non dobbiamo perdere è quella su Dio e sull’essere umano, così come Cristo ce li ha rivelati. Occorre abbandonare una visione dell’uomo individualista e tecnica, come se la realtà fosse pura materia da modellare in base a interessi egoistici, sia individuali che di gruppo. <a class=\"ref\" id=\"rn219\" href=\"#fn219\">219<\/a> Coltiviamo invece quello che Papa Francesco ha definito un «antropocentrismo situato», <a class=\"ref\" id=\"rn220\" href=\"#fn220\">220<\/a> che riconosce l’essere umano come creatura inserita in una trama di relazioni con gli altri viventi e con l’intero creato. La fedeltà alla verità chiede di integrare le possibilità offerte dalla tecnica in un cammino di sapienza, capace di custodire insieme la dignità di ogni persona e il futuro della nostra Casa comune.<\/p><p class=\"vp\" id=\"p238\"><span class=\"pnum\">238<\/span>Investiamo nell’educazione, che inizia da noi stessi! Abbiamo tutti bisogno di formarci a vivere il digitale in modo umano, come parte integrante dell’educazione alla fede e alla vita buona del Vangelo. Dobbiamo educarci a considerare il mondo digitale come un nuovo continente da evangelizzare, che richiede missionari generosi e maturi nella fede. In modo particolare, poi, servono adulti che riscoprano la loro vocazione di artigiani dell’educare, disponibili a un lavoro quotidiano, paziente, sostenuto da alleanze educative ampie e condivise. Accompagnare bambini e ragazzi a usare le tecnologie come spazio di relazione responsabile, aiutandoli a riconoscerne i rischi e a scegliere ciò che fa crescere la libertà interiore, rappresenta oggi una forma concreta di carità e di salvaguardia della loro dignità. Educare le nuove generazioni a credere che l’evoluzione delle tecnologie non segue un percorso inevitabile, ma può essere orientata dalla responsabilità personale e collettiva, costituisce uno dei servizi più preziosi al bene comune.<\/p><p class=\"vp\" id=\"p239\"><span class=\"pnum\">239<\/span>Curiamo le relazioni! In un’epoca che tende a velocizzare e frammentare, la carne umana continua a chiedere di essere curata e riconosciuta da mani capaci di tenerezza, da menti attente e da parole buone. La cultura digitale moltiplica le connessioni e offre nuove possibilità di incontro; tuttavia, il cuore umano conserva un bisogno irrinunciabile di prossimità. Invito a custodire luoghi e tempi in cui la presenza fisica rimane decisiva: la tavola condivisa, la comunità cristiana che si raduna, la visita a chi è solo, il servizio ai poveri. Sono segni di un’umanità che continua a credere che ogni corpo è tempio dello Spirito e casa di Dio, e proprio questa alleanza tra gloria e fragilità diventa criterio per valutare i modelli antropologici proposti dalla cultura attuale.<\/p><p class=\"vp\" id=\"p240\"><span class=\"pnum\">240<\/span>Amiamo la giustizia e la pace! Le stesse tecnologie che facilitano la comunicazione e l’accesso alle risorse possono sostenere modelli che sfruttano i più vulnerabili, alimentano nuove schiavitù, trasformano il conflitto in occasione di profitto. Ogni scelta tecnica o economica si trasforma in luogo di discernimento spirituale, occasione per verificare se i progressi dell’IA aprano spazi di giustizia e partecipazione oppure concentrino ricchezza e potere nelle mani di pochi. Invito a guardare con lucidità le filiere della produzione digitale, le condizioni di lavoro nascoste dietro i nostri dispositivi, i meccanismi che traggono vantaggio dalla manipolazione e dalla guerra e, allo stesso tempo, a cercare vie concrete per far crescere equità, partecipazione e cura del creato. La speranza che annunciamo viene dal cielo «per generare, quaggiù, una storia nuova»: proprio per questo chi crede si impegna perché, al posto delle disuguaglianze, trovi spazio una maggiore giustizia e perché «invece dell’industria della guerra si affermi l’artigianato della pace». <a class=\"ref\" id=\"rn221\" href=\"#fn221\">221<\/a><\/p><p class=\"vp\" id=\"p241\"><span class=\"pnum\">241<\/span>Guardando al domani, desidero richiamare l’immagine di Neemia, che all’inizio di questo percorso abbiamo scelto come compagno e figura-guida. Neemia ascolta il grido di una città ferita, porta quel dolore nella preghiera, discerne davanti a Dio, chiede aiuto, ottiene il permesso di partire, organizza il lavoro, affronta resistenze interne ed esterne e, mattone dopo mattone, ricostruisce con il popolo le mura di Gerusalemme. In lui riconosco una parabola luminosa della nostra vocazione ad essere, nel tempo della trasformazione digitale, non spettatori rassegnati di fratture sociali e culturali, non semplici commentatori delle rovine, ma donne e uomini che entrano nei cantieri della storia – laboratori di ricerca, imprese tecnologiche, scuole, media, istituzioni, comunità locali – per rialzare ciò che è crollato e proteggere ciò che è esposto. Come Neemia, anche noi siamo chiamati a unire ascolto e coraggio, preghiera e responsabilità, perché la città degli uomini diventi più vivibile, anche quando le logiche tecnocratiche e gli interessi di parte sembrano prevalere.<\/p><p class=\"vp\" id=\"p242\"><span class=\"pnum\">242<\/span>L’immagine della ricostruzione di Gerusalemme richiama la promessa del Nuovo Testamento, della città santa che ci viene, anzitutto, data in dono. Nell’Apocalisse, la nuova Gerusalemme discende verso di noi come dono per tutto il popolo di Dio, «pronta come una sposa adorna per il suo sposo» (Ap 21,2). Le mura di Gerusalemme non sono più fortificazioni difensive, ma gli ornamenti preziosi della Sposa dell’Agnello. Le sue porte, che Neemia custodiva con tanta attenzione, restano permanentemente aperte a tutte le nazioni. La presenza di Dio offre a tutti luce e vita. La città è un nuovo Eden, con la sua acqua viva donata agli assetati e con il suo albero della vita, le cui foglie «servono a guarire le nazioni» (Ap 22,2). Nell’attesa del suo compimento, questa visione sta davanti a noi come un’esortazione, un appello a superare le nostre divisioni e a lavorare insieme: questa è la via di Gesù Cristo, ieri, oggi e sempre.<\/p><h3 class=\"sub\">Il canto della speranza: il Magnificat<\/h3><p class=\"vp\" id=\"p243\"><span class=\"pnum\">243<\/span>Il quarto punto di questo programma di vita cristiana, dopo la fede che contempla il disegno di amore del Padre, la carità che ci unisce in un unico corpo ecclesiale, la speranza che sostiene il nostro agire nel mondo, è la preghiera. Il canto di Maria accompagna il nostro impegno. Davanti a Elisabetta che le annuncia che è diventata la madre del Signore, Maria esplode in un inno di lode e di gioia: la sua anima magnifica il Signore e il suo spirito esulta in Dio suo salvatore, perché Egli ha scelto per il suo disegno di salvezza una ragazza giovane, povera, piccola. D’improvviso, Maria vede tutta la storia con gli occhi di questa scoperta. Nulla è cambiato attorno a lei: la situazione socio-politica della sua epoca resta la stessa, con i Romani che dominano la sua terra e il suo popolo diviso e umiliato. Eppure, tutto è cambiato dentro di lei, e ciò le consente di vedere l’invisibile. Dio ha già spiegato la potenza del suo braccio, ha già disperso i superbi, rovesciato i potenti, innalzato gli umili, ricolmato di beni gli affamati e rimandato i ricchi a mani vuote. Egli ha già soccorso Israele, suo servo. Dio «si schiera dalla parte degli ultimi. Il suo è un progetto che è spesso nascosto sotto il terreno opaco delle vicende umane, che vedono trionfare “i superbi, i potenti e i ricchi”. Eppure la sua forza segreta è destinata alla fine a svelarsi». <a class=\"ref\" id=\"rn222\" href=\"#fn222\">222<\/a><\/p><p class=\"vp\" id=\"p244\"><span class=\"pnum\">244<\/span>La Vergine Maria non solo ci insegna a vedere l’invisibile opera di Dio, ma indirizza anche il nostro sguardo «sui punti di frattura dell’umanità, là dove avviene la distorsione del mondo, nel contrasto tra umili e potenti, tra poveri e ricchi, tra sazi e affamati», educandoci «ad acquisire un punto di vista diverso per guardare il mondo dal basso, con gli occhi di chi soffre, non con l’ottica dei grandi; per guardare la storia con lo sguardo dei piccoli e non con la prospettiva dei potenti; per interpretare gli avvenimenti della storia con il punto di vista della vedova, dell’orfano, dello straniero, del bambino ferito, dell’esule, del fuggiasco». <a class=\"ref\" id=\"rn223\" href=\"#fn223\">223<\/a> Così, la Vergine diventa «poetessa e profetessa della redenzione», perché dalle sue labbra sgorga «l’inno più forte e innovatore che sia mai stato pronunciato, il Magnificat; è Lei che rivela il disegno trasformatore dell’economia cristiana, il risultato storico e sociale, che tuttora trae dal cristianesimo la sua origine e la sua forza». <a class=\"ref\" id=\"rn224\" href=\"#fn224\">224<\/a><\/p><p class=\"vp\" id=\"p245\"><span class=\"pnum\">245<\/span>Con la stessa fede di Maria, diventiamo tessitori di speranza nel nostro mondo, condividendo ciò che siamo e ciò che abbiamo, così che la presenza di Gesù cresca in mezzo a noi e prenda forma il suo Regno. Nella fedeltà umile di ogni giorno, anche il tempo dell’IA può diventare un passaggio in cui lo Spirito fa maturare la civiltà dell’amore nella nostra vita: il Signore continua a fare nuove tutte le cose e mantiene aperta per ogni epoca la possibilità di diventare storia di salvezza alla luce dell’Incarnazione. Affido questo desiderio alla Madre di Cristo, alla donna del Magnificat, perché accompagni i nostri passi nel presente che cambia e custodisca in ciascuno di noi la fiducia nel Vangelo, così che possiamo testimoniare la bellezza di una magnifica umanità abitata da Dio.<\/p><\/div><\/details>\n<div class=\"sig\"><p>Dato a Roma, presso San Pietro, il 15 maggio dell’anno 2026, secondo del mio Pontificato. Leone PP. XIV<\/p><p class=\"signame\">LEO PP. XIV<\/p><\/div>\n<section class=\"footnotes\" id=\"endnotes\"><ol><li id=\"fn1\"><a class=\"fnback\" href=\"#rn1\" aria-label=\"Torna al testo\">1.<\/a><span>Conc. Ecum. Vat. II, Cost. past. <a href=\"https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651207_gaudium-et-spes_it.html\" target=\"_blank\" rel=\"noopener\"><i>Gaudium et spes<\/i><\/a>, 22: <i>AAS <\/i>58 (1966), 1042. <a class=\"fnup\" href=\"#rn1\">↩<\/a><\/span><\/li><li id=\"fn2\"><a class=\"fnback\" href=\"#rn2\" aria-label=\"Torna al testo\">2.<\/a><span>Cfr <a href=\"https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651207_gaudium-et-spes_it.html\" target=\"_blank\" rel=\"noopener\"><i>ibid<\/i><\/a> <i>.<\/i>, 11: <i>AAS <\/i>58 (1966), 1033-1034. <a class=\"fnup\" href=\"#rn2\">↩<\/a><\/span><\/li><li id=\"fn3\"><a class=\"fnback\" href=\"#rn3\" aria-label=\"Torna al testo\">3.<\/a><span>Id., Cost. dogm. <a href=\"https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19641121_lumen-gentium_it.html\" target=\"_blank\" rel=\"noopener\"><i>Lumen gentium<\/i><\/a>, 1: <i>AAS <\/i>57 (1965), 5. <a class=\"fnup\" href=\"#rn3\">↩<\/a><\/span><\/li><li id=\"fn4\"><a class=\"fnback\" href=\"#rn4\" aria-label=\"Torna al testo\">4.<\/a><span>Cfr Leone XIII, Lett. enc. <a href=\"https://www.vatican.va/content/leo-xiii/it/encyclicals/documents/hf_l-xiii_enc_15051891_rerum-novarum.html\" target=\"_blank\" rel=\"noopener\"><i>Rerum novarum<\/i><\/a> (15 maggio 1891), 22: <i>ASS <\/i>23 (1890-1891), 653. <a class=\"fnup\" href=\"#rn4\">↩<\/a><\/span><\/li><li id=\"fn5\"><a class=\"fnback\" href=\"#rn5\" aria-label=\"Torna al testo\">5.<\/a><span>Benedetto XVI, Lett. enc. <a href=\"https://www.vatican.va/content/benedict-xvi/it/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate.html\" target=\"_blank\" rel=\"noopener\"><i>Caritas in veritate<\/i><\/a> (29 giugno 2009), 69: <i>AAS <\/i>101 (2009), 702. <a class=\"fnup\" href=\"#rn5\">↩<\/a><\/span><\/li><li id=\"fn6\"><a class=\"fnback\" href=\"#rn6\" aria-label=\"Torna al testo\">6.<\/a><span>Francesco, Lett. enc. <a href=\"https://www.vatican.va/content/francesco/it/encyclicals/documents/papa-francesco_20150524_enciclica-laudato-si.html\" target=\"_blank\" rel=\"noopener\"><i>Laudato si’<\/i><\/a> (24 maggio 2015), 104: <i>AAS <\/i>107 (2015), 888. <a class=\"fnup\" href=\"#rn6\">↩<\/a><\/span><\/li><li id=\"fn7\"><a class=\"fnback\" href=\"#rn7\" aria-label=\"Torna al testo\">7.<\/a><span><a href=\"https://www.vatican.va/content/francesco/it/encyclicals/documents/papa-francesco_20150524_enciclica-laudato-si.html\" target=\"_blank\" rel=\"noopener\"><i>Ibid<\/i><\/a> <i>.<\/i> <a class=\"fnup\" href=\"#rn7\">↩<\/a><\/span><\/li><li id=\"fn8\"><a class=\"fnback\" href=\"#rn8\" aria-label=\"Torna al testo\">8.<\/a><span>S. Agostino, <i>Confessiones<\/i>, I, 1, 1: <i>CCSL<\/i> 27, Turnhout 1981, 1. <a class=\"fnup\" href=\"#rn8\">↩<\/a><\/span><\/li><li id=\"fn9\"><a class=\"fnback\" href=\"#rn9\" aria-label=\"Torna al testo\">9.<\/a><span>Francesco, Esort. ap. <a href=\"https://www.vatican.va/content/francesco/it/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html\" target=\"_blank\" rel=\"noopener\"><i>Evangelii gaudium<\/i><\/a> (24 novembre 2013), 183: <i>AAS <\/i>105 (2013), 1097. <a class=\"fnup\" href=\"#rn9\">↩<\/a><\/span><\/li><li id=\"fn10\"><a class=\"fnback\" href=\"#rn10\" aria-label=\"Torna al testo\">10.<\/a><span>Conc. Ecum. Vat. II, Cost. past. <a href=\"https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651207_gaudium-et-spes_it.html\" target=\"_blank\" rel=\"noopener\"><i>Gaudium et spes<\/i><\/a>, 36: <i>AAS <\/i>58 (1966), 1054; cfr Id., Decr. <i>Apostolicam actuositatem<\/i>, 7: <i>AAS <\/i>58 (1966), 843-844. <a class=\"fnup\" href=\"#rn10\">↩<\/a><\/span><\/li><li id=\"fn11\"><a class=\"fnback\" href=\"#rn11\" aria-label=\"Torna al testo\">11.<\/a><span>Conc. Ecum. Vat. II, Cost. past. <a href=\"https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651207_gaudium-et-spes_it.html\" target=\"_blank\" rel=\"noopener\"><i>Gaudium et spes<\/i><\/a> <i>, <\/i>44: <i>AAS <\/i>58 (1966), 1065. <a class=\"fnup\" href=\"#rn11\">↩<\/a><\/span><\/li><li id=\"fn12\"><a class=\"fnback\" href=\"#rn12\" aria-label=\"Torna al testo\">12.<\/a><span>Francesco, Esort. ap. <a href=\"https://www.vatican.va/content/francesco/it/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html\" target=\"_blank\" rel=\"noopener\"><i>Evangelii gaudium<\/i><\/a> (24 novembre 2013), 257: <i>AAS <\/i>105 (2013), 1123. <a class=\"fnup\" href=\"#rn12\">↩<\/a><\/span><\/li><li id=\"fn13\"><a class=\"fnback\" href=\"#rn13\" aria-label=\"Torna al testo\">13.<\/a><span>S. Giovanni Paolo II, Lett. ap. in forma di Motu proprio <a href=\"https://www.vatican.va/content/john-paul-ii/it/motu_proprio/documents/hf_jp-ii_motu-proprio_01011994_socialium-scientiarum.html\" target=\"_blank\" rel=\"noopener\"><i>Socialium scientiarum<\/i><\/a> (1° gennaio 1994): <i>AAS <\/i>86 (1994), 209. <a class=\"fnup\" href=\"#rn13\">↩<\/a><\/span><\/li><li id=\"fn14\"><a class=\"fnback\" href=\"#rn14\" aria-label=\"Torna al testo\">14.<\/a><span>Francesco, Lett. enc. <a href=\"https://www.vatican.va/content/francesco/it/encyclicals/documents/papa-francesco_20150524_enciclica-laudato-si.html\" target=\"_blank\" rel=\"noopener\"><i>Laudato si’<\/i><\/a>(24 maggio 2015), 61: <i>AAS <\/i>107 (2015), 871. <a class=\"fnup\" href=\"#rn14\">↩<\/a><\/span><\/li><li id=\"fn15\"><a class=\"fnback\" href=\"#rn15\" aria-label=\"Torna al testo\">15.<\/a><span>Cfr S. Giovanni Paolo II, Lett. enc. <a href=\"https://www.vatican.va/content/john-paul-ii/it/encyclicals/documents/hf_jp-ii_enc_30121987_sollicitudo-rei-socialis.html\" target=\"_blank\" rel=\"noopener\"><i>Sollicitudo rei socialis<\/i><\/a> (30 dicembre 1987), 41: <i>AAS <\/i>80 (1988), 570-572. <a class=\"fnup\" href=\"#rn15\">↩<\/a><\/span><\/li><li id=\"fn16\"><a class=\"fnback\" href=\"#rn16\" aria-label=\"Torna al testo\">16.<\/a><span>Id., Lett. ap. <a href=\"https://www.vatican.va/content/john-paul-ii/it/apost_letters/1994/documents/hf_jp-ii_apl_19941110_tertio-millennio-adveniente.html\" target=\"_blank\" rel=\"noopener\"><i>Tertio millennio adveniente<\/i><\/a> (10 novembre 1994), 35: <i>AAS <\/i>87 (1995), 27. <a class=\"fnup\" href=\"#rn16\">↩<\/a><\/span><\/li><li id=\"fn17\"><a class=\"fnback\" href=\"#rn17\" aria-label=\"Torna al testo\">17.<\/a><span><a href=\"https://www.vatican.va/content/leo-xiv/it/speeches/2025/may/documents/20250517-centesimus-annus-pro-pontifice.html\" target=\"_blank\" rel=\"noopener\"><i>Discorso ai membri della Fondazione Centesimus Annus Pro Pontifice<\/i><\/a> (17 maggio 2025): <i>AAS <\/i>117 (2025), 696. <a class=\"fnup\" href=\"#rn17\">↩<\/a><\/span><\/li><li id=\"fn18\"><a class=\"fnback\" href=\"#rn18\" aria-label=\"Torna al testo\">18.<\/a><span>Francesco, Esort. ap. <a href=\"https://www.vatican.va/content/francesco/it/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html\" target=\"_blank\" rel=\"noopener\"><i>E<\/i><\/a> <a class=\"fnup\" href=\"#rn18\">↩<\/a><\/span><\/li><li id=\"fn19\"><a class=\"fnback\" href=\"#rn19\" aria-label=\"Torna al testo\">19.<\/a><span>Cfr <a href=\"https://www.vatican.va/content/francesco/it/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html\" target=\"_blank\" rel=\"noopener\"><i>ibid<\/i><\/a> <i>.<\/i>, 236: <i>AAS <\/i>105 (2013), 1115; Id., Lett. enc. <a href=\"https://www.vatican.va/content/francesco/it/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\"><i>Fratelli tutti<\/i><\/a> (3 ottobre 2020), 215: <i>AAS<\/i> 112 (2020), 1045-1046. <a class=\"fnup\" href=\"#rn19\">↩<\/a><\/span><\/li><li id=\"fn20\"><a class=\"fnback\" href=\"#rn20\" aria-label=\"Torna al testo\">20.<\/a><span>Conc. Ecum. Vat. II, Cost. dogm. <a href=\"https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19641121_lumen-gentium_it.html\" target=\"_blank\" rel=\"noopener\"><i>Lumen gentium<\/i><\/a>, 13: <i>AAS <\/i>57 (1965), 17. <a class=\"fnup\" href=\"#rn20\">↩<\/a><\/span><\/li><li id=\"fn21\"><a class=\"fnback\" href=\"#rn21\" aria-label=\"Torna al testo\">21.<\/a><span>Cfr S. Paolo VI, Lett. ap. <a href=\"https://www.vatican.va/content/paul-vi/it/apost_letters/documents/hf_p-vi_apl_19710514_octogesima-adveniens.html\" target=\"_blank\" rel=\"noopener\"><i>Octogesima adveniens<\/i><\/a> (14 maggio 1971), 4: <i>AAS <\/i>63 (1971), 403. <a class=\"fnup\" href=\"#rn21\">↩<\/a><\/span><\/li><li id=\"fn22\"><a class=\"fnback\" href=\"#rn22\" aria-label=\"Torna al testo\">22.<\/a><span>Cfr Francesco, Esort. ap. <a href=\"https://www.vatican.va/content/francesco/it/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html\" target=\"_blank\" rel=\"noopener\"><i>Evangelii gaudium<\/i><\/a> (24 novembre 2013), 243: <i>AAS <\/i>105 (2013), 1118. <a class=\"fnup\" href=\"#rn22\">↩<\/a><\/span><\/li><li id=\"fn23\"><a class=\"fnback\" href=\"#rn23\" aria-label=\"Torna al testo\">23.<\/a><span>Cfr Pio XII, Esort. ap. <a href=\"https://www.vatican.va/content/pius-xii/it/apost_exhortations/documents/hf_p-xii_exh_19500923_menti-nostrae.html\" target=\"_blank\" rel=\"noopener\"><i>Menti Nostrae<\/i><\/a> (23 settembre 1950): <i>AAS <\/i>42 (1950), 657-702. <a class=\"fnup\" href=\"#rn23\">↩<\/a><\/span><\/li><li id=\"fn24\"><a class=\"fnback\" href=\"#rn24\" aria-label=\"Torna al testo\">24.<\/a><span>S. Giovanni Paolo II, Lett. enc. <a href=\"https://www.vatican.va/content/john-paul-ii/it/encyclicals/documents/hf_jp-ii_enc_01051991_centesimus-annus.html\" target=\"_blank\" rel=\"noopener\"><i>Centesimus annus<\/i><\/a> 1° maggio 1991), 5: <i>AAS <\/i>83 (1991), 799. <a class=\"fnup\" href=\"#rn24\">↩<\/a><\/span><\/li><li id=\"fn25\"><a class=\"fnback\" href=\"#rn25\" aria-label=\"Torna al testo\">25.<\/a><span>Pio XI, Lett. enc. <a href=\"https://www.vatican.va/content/pius-xi/it/encyclicals/documents/hf_p-xi_enc_19310515_quadragesimo-anno.html\" target=\"_blank\" rel=\"noopener\"><i>Quadragesimo anno<\/i><\/a> (15 maggio 1931), 39: <i>AAS <\/i>23 (1931), 189; cfr Pio XII, <a href=\"https://www.vatican.va/content/pius-xii/it/speeches/1941/documents/hf_p-xii_spe_19410601_radiomessage-pentecost.html\" target=\"_blank\" rel=\"noopener\"><i>Messaggio radiofonico nel L anniversario della «Rerum novarum»<\/i><\/a>: <i>AAS<\/i> 33 (1941), 198. <a class=\"fnup\" href=\"#rn25\">↩<\/a><\/span><\/li><li id=\"fn26\"><a class=\"fnback\" href=\"#rn26\" aria-label=\"Torna al testo\">26.<\/a><span>Cfr Id., <a href=\"https://www.vatican.va/content/pius-xii/it/speeches/1940/documents/hf_p-xii_spe_19401224_venerabili-fratelli.html\" target=\"_blank\" rel=\"noopener\"><i>Discorso al Sacro Collegio dei Cardinali e alla Prelatura Romana<\/i><\/a> (24 dicembre 1940): <i>AAS<\/i> 33 (1941), 13. <a class=\"fnup\" href=\"#rn26\">↩<\/a><\/span><\/li><li id=\"fn27\"><a class=\"fnback\" href=\"#rn27\" aria-label=\"Torna al testo\">27.<\/a><span>Cfr S. Giovanni XXIII, Lett. enc. <a href=\"https://www.vatican.va/content/john-xxiii/it/encyclicals/documents/hf_j-xxiii_enc_15051961_mater.html\" target=\"_blank\" rel=\"noopener\"><i>Mater et magistra<\/i><\/a> (15 maggio 1961), 2-3: <i>AAS <\/i>53 (1961), 402. <a class=\"fnup\" href=\"#rn27\">↩<\/a><\/span><\/li><li id=\"fn28\"><a class=\"fnback\" href=\"#rn28\" aria-label=\"Torna al testo\">28.<\/a><span>Cfr Id., Lett. enc. <a href=\"https://www.vatican.va/content/john-xxiii/it/encyclicals/documents/hf_j-xxiii_enc_11041963_pacem.html\" target=\"_blank\" rel=\"noopener\"><i>Pacem in terris<\/i><\/a> (11 aprile 1963), 87: <i>AAS <\/i>55 (1963), 301. <a class=\"fnup\" href=\"#rn28\">↩<\/a><\/span><\/li><li id=\"fn29\"><a class=\"fnback\" href=\"#rn29\" aria-label=\"Torna al testo\">29.<\/a><span>Cfr Conc. Ecum. Vat. II, Cost. past. <a href=\"https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651207_gaudium-et-spes_it.html\" target=\"_blank\" rel=\"noopener\"><i>Gaudium et spes<\/i><\/a>, 26: <i>AAS <\/i>58 (1966), 1046-1047. <a class=\"fnup\" href=\"#rn29\">↩<\/a><\/span><\/li><li id=\"fn30\"><a class=\"fnback\" href=\"#rn30\" aria-label=\"Torna al testo\">30.<\/a><span>Cfr Id., Dich. <a href=\"https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_decl_19651207_dignitatis-humanae_it.html\" target=\"_blank\" rel=\"noopener\"><i>Dignitatis humanae<\/i><\/a>, 2: <i>AAS<\/i> 58 (1966), 930-931. <a class=\"fnup\" href=\"#rn30\">↩<\/a><\/span><\/li><li id=\"fn31\"><a class=\"fnback\" href=\"#rn31\" aria-label=\"Torna al testo\">31.<\/a><span>Cfr S. Paolo VI, Lett. enc. <a href=\"https://www.vatican.va/content/paul-vi/it/encyclicals/documents/hf_p-vi_enc_26031967_populorum.html\" target=\"_blank\" rel=\"noopener\"><i>Populorum progressio<\/i><\/a> (26 marzo 1967), 14: <i>AAS <\/i>59 (1967), 264. <a class=\"fnup\" href=\"#rn31\">↩<\/a><\/span><\/li><li id=\"fn32\"><a class=\"fnback\" href=\"#rn32\" aria-label=\"Torna al testo\">32.<\/a><span><a href=\"https://www.vatican.va/content/paul-vi/it/encyclicals/documents/hf_p-vi_enc_26031967_populorum.html\" target=\"_blank\" rel=\"noopener\"><i>Ibid<\/i><\/a> <i>.<\/i>, 87: <i>AAS <\/i>59 (1967), 299. <a class=\"fnup\" href=\"#rn32\">↩<\/a><\/span><\/li><li id=\"fn33\"><a class=\"fnback\" href=\"#rn33\" aria-label=\"Torna al testo\">33.<\/a><span>Cfr Id., Lett. ap. <a href=\"https://www.vatican.va/content/paul-vi/it/apost_letters/documents/hf_p-vi_apl_19710514_octogesima-adveniens.html\" target=\"_blank\" rel=\"noopener\"><i>Octogesima adveniens<\/i><\/a> (14 maggio 1971), 4-7: <i>AAS <\/i>63 (1971), 404-406. <a class=\"fnup\" href=\"#rn33\">↩<\/a><\/span><\/li><li id=\"fn34\"><a class=\"fnback\" href=\"#rn34\" aria-label=\"Torna al testo\">34.<\/a><span>S. Giovanni Paolo II, Lett. enc. <a href=\"https://www.vatican.va/content/john-paul-ii/it/encyclicals/documents/hf_jp-ii_enc_30121987_sollicitudo-rei-socialis.html\" target=\"_blank\" rel=\"noopener\"><i>Sollicitudo rei socialis<\/i><\/a> (30 dicembre 1987), 36: <i>AAS<\/i> 80 (1988), 561. <a class=\"fnup\" href=\"#rn34\">↩<\/a><\/span><\/li><li id=\"fn35\"><a class=\"fnback\" href=\"#rn35\" aria-label=\"Torna al testo\">35.<\/a><span>Cfr Id., Lett. enc. <a href=\"https://www.vatican.va/content/john-paul-ii/it/encyclicals/documents/hf_jp-ii_enc_14091981_laborem-exercens.html\" target=\"_blank\" rel=\"noopener\"><i>Laborem exercens<\/i><\/a> (14 settembre 1981), 19: <i>AAS <\/i>73 (1981), 625-629. <a class=\"fnup\" href=\"#rn35\">↩<\/a><\/span><\/li><li id=\"fn36\"><a class=\"fnback\" href=\"#rn36\" aria-label=\"Torna al testo\">36.<\/a><span>Cfr <a href=\"https://www.vatican.va/content/john-paul-ii/it/encyclicals/documents/hf_jp-ii_enc_14091981_laborem-exercens.html\" target=\"_blank\" rel=\"noopener\"><i>ibid<\/i><\/a> <i>.<\/i>, 10: <i>AAS <\/i>73 (1981), 600-602. <a class=\"fnup\" href=\"#rn36\">↩<\/a><\/span><\/li><li id=\"fn37\"><a class=\"fnback\" href=\"#rn37\" aria-label=\"Torna al testo\">37.<\/a><span>Cfr Id., Lett. enc. <a href=\"https://www.vatican.va/content/john-paul-ii/it/encyclicals/documents/hf_jp-ii_enc_30121987_sollicitudo-rei-socialis.html\" target=\"_blank\" rel=\"noopener\"><i>Sollicitudo rei socialis<\/i><\/a> (30 dicembre 1987), 14: <i>AAS<\/i> 80 (1988), 526-528. <a class=\"fnup\" href=\"#rn37\">↩<\/a><\/span><\/li><li id=\"fn38\"><a class=\"fnback\" href=\"#rn38\" aria-label=\"Torna al testo\">38.<\/a><span>Cfr <a href=\"https://www.vatican.va/content/john-paul-ii/it/encyclicals/documents/hf_jp-ii_enc_30121987_sollicitudo-rei-socialis.html\" target=\"_blank\" rel=\"noopener\"><i>ibid<\/i><\/a> <i>.<\/i>, 16: <i>AAS<\/i> 80 (1988), 531. <a class=\"fnup\" href=\"#rn38\">↩<\/a><\/span><\/li><li id=\"fn39\"><a class=\"fnback\" href=\"#rn39\" aria-label=\"Torna al testo\">39.<\/a><span>Cfr <a href=\"https://www.vatican.va/content/john-paul-ii/it/encyclicals/documents/hf_jp-ii_enc_30121987_sollicitudo-rei-socialis.html\" target=\"_blank\" rel=\"noopener\"><i>ibid<\/i><\/a> <i>.<\/i>, 31-33: <i>AAS<\/i> 80 (1988), 555-559. <a class=\"fnup\" href=\"#rn39\">↩<\/a><\/span><\/li><li id=\"fn40\"><a class=\"fnback\" href=\"#rn40\" aria-label=\"Torna al testo\">40.<\/a><span>Cfr Id., Lett. enc. <a href=\"https://www.vatican.va/content/john-paul-ii/it/encyclicals/documents/hf_jp-ii_enc_01051991_centesimus-annus.html\" target=\"_blank\" rel=\"noopener\"><i>Centesimus annus<\/i><\/a> (1° maggio 1991), 46: <i>AAS <\/i>83 (1991), 850-851. <a class=\"fnup\" href=\"#rn40\">↩<\/a><\/span><\/li><li id=\"fn41\"><a class=\"fnback\" href=\"#rn41\" aria-label=\"Torna al testo\">41.<\/a><span>Cfr <a href=\"https://www.vatican.va/content/john-paul-ii/it/encyclicals/documents/hf_jp-ii_enc_01051991_centesimus-annus.html\" target=\"_blank\" rel=\"noopener\"><i>ibid<\/i><\/a> <i>.<\/i>, 42: <i>AAS <\/i>83 (1991), 845-846. <a class=\"fnup\" href=\"#rn41\">↩<\/a><\/span><\/li><li id=\"fn42\"><a class=\"fnback\" href=\"#rn42\" aria-label=\"Torna al testo\">42.<\/a><span>Benedetto XVI, Lett. enc. <a href=\"https://www.vatican.va/content/benedict-xvi/it/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate.html\" target=\"_blank\" rel=\"noopener\"><i>Caritas in veritate<\/i><\/a> (29 giugno 2009), 21: <i>AAS <\/i>101 (2009), 656. <a class=\"fnup\" href=\"#rn42\">↩<\/a><\/span><\/li><li id=\"fn43\"><a class=\"fnback\" href=\"#rn43\" aria-label=\"Torna al testo\">43.<\/a><span>Cfr <a href=\"https://www.vatican.va/content/benedict-xvi/it/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate.html\" target=\"_blank\" rel=\"noopener\"><i>ibid<\/i><\/a> <i>.<\/i>, 22: <i>AAS <\/i>101 (2009), 657. <a class=\"fnup\" href=\"#rn43\">↩<\/a><\/span><\/li><li id=\"fn44\"><a class=\"fnback\" href=\"#rn44\" aria-label=\"Torna al testo\">44.<\/a><span>Cfr <a href=\"https://www.vatican.va/content/benedict-xvi/it/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate.html\" target=\"_blank\" rel=\"noopener\"><i>ibid<\/i><\/a> <i>.<\/i>, 24: <i>AAS <\/i>101 (2009), 658-659. <a class=\"fnup\" href=\"#rn44\">↩<\/a><\/span><\/li><li id=\"fn45\"><a class=\"fnback\" href=\"#rn45\" aria-label=\"Torna al testo\">45.<\/a><span>Cfr <a href=\"https://www.vatican.va/content/benedict-xvi/it/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate.html\" target=\"_blank\" rel=\"noopener\"><i>ibid<\/i><\/a> <i>.<\/i>, 36: <i>AAS <\/i>101 (2009), 671-672. <a class=\"fnup\" href=\"#rn45\">↩<\/a><\/span><\/li><li id=\"fn46\"><a class=\"fnback\" href=\"#rn46\" aria-label=\"Torna al testo\">46.<\/a><span><a href=\"https://www.vatican.va/content/benedict-xvi/it/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate.html\" target=\"_blank\" rel=\"noopener\"><i>Ibid<\/i><\/a> <i>.<\/i>, 2: <i>AAS <\/i>101 (2009), 642. <a class=\"fnup\" href=\"#rn46\">↩<\/a><\/span><\/li><li id=\"fn47\"><a class=\"fnback\" href=\"#rn47\" aria-label=\"Torna al testo\">47.<\/a><span>Cfr Francesco, Esort. ap. <a href=\"https://www.vatican.va/content/francesco/it/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html\" target=\"_blank\" rel=\"noopener\"><i>Evangelii gaudium<\/i><\/a> (24 novembre 2013), 198: <i>AAS <\/i>105 (2013), 1103. <a class=\"fnup\" href=\"#rn47\">↩<\/a><\/span><\/li><li id=\"fn48\"><a class=\"fnback\" href=\"#rn48\" aria-label=\"Torna al testo\">48.<\/a><span>Id., Lett. enc. <a href=\"https://www.vatican.va/content/francesco/it/encyclicals/documents/papa-francesco_20150524_enciclica-laudato-si.html\" target=\"_blank\" rel=\"noopener\"><i>Laudato si’<\/i><\/a> (24 maggio 2015), 49: <i>AAS<\/i> 107 (2015), 866. <a class=\"fnup\" href=\"#rn48\">↩<\/a><\/span><\/li><li id=\"fn49\"><a class=\"fnback\" href=\"#rn49\" aria-label=\"Torna al testo\">49.<\/a><span>Id., Lett. enc. <a href=\"https://www.vatican.va/content/francesco/it/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\"><i>Fratelli tutti<\/i><\/a> (3 ottobre 2020), 127: <i>AAS<\/i> 112 (2020), 1013. <a class=\"fnup\" href=\"#rn49\">↩<\/a><\/span><\/li><li id=\"fn50\"><a class=\"fnback\" href=\"#rn50\" aria-label=\"Torna al testo\">50.<\/a><span>Id., Lett. enc. <a href=\"https://www.vatican.va/content/francesco/it/encyclicals/documents/20241024-enciclica-dilexit-nos.html\" target=\"_blank\" rel=\"noopener\"><i>Dilexit nos<\/i><\/a> (24 ottobre 2024), 167: <i>AAS <\/i>116 (2024), 1421. <a class=\"fnup\" href=\"#rn50\">↩<\/a><\/span><\/li><li id=\"fn51\"><a class=\"fnback\" href=\"#rn51\" aria-label=\"Torna al testo\">51.<\/a><span>Cfr Pontificio Consiglio della Giustizia e della Pace, <a href=\"https://www.vatican.va/roman_curia/pontifical_councils/justpeace/documents/rc_pc_justpeace_doc_20060526_compendio-dott-soc_it.html\" target=\"_blank\" rel=\"noopener\"><i>Compendio della Dottrina sociale della Chiesa<\/i><\/a> <i>,<\/i> Città del Vaticano 2004, 32. <a class=\"fnup\" href=\"#rn51\">↩<\/a><\/span><\/li><li id=\"fn52\"><a class=\"fnback\" href=\"#rn52\" aria-label=\"Torna al testo\">52.<\/a><span>Conc. Ecum. Vat. II, Cost. past. <a href=\"https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651207_gaudium-et-spes_it.html\" target=\"_blank\" rel=\"noopener\"><i>Gaudium et spes<\/i><\/a>, 24: <i>AAS <\/i>58 (1966), 1045. <a class=\"fnup\" href=\"#rn52\">↩<\/a><\/span><\/li><li id=\"fn53\"><a class=\"fnback\" href=\"#rn53\" aria-label=\"Torna al testo\">53.<\/a><span><a href=\"https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651207_gaudium-et-spes_it.html\" target=\"_blank\" rel=\"noopener\"><i>Ibid<\/i><\/a> <i>.<\/i>, 22: <i>AAS <\/i>58 (1966), 1042. <a class=\"fnup\" href=\"#rn53\">↩<\/a><\/span><\/li><li id=\"fn54\"><a class=\"fnback\" href=\"#rn54\" aria-label=\"Torna al testo\">54.<\/a><span>Cfr Pontificio Consiglio della Giustizia e della Pace, <a href=\"https://www.vatican.va/roman_curia/pontifical_councils/justpeace/documents/rc_pc_justpeace_doc_20060526_compendio-dott-soc_it.html\" target=\"_blank\" rel=\"noopener\"><i>Compendio della Dottrina sociale della Chiesa<\/i><\/a>, 38. <a class=\"fnup\" href=\"#rn54\">↩<\/a><\/span><\/li><li id=\"fn55\"><a class=\"fnback\" href=\"#rn55\" aria-label=\"Torna al testo\">55.<\/a><span>S. Giovanni Paolo II, Lett. enc. <a href=\"https://www.vatican.va/content/john-paul-ii/it/encyclicals/documents/hf_jp-ii_enc_04031979_redemptor-hominis.html\" target=\"_blank\" rel=\"noopener\"><i>Redemptor hominis<\/i><\/a> (4 marzo 1979), 14: <i>AAS<\/i> 71 (1979), 284. <a class=\"fnup\" href=\"#rn55\">↩<\/a><\/span><\/li><li id=\"fn56\"><a class=\"fnback\" href=\"#rn56\" aria-label=\"Torna al testo\">56.<\/a><span>Cfr Benedetto XVI, Lett. enc. <a href=\"https://www.vatican.va/content/benedict-xvi/it/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate.html\" target=\"_blank\" rel=\"noopener\"><i>Caritas in veritate<\/i><\/a> (29 giugno 2009), 11: <i>AAS <\/i>101 (2009), 647-648. <a class=\"fnup\" href=\"#rn56\">↩<\/a><\/span><\/li><li id=\"fn57\"><a class=\"fnback\" href=\"#rn57\" aria-label=\"Torna al testo\">57.<\/a><span>S. Giovanni Paolo II, Lett. enc. <a href=\"https://www.vatican.va/content/john-paul-ii/it/encyclicals/documents/hf_jp-ii_enc_06081993_veritatis-splendor.html\" target=\"_blank\" rel=\"noopener\"><i>Veritatis splendor<\/i><\/a> (6 agosto 1993), 31: <i>AAS<\/i> 85 (1993), 1159. <a class=\"fnup\" href=\"#rn57\">↩<\/a><\/span><\/li><li id=\"fn58\"><a class=\"fnback\" href=\"#rn58\" aria-label=\"Torna al testo\">58.<\/a><span>CfrConc. Ecum. Vat. II, Cost. past. <a href=\"https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651207_gaudium-et-spes_it.html\" target=\"_blank\" rel=\"noopener\"><i>Gaudium et spes<\/i><\/a>, 26: <i>AAS<\/i> 58 (1966), 1046-1047. <a class=\"fnup\" href=\"#rn58\">↩<\/a><\/span><\/li><li id=\"fn59\"><a class=\"fnback\" href=\"#rn59\" aria-label=\"Torna al testo\">59.<\/a><span>Cfr S. Giovanni Paolo II, Lett. enc. <a href=\"https://www.vatican.va/content/john-paul-ii/it/encyclicals/documents/hf_jp-ii_enc_01051991_centesimus-annus.html\" target=\"_blank\" rel=\"noopener\"><i>Centesimus annus<\/i><\/a> (1° maggio 1991), 11: <i>AAS<\/i> 83 (1991), 806-807. <a class=\"fnup\" href=\"#rn59\">↩<\/a><\/span><\/li><li id=\"fn60\"><a class=\"fnback\" href=\"#rn60\" aria-label=\"Torna al testo\">60.<\/a><span>Cfr Dicastero per la Dottrina della Fede, Dich. <a href=\"https://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_ddf_doc_20240402_dignitas-infinita_it.html\" target=\"_blank\" rel=\"noopener\"><i>Dignitas infinita<\/i><\/a> (2 aprile 2024), 7: <i>AAS<\/i> 116 (2024), 592-593. <a class=\"fnup\" href=\"#rn60\">↩<\/a><\/span><\/li><li id=\"fn61\"><a class=\"fnback\" href=\"#rn61\" aria-label=\"Torna al testo\">61.<\/a><span>Cfr <a href=\"https://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_ddf_doc_20240402_dignitas-infinita_it.html\" target=\"_blank\" rel=\"noopener\"><i>ibid<\/i><\/a> <i>.<\/i>, 8: <i>AAS<\/i> 116 (2024), 593-594. <a class=\"fnup\" href=\"#rn61\">↩<\/a><\/span><\/li><li id=\"fn62\"><a class=\"fnback\" href=\"#rn62\" aria-label=\"Torna al testo\">62.<\/a><span><a href=\"https://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_ddf_doc_20240402_dignitas-infinita_it.html\" target=\"_blank\" rel=\"noopener\"><i>Ibid<\/i><\/a> <i>.<\/i>, 1: <i>AAS<\/i> 116 (2024), 589-590. <a class=\"fnup\" href=\"#rn62\">↩<\/a><\/span><\/li><li id=\"fn63\"><a class=\"fnback\" href=\"#rn63\" aria-label=\"Torna al testo\">63.<\/a><span>Cfr S. Giovanni Paolo II, <a href=\"https://www.vatican.va/content/john-paul-ii/it/angelus/1980/documents/hf_jp-ii_ang_19801116.html\" target=\"_blank\" rel=\"noopener\"> <i>Angelus con i disabili nella Cattedrale di Osnabrück<\/i><\/a> (16 novembre 1980): <i>Insegnamenti di Giovanni Paolo II<\/i>, vol. III/2, Città del Vaticano 1980, 1232. <a class=\"fnup\" href=\"#rn63\">↩<\/a><\/span><\/li><li id=\"fn64\"><a class=\"fnback\" href=\"#rn64\" aria-label=\"Torna al testo\">64.<\/a><span>Pontificio Consiglio della Giustizia e della Pace, <a href=\"https://www.vatican.va/roman_curia/pontifical_councils/justpeace/documents/rc_pc_justpeace_doc_20060526_compendio-dott-soc_it.html\" target=\"_blank\" rel=\"noopener\"><i>Compendio della Dottrina sociale della Chiesa<\/i><\/a>, 152. <a class=\"fnup\" href=\"#rn64\">↩<\/a><\/span><\/li><li id=\"fn65\"><a class=\"fnback\" href=\"#rn65\" aria-label=\"Torna al testo\">65.<\/a><span>Cfr S. Giovanni Paolo II, <a href=\"https://www.vatican.va/content/john-paul-ii/it/speeches/1995/october/documents/hf_jp-ii_spe_05101995_address-to-uno.html\" target=\"_blank\" rel=\"noopener\"><i>Discorso alla 50ª Assemblea Generale delle Nazioni Unite<\/i><\/a> (5 ottobre 1995), 2: <i>Insegnamenti di Giovanni Paolo II<\/i>, vol. XVIII/2, Città del Vaticano 1998, 731. <a class=\"fnup\" href=\"#rn65\">↩<\/a><\/span><\/li><li id=\"fn66\"><a class=\"fnback\" href=\"#rn66\" aria-label=\"Torna al testo\">66.<\/a><span>Id., <a href=\"https://www.vatican.va/content/john-paul-ii/it/speeches/1979/october/documents/hf_jp-ii_spe_19791002_general-assembly-onu.html\" target=\"_blank\" rel=\"noopener\"><i>Discorso alla 34ª Assemblea Generale delle Nazioni Unite<\/i><\/a> (2 ottobre 1979), 7: <i>AAS<\/i> 71 (1979), 1148. <a class=\"fnup\" href=\"#rn66\">↩<\/a><\/span><\/li><li id=\"fn67\"><a class=\"fnback\" href=\"#rn67\" aria-label=\"Torna al testo\">67.<\/a><span>Id., <a href=\"https://www.vatican.va/content/john-paul-ii/it/messages/peace/documents/hf_jp-ii_mes_14121998_xxxii-world-day-for-peace.html\" target=\"_blank\" rel=\"noopener\"><i>Messaggio per la XXXII Giornata Mondiale della Pace<\/i><\/a> (1° gennaio 1999), 3: <i>AAS<\/i> 91 (1999), 379. <a class=\"fnup\" href=\"#rn67\">↩<\/a><\/span><\/li><li id=\"fn68\"><a class=\"fnback\" href=\"#rn68\" aria-label=\"Torna al testo\">68.<\/a><span>Cfr S. Giovanni XXIII, Lett. enc. <a href=\"https://www.vatican.va/content/john-xxiii/it/encyclicals/documents/hf_j-xxiii_enc_11041963_pacem.html\" target=\"_blank\" rel=\"noopener\"><i>Pacem in terris<\/i><\/a> (11 aprile 1963) 5: <i>AAS<\/i> 55 (1963), 259. <a class=\"fnup\" href=\"#rn68\">↩<\/a><\/span><\/li><li id=\"fn69\"><a class=\"fnback\" href=\"#rn69\" aria-label=\"Torna al testo\">69.<\/a><span>S. Paolo VI, <i>Messaggio alla Conferenza Internazionale sui Diritti dell’Uomo<\/i> (15 aprile 1968): <i>AAS<\/i> 60 (1968), 285. <a class=\"fnup\" href=\"#rn69\">↩<\/a><\/span><\/li><li id=\"fn70\"><a class=\"fnback\" href=\"#rn70\" aria-label=\"Torna al testo\">70.<\/a><span>Cfr S. Giovanni Paolo II, Lett. enc. <a href=\"https://www.vatican.va/content/john-paul-ii/it/encyclicals/documents/hf_jp-ii_enc_25031995_evangelium-vitae.html\" target=\"_blank\" rel=\"noopener\"><i>Evangelium vitae<\/i><\/a> (25 marzo 1995), 2: <i>AAS<\/i> 87 (1995), 402. <a class=\"fnup\" href=\"#rn70\">↩<\/a><\/span><\/li><li id=\"fn71\"><a class=\"fnback\" href=\"#rn71\" aria-label=\"Torna al testo\">71.<\/a><span>Cfr Conc. Ecum. Vat. II, Cost. past. <a href=\"https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651207_gaudium-et-spes_it.html\" target=\"_blank\" rel=\"noopener\"><i>Gaudium et spes<\/i><\/a> <i>,<\/i> 27: <i>AAS<\/i> 58 (1966), 1047-1048; S. Giovanni Paolo II, Lett. enc. <a href=\"https://www.vatican.va/content/john-paul-ii/it/encyclicals/documents/hf_jp-ii_enc_06081993_veritatis-splendor.html\" target=\"_blank\" rel=\"noopener\"><i>Veritatis splendor<\/i><\/a> (6 agosto 1993), 80: <i>AAS<\/i> 85 (1993), 1197-1198; Id., Lett. enc. <a href=\"https://www.vatican.va/content/john-paul-ii/it/encyclicals/documents/hf_jp-ii_enc_25031995_evangelium-vitae.html\" target=\"_blank\" rel=\"noopener\"><i>Evangelium vitae<\/i><\/a> (25 marzo 1995), 7-28: <i>AAS<\/i> 87 (1995), 408-427. <a class=\"fnup\" href=\"#rn71\">↩<\/a><\/span><\/li><li id=\"fn72\"><a class=\"fnback\" href=\"#rn72\" aria-label=\"Torna al testo\">72.<\/a><span>Francesco, Lett. enc. <a href=\"https://www.vatican.va/content/francesco/it/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\"><i>Fratelli tutti<\/i><\/a> (3 ottobre 2020), 208: <i>AAS<\/i> 112 (2020), 1043. <a class=\"fnup\" href=\"#rn72\">↩<\/a><\/span><\/li><li id=\"fn73\"><a class=\"fnback\" href=\"#rn73\" aria-label=\"Torna al testo\">73.<\/a><span>Cfr <a href=\"https://www.vatican.va/content/francesco/it/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html#209\" target=\"_blank\" rel=\"noopener\"><i>ibid<\/i><\/a> <i>.<\/i>, 209: <i>AAS<\/i> 112 (2020), 1043-1044. <a class=\"fnup\" href=\"#rn73\">↩<\/a><\/span><\/li><li id=\"fn74\"><a class=\"fnback\" href=\"#rn74\" aria-label=\"Torna al testo\">74.<\/a><span><a href=\"https://www.vatican.va/content/francesco/it/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html#23\" target=\"_blank\" rel=\"noopener\"><i>Ibid<\/i><\/a> <i>.<\/i>, 23: <i>AAS<\/i> 112 (2020), 977. Cfr Id., Esort. ap. <a href=\"https://www.vatican.va/content/francesco/it/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html\" target=\"_blank\" rel=\"noopener\"><i>Evangelii gaudium<\/i><\/a> (24 novembre 2013), 212: <i>AAS<\/i> 105 (2013), 1108. <a class=\"fnup\" href=\"#rn74\">↩<\/a><\/span><\/li><li id=\"fn75\"><a class=\"fnback\" href=\"#rn75\" aria-label=\"Torna al testo\">75.<\/a><span>Benedetto XVI, Esort. ap. <a href=\"https://www.vatican.va/content/benedict-xvi/it/apost_exhortations/documents/hf_ben-xvi_exh_20070222_sacramentum-caritatis.html\" target=\"_blank\" rel=\"noopener\"><i>Sacramentum caritatis<\/i><\/a> (22 febbraio 2007), 83: <i>AAS<\/i> 99 (2007), 169. <a class=\"fnup\" href=\"#rn75\">↩<\/a><\/span><\/li><li id=\"fn76\"><a class=\"fnback\" href=\"#rn76\" aria-label=\"Torna al testo\">76.<\/a><span>Conc. Ecum. Vat. II, Cost. past. <a href=\"https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651207_gaudium-et-spes_it.html\" target=\"_blank\" rel=\"noopener\"><i>Gaudium et spes<\/i><\/a> <i>,<\/i> 26: <i>AAS<\/i> 58 (1966), 1046-1047. <a class=\"fnup\" href=\"#rn76\">↩<\/a><\/span><\/li><li id=\"fn77\"><a class=\"fnback\" href=\"#rn77\" aria-label=\"Torna al testo\">77.<\/a><span>Cfr Pontificio Consiglio della Giustizia e della Pace, <a href=\"https://www.vatican.va/roman_curia/pontifical_councils/justpeace/documents/rc_pc_justpeace_doc_20060526_compendio-dott-soc_it.html\" target=\"_blank\" rel=\"noopener\"><i>Compendio della Dottrina sociale della Chiesa<\/i><\/a>, 164. <a class=\"fnup\" href=\"#rn77\">↩<\/a><\/span><\/li><li id=\"fn78\"><a class=\"fnback\" href=\"#rn78\" aria-label=\"Torna al testo\">78.<\/a><span>Francesco, Esort. ap. <a href=\"https://www.vatican.va/content/francesco/it/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html\" target=\"_blank\" rel=\"noopener\"><i>Evangelii gaudium<\/i><\/a> (24 novembre 2013), 235: <i>AAS<\/i> 105 (2013), 1115. <a class=\"fnup\" href=\"#rn78\">↩<\/a><\/span><\/li><li id=\"fn79\"><a class=\"fnback\" href=\"#rn79\" aria-label=\"Torna al testo\">79.<\/a><span>Id., Lett. enc. <a href=\"https://www.vatican.va/content/francesco/it/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\"><i>Fratelli tutti<\/i><\/a> (3 ottobre 2020), 105: <i>AAS<\/i> 112 (2020), 1005. <a class=\"fnup\" href=\"#rn79\">↩<\/a><\/span><\/li><li id=\"fn80\"><a class=\"fnback\" href=\"#rn80\" aria-label=\"Torna al testo\">80.<\/a><span>S. Giovanni Paolo II, Lett. enc. <a href=\"https://www.vatican.va/content/john-paul-ii/it/encyclicals/documents/hf_jp-ii_enc_30121987_sollicitudo-rei-socialis.html\" target=\"_blank\" rel=\"noopener\"><i>Sollicitudo rei socialis<\/i><\/a> (30 dicembre 1987), 38: <i>AAS<\/i> 80 (1988), 564. <a class=\"fnup\" href=\"#rn80\">↩<\/a><\/span><\/li><li id=\"fn81\"><a class=\"fnback\" href=\"#rn81\" aria-label=\"Torna al testo\">81.<\/a><span>Francesco, Esort. ap. <a href=\"https://www.vatican.va/content/francesco/it/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html\" target=\"_blank\" rel=\"noopener\"><i>Evangelii gaudium<\/i><\/a> (24 novembre 2013), 220: <i>AAS<\/i> 105 (2013), 1110. <a class=\"fnup\" href=\"#rn81\">↩<\/a><\/span><\/li><li id=\"fn82\"><a class=\"fnback\" href=\"#rn82\" aria-label=\"Torna al testo\">82.<\/a><span>Pontificio Consiglio della Giustizia e della Pace, <a href=\"https://www.vatican.va/roman_curia/pontifical_councils/justpeace/documents/rc_pc_justpeace_doc_20060526_compendio-dott-soc_it.html\" target=\"_blank\" rel=\"noopener\"><i>Compendio della Dottrina sociale della Chiesa<\/i><\/a>, 169. <a class=\"fnup\" href=\"#rn82\">↩<\/a><\/span><\/li><li id=\"fn83\"><a class=\"fnback\" href=\"#rn83\" aria-label=\"Torna al testo\">83.<\/a><span>Francesco, Lett. enc. <a href=\"https://www.vatican.va/content/francesco/it/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\"><i>Fratelli tutti<\/i><\/a> (3 ottobre 2020), 16: <i>AAS<\/i> 112 (2020), 974. <a class=\"fnup\" href=\"#rn83\">↩<\/a><\/span><\/li><li id=\"fn84\"><a class=\"fnback\" href=\"#rn84\" aria-label=\"Torna al testo\">84.<\/a><span>Cfr S. Giovanni Paolo II, <a href=\"https://www.vatican.va/content/john-paul-ii/it/speeches/1995/october/documents/hf_jp-ii_spe_05101995_address-to-uno.html\" target=\"_blank\" rel=\"noopener\"><i>Discorso alla 50ª Assemblea Generale delle Nazioni Unite<\/i><\/a> (5 ottobre 1995), 8: <i>Insegnamenti di Giovanni Paolo II<\/i>, vol. XVIII/2, 735. <a class=\"fnup\" href=\"#rn84\">↩<\/a><\/span><\/li><li id=\"fn85\"><a class=\"fnback\" href=\"#rn85\" aria-label=\"Torna al testo\">85.<\/a><span>Pontificio Consiglio della Giustizia e della Pace, <a href=\"https://www.vatican.va/roman_curia/pontifical_councils/justpeace/documents/rc_pc_justpeace_doc_20060526_compendio-dott-soc_it.html\" target=\"_blank\" rel=\"noopener\"><i>Compendio della Dottrina sociale della Chiesa<\/i><\/a>, 171. <a class=\"fnup\" href=\"#rn85\">↩<\/a><\/span><\/li><li id=\"fn86\"><a class=\"fnback\" href=\"#rn86\" aria-label=\"Torna al testo\">86.<\/a><span>S. Giovanni Paolo II, Lett. enc. <a href=\"https://www.vatican.va/content/john-paul-ii/it/encyclicals/documents/hf_jp-ii_enc_01051991_centesimus-annus.html\" target=\"_blank\" rel=\"noopener\"><i>Centesimus annus<\/i><\/a> (1° maggio 1991), 31: <i>AAS<\/i> 83 (1991), 831. <a class=\"fnup\" href=\"#rn86\">↩<\/a><\/span><\/li><li id=\"fn87\"><a class=\"fnback\" href=\"#rn87\" aria-label=\"Torna al testo\">87.<\/a><span>Id., <a href=\"https://www.vatican.va/content/john-paul-ii/it/homilies/1980/documents/hf_jp-ii_hom_19800707_recife-brazil.html\" target=\"_blank\" rel=\"noopener\"><i>Omelia durante la Messa celebrata per gli agricoltori a Recife<\/i><\/a> (7 luglio 1980), 4: <i>AAS<\/i> 72 (1980), 926. <a class=\"fnup\" href=\"#rn87\">↩<\/a><\/span><\/li><li id=\"fn88\"><a class=\"fnback\" href=\"#rn88\" aria-label=\"Torna al testo\">88.<\/a><span>Id., Lett. enc. <a href=\"https://www.vatican.va/content/john-paul-ii/it/encyclicals/documents/hf_jp-ii_enc_14091981_laborem-exercens.html\" target=\"_blank\" rel=\"noopener\"><i>Laborem exercens<\/i><\/a> (14 settembre 1981), 19: <i>AAS<\/i> 73 (1981), 626. <a class=\"fnup\" href=\"#rn88\">↩<\/a><\/span><\/li><li id=\"fn89\"><a class=\"fnback\" href=\"#rn89\" aria-label=\"Torna al testo\">89.<\/a><span>Francesco, Lett. enc. <a href=\"https://www.vatican.va/content/francesco/it/encyclicals/documents/papa-francesco_20150524_enciclica-laudato-si.html\" target=\"_blank\" rel=\"noopener\"><i>Laudato si’<\/i><\/a> (24 maggio 2015), 93: <i>AAS<\/i> 107 (2015), 884; cfr Id., Lett. enc. <a href=\"https://www.vatican.va/content/francesco/it/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\"><i>Fratelli tutti<\/i><\/a> (3 ottobre 2020), 120: <i>AAS<\/i> 112 (2020), 1010. <a class=\"fnup\" href=\"#rn89\">↩<\/a><\/span><\/li><li id=\"fn90\"><a class=\"fnback\" href=\"#rn90\" aria-label=\"Torna al testo\">90.<\/a><span>Id., Esort. ap. <a href=\"https://www.vatican.va/content/francesco/it/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html\" target=\"_blank\" rel=\"noopener\"><i>Evangelii gaudium<\/i><\/a> (24 novembre 2013), 189: <i>AAS<\/i> 105 (2013), 1099. <a class=\"fnup\" href=\"#rn90\">↩<\/a><\/span><\/li><li id=\"fn91\"><a class=\"fnback\" href=\"#rn91\" aria-label=\"Torna al testo\">91.<\/a><span>Cfr Pontificio Consiglio della Giustizia e della Pace, <a href=\"https://www.vatican.va/roman_curia/pontifical_councils/justpeace/documents/rc_pc_justpeace_doc_20060526_compendio-dott-soc_it.html\" target=\"_blank\" rel=\"noopener\"><i>Compendio della Dottrina sociale della Chiesa<\/i><\/a>, 187. <a class=\"fnup\" href=\"#rn91\">↩<\/a><\/span><\/li><li id=\"fn92\"><a class=\"fnback\" href=\"#rn92\" aria-label=\"Torna al testo\">92.<\/a><span>Cfr Leone XIII, Lett. enc. <a href=\"https://www.vatican.va/content/leo-xiii/it/encyclicals/documents/hf_l-xiii_enc_15051891_rerum-novarum.html\" target=\"_blank\" rel=\"noopener\"><i>Rerum novarum<\/i><\/a> (15 maggio 1891), 26: <i>ASS <\/i>23 (1890-1891), 656. <a class=\"fnup\" href=\"#rn92\">↩<\/a><\/span><\/li><li id=\"fn93\"><a class=\"fnback\" href=\"#rn93\" aria-label=\"Torna al testo\">93.<\/a><span>Cfr S. Giovanni Paolo II, Lett. enc. <a href=\"https://www.vatican.va/content/john-paul-ii/it/encyclicals/documents/hf_jp-ii_enc_01051991_centesimus-annus.html\" target=\"_blank\" rel=\"noopener\"><i>Centesimus annus<\/i><\/a> (1° maggio 1991), 11: <i>AAS <\/i>83 (1991), 806-807. <a class=\"fnup\" href=\"#rn93\">↩<\/a><\/span><\/li><li id=\"fn94\"><a class=\"fnback\" href=\"#rn94\" aria-label=\"Torna al testo\">94.<\/a><span>Cfr <i> <\/i> <a href=\"https://www.vatican.va/content/john-paul-ii/it/encyclicals/documents/hf_jp-ii_enc_01051991_centesimus-annus.html\" target=\"_blank\" rel=\"noopener\"><i>ibid<\/i><\/a> <i>.<\/i> <a class=\"fnup\" href=\"#rn94\">↩<\/a><\/span><\/li><li id=\"fn95\"><a class=\"fnback\" href=\"#rn95\" aria-label=\"Torna al testo\">95.<\/a><span>Cfr <a href=\"https://www.vatican.va/content/john-paul-ii/it/encyclicals/documents/hf_jp-ii_enc_01051991_centesimus-annus.html\" target=\"_blank\" rel=\"noopener\"><i>ibid<\/i><\/a> <i>.<\/i>, 48: <i>AAS <\/i>83 (1991), 852-854. <a class=\"fnup\" href=\"#rn95\">↩<\/a><\/span><\/li><li id=\"fn96\"><a class=\"fnback\" href=\"#rn96\" aria-label=\"Torna al testo\">96.<\/a><span>Cfr Francesco, Lett. enc. <a href=\"https://www.vatican.va/content/francesco/it/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\"><i>Fratelli tutti<\/i><\/a> (3 ottobre 2020), 169: <i>AAS <\/i>112 (2020), 1028. <a class=\"fnup\" href=\"#rn96\">↩<\/a><\/span><\/li><li id=\"fn97\"><a class=\"fnback\" href=\"#rn97\" aria-label=\"Torna al testo\">97.<\/a><span>Cfr <a href=\"https://www.vatican.va/content/francesco/it/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html#168\" target=\"_blank\" rel=\"noopener\"><i>ibid<\/i><\/a> <i>.<\/i>, 168: <i>AAS <\/i>112 (2020), 1027-1028. <a class=\"fnup\" href=\"#rn97\">↩<\/a><\/span><\/li><li id=\"fn98\"><a class=\"fnback\" href=\"#rn98\" aria-label=\"Torna al testo\">98.<\/a><span>Cfr S. Paolo VI, Lett. enc. <a href=\"https://www.vatican.va/content/paul-vi/it/encyclicals/documents/hf_p-vi_enc_26031967_populorum.html\" target=\"_blank\" rel=\"noopener\"><i>Populorum progressio<\/i><\/a> (26 marzo 1967), 17: <i>AAS<\/i> 59 (1967), 265-266. <a class=\"fnup\" href=\"#rn98\">↩<\/a><\/span><\/li><li id=\"fn99\"><a class=\"fnback\" href=\"#rn99\" aria-label=\"Torna al testo\">99.<\/a><span>Francesco, Lett. enc. <a href=\"https://www.vatican.va/content/francesco/it/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\"><i>Fratelli tutti<\/i><\/a> (3 ottobre 2020), 32 e 54: <i>AAS <\/i>112 (2020), 980 e 988. <a class=\"fnup\" href=\"#rn99\">↩<\/a><\/span><\/li><li id=\"fn100\"><a class=\"fnback\" href=\"#rn100\" aria-label=\"Torna al testo\">100.<\/a><span>Cfr Benedetto XVI, Lett. enc. <a href=\"https://www.vatican.va/content/benedict-xvi/it/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate.html\" target=\"_blank\" rel=\"noopener\"><i>Caritas in veritate<\/i><\/a> (29 giugno 2009), 58: <i>AAS <\/i>101 (2009), 693-694. <a class=\"fnup\" href=\"#rn100\">↩<\/a><\/span><\/li><li id=\"fn101\"><a class=\"fnback\" href=\"#rn101\" aria-label=\"Torna al testo\">101.<\/a><span>Francesco, Lett. enc. <a href=\"https://www.vatican.va/content/francesco/it/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\"><i>Fratelli tutti<\/i><\/a> (3 ottobre 2020), 116: <i>AAS <\/i>112 (2020), 1009. <a class=\"fnup\" href=\"#rn101\">↩<\/a><\/span><\/li><li id=\"fn102\"><a class=\"fnback\" href=\"#rn102\" aria-label=\"Torna al testo\">102.<\/a><span>S. Giovanni Paolo II, Lett. enc. <a href=\"https://www.vatican.va/content/john-paul-ii/it/encyclicals/documents/hf_jp-ii_enc_30121987_sollicitudo-rei-socialis.html\" target=\"_blank\" rel=\"noopener\"><i>Sollicitudo rei socialis<\/i><\/a> (30 dicembre 1987), 38: <i>AAS<\/i> 80 (1988), 564. <a class=\"fnup\" href=\"#rn102\">↩<\/a><\/span><\/li><li id=\"fn103\"><a class=\"fnback\" href=\"#rn103\" aria-label=\"Torna al testo\">103.<\/a><span>Francesco, Lett. enc. <a href=\"https://www.vatican.va/content/francesco/it/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\"><i>Fratelli tutti<\/i><\/a> (3 ottobre 2020), 116: <i>AAS <\/i>112 (2020), 1009. <a class=\"fnup\" href=\"#rn103\">↩<\/a><\/span><\/li><li id=\"fn104\"><a class=\"fnback\" href=\"#rn104\" aria-label=\"Torna al testo\">104.<\/a><span>Cfr Benedetto XVI, Lett. enc. <a href=\"https://www.vatican.va/content/benedict-xvi/it/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate.html\" target=\"_blank\" rel=\"noopener\"><i>Caritas in veritate<\/i><\/a> (29 giugno 2009), 48: <i>AAS<\/i> 101 (2009), 685. <a class=\"fnup\" href=\"#rn104\">↩<\/a><\/span><\/li><li id=\"fn105\"><a class=\"fnback\" href=\"#rn105\" aria-label=\"Torna al testo\">105.<\/a><span>Cfr Conc. Ecum. Vat. II, Cost. past. <a href=\"https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651207_gaudium-et-spes_it.html\" target=\"_blank\" rel=\"noopener\"><i>Gaudium et spes<\/i><\/a>, 25: <i>AAS<\/i> 58 (1966), 1045-1046. <a class=\"fnup\" href=\"#rn105\">↩<\/a><\/span><\/li><li id=\"fn106\"><a class=\"fnback\" href=\"#rn106\" aria-label=\"Torna al testo\">106.<\/a><span>Cfr S. Giovanni Paolo II, Lett. enc. <a href=\"https://www.vatican.va/content/john-paul-ii/it/encyclicals/documents/hf_jp-ii_enc_30121987_sollicitudo-rei-socialis.html\" target=\"_blank\" rel=\"noopener\"><i>Sollicitudo rei socialis<\/i><\/a> (30 dicembre 1987), 42: <i>AAS<\/i> 80 (1988), 572-574. <a class=\"fnup\" href=\"#rn106\">↩<\/a><\/span><\/li><li id=\"fn107\"><a class=\"fnback\" href=\"#rn107\" aria-label=\"Torna al testo\">107.<\/a><span>Francesco, Esort. ap. <a href=\"https://www.vatican.va/content/francesco/it/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html\" target=\"_blank\" rel=\"noopener\"><i>Evangelii gaudium<\/i><\/a> (24 novembre 2013), 53: <i>AAS<\/i> 105 (2013), 1042. <a class=\"fnup\" href=\"#rn107\">↩<\/a><\/span><\/li><li id=\"fn108\"><a class=\"fnback\" href=\"#rn108\" aria-label=\"Torna al testo\">108.<\/a><span>Cfr S. Giovanni Paolo II, Lett. enc <i>.<\/i> <a href=\"https://www.vatican.va/content/john-paul-ii/it/encyclicals/documents/hf_jp-ii_enc_30121987_sollicitudo-rei-socialis.html\" target=\"_blank\" rel=\"noopener\"><i>Sollicitudo rei socialis<\/i><\/a> (30 dicembre 1987), 36-37: <i>AAS<\/i> 80 (1988), 561-564. <a class=\"fnup\" href=\"#rn108\">↩<\/a><\/span><\/li><li id=\"fn109\"><a class=\"fnback\" href=\"#rn109\" aria-label=\"Torna al testo\">109.<\/a><span>Francesco, <a href=\"https://www.vatican.va/content/francesco/it/messages/migration/documents/20240524-world-migrants-day-2024.html\" target=\"_blank\" rel=\"noopener\"><i>Messaggio per la CX Giornata Mondiale del Migrante e del Rifugiato<\/i><\/a> (29 settembre 2024): <i>AAS<\/i> 116 (2024), 735. <a class=\"fnup\" href=\"#rn109\">↩<\/a><\/span><\/li><li id=\"fn110\"><a class=\"fnback\" href=\"#rn110\" aria-label=\"Torna al testo\">110.<\/a><span>S. Paolo VI, Lett. enc. <a href=\"https://www.vatican.va/content/paul-vi/it/encyclicals/documents/hf_p-vi_enc_26031967_populorum.html\" target=\"_blank\" rel=\"noopener\"><i>Populorum progressio<\/i><\/a> (26 marzo 1967), 14: <i>AAS<\/i> 59 (1967), 264. <a class=\"fnup\" href=\"#rn110\">↩<\/a><\/span><\/li><li id=\"fn111\"><a class=\"fnback\" href=\"#rn111\" aria-label=\"Torna al testo\">111.<\/a><span>Cfr <a href=\"https://www.vatican.va/content/paul-vi/it/encyclicals/documents/hf_p-vi_enc_26031967_populorum.html\" target=\"_blank\" rel=\"noopener\"><i>ibid<\/i><\/a>., 17: <i>AAS<\/i> 59 (1967), 265-266; Francesco, Lett. enc. <a href=\"https://www.vatican.va/content/francesco/it/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\"><i>Fratelli tutti<\/i><\/a> (3 ottobre 2020), 125-127: <i>AAS<\/i> 112 (2020), 1012-1013. <a class=\"fnup\" href=\"#rn111\">↩<\/a><\/span><\/li><li id=\"fn112\"><a class=\"fnback\" href=\"#rn112\" aria-label=\"Torna al testo\">112.<\/a><span>Cfr S. Paolo VI, Lett. enc. <a href=\"https://www.vatican.va/content/paul-vi/it/encyclicals/documents/hf_p-vi_enc_26031967_populorum.html\" target=\"_blank\" rel=\"noopener\"><i>Populorum progressio<\/i><\/a> (26 marzo 1967), 14: <i>AAS<\/i> 59 (1967), 264; Benedetto XVI, <a href=\"https://www.vatican.va/content/benedict-xvi/it/speeches/2007/january/documents/hf_ben-xvi_spe_20070108_diplomatic-corps.html\" target=\"_blank\" rel=\"noopener\"><i>Discorso al Corpo Diplomatico accreditato presso la Santa Sede<\/i><\/a> (8 gennaio 2007): <i>AAS<\/i> 99 (2007), 73; Francesco, <a href=\"https://www.vatican.va/content/francesco/it/speeches/2017/february/documents/papa-francesco_20170215_popoli-indigeni.html\" target=\"_blank\" rel=\"noopener\"><i>Discorso ai Rappresentanti di popoli indigeni in occasione della XL sessione del Consiglio dei Governatori del Fondo internazionale per lo Sviluppo Agricolo<\/i><\/a> (15 febbraio 2017): <i>AAS<\/i> 109 (2017), 244-245. <a class=\"fnup\" href=\"#rn112\">↩<\/a><\/span><\/li><li id=\"fn113\"><a class=\"fnback\" href=\"#rn113\" aria-label=\"Torna al testo\">113.<\/a><span><a href=\"https://www.synod.va/content/dam/synod/news/2024-10-26_final-document/ITA---Documento-finale.pdf\" target=\"_blank\" rel=\"noopener\"><i>Documento Finale della Seconda Sessione della XVI Assemblea Generale Ordinaria del Sinodo dei Vescovi<\/i><\/a> (26 ottobre 2024), 17. <a class=\"fnup\" href=\"#rn113\">↩<\/a><\/span><\/li><li id=\"fn114\"><a class=\"fnback\" href=\"#rn114\" aria-label=\"Torna al testo\">114.<\/a><span>Cfr <a href=\"https://www.synod.va/content/dam/synod/news/2024-10-26_final-document/ITA---Documento-finale.pdf\" target=\"_blank\" rel=\"noopener\"><i>ibid<\/i><\/a> <i>.<\/i>, 11. <a class=\"fnup\" href=\"#rn114\">↩<\/a><\/span><\/li><li id=\"fn115\"><a class=\"fnback\" href=\"#rn115\" aria-label=\"Torna al testo\">115.<\/a><span>Cfr <a href=\"https://www.synod.va/content/dam/synod/news/2024-10-26_final-document/ITA---Documento-finale.pdf\" target=\"_blank\" rel=\"noopener\"><i>ibid<\/i><\/a> <i>.<\/i>, 103-108. <a class=\"fnup\" href=\"#rn115\">↩<\/a><\/span><\/li><li id=\"fn116\"><a class=\"fnback\" href=\"#rn116\" aria-label=\"Torna al testo\">116.<\/a><span>Cfr <a href=\"https://www.synod.va/content/dam/synod/news/2024-10-26_final-document/ITA---Documento-finale.pdf\" target=\"_blank\" rel=\"noopener\"><i>ibid<\/i><\/a> <i>.<\/i>, 100-101. <a class=\"fnup\" href=\"#rn116\">↩<\/a><\/span><\/li><li id=\"fn117\"><a class=\"fnback\" href=\"#rn117\" aria-label=\"Torna al testo\">117.<\/a><span>Cfr Francesco, Lett. enc. <a href=\"https://www.vatican.va/content/francesco/it/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\"><i>Fratelli tutti<\/i><\/a> (3 ottobre 2020), 94: <i>AAS<\/i> 112 (2020), 1001. <a class=\"fnup\" href=\"#rn117\">↩<\/a><\/span><\/li><li id=\"fn118\"><a class=\"fnback\" href=\"#rn118\" aria-label=\"Torna al testo\">118.<\/a><span>Cfr Pontificio Consiglio della Giustizia e della Pace, <a href=\"https://www.vatican.va/roman_curia/pontifical_councils/justpeace/documents/rc_pc_justpeace_doc_20060526_compendio-dott-soc_it.html\" target=\"_blank\" rel=\"noopener\"><i>Compendio della Dottrina sociale della Chiesa<\/i><\/a>, 53. <a class=\"fnup\" href=\"#rn118\">↩<\/a><\/span><\/li><li id=\"fn119\"><a class=\"fnback\" href=\"#rn119\" aria-label=\"Torna al testo\">119.<\/a><span>Cfr Francesco, Lett. enc. <a href=\"https://www.vatican.va/content/francesco/it/encyclicals/documents/papa-francesco_20150524_enciclica-laudato-si.html\" target=\"_blank\" rel=\"noopener\"><i>Laudato si’<\/i><\/a> (24 maggio 2015), 106-109: <i>AAS<\/i> 107 (2015), 889-891. <a class=\"fnup\" href=\"#rn119\">↩<\/a><\/span><\/li><li id=\"fn120\"><a class=\"fnback\" href=\"#rn120\" aria-label=\"Torna al testo\">120.<\/a><span>R. Guardini, <i>Das Ende der Neuzeit<\/i>, Würzburg 1951, 89. <a class=\"fnup\" href=\"#rn120\">↩<\/a><\/span><\/li><li id=\"fn121\"><a class=\"fnback\" href=\"#rn121\" aria-label=\"Torna al testo\">121.<\/a><span>S. Paolo VI, <a href=\"https://www.vatican.va/content/paul-vi/it/speeches/1970/documents/hf_p-vi_spe_19701116_xxv-istituzione-fao.html\" target=\"_blank\" rel=\"noopener\"> <i>Discorso in occasione del XXV anniversario della FAO<\/i><\/a> (16 novembre 1970): <i>AAS<\/i> 62 (1970), 833. <a class=\"fnup\" href=\"#rn121\">↩<\/a><\/span><\/li><li id=\"fn122\"><a class=\"fnback\" href=\"#rn122\" aria-label=\"Torna al testo\">122.<\/a><span>Cfr Francesco, <a href=\"https://www.vatican.va/content/francesco/it/speeches/2019/november/documents/papa-francesco_20191111_consiglio-capitalismo-inclusivo.html\" target=\"_blank\" rel=\"noopener\"><i>Discorso al Consiglio per un capitalismo inclusivo<\/i><\/a> (11 novembre 2019): <i>L’Osservatore Romano<\/i>, 11-12 novembre 2019, 8. <a class=\"fnup\" href=\"#rn122\">↩<\/a><\/span><\/li><li id=\"fn123\"><a class=\"fnback\" href=\"#rn123\" aria-label=\"Torna al testo\">123.<\/a><span>Cfr Dicastero per la Dottrina della Fede – Dicastero per la Cultura e l’Educazione, Nota <a href=\"https://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_ddf_doc_20250128_antiqua-et-nova_it.html\" target=\"_blank\" rel=\"noopener\"><i>Antiqua et nova<\/i><\/a> (14 gennaio 2025): <i>AAS<\/i> 117 (2025), 159-210; <a href=\"https://www.vatican.va/content/francesco/it/messages/peace/documents/20231208-messaggio-57giornatamondiale-pace2024.html\" target=\"_blank\" rel=\"noopener\">Francesco, <i>Messaggio per la LVII Giornata Mondiale della Pace<\/i><\/a> (8 dicembre 2023): <i>AAS<\/i> 116 (2024), 54-64; Id., <a href=\"https://www.vatican.va/content/francesco/it/messages/communications/documents/20240124-messaggio-comunicazioni-sociali.html\" target=\"_blank\" rel=\"noopener\"><i>Messaggio per la LVIII Giornata Mondiale delle Comunicazioni Sociali<\/i><\/a> (24 gennaio 2024): <i>AAS<\/i> 116 (2024), 261-266; Id., <a href=\"https://www.vatican.va/content/francesco/it/speeches/2024/june/documents/20240614-g7-intelligenza-artificiale.html\" target=\"_blank\" rel=\"noopener\"><i>Discorso alla Sessione del G7 sull’intelligenza artificiale. “Uno strumento affascinante e tremendo”<\/i><\/a> (14 giugno 2024): <i>AAS<\/i> 116 (2024), 866-875; Commissione Teologica Internazionale, <a href=\"https://www.vatican.va/roman_curia/congregations/cfaith/cti_documents/rc_cti_doc_20260304_quo-vadis-humanits_it.html\" target=\"_blank\" rel=\"noopener\"><i>Quo vadis, humanitas? Pensare l’antropologia cristiana di fronte ad alcuni scenari sul futuro dell’umano<\/i><\/a> (9 febbraio 2026); <a href=\"https://www.vatican.va/content/leo-xiv/it/messages/communications/documents/20260124-messaggio-comunicazioni-sociali.html\" target=\"_blank\" rel=\"noopener\"><i>Messaggio per la LX Giornata Mondiale delle Comunicazioni Sociali<\/i><\/a> (24 gennaio 2026): <i>L’Osservatore Romano<\/i>, 24 gennaio 2026, 2-3. <a class=\"fnup\" href=\"#rn123\">↩<\/a><\/span><\/li><li id=\"fn124\"><a class=\"fnback\" href=\"#rn124\" aria-label=\"Torna al testo\">124.<\/a><span>Cfr Dicastero per la Dottrina della Fede – Dicastero per la Cultura e l’Educazione, Nota <a href=\"https://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_ddf_doc_20250128_antiqua-et-nova_it.html\" target=\"_blank\" rel=\"noopener\"><i>Antiqua et nova<\/i><\/a> (14 gennaio 2025), 96: <i>AAS<\/i> 117 (2025), 201. <a class=\"fnup\" href=\"#rn124\">↩<\/a><\/span><\/li><li id=\"fn125\"><a class=\"fnback\" href=\"#rn125\" aria-label=\"Torna al testo\">125.<\/a><span>Francesco, <a href=\"https://www.vatican.va/content/francesco/it/speeches/2023/march/documents/20230327-minerva-dialogues.html\" target=\"_blank\" rel=\"noopener\"><i>Discorso ai partecipanti all’incontro dei “Minerva Dialogues” promosso dal Dicastero per la Cultura e l’Educazione<\/i><\/a> (27 marzo 2023): <i>AAS <\/i>115 (2023), 465. <a class=\"fnup\" href=\"#rn125\">↩<\/a><\/span><\/li><li id=\"fn126\"><a class=\"fnback\" href=\"#rn126\" aria-label=\"Torna al testo\">126.<\/a><span>Cfr Dicastero per la Dottrina della Fede – Dicastero per la Cultura e l’Educazione, Nota <a href=\"https://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_ddf_doc_20250128_antiqua-et-nova_it.html\" target=\"_blank\" rel=\"noopener\"><i>Antiqua et nova<\/i><\/a> (14 gennaio 2025), 41: <i>AAS<\/i> 117 (2025), 178. <a class=\"fnup\" href=\"#rn126\">↩<\/a><\/span><\/li><li id=\"fn127\"><a class=\"fnback\" href=\"#rn127\" aria-label=\"Torna al testo\">127.<\/a><span>Cfr <a href=\"https://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_ddf_doc_20250128_antiqua-et-nova_it.html\" target=\"_blank\" rel=\"noopener\"><i>ibid<\/i><\/a> <i>.<\/i>, 44-45: <i>AAS<\/i> 117 (2025), 179-180. <a class=\"fnup\" href=\"#rn127\">↩<\/a><\/span><\/li><li id=\"fn128\"><a class=\"fnback\" href=\"#rn128\" aria-label=\"Torna al testo\">128.<\/a><span>Cfr S. Giovanni Paolo II, Lett. enc. <a href=\"http://w2.vatican.va/content/john-paul-ii/es/encyclicals/documents/hf_jp-ii_enc_01051991_centesimus-annus.html\" target=\"_blank\" rel=\"noopener\"><i>Centesimus annus<\/i><\/a> (1° maggio 1991), 40: <i>AAS <\/i>83 (1991), 843. <a class=\"fnup\" href=\"#rn128\">↩<\/a><\/span><\/li><li id=\"fn129\"><a class=\"fnback\" href=\"#rn129\" aria-label=\"Torna al testo\">129.<\/a><span>Cfr Commissione Teologica Internazionale, <a href=\"https://www.vatican.va/roman_curia/congregations/cfaith/cti_documents/rc_cti_doc_20260304_quo-vadis-humanits_it.html\" target=\"_blank\" rel=\"noopener\"><i>Quo vadis, humanitas? Pensare l’antropologia cristiana di fronte ad alcuni scenari sul futuro dell’umano<\/i><\/a> (9 febbraio 2026), 63. <a class=\"fnup\" href=\"#rn129\">↩<\/a><\/span><\/li><li id=\"fn130\"><a class=\"fnback\" href=\"#rn130\" aria-label=\"Torna al testo\">130.<\/a><span>Cfr S. Paolo VI, <a href=\"https://www.vatican.va/content/paul-vi/it/speeches/1970/documents/hf_p-vi_spe_19701116_xxv-istituzione-fao.html\" target=\"_blank\" rel=\"noopener\"><i>Discorso in occasione del XXV anniversario della FAO<\/i><\/a> (16 novembre 1970): <i>AAS<\/i> 62 (1970), 833. <a class=\"fnup\" href=\"#rn130\">↩<\/a><\/span><\/li><li id=\"fn131\"><a class=\"fnback\" href=\"#rn131\" aria-label=\"Torna al testo\">131.<\/a><span>Commissione Teologica Internazionale, <a href=\"https://www.vatican.va/roman_curia/congregations/cfaith/cti_documents/rc_cti_doc_20260304_quo-vadis-humanits_it.html\" target=\"_blank\" rel=\"noopener\"><i>Quo vadis, humanitas? Pensare l’antropologia cristiana di fronte ad alcuni scenari sul futuro dell’umano<\/i><\/a> (9 febbraio 2026), 3. <a class=\"fnup\" href=\"#rn131\">↩<\/a><\/span><\/li><li id=\"fn132\"><a class=\"fnback\" href=\"#rn132\" aria-label=\"Torna al testo\">132.<\/a><span>«Se il cuore è svalutato, si svaluta anche ciò che significa parlare dal cuore, agire con il cuore, maturare e curare il cuore. Quando non viene apprezzato lo specifico del cuore, perdiamo le risposte che l’intelligenza da sola non può dare, perdiamo l’incontro con gli altri, perdiamo la poesia. E perdiamo la storia e le nostre storie, perché la vera avventura personale è quella che si costruisce a partire dal cuore. Alla fine della vita conterà solo questo»: Francesco, Lett. enc. <a href=\"https://www.vatican.va/content/francesco/it/encyclicals/documents/20241024-enciclica-dilexit-nos.html\" target=\"_blank\" rel=\"noopener\"><i>Dilexit nos<\/i><\/a> (24 ottobre 2024), 11: <i>AAS<\/i> 116 (2024), 1372. <a class=\"fnup\" href=\"#rn132\">↩<\/a><\/span><\/li><li id=\"fn133\"><a class=\"fnback\" href=\"#rn133\" aria-label=\"Torna al testo\">133.<\/a><span>V. Frankl, <i>Man’s Search for Meaning. An Introduction to Logotherapy<\/i>, Boston 1963, 213. <a class=\"fnup\" href=\"#rn133\">↩<\/a><\/span><\/li><li id=\"fn134\"><a class=\"fnback\" href=\"#rn134\" aria-label=\"Torna al testo\">134.<\/a><span>S. Tommaso d’Aquino, <i>Summa Theologiae<\/i>, I-II, q. 112, a. 1, co.; q. 114, a. 5, co.: ed. Leonina, VII, Roma 1892, 323 e 349. <a class=\"fnup\" href=\"#rn134\">↩<\/a><\/span><\/li><li id=\"fn135\"><a class=\"fnback\" href=\"#rn135\" aria-label=\"Torna al testo\">135.<\/a><span>Cfr <i>ibid.<\/i>, q. 114, a. 1, co.: ed. Leonina, VII, 344. <a class=\"fnup\" href=\"#rn135\">↩<\/a><\/span><\/li><li id=\"fn136\"><a class=\"fnback\" href=\"#rn136\" aria-label=\"Torna al testo\">136.<\/a><span>Cfr Id., <i>Super Boetium De Trinitate<\/i>, q. 1, a. 2, ad 3: ed. Leonina, L, Roma 1992, 96; <i>Summa Theologiae<\/i>, I, q. 7, a. 1, ad 3: ed. Leonina, IV, Roma 1888, 72. <a class=\"fnup\" href=\"#rn136\">↩<\/a><\/span><\/li><li id=\"fn137\"><a class=\"fnback\" href=\"#rn137\" aria-label=\"Torna al testo\">137.<\/a><span>Francesco, Esort. ap. <a href=\"https://www.vatican.va/content/francesco/it/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html\" target=\"_blank\" rel=\"noopener\"><i>Evangelii gaudium<\/i><\/a> (24 novembre 2013), 8: <i>AAS<\/i> 105 (2013), 1022. <a class=\"fnup\" href=\"#rn137\">↩<\/a><\/span><\/li><li id=\"fn138\"><a class=\"fnback\" href=\"#rn138\" aria-label=\"Torna al testo\">138.<\/a><span>S. Giovanni Paolo II, Lett. enc. <a href=\"https://www.vatican.va/content/john-paul-ii/it/encyclicals/documents/hf_jp-ii_enc_04031979_redemptor-hominis.html\" target=\"_blank\" rel=\"noopener\"><i>Redemptor hominis<\/i><\/a> (4 marzo 1979), 15: <i>AAS<\/i> 71 (1979), 286-287. <a class=\"fnup\" href=\"#rn138\">↩<\/a><\/span><\/li><li id=\"fn139\"><a class=\"fnback\" href=\"#rn139\" aria-label=\"Torna al testo\">139.<\/a><span>S. Agostino, <i>De civitate Dei<\/i>, XIV, 28: <i>CCSL<\/i> 48, Turnhout 1955, 451. <a class=\"fnup\" href=\"#rn139\">↩<\/a><\/span><\/li><li id=\"fn140\"><a class=\"fnback\" href=\"#rn140\" aria-label=\"Torna al testo\">140.<\/a><span>Benedetto XVI, Lett. enc. <a href=\"https://www.vatican.va/content/benedict-xvi/it/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate.html\" target=\"_blank\" rel=\"noopener\"><i>Caritas in veritate<\/i><\/a> (29 giugno 2009), 34: <i>AAS<\/i> 101 (2009), 668-669. <a class=\"fnup\" href=\"#rn140\">↩<\/a><\/span><\/li><li id=\"fn141\"><a class=\"fnback\" href=\"#rn141\" aria-label=\"Torna al testo\">141.<\/a><span>S. Giovanni Paolo II, Lett. enc. <a href=\"https://www.vatican.va/content/john-paul-ii/it/encyclicals/documents/hf_jp-ii_enc_06081993_veritatis-splendor.html\" target=\"_blank\" rel=\"noopener\"><i>Veritatis splendor<\/i><\/a> (6 agosto 1993), 32: <i>AAS<\/i> 85 (1993), 1159. <a class=\"fnup\" href=\"#rn141\">↩<\/a><\/span><\/li><li id=\"fn142\"><a class=\"fnback\" href=\"#rn142\" aria-label=\"Torna al testo\">142.<\/a><span>Francesco, Lett. enc. <a href=\"https://www.vatican.va/content/francesco/it/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\"><i>Fratelli tutti<\/i><\/a> (3 ottobre 2020), 207: <i>AAS <\/i>112 (2020), 1043. <a class=\"fnup\" href=\"#rn142\">↩<\/a><\/span><\/li><li id=\"fn143\"><a class=\"fnback\" href=\"#rn143\" aria-label=\"Torna al testo\">143.<\/a><span>H. Arendt, <i>The Origins of Totalitarianism<\/i>, III, New York 1962, 474. <a class=\"fnup\" href=\"#rn143\">↩<\/a><\/span><\/li><li id=\"fn144\"><a class=\"fnback\" href=\"#rn144\" aria-label=\"Torna al testo\">144.<\/a><span><a href=\"https://www.vatican.va/content/leo-xiv/it/speeches/2025/may/documents/20250512-media.html\" target=\"_blank\" rel=\"noopener\"><i>Discorso agli operatori della comunicazion e<\/i><\/a>(12 maggio 2025): <i>AAS<\/i> 117 (2025), 681-682. <a class=\"fnup\" href=\"#rn144\">↩<\/a><\/span><\/li><li id=\"fn145\"><a class=\"fnback\" href=\"#rn145\" aria-label=\"Torna al testo\">145.<\/a><span>Benedetto XVI, <a href=\"https://www.vatican.va/content/benedict-xvi/it/messages/communications/documents/hf_ben-xvi_mes_20130124_47th-world-communications-day.html\" target=\"_blank\" rel=\"noopener\"><i>Messaggio per la XLVII Giornata Mondiale delle Comunicazioni Sociali<\/i><\/a> (24 gennaio 2013): <i>AAS<\/i> 105 (2013), 183. <a class=\"fnup\" href=\"#rn145\">↩<\/a><\/span><\/li><li id=\"fn146\"><a class=\"fnback\" href=\"#rn146\" aria-label=\"Torna al testo\">146.<\/a><span>Francesco, <a href=\"https://www.vatican.va/content/francesco/it/speeches/2021/november/documents/20211113-onoreficenze-giornalisti.html\" target=\"_blank\" rel=\"noopener\"><i>Discorso in occasione del conferimento delle insegne dell’Ordine Piano al Sig. Philip Pullella e alla Sig.ra Valentina Alazraki<\/i><\/a> (13 novembre 2021): <i>L’Osservatore Romano<\/i>, 13 novembre 2021, 12. <a class=\"fnup\" href=\"#rn146\">↩<\/a><\/span><\/li><li id=\"fn147\"><a class=\"fnback\" href=\"#rn147\" aria-label=\"Torna al testo\">147.<\/a><span>Cfr Platone, <i>Lettera VII<\/i>, 344b-c: ed. Souilhé, XIII/1, Paris 1931 ( <i>CUF, Série grecque<\/i> 63), 54. <a class=\"fnup\" href=\"#rn147\">↩<\/a><\/span><\/li><li id=\"fn148\"><a class=\"fnback\" href=\"#rn148\" aria-label=\"Torna al testo\">148.<\/a><span>Cfr <a href=\"https://www.vatican.va/content/leo-xiv/it/speeches/2025/november/documents/20251113-fondazione-infanzia-adolescenza.html\" target=\"_blank\" rel=\"noopener\"><i>Discorso ai partecipanti al Convegno “The Dignity of Children and Adolescents in the Age of Artificial Intelligence”<\/i><\/a> (13 novembre 2025): <i>L’Osservatore Romano<\/i>, 13 novembre 2025, 3. <a class=\"fnup\" href=\"#rn148\">↩<\/a><\/span><\/li><li id=\"fn149\"><a class=\"fnback\" href=\"#rn149\" aria-label=\"Torna al testo\">149.<\/a><span>Cfr <a href=\"https://www.vatican.va/content/leo-xiv/it/speeches/2025/november/documents/20251107-rcs-academy.html\" target=\"_blank\" rel=\"noopener\"><i>Discorso ai membri dell’Advisory Board della RCS Academy<\/i><\/a> (7 novembre 2025): <i>L’Osservatore Romano<\/i>, 7 novembre 2025, 4. <a class=\"fnup\" href=\"#rn149\">↩<\/a><\/span><\/li><li id=\"fn150\"><a class=\"fnback\" href=\"#rn150\" aria-label=\"Torna al testo\">150.<\/a><span>S. Giovanni Paolo II, Lett. enc. <a href=\"https://www.vatican.va/content/john-paul-ii/it/encyclicals/documents/hf_jp-ii_enc_14091981_laborem-exercens.html\" target=\"_blank\" rel=\"noopener\"><i>Laborem exercens<\/i><\/a> (14 settembre 1981), 3: <i>AAS<\/i> 73 (1981), 584. <a class=\"fnup\" href=\"#rn150\">↩<\/a><\/span><\/li><li id=\"fn151\"><a class=\"fnback\" href=\"#rn151\" aria-label=\"Torna al testo\">151.<\/a><span>Cfr Francesco, Lett. enc. <a href=\"https://www.vatican.va/content/francesco/it/encyclicals/documents/papa-francesco_20150524_enciclica-laudato-si.html\" target=\"_blank\" rel=\"noopener\"><i>Laudato si’<\/i><\/a> (24 maggio 2015), 128: <i>AAS <\/i>107 (2015), 898. <a class=\"fnup\" href=\"#rn151\">↩<\/a><\/span><\/li><li id=\"fn152\"><a class=\"fnback\" href=\"#rn152\" aria-label=\"Torna al testo\">152.<\/a><span>Dicastero per la Dottrina della Fede – Dicastero per la Cultura e l’Educazione, Nota <a href=\"https://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_ddf_doc_20250128_antiqua-et-nova_it.html\" target=\"_blank\" rel=\"noopener\"><i>Antiqua et nova<\/i><\/a> (14 gennaio 2025), 67: <i>AAS <\/i>117 (2025), 188-189. <a class=\"fnup\" href=\"#rn152\">↩<\/a><\/span><\/li><li id=\"fn153\"><a class=\"fnback\" href=\"#rn153\" aria-label=\"Torna al testo\">153.<\/a><span>Cfr S. Giovanni Paolo II, Lett. enc. <a href=\"https://www.vatican.va/content/john-paul-ii/it/encyclicals/documents/hf_jp-ii_enc_14091981_laborem-exercens.html\" target=\"_blank\" rel=\"noopener\"><i>Laborem exercens<\/i><\/a> (14 settembre 1981), 18: <i>AAS <\/i>73 (1981), 622-625. <a class=\"fnup\" href=\"#rn153\">↩<\/a><\/span><\/li><li id=\"fn154\"><a class=\"fnback\" href=\"#rn154\" aria-label=\"Torna al testo\">154.<\/a><span>Cfr Francesco, Lett. enc. <a href=\"https://www.vatican.va/content/francesco/it/encyclicals/documents/papa-francesco_20150524_enciclica-laudato-si.html\" target=\"_blank\" rel=\"noopener\"><i>Laudato si’<\/i><\/a> (24 maggio 2015), 109: <i>AAS <\/i>107 (2015), 891. <a class=\"fnup\" href=\"#rn154\">↩<\/a><\/span><\/li><li id=\"fn155\"><a class=\"fnback\" href=\"#rn155\" aria-label=\"Torna al testo\">155.<\/a><span>Cfr Benedetto XVI, Lett. enc. <a href=\"http://w2.vatican.va/content/benedict-xvi/it/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate.html\" target=\"_blank\" rel=\"noopener\"><i>Caritas in veritate<\/i><\/a> (29 giugno 2009), 32: <i>AAS <\/i>101 (2009), 666. <a class=\"fnup\" href=\"#rn155\">↩<\/a><\/span><\/li><li id=\"fn156\"><a class=\"fnback\" href=\"#rn156\" aria-label=\"Torna al testo\">156.<\/a><span>Cfr Pontificio Consiglio della Giustizia e della Pace, <a href=\"http://www.vatican.va/roman_curia/pontifical_councils/justpeace/documents/rc_pc_justpeace_doc_20060526_compendio-dott-soc_sp.html\" target=\"_blank\" rel=\"noopener\"><i>Compendio della Dottrina sociale della Chiesa<\/i><\/a>, 268. <a class=\"fnup\" href=\"#rn156\">↩<\/a><\/span><\/li><li id=\"fn157\"><a class=\"fnback\" href=\"#rn157\" aria-label=\"Torna al testo\">157.<\/a><span>Cfr Benedetto XVI, Lett. enc. <a href=\"http://w2.vatican.va/content/benedict-xvi/it/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate.html\" target=\"_blank\" rel=\"noopener\"><i>Caritas in veritate<\/i><\/a> (29 giugno 2009), 64: <i>AAS <\/i>101 (2009), 698. <a class=\"fnup\" href=\"#rn157\">↩<\/a><\/span><\/li><li id=\"fn158\"><a class=\"fnback\" href=\"#rn158\" aria-label=\"Torna al testo\">158.<\/a><span>Cfr Francesco, Lett. enc. <a href=\"https://www.vatican.va/content/francesco/it/encyclicals/documents/papa-francesco_20150524_enciclica-laudato-si.html\" target=\"_blank\" rel=\"noopener\"><i>Laudato si’<\/i><\/a> (24 maggio 2015), 129: <i>AAS<\/i> 107 (2015), 899. <a class=\"fnup\" href=\"#rn158\">↩<\/a><\/span><\/li><li id=\"fn159\"><a class=\"fnback\" href=\"#rn159\" aria-label=\"Torna al testo\">159.<\/a><span>Cfr <a href=\"https://www.vatican.va/content/francesco/it/encyclicals/documents/papa-francesco_20150524_enciclica-laudato-si.html\" target=\"_blank\" rel=\"noopener\"><i>ibid<\/i><\/a> <i>.<\/i> <a class=\"fnup\" href=\"#rn159\">↩<\/a><\/span><\/li><li id=\"fn160\"><a class=\"fnback\" href=\"#rn160\" aria-label=\"Torna al testo\">160.<\/a><span>Cfr Id., Lett. enc. <a href=\"https://www.vatican.va/content/francesco/es/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\"><i>Fratelli tutti<\/i><\/a> (3 ottobre 2020), 108: <i>AAS <\/i>112 (2020), 1006. <a class=\"fnup\" href=\"#rn160\">↩<\/a><\/span><\/li><li id=\"fn161\"><a class=\"fnback\" href=\"#rn161\" aria-label=\"Torna al testo\">161.<\/a><span>Cfr Congregazione per la dottrina della fede – Dicastero per il Servizio dello sviluppo umano integrale, <a href=\"https://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_con_cfaith_doc_20180106_oeconomicae-et-pecuniariae_it.html\" target=\"_blank\" rel=\"noopener\"><i>Oeconomicae et pecuniariae quaestiones. Considerazioni per un discernimento etico circa alcuni aspetti dell’attuale sistema economico-finanziario<\/i><\/a> (6 gennaio 2018), 6: <i>AAS<\/i> 110 (2018), 772. <a class=\"fnup\" href=\"#rn161\">↩<\/a><\/span><\/li><li id=\"fn162\"><a class=\"fnback\" href=\"#rn162\" aria-label=\"Torna al testo\">162.<\/a><span><i> <\/i>Francesco, <a href=\"https://www.vatican.va/content/francesco/it/speeches/2019/february/documents/papa-francesco_20190214_fao.html\" target=\"_blank\" rel=\"noopener\"><i>Saluto al personale del Fondo Internazionale per lo Sviluppo Agricolo (IFAD)<\/i><\/a> (14 febbraio 2019): <i>AAS<\/i> 111 (2019), 309. Cfr Benedetto XVI, Lett. enc. <a href=\"http://w2.vatican.va/content/benedict-xvi/it/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate.html\" target=\"_blank\" rel=\"noopener\"><i>Caritas in veritate<\/i><\/a> (29 giugno 2009), 22: <i>AAS <\/i>101 (2009), 657. <a class=\"fnup\" href=\"#rn162\">↩<\/a><\/span><\/li><li id=\"fn163\"><a class=\"fnback\" href=\"#rn163\" aria-label=\"Torna al testo\">163.<\/a><span>Cfr <a href=\"http://w2.vatican.va/content/benedict-xvi/it/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate.html\" target=\"_blank\" rel=\"noopener\"><i>ibid<\/i><\/a> <i>.<\/i>, 36: <i>AAS <\/i>101 (2009), 671-672. <a class=\"fnup\" href=\"#rn163\">↩<\/a><\/span><\/li><li id=\"fn164\"><a class=\"fnback\" href=\"#rn164\" aria-label=\"Torna al testo\">164.<\/a><span>Cfr Francesco, Esort. ap. <a href=\"https://www.vatican.va/content/francesco/it/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html\" target=\"_blank\" rel=\"noopener\"><i>Evangelii gaudium<\/i><\/a> (24 novembre 2013), 204: <i>AAS <\/i>105 (2013), 1105-1106. <a class=\"fnup\" href=\"#rn164\">↩<\/a><\/span><\/li><li id=\"fn165\"><a class=\"fnback\" href=\"#rn165\" aria-label=\"Torna al testo\">165.<\/a><span>Cfr S. Paolo VI, Lett. enc. <a href=\"https://www.vatican.va/content/paul-vi/it/encyclicals/documents/hf_p-vi_enc_26031967_populorum.html\" target=\"_blank\" rel=\"noopener\"><i>Populorum progressio<\/i><\/a> (26 marzo 1967), 87: <i>AAS <\/i>59 (1967), 299. <a class=\"fnup\" href=\"#rn165\">↩<\/a><\/span><\/li><li id=\"fn166\"><a class=\"fnback\" href=\"#rn166\" aria-label=\"Torna al testo\">166.<\/a><span>Cfr S. Giovanni Paolo II, Lett. enc. <a href=\"http://w2.vatican.va/content/john-paul-ii/es/encyclicals/documents/hf_jp-ii_enc_01051991_centesimus-annus.html\" target=\"_blank\" rel=\"noopener\"><i>Centesimus annus<\/i><\/a> (1° maggio 1991), 39: <i>AAS <\/i>83 (1991), 841. <a class=\"fnup\" href=\"#rn166\">↩<\/a><\/span><\/li><li id=\"fn167\"><a class=\"fnback\" href=\"#rn167\" aria-label=\"Torna al testo\">167.<\/a><span>Cfr Pontificio Consiglio della Giustizia e della Pace, <a href=\"http://www.vatican.va/roman_curia/pontifical_councils/justpeace/documents/rc_pc_justpeace_doc_20060526_compendio-dott-soc_sp.html\" target=\"_blank\" rel=\"noopener\"><i>Compendio della Dottrina sociale della Chiesa<\/i><\/a>, 211. <a class=\"fnup\" href=\"#rn167\">↩<\/a><\/span><\/li><li id=\"fn168\"><a class=\"fnback\" href=\"#rn168\" aria-label=\"Torna al testo\">168.<\/a><span>Cfr S. Giovanni Paolo II, Lett. <a href=\"https://www.vatican.va/content/john-paul-ii/es/letters/1994/documents/hf_jp-ii_let_02021994_families.html\" target=\"_blank\" rel=\"noopener\"><i>Gratissimam sane<\/i><\/a> (2 febbraio 1994), 17: <i>AAS <\/i>86 (1994), 903-906. <a class=\"fnup\" href=\"#rn168\">↩<\/a><\/span><\/li><li id=\"fn169\"><a class=\"fnback\" href=\"#rn169\" aria-label=\"Torna al testo\">169.<\/a><span>Cfr Conferenza dei Vescovi Cattolici degli Stati Uniti, <i>Sons and Daughters of the Light. A Pastoral Plan for Ministry with Young Adults<\/i> (12 novembre 1996), Washington D.C. 1996, I, 3. <a class=\"fnup\" href=\"#rn169\">↩<\/a><\/span><\/li><li id=\"fn170\"><a class=\"fnback\" href=\"#rn170\" aria-label=\"Torna al testo\">170.<\/a><span>Cfr Pontificio Consiglio della Giustizia e della Pace, <a href=\"http://www.vatican.va/roman_curia/pontifical_councils/justpeace/documents/rc_pc_justpeace_doc_20060526_compendio-dott-soc_sp.html\" target=\"_blank\" rel=\"noopener\"><i>Compendio della Dottrina sociale della Chiesa<\/i><\/a>, 290. <a class=\"fnup\" href=\"#rn170\">↩<\/a><\/span><\/li><li id=\"fn171\"><a class=\"fnback\" href=\"#rn171\" aria-label=\"Torna al testo\">171.<\/a><span>Cfr <a href=\"http://www.vatican.va/roman_curia/pontifical_councils/justpeace/documents/rc_pc_justpeace_doc_20060526_compendio-dott-soc_sp.html\" target=\"_blank\" rel=\"noopener\"><i>ibid<\/i><\/a> <i>.<\/i>, 214. <a class=\"fnup\" href=\"#rn171\">↩<\/a><\/span><\/li><li id=\"fn172\"><a class=\"fnback\" href=\"#rn172\" aria-label=\"Torna al testo\">172.<\/a><span>Cfr Francesco, <a href=\"https://www.vatican.va/content/francesco/it/messages/peace/documents/papa-francesco_20131208_messaggio-xlvii-giornata-mondiale-pace-2014.html\" target=\"_blank\" rel=\"noopener\"><i>Messaggio per la celebrazione della XLVIII Giornata Mondiale della Pace<\/i><\/a> (8 dicembre 2014), 4: <i>AAS<\/i> 107 (2015), 70-71. <a class=\"fnup\" href=\"#rn172\">↩<\/a><\/span><\/li><li id=\"fn173\"><a class=\"fnback\" href=\"#rn173\" aria-label=\"Torna al testo\">173.<\/a><span>Cfr Commissione Teologica Internazionale, <a href=\"https://www.vatican.va/roman_curia/congregations/cfaith/cti_documents/rc_con_cfaith_doc_20000307_memory-reconc-itc_it.html\" target=\"_blank\" rel=\"noopener\"><i>Memoria e riconciliazione: la Chiesa e le colpe del passato<\/i><\/a>, Città del Vaticano 2000, 5.3. <a class=\"fnup\" href=\"#rn173\">↩<\/a><\/span><\/li><li id=\"fn174\"><a class=\"fnback\" href=\"#rn174\" aria-label=\"Torna al testo\">174.<\/a><span>Così nelle Bolle <i>Sicut dudum<\/i> (13 gennaio 1435) e <i>Etsi suscepti<\/i> (9 gennaio 1442) di Eugenio IV e nelle Bolle <i>Dum diversas<\/i> (18 giugno 1452) e <i>Romanus Pontifex<\/i> (8 gennaio 1455) di Niccolò V. Le pressioni politiche e, talvolta, anche quelle economiche sopraffecero le esigenze evangeliche. L’evangelizzazione venne così frequentemente piegata o fraintesa secondo le ingerenze dei poteri temporali, relativizzando l’incompatibilità della schiavitù con la coscienza cristiana. <a class=\"fnup\" href=\"#rn174\">↩<\/a><\/span><\/li><li id=\"fn175\"><a class=\"fnback\" href=\"#rn175\" aria-label=\"Torna al testo\">175.<\/a><span>Cfr Leone XIII, Lett. Enc. <a href=\"https://www.vatican.va/content/leo-xiii/it/encyclicals/documents/hf_l-xiii_enc_05051888_in-plurimis.html\" target=\"_blank\" rel=\"noopener\"><i>In plurimis<\/i><\/a> (5 maggio 1888): <i>Acta Leonis XIII<\/i>, VIII, Roma 1889, 169-192. Si consideri che ancora nel 1866 il Sant’Uffizio distingueva tra aspetti immorali e morali della servitù, senza condannarla pienamente: Roma, Archivio del Dicastero per la Dottrina della Fede, <i>Istr. 1293<\/i>: <i>Istruzione del S. Offizio sopra diversi dubbi di Monsignor Massaia Vicario Apostolico nel paese dei Galla<\/i>, aprile 1866, risposta al quesito n. 15. <a class=\"fnup\" href=\"#rn175\">↩<\/a><\/span><\/li><li id=\"fn176\"><a class=\"fnback\" href=\"#rn176\" aria-label=\"Torna al testo\">176.<\/a><span>Cfr S. Giovanni Paolo II, Bolla <a href=\"https://www.vatican.va/jubilee_2000/docs/documents/hf_jp-ii_doc_30111998_bolla-jubilee_it.html\" target=\"_blank\" rel=\"noopener\"><i>Incarnationis mysterium<\/i><\/a> (29 novembre 1998), 11: <i>AAS<\/i> 91 (1999), 139-141. <a class=\"fnup\" href=\"#rn176\">↩<\/a><\/span><\/li><li id=\"fn177\"><a class=\"fnback\" href=\"#rn177\" aria-label=\"Torna al testo\">177.<\/a><span>Cfr S. Paolo VI, <a href=\"https://www.vatican.va/content/paul-vi/it/angelus/1970/documents/hf_p-vi_reg_19700517.html\" target=\"_blank\" rel=\"noopener\"><i>Regina caeli<\/i><\/a> (17 maggio 1970): <i>Insegnamenti di Paolo VI<\/i>, VIII, Città del Vaticano 1971, 506. <a class=\"fnup\" href=\"#rn177\">↩<\/a><\/span><\/li><li id=\"fn178\"><a class=\"fnback\" href=\"#rn178\" aria-label=\"Torna al testo\">178.<\/a><span>Cfr Francesco, Lett. enc. <a href=\"https://www.vatican.va/content/francesco/it/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\"><i>Fratelli tutti<\/i><\/a> (3 ottobre 2020), 183: <i>AAS <\/i>112 (2020), 1033-1034. <a class=\"fnup\" href=\"#rn178\">↩<\/a><\/span><\/li><li id=\"fn179\"><a class=\"fnback\" href=\"#rn179\" aria-label=\"Torna al testo\">179.<\/a><span>Cfr Conc. Ecum. Vat. II, Cost. past. <a href=\"https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651207_gaudium-et-spes_sp.html\" target=\"_blank\" rel=\"noopener\"><i>Gaudium et spes<\/i><\/a>, 26: <i>AAS <\/i>58 (1966), 1046-1047. <a class=\"fnup\" href=\"#rn179\">↩<\/a><\/span><\/li><li id=\"fn180\"><a class=\"fnback\" href=\"#rn180\" aria-label=\"Torna al testo\">180.<\/a><span>S. Paolo VI, <a href=\"https://www.vatican.va/content/paul-vi/it/speeches/1965/documents/hf_p-vi_spe_19651004_united-nations.html\" target=\"_blank\" rel=\"noopener\"><i>Discorso alla 20ª Assemblea Generale delle Nazioni Unit e<\/i><\/a>(4 ottobre 1965): <i>AAS<\/i> 57 (1965), 881. <a class=\"fnup\" href=\"#rn180\">↩<\/a><\/span><\/li><li id=\"fn181\"><a class=\"fnback\" href=\"#rn181\" aria-label=\"Torna al testo\">181.<\/a><span>Organizzazione delle Nazioni Unite, <i>Carta delle Nazioni Unite<\/i> (26 giugno 1945), Preambolo. <a class=\"fnup\" href=\"#rn181\">↩<\/a><\/span><\/li><li id=\"fn182\"><a class=\"fnback\" href=\"#rn182\" aria-label=\"Torna al testo\">182.<\/a><span>Cfr Francesco, Lett. enc. <a href=\"https://www.vatican.va/content/francesco/it/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\"><i>Fratelli tutti<\/i><\/a> (3 ottobre 2020), 258: <i>AAS <\/i>112 (2020), 1061: «Di fatto, negli ultimi decenni tutte le guerre hanno preteso di avere una “giustificazione”. Il <i>Catechismo della Chiesa Cattolica<\/i> parla della possibilità di una legittima <i>difesa<\/i> mediante la forza militare, con il presupposto di dimostrare che vi siano alcune “rigorose condizioni di legittimità morale”. Tuttavia si cade facilmente in un’interpretazione troppo larga di questo possibile diritto. Così si vogliono giustificare indebitamente anche attacchi “preventivi” o azioni belliche che difficilmente non trascinano “mali e disordini più gravi del male da eliminare”»; cfr <a href=\"https://www.vatican.va/archive/catechism_it/p3s2c2a5_it.htm#III. La difesa della pace\" target=\"_blank\" rel=\"noopener\"><i>Catechismo della Chiesa Cattolica<\/i>, 2309<\/a>. <a class=\"fnup\" href=\"#rn182\">↩<\/a><\/span><\/li><li id=\"fn183\"><a class=\"fnback\" href=\"#rn183\" aria-label=\"Torna al testo\">183.<\/a><span>Cfr Dicastero per la Dottrina della Fede – Dicastero per la Cultura e l’Educazione, Nota <a href=\"https://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_ddf_doc_20250128_antiqua-et-nova_it.html\" target=\"_blank\" rel=\"noopener\"><i>Antiqua et nova<\/i><\/a>(14 gennaio 2025), 99: <i>AAS<\/i> 117 (2025), 202-203. <a class=\"fnup\" href=\"#rn183\">↩<\/a><\/span><\/li><li id=\"fn184\"><a class=\"fnback\" href=\"#rn184\" aria-label=\"Torna al testo\">184.<\/a><span>Cfr <a href=\"https://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_ddf_doc_20250128_antiqua-et-nova_it.html\" target=\"_blank\" rel=\"noopener\"><i>ibid<\/i><\/a> <i>.<\/i>, 103: <i>AAS<\/i> 117 (2025), 204. <a class=\"fnup\" href=\"#rn184\">↩<\/a><\/span><\/li><li id=\"fn185\"><a class=\"fnback\" href=\"#rn185\" aria-label=\"Torna al testo\">185.<\/a><span>Cfr <a href=\"https://www.vatican.va/content/leo-xiv/it/speeches/2025/june/documents/20250626-roaco.html\" target=\"_blank\" rel=\"noopener\"><i>Udienza ai partecipanti all’Assemblea Plenaria della Riunione delle Opere per l’Aiuto alle Chiese Orientali (ROACO)<\/i><\/a> (26 giugno 2025): <i>AAS<\/i> 117 (2025), 847-849. <a class=\"fnup\" href=\"#rn185\">↩<\/a><\/span><\/li><li id=\"fn186\"><a class=\"fnback\" href=\"#rn186\" aria-label=\"Torna al testo\">186.<\/a><span>Cfr Francesco, <a href=\"https://www.vatican.va/content/francesco/it/messages/peace/documents/papa-francesco_20181208_messaggio-52giornatamondiale-pace2019.html\" target=\"_blank\" rel=\"noopener\"><i>Messaggio per la LIII Giornata Mondiale della Pace<\/i><\/a> (8 dicembre 2019): <i>AAS<\/i> 112 (2020), 54-61. <a class=\"fnup\" href=\"#rn186\">↩<\/a><\/span><\/li><li id=\"fn187\"><a class=\"fnback\" href=\"#rn187\" aria-label=\"Torna al testo\">187.<\/a><span>J.R.R. Tolkien, <i>The Lord of the Rings. Part III: The Return of the King<\/i>, New York 1965, 190. <a class=\"fnup\" href=\"#rn187\">↩<\/a><\/span><\/li><li id=\"fn188\"><a class=\"fnback\" href=\"#rn188\" aria-label=\"Torna al testo\">188.<\/a><span><a href=\"https://www.vatican.va/content/leo-xiv/it/speeches/2025/may/documents/20250512-media.html\" target=\"_blank\" rel=\"noopener\"><i>Discorso agli operatori della comunicazione<\/i><\/a> (12 maggio 2025): <i>AAS<\/i> 117 (2025), 682. <a class=\"fnup\" href=\"#rn188\">↩<\/a><\/span><\/li><li id=\"fn189\"><a class=\"fnback\" href=\"#rn189\" aria-label=\"Torna al testo\">189.<\/a><span><a href=\"https://www.vatican.va/content/leo-xiv/it/speeches/2025/may/documents/20250512-media.html\" target=\"_blank\" rel=\"noopener\"><i>Ibid<\/i><\/a> <i>.<\/i> <a class=\"fnup\" href=\"#rn189\">↩<\/a><\/span><\/li><li id=\"fn190\"><a class=\"fnback\" href=\"#rn190\" aria-label=\"Torna al testo\">190.<\/a><span>S. Giovanni Paolo II, <a href=\"https://www.vatican.va/content/john-paul-ii/it/messages/peace/documents/hf_jp-ii_mes_08121997_xxxi-world-day-for-peace.html\" target=\"_blank\" rel=\"noopener\"><i>Messaggio per la XXXI Giornata Mondiale della Pace<\/i><\/a> (1° gennaio 1998), 1: <i>AAS<\/i> 90 (1998), 147. <a class=\"fnup\" href=\"#rn190\">↩<\/a><\/span><\/li><li id=\"fn191\"><a class=\"fnback\" href=\"#rn191\" aria-label=\"Torna al testo\">191.<\/a><span>S. Agostino, <i>Enarrationes in Psalmos<\/i>, 84, 12: <i>CCSL<\/i> 39, Turnhout 1956, 1172-1173. <a class=\"fnup\" href=\"#rn191\">↩<\/a><\/span><\/li><li id=\"fn192\"><a class=\"fnback\" href=\"#rn192\" aria-label=\"Torna al testo\">192.<\/a><span>Cfr Francesco, Lett. enc. <a href=\"https://www.vatican.va/content/francesco/it/encyclicals/documents/20241024-enciclica-dilexit-nos.html\" target=\"_blank\" rel=\"noopener\"><i>Dilexit nos<\/i><\/a> (24 ottobre 2024), 22: <i>AAS <\/i>116 (2024), 1375-1376. <a class=\"fnup\" href=\"#rn192\">↩<\/a><\/span><\/li><li id=\"fn193\"><a class=\"fnback\" href=\"#rn193\" aria-label=\"Torna al testo\">193.<\/a><span>Cfr Id., Lett. enc. <a href=\"https://www.vatican.va/content/francesco/it/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\"><i>Fratelli tutti<\/i><\/a> (3 ottobre 2020), 115: <i>AAS <\/i>112 (2020), 1008-1009. <a class=\"fnup\" href=\"#rn193\">↩<\/a><\/span><\/li><li id=\"fn194\"><a class=\"fnback\" href=\"#rn194\" aria-label=\"Torna al testo\">194.<\/a><span>Cfr <a href=\"https://www.vatican.va/content/francesco/it/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\"><i>ibid<\/i><\/a> <i>.<\/i>, 261: <i>AAS <\/i>112 (2020), 1062. <a class=\"fnup\" href=\"#rn194\">↩<\/a><\/span><\/li><li id=\"fn195\"><a class=\"fnback\" href=\"#rn195\" aria-label=\"Torna al testo\">195.<\/a><span>Cfr S. Paolo VI, <a href=\"https://www.vatican.va/content/paul-vi/it/speeches/1965/documents/hf_p-vi_spe_19651004_united-nations.html\" target=\"_blank\" rel=\"noopener\"><i>Discorso alla 20ª Assemblea Generale delle Nazioni Unite<\/i><\/a> (4 ottobre 1965): <i>AAS<\/i> 57 (1965), 878-879. <a class=\"fnup\" href=\"#rn195\">↩<\/a><\/span><\/li><li id=\"fn196\"><a class=\"fnback\" href=\"#rn196\" aria-label=\"Torna al testo\">196.<\/a><span>Cfr Pio XII, <a href=\"https://www.vatican.va/content/pius-xii/it/speeches/1939/documents/hf_p-xii_spe_19390824_ora-grave.html\" target=\"_blank\" rel=\"noopener\"><i>Radiomessaggio “Un’ora grave”<\/i><\/a> (24 agosto 1939): <i>AAS <\/i>31 (1939), 334. <a class=\"fnup\" href=\"#rn196\">↩<\/a><\/span><\/li><li id=\"fn197\"><a class=\"fnback\" href=\"#rn197\" aria-label=\"Torna al testo\">197.<\/a><span>G. La Pira, <i>Riflessioni sul Concilio<\/i>. Discorso del Sindaco di Firenze Prof. Giorgio La Pira alle «Guides de France» (Roma, 4 settembre 1962), Firenze 1962, 6. <a class=\"fnup\" href=\"#rn197\">↩<\/a><\/span><\/li><li id=\"fn198\"><a class=\"fnback\" href=\"#rn198\" aria-label=\"Torna al testo\">198.<\/a><span><a href=\"https://www.vatican.va/content/leo-xiv/it/speeches/2025/may/documents/20250514-giubileo-chiese-orientali.html\" target=\"_blank\" rel=\"noopener\"><i>Discorso ai partecipanti al Giubileo delle Chiese Orientali<\/i><\/a> (14 maggio 2025): <i>AAS <\/i>117 (2025), 686. <a class=\"fnup\" href=\"#rn198\">↩<\/a><\/span><\/li><li id=\"fn199\"><a class=\"fnback\" href=\"#rn199\" aria-label=\"Torna al testo\">199.<\/a><span>Cfr Francesco, Lett. enc. <a href=\"https://www.vatican.va/content/francesco/it/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\"><i>Fratelli tutti<\/i><\/a> (3 ottobre 2020), 271: <i>AAS<\/i> 112 (2020), 1066. <a class=\"fnup\" href=\"#rn199\">↩<\/a><\/span><\/li><li id=\"fn200\"><a class=\"fnback\" href=\"#rn200\" aria-label=\"Torna al testo\">200.<\/a><span>Cfr Id., <a href=\"https://www.vatican.va/content/francesco/it/speeches/2016/september/documents/papa-francesco_20160920_assisi-preghiera-pace.html#Appello\" target=\"_blank\" rel=\"noopener\"><i>Appello di pace ad Assisi per la Giornata mondiale di preghiera per la pace. “Sete di pace. Religioni e culture in dialogo”<\/i><\/a> (20 settembre 2016): <i>AAS <\/i>108 (2016), 1124. <a class=\"fnup\" href=\"#rn200\">↩<\/a><\/span><\/li><li id=\"fn201\"><a class=\"fnback\" href=\"#rn201\" aria-label=\"Torna al testo\">201.<\/a><span>Id., <a href=\"https://www.vatican.va/content/francesco/it/speeches/2025/january/documents/20250109-corpo-diplomatico.html\" target=\"_blank\" rel=\"noopener\"><i>Discorso di auguri per il nuovo anno al Corpo Diplomatico presso la Santa Sede<\/i><\/a> (9 gennaio 2025): <i>AAS <\/i>117 (2025), 110 <i>.<\/i> <a class=\"fnup\" href=\"#rn201\">↩<\/a><\/span><\/li><li id=\"fn202\"><a class=\"fnback\" href=\"#rn202\" aria-label=\"Torna al testo\">202.<\/a><span>Cfr Id., <a href=\"https://www.vatican.va/content/francesco/it/speeches/2013/june/documents/papa-francesco_20130620_38-sessione-fao.html\" target=\"_blank\" rel=\"noopener\"><i>Discorso ai partecipanti della XXXVIII sessione della FAO<\/i><\/a> ( <i>20 giugno 2013): AAS 105 (2013), 616-617.<\/i> <a class=\"fnup\" href=\"#rn202\">↩<\/a><\/span><\/li><li id=\"fn203\"><a class=\"fnback\" href=\"#rn203\" aria-label=\"Torna al testo\">203.<\/a><span><a href=\"https://www.vatican.va/content/leo-xiv/it/messages/urbi/documents/20250508-prima-benedizione-urbietorbi.html\" target=\"_blank\" rel=\"noopener\"><i>Prima Benedizione “Urbi et Orbi”<\/i><\/a>(8 maggio 2025): <i>AAS <\/i>117 (2025), 660. <a class=\"fnup\" href=\"#rn203\">↩<\/a><\/span><\/li><li id=\"fn204\"><a class=\"fnback\" href=\"#rn204\" aria-label=\"Torna al testo\">204.<\/a><span><a href=\"https://www.vatican.va/content/leo-xiv/it/messages/urbi/documents/20250508-prima-benedizione-urbietorbi.html\" target=\"_blank\" rel=\"noopener\"><i>Ibid<\/i><\/a>. <a class=\"fnup\" href=\"#rn204\">↩<\/a><\/span><\/li><li id=\"fn205\"><a class=\"fnback\" href=\"#rn205\" aria-label=\"Torna al testo\">205.<\/a><span>Cfr <a href=\"https://www.vatican.va/content/leo-xiv/it/homilies/2025/documents/20251231-te-deum.html\" target=\"_blank\" rel=\"noopener\"><i>Omelia ai Primi Vespri della Solennità di Maria SS. Madre di Dio<\/i><\/a> (31 dicembre 2025): <i>L’Osservatore Romano<\/i>, 2 gennaio 2026, 1-2. <a class=\"fnup\" href=\"#rn205\">↩<\/a><\/span><\/li><li id=\"fn206\"><a class=\"fnback\" href=\"#rn206\" aria-label=\"Torna al testo\">206.<\/a><span>Cfr <a href=\"https://www.vatican.va/content/leo-xiv/it/homilies/2025/documents/20251225-messa-natale.html\" target=\"_blank\" rel=\"noopener\"><i>Omelia della Messa del giorno nella Solennità del Natale del Signore<\/i><\/a> (25 dicembre 2025): <i>L’Osservatore Romano<\/i>, 27 dicembre 2025, 3. <a class=\"fnup\" href=\"#rn206\">↩<\/a><\/span><\/li><li id=\"fn207\"><a class=\"fnback\" href=\"#rn207\" aria-label=\"Torna al testo\">207.<\/a><span>Cfr <a href=\"https://www.vatican.va/content/leo-xiv/it/homilies/2025/documents/20251225-messa-natale.html\" target=\"_blank\" rel=\"noopener\"><i>ibid<\/i><\/a> <i>.<\/i> <a class=\"fnup\" href=\"#rn207\">↩<\/a><\/span><\/li><li id=\"fn208\"><a class=\"fnback\" href=\"#rn208\" aria-label=\"Torna al testo\">208.<\/a><span>Cfr <a href=\"https://www.vatican.va/content/leo-xiv/it/angelus/2026/documents/20260106-angelus.html\" target=\"_blank\" rel=\"noopener\"><i>Angelus nella Solennità dell’Epifania<\/i><\/a> (6 gennaio 2026): <i>L’Osservatore Romano<\/i>, 7 gennaio 2026, 3. <a class=\"fnup\" href=\"#rn208\">↩<\/a><\/span><\/li><li id=\"fn209\"><a class=\"fnback\" href=\"#rn209\" aria-label=\"Torna al testo\">209.<\/a><span>Cfr <a href=\"https://www.vatican.va/content/leo-xiv/it/homilies/2025/documents/20251224-messa-notte-natale.html\" target=\"_blank\" rel=\"noopener\"><i>Omelia della Messa nella Notte<\/i> <i>nella Solennità del Natale del Signore<\/i><\/a> (24 dicembre 2025): <i>L’Osservatore Romano<\/i>, 27 dicembre 2025, 2. <a class=\"fnup\" href=\"#rn209\">↩<\/a><\/span><\/li><li id=\"fn210\"><a class=\"fnback\" href=\"#rn210\" aria-label=\"Torna al testo\">210.<\/a><span>P. de Bérulle, <i>Discours de l’état et des grandeurs de Jésus, Discours IV, Unité de Dieu en l’incarnation<\/i>: <i>Œuvres complètes<\/i>, Paris 1856, col. 218. <a class=\"fnup\" href=\"#rn210\">↩<\/a><\/span><\/li><li id=\"fn211\"><a class=\"fnback\" href=\"#rn211\" aria-label=\"Torna al testo\">211.<\/a><span><i>Ibid.<\/i> <a class=\"fnup\" href=\"#rn211\">↩<\/a><\/span><\/li><li id=\"fn212\"><a class=\"fnback\" href=\"#rn212\" aria-label=\"Torna al testo\">212.<\/a><span>Cfr <a href=\"https://www.vatican.va/content/leo-xiv/it/speeches/2025/december/documents/20251205-conferenza.html\" target=\"_blank\" rel=\"noopener\"><i>Discorso alla Conferenza “Artificial Intelligence and Care of Our Common Home”<\/i><\/a> (5 dicembre 2025): <i>L’Osservatore Romano<\/i>, 5 dicembre 2025, 2. <a class=\"fnup\" href=\"#rn212\">↩<\/a><\/span><\/li><li id=\"fn213\"><a class=\"fnback\" href=\"#rn213\" aria-label=\"Torna al testo\">213.<\/a><span>Benedetto XVI, Lett. enc. <a href=\"https://www.vatican.va/content/benedict-xvi/it/encyclicals/documents/hf_ben-xvi_enc_20051225_deus-caritas-est.html\" target=\"_blank\" rel=\"noopener\"><i>Deus caritas est<\/i><\/a> (25 dicembre 2005), 14: <i>AAS <\/i>98 (2006), 228. <a class=\"fnup\" href=\"#rn213\">↩<\/a><\/span><\/li><li id=\"fn214\"><a class=\"fnback\" href=\"#rn214\" aria-label=\"Torna al testo\">214.<\/a><span>S. Agostino, <i>Sermones<\/i>, 272: <i>In die Pentecostes ad infantes de sacramento<\/i>: <i>PL<\/i> 38, Parigi 1865, col. 1247. <a class=\"fnup\" href=\"#rn214\">↩<\/a><\/span><\/li><li id=\"fn215\"><a class=\"fnback\" href=\"#rn215\" aria-label=\"Torna al testo\">215.<\/a><span>Benedetto XVI, <a href=\"https://www.vatican.va/content/benedict-xvi/it/homilies/2011/documents/hf_ben-xvi_hom_20110421_coena-domini.html\" target=\"_blank\" rel=\"noopener\"><i>Omelia nella Messa “Nella Cena del Signore”<\/i><\/a> (21 aprile 2011): <i>AAS <\/i>103 (2011), 321. <a class=\"fnup\" href=\"#rn215\">↩<\/a><\/span><\/li><li id=\"fn216\"><a class=\"fnback\" href=\"#rn216\" aria-label=\"Torna al testo\">216.<\/a><span><a href=\"https://www.vatican.va/content/leo-xiv/it/speeches/2025/december/documents/20251222-curia-romana.html\" target=\"_blank\" rel=\"noopener\"><i>Discorso alla Curia Romana per gli auguri natalizi<\/i><\/a> (22 dicembre 2025): <i>L’Osservatore Romano<\/i>, 22 dicembre 2025, 6-7. <a class=\"fnup\" href=\"#rn216\">↩<\/a><\/span><\/li><li id=\"fn217\"><a class=\"fnback\" href=\"#rn217\" aria-label=\"Torna al testo\">217.<\/a><span>Cfr <i>supra<\/i>, nn. 11-14. <a class=\"fnup\" href=\"#rn217\">↩<\/a><\/span><\/li><li id=\"fn218\"><a class=\"fnback\" href=\"#rn218\" aria-label=\"Torna al testo\">218.<\/a><span>Cfr <a href=\"https://www.vatican.va/content/leo-xiv/it/speeches/2025/november/documents/20251113-fondazione-infanzia-adolescenza.html\" target=\"_blank\" rel=\"noopener\"><i>Discorso al Convegno “The Dignity of Children and Adolescents in the Age of Artificial Intelligence”<\/i><\/a> (13 novembre 2025): <i>L’Osservatore Romano<\/i>, 13 novembre 2025, 3. <a class=\"fnup\" href=\"#rn218\">↩<\/a><\/span><\/li><li id=\"fn219\"><a class=\"fnback\" href=\"#rn219\" aria-label=\"Torna al testo\">219.<\/a><span>Cfr Benedetto XVI, Lett. enc. <a href=\"https://www.vatican.va/content/benedict-xvi/it/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate.html\" target=\"_blank\" rel=\"noopener\"><i>Caritas in veritate<\/i><\/a> (29 giugno 2009), 34: <i>AAS <\/i>101 (2009), 668-670. <a class=\"fnup\" href=\"#rn219\">↩<\/a><\/span><\/li><li id=\"fn220\"><a class=\"fnback\" href=\"#rn220\" aria-label=\"Torna al testo\">220.<\/a><span>Francesco, Esort. ap. <a href=\"https://www.vatican.va/content/francesco/it/apost_exhortations/documents/20231004-laudate-deum.html\" target=\"_blank\" rel=\"noopener\"><i>Laudate Deum<\/i><\/a> (4 ottobre 2023), 67: <i>AAS <\/i>115 (2023), 1059. <a class=\"fnup\" href=\"#rn220\">↩<\/a><\/span><\/li><li id=\"fn221\"><a class=\"fnback\" href=\"#rn221\" aria-label=\"Torna al testo\">221.<\/a><span>Cfr <a href=\"https://www.vatican.va/content/leo-xiv/it/angelus/2026/documents/20260106-angelus.html\" target=\"_blank\" rel=\"noopener\"><i>Angelus nella Solennità dell’Epifania<\/i><\/a> (6 gennaio 2026): <i>L’Osservatore Romano<\/i>, 7 gennaio 2026, 3. <a class=\"fnup\" href=\"#rn221\">↩<\/a><\/span><\/li><li id=\"fn222\"><a class=\"fnback\" href=\"#rn222\" aria-label=\"Torna al testo\">222.<\/a><span>Benedetto XVI, <a href=\"https://www.vatican.va/content/benedict-xvi/it/audiences/2006/documents/hf_ben-xvi_aud_20060215.html\" target=\"_blank\" rel=\"noopener\"><i>Udienza generale<\/i><\/a> (15 febbraio 2006): <i>L’Osservatore Romano<\/i>, 16 febbraio 2006, 4. <a class=\"fnup\" href=\"#rn222\">↩<\/a><\/span><\/li><li id=\"fn223\"><a class=\"fnback\" href=\"#rn223\" aria-label=\"Torna al testo\">223.<\/a><span><a href=\"https://www.vatican.va/content/leo-xiv/it/speeches/2025/october/documents/20251011-veglia-di-preghiera.html\" target=\"_blank\" rel=\"noopener\"><i>Meditazione in occasione della Veglia di preghiera e del Rosario per la pace<\/i><\/a> (11 ottobre 2025): <i>L’Osservatore Romano<\/i>, 13 ottobre 2025, 2. <a class=\"fnup\" href=\"#rn223\">↩<\/a><\/span><\/li><li id=\"fn224\"><a class=\"fnback\" href=\"#rn224\" aria-label=\"Torna al testo\">224.<\/a><span>S. Paolo VI, <a href=\"https://www.vatican.va/content/paul-vi/it/homilies/1970/documents/hf_p-vi_hom_19700424.html\" target=\"_blank\" rel=\"noopener\"><i>Omelia al Santuario mariano di Nostra Signora di Bonaria<\/i><\/a> (24 aprile 1970): <i>AAS <\/i>62 (1970), 301. <a class=\"fnup\" href=\"#rn224\">↩<\/a><\/span><\/li><\/ol><\/section>", "es": "<details class=\"chapter\" id=\"ch-intro\"><summary><div class=\"csum\"><span class=\"csum-title\">Introducción<\/span><span class=\"csum-desc\">Las “cosas nuevas” de nuestro tiempo y la elección entre Babel y la ciudad reconstruida. <span class=\"csum-n\">· 16 secciones<\/span><\/span><span class=\"csum-cta\"><span class=\"chev\">›<\/span><span class=\"cta-read\">haz clic para leer<\/span><span class=\"cta-collapse\">haz clic para contraer<\/span><\/span><\/div><\/summary><div class=\"chapter-body\"><p class=\"vp\" id=\"p1\"><span class=\"pnum\">1<\/span>La magnífica humanidad que Dios ha creado se encuentra hoy ante una elección decisiva: levantar una nueva torre de Babel o edificar la ciudad donde Dios y la humanidad habiten juntos. Cada generación recibe como herencia la tarea de dar forma a su propio tiempo: hacer madurar la historia como un lugar donde se proteja la dignidad de cada persona, se promueva la justicia y se haga posible la fraternidad. Pero en cada época se cierne el riesgo de construir un mundo inhumano y más injusto. Allí donde la humanidad corre el peligro de perder su rostro, nosotros, los cristianos, alzamos los ojos hacia el Dios que se hizo carne, sabiendo que «el misterio del hombre sólo se esclarece en el misterio del Verbo encarnado». <a class=\"ref\" id=\"rn1\" href=\"#fn1\">1<\/a> En Jesucristo, esta magnífica humanidad encuentra el camino, la verdad y la vida, abriendo a cada uno de nosotros la vía para crecer hacia la plenitud.<\/p><p class=\"vp\" id=\"p2\"><span class=\"pnum\">2<\/span>Cimentados en Cristo, la piedra viva, experimentamos la acción poderosa y misteriosa del Espíritu Santo, y creemos que todo esfuerzo humano auténtico por cooperar con Él en pro del bien será bendecido por el Padre celestial, en quien ponemos nuestra esperanza. Por este motivo, podemos contribuir con determinación a todas aquellas iniciativas que construyen un mundo más justo, y podemos invitar a otros a colaborar con nosotros en la promoción del desarrollo integral de cada ser humano. Deseamos entrar en diálogo con todos los hombres y mujeres de nuestro tiempo, con quienes participamos juntos en los acontecimientos, las preguntas y las aspiraciones de la humanidad. <a class=\"ref\" id=\"rn2\" href=\"#fn2\">2<\/a> Queremos identificar, junto con ellos, nuevos caminos para el bien común y la promoción de una vida digna para todos. Esta actitud de diálogo es parte integrante de la vocación de la Iglesia, ya que ella, constituida «en Cristo como un sacramento, […] de la unión íntima con Dios y de la unidad de todo el género humano», <a class=\"ref\" id=\"rn3\" href=\"#fn3\">3<\/a> reconoce en la historia el lugar donde el Evangelio interpela y acompaña la experiencia humana.<\/p><p class=\"vp\" id=\"p3\"><span class=\"pnum\">3<\/span>Con este espíritu, en 1891 León XIII publicó la Encíclica Rerum novarum, cuyo 135° aniversario celebramos este año con profunda gratitud. Con ese documento, mi querido Predecesor impulsó aquella reflexión sobre la sociedad, la economía y la política que hoy llamamos “Doctrina social de la Iglesia”. Y cuando algunos objetaban que la Iglesia no debía desperdiciar energías en cuestiones mundanas, sino preocuparse por comunicar un mensaje de vida eterna, él respondía con realismo y sabiduría que el anuncio del Evangelio no puede olvidar la vida concreta de los pueblos. <a class=\"ref\" id=\"rn4\" href=\"#fn4\">4<\/a> Han pasado muchas décadas desde entonces, y el Magisterio, los pastores, los teólogos y los fieles han seguido reflexionando sobre las cuestiones sociales a la luz del Evangelio. Hoy, la Doctrina social de la Iglesia es un patrimonio de sabiduría, en el que encontramos principios para pensar, criterios para discernir y juzgar, y orientaciones concretas para actuar. Se fundamenta en la Sagrada Escritura y en la Tradición y, en diálogo con las ciencias, nos ayuda a leer con lucidez los desafíos del presente, identificando caminos adecuados para vivir un testimonio cristiano límpido, con alegría y al servicio del mundo. No es un conjunto estático de conceptos, sino un corpus vivo de verdades, que custodia e interpreta la vocación de la humanidad a una vida plena y justa. A esta tradición viva deseo, por tanto, sumar mi voz, invocando la asistencia del Espíritu de sabiduría, que habita en el mundo desde su creación (cf. Pr 8,22-31).<\/p><h3 class=\"sub\">Las “res novae” de nuestro tiempo<\/h3><p class=\"vp\" id=\"p4\"><span class=\"pnum\">4<\/span>Si en su momento León XIII hablaba de “nuevos asuntos” ( rerum novarum), hoy no podemos limitarnos simplemente a repetir sus valiosas enseñanzas, sino que debemos pedirle a Dios la sabiduría para interpretar las grandes tendencias de nuestro tiempo, en particular los avances de la técnica. En los últimos años se ha hecho cada vez más evidente cuán rápida y profundamente la digitalización, la inteligencia artificial (IA) y la robótica están transformando nuestro mundo. La técnica no debe considerarse, en sí misma, como una fuerza antagónica respecto a la persona; por el contrario, está arraigada en nuestra historia desde el principio, en cuanto es «un hecho profundamente humano, vinculado a la autonomía y libertad del hombre». <a class=\"ref\" id=\"rn5\" href=\"#fn5\">5<\/a> A lo largo de los siglos, el desarrollo tecnológico ha contribuido a una mejora significativa de las condiciones de vida de la humanidad; al mismo tiempo, cada etapa del progreso también ha puesto de manifiesto el lado ambiguo de instrumentos capaces de causar daño cuando no se orientan hacia el bien. Hoy, sin embargo, nos encontramos ante una situación nueva, en la que el poder y la omnipresencia de las tecnologías emergentes se entrelazan con el tejido de la vida cotidiana, moldean los procesos de toma de decisiones e inciden profundamente en el imaginario colectivo: «Nunca la humanidad tuvo tanto poder sobre sí misma». <a class=\"ref\" id=\"rn6\" href=\"#fn6\">6<\/a>Las nuevas tecnologías abren un horizonte que se extiende en direcciones que, aunque intuibles, aún no podemos prever por completo. Esto hace que sea más complejo evaluar su impacto y sus efectos a largo plazo sobre la dignidad de las personas y el bien común.<\/p><p class=\"vp\" id=\"p5\"><span class=\"pnum\">5<\/span>Ahora nos corresponde asumir con lucidez y responsabilidad los retos de nuestro tiempo. Es necesario adoptar instrumentos normativos adecuados, capaces de salvaguardar la justicia y de contener los efectos distorsionadores del poder tecnológico. Pero la cuestión no se limita a la regulación. Como advertía el Papa Francisco, debemos preguntarnos con realismo quién detenta hoy ese poder y hacia qué fines lo orienta: «No podemos ignorar que la energía nuclear, la biotecnología, la informática, el conocimiento de nuestro propio ADN y otras capacidades que hemos adquirido […] dan a quienes tienen el conocimiento, y sobre todo el poder económico para explotarlo, un dominio impresionante sobre el conjunto de la humanidad y del mundo entero». <a class=\"ref\" id=\"rn7\" href=\"#fn7\">7<\/a> En el pasado, eran principalmente los estados los que impulsaban y orientaban la innovación. Hoy, en cambio, los principales motores del desarrollo son actores privados, a menudo transnacionales, dotados de recursos y capacidad de acción superiores a los de muchos gobiernos. El poder tecnológico adquiere así un rostro inédito, predominantemente “privado”, y por ello aún más difícil de discernir, gobernar y orientar hacia el bien común.<\/p><p class=\"vp\" id=\"p6\"><span class=\"pnum\">6<\/span>Por esta razón es preciso iniciar un discernimiento compartido capaz de profundizar en las raíces espirituales y culturales de las transformaciones que se están produciendo. Si nos limitamos a las circunstancias contingentes, corremos el riesgo de dejar que la sucesión de emergencias decida por nosotros la dirección del camino. Estamos viviendo una rápida fase de transición, un “cambio de época” en el que —mientras algunos se disputan el futuro de las nuevas tecnologías y otros se dedican a reflexionar sobre ellas— la mayoría de las personas permanece a la espera, observa desde lejos y simplemente aguarda a que todo salga bien. Precisamente por eso se imponen en nuestra conciencia preguntas decisivas, que ya no pueden eludirse: ¿Hacia dónde vamos? ¿Hacia qué meta deseamos orientarnos? ¿Qué dirección elegir como comunidad humana y como pueblos?<\/p><h3 class=\"sub\">Dos imágenes bíblicas<\/h3><p class=\"vp\" id=\"p7\"><span class=\"pnum\">7<\/span>Para responder a estas preguntas y discernir cómo vivir con responsabilidad en la era de la IA, me gustaría evocar dos imágenes bíblicas: la construcción de la torre de Babel (cf. Gn 11,1-9) y la reconstrucción de los muros de Jerusalén (cf. Ne 2-6). En el libro del Génesis, el relato de Babel se sitúa en los orígenes de la humanidad, inmediatamente después de las genealogías de los hijos de Noé. Los seres humanos, habiéndose establecido en la llanura de Senaar, deciden construir una ciudad y una torre «cuya cúspide llegue hasta el cielo» (Gn 11,4). Quieren así asegurarse estabilidad y poder, y sobre todo “perpetuarse un nombre”, temiendo ser dispersados por la tierra. La empresa parece imponente: una sola lengua, una sola tecnología, una sola dirección. Sin embargo, el proyecto esconde un profundo engaño: es una obra concebida sin referencia a Dios, sustentada por una uniformidad que elimina la diversidad y que, en lugar de la comunión, elige la homogeneización. Cuando la ciudad se edifica sobre el orgullo y la pretensión de bastarse a sí misma, la comunicación se rompe, las lenguas se confunden y los seres humanos ya no se comprenden. El resultado no es la unidad, sino la dispersión. Babel revela así el límite de toda construcción que, por grandiosa que sea, surge de la absolutización de lo humano y de su pretensión de autosuficiencia, sacrifica la dignidad de las personas en aras de la eficiencia y aspira a alcanzar el cielo sin la bendición de Dios.<\/p><p class=\"vp\" id=\"p8\"><span class=\"pnum\">8<\/span>El libro de Nehemías, a su vez, comienza en un momento de gran vulnerabilidad en la historia del antiguo Israel. Tras el exilio babilónico, una parte del pueblo ha regresado a Jerusalén, pero la ciudad sigue en ruinas, las murallas se han derrumbado y las puertas han sido quemadas (cf. Ne 1-2). Nehemías, un judío al servicio del rey persa Artajerjes, recibe la noticia del desastroso estado de la ciudad de sus padres. Antes de actuar, ayuna, reza e intercede por el pueblo; luego pide permiso al rey para regresar a Jerusalén y, una vez allí, examina en silencio los lugares destruidos. No impone soluciones desde lo alto. Convoca a las familias, confía a cada una un tramo de muralla para reconstruir, escucha los temores, coordina los esfuerzos y hace frente a las oposiciones. El relato muestra cómo la ciudad renace no gracias a la iniciativa de una sola persona, sino a través de la responsabilidad compartida de todo el pueblo: sacerdotes, artesanos, jefes de familia, mujeres y jóvenes. Es una obra que tiene a Dios en el centro y reconstruye los vínculos incluso antes que las piedras. La antigua Jerusalén recupera así un lenguaje común, no el de la uniformidad, sino el de la comunión: la armonía que nace cuando cada uno asume su parte y todo el pueblo reconoce que su fuerza viene del Señor.<\/p><p class=\"vp\" id=\"p9\"><span class=\"pnum\">9<\/span>A la luz de estas dos imágenes, el Espíritu Santo hoy nos interpela acerca de nuestra relación con la tecnología y con la revolución digital en curso. Los descubrimientos científicos son un talento entregado a la humanidad para que lo haga fructificar (cf. Mt 25,14-30). La tecnología puede curar, conectar, educar, cuidar la Casa común; pero también puede dividir, descartar, generar nuevas injusticias. En abstracto, esta, en sí misma, no es una solución a los problemas de la humanidad, como tampoco es un mal en sí; pero, concretamente, no es neutral, porque toma el rostro de quien la concibe, la financia, la regula, la utiliza. Por eso, la primera elección no es entre un “sí” o un “no” a la tecnología, sino entre construir Babel o reconstruir Jerusalén: entre un poder que pretende dominar el cielo y un pueblo que, en presencia de Dios, se pone a trabajar unido para levantar de nuevo las murallas de la convivencia fraterna.<\/p><p class=\"vp\" id=\"p10\"><span class=\"pnum\">10<\/span>Evitemos, por tanto, el “síndrome de Babel”: la idolatría del lucro que sacrifica a los débiles, la uniformidad que aplana las diferencias, la pretensión de un lenguaje único —incluso digital— capaz de traducirlo todo, incluso el misterio de la persona, en datos y rendimientos. Este es el riesgo de la deshumanización —construir el futuro excluyendo a Dios y reduciendo al otro a un medio—, una tentación antigua y siempre nueva, que hoy también toma un rostro técnico. Elijamos, en cambio, el “camino de Nehemías”, que pone de relieve el valor del trabajo compartido para hacer que la ciudad de Dios sea un lugar seguro para los exiliados que regresaron. Hoy, reconstruir significa reconocer que, en la pluralidad de voces y visiones que a veces recuerda la dispersión de las lenguas, existe, sin embargo, una posibilidad luminosa: la de edificar juntos, transformando la diversidad en un recurso y haciendo de la escucha y del diálogo el terreno común en el cual hacer crecer la justicia y la fraternidad. Y, en esta obra compartida, los cristianos encuentran su propia forma de construir: orientar la acción hacia Dios, para que, bajo su luz, el pluralismo no se disperse en el desorden, sino que, en la práctica de la sinodalidad, se convierta en el espacio en el que la humanidad recupere sus cimientos sólidos y su fin último. En el Apocalipsis, Juan ve la nueva Jerusalén «que descendía del cielo y venía de Dios» (Ap 21,2) como un regalo para toda la humanidad. Y esta visión de gracia es para nosotros, los cristianos, una llamada a trabajar juntos, cultivando una vida común pacífica, justa y digna en las “ciudades” de hoy.<\/p><h3 class=\"sub\">Edificar en el bien<\/h3><p class=\"vp\" id=\"p11\"><span class=\"pnum\">11<\/span>Edificar una ciudad centrada en el bien común exige, ante todo, edificar sobre la roca de la relación con Dios. Significa reconocer que la verdad de su amor nos llama a una vida «en abundancia» ( Jn 10,10) y a la comunión con Él. Junto con san Agustín, también nosotros podemos decir: «Porque nos has hecho para ti y nuestro corazón está inquieto hasta que descanse en ti». <a class=\"ref\" id=\"rn8\" href=\"#fn8\">8<\/a> En efecto, Dios ha inscrito en nuestro corazón un deseo de felicidad que abraza todas las dimensiones de la vida; y la Iglesia, en el diálogo con los hombres y las mujeres de nuestro tiempo, siente la urgencia de custodiar y orientar esa aspiración hacia su verdad más profunda.<\/p><p class=\"vp\" id=\"p12\"><span class=\"pnum\">12<\/span>En segundo lugar, edificar en el bien significa aceptar los límites y la fragilidad de la humanidad sin considerarlos un error que haya que corregir. Hoy en día, el deseo de plenitud del ser humano corre el riesgo de desviarse hacia metas engañosas: la ilusión de una tecnología que promete liberarnos de toda fragilidad o modelos de bienestar que “dejan atrás” a pueblos enteros. No es raro que pongamos nuestra esperanza en un potencial ilimitado, en formas de progreso que pueden agudizar las desigualdades, en soluciones inmediatas incapaces de sanar las heridas de los pueblos. Así, mientras algunos persiguen la quimera de una autoafirmación ilimitada, muchos carecen de lo necesario. La Iglesia recuerda, con voz humilde pero firme, que la verdadera realización no nace de la eliminación de las fragilidades, sino de un crecimiento armonioso: allí donde la libertad y la responsabilidad se entrelazan con el cuidado recíproco y la verdadera solidaridad, y donde el progreso se mide por la dignidad de cada uno y por el bien de los pueblos.<\/p><p class=\"vp\" id=\"p13\"><span class=\"pnum\">13<\/span>En tercer lugar, edificar un mundo en el que todos puedan “florecer” exige una corresponsabilidad valiente. Ninguna mano, por sí sola, basta para sostener el peso de los desafíos que atraviesa el mundo; y ninguna es tan débil como para no poder ofrecer su contribución: «Mi poder triunfa en la debilidad» (2 Co 12,9). A cada uno corresponde su tramo de muralla: científicos e investigadores, empresarios y trabajadores, educadores y legisladores, sociedad civil, movimientos populares y comunidades de fe. Esta es la lógica de la subsidiariedad, que valora la cooperación entre generaciones, entre pueblos, entre disciplinas y culturas como el camino privilegiado para hacer crecer la estabilidad, la prosperidad y la paz. Las tensiones y las diferencias no deben intimidar; pueden convertirse en energías creativas cuando están orientadas por una responsabilidad compartida.<\/p><p class=\"vp\" id=\"p14\"><span class=\"pnum\">14<\/span>Por último, edificar en el bien requiere un lenguaje evangélico. Evitemos las palabras que humillan o enfrentan. Optemos por la claridad que ilumina y la franqueza que abre caminos. No bendigamos entusiasmos ingenuos ni alimentemos miedos estériles. Más bien, indiquemos criterios de discernimiento —la dignidad de la persona, el destino universal de los bienes, la opción por los pobres, el cuidado de la Casa común, la paz— y traduzcámoslos en prácticas: planificación responsable, evaluaciones del impacto humano y social, inclusión de los más frágiles, alfabetización digital, investigación e industria orientadas a la justicia y la paz.<\/p><h3 class=\"sub\">Permanecer siendo humanos<\/h3><p class=\"vp\" id=\"p15\"><span class=\"pnum\">15<\/span>En el reciente Jubileo ordinario del 2025, hemos caminado como peregrinos de la esperanza y hemos sido colmados de gracias. Fortalecidos por estos dones, podemos avanzar con ánimo confiado ante las arduas tareas y los exigentes desafíos que se perfilan en nuestro futuro. En la era de la inteligencia artificial, en la que la dignidad humana corre el riesgo de verse eclipsada por nuevas formas de deshumanización, tenemos el deber urgente de permanecer profundamente humanos, custodiando con amor esa magnífica humanidad que se nos ha dado y revelado en plenitud en Cristo, y que ninguna máquina podrá jamás sustituir en su esplendor. El verdadero progreso nace siempre de un corazón abierto al otro, de una inteligencia dispuesta a escuchar, de una voluntad que busca lo que une más que lo que separa.<\/p><p class=\"vp\" id=\"p16\"><span class=\"pnum\">16<\/span>A todos los fieles católicos, a todos los cristianos, a todos los hombres y mujeres de buena voluntad les dirijo un vehemente llamamiento: no temamos ensuciarnos las manos en la obra de nuestro tiempo. Como Nehemías, oremos, proyectemos con sabiduría, trabajemos con perseverancia, poniendo a Dios en el horizonte de nuestro actuar y al ser humano en el centro de nuestras decisiones. Entonces las piedras desechadas —los pobres, los enfermos, los migrantes, los pequeños— se convertirán en piedras angulares, y sobre la tierra surgirá un hogar común sólido y hospitalario, donde el amor y la verdad finalmente se encontrarán, y la justicia y la paz se besarán (cf. Sal 85,11). Esta es la bendición que imploramos a Dios y la tarea que tenemos por delante: ser constructores de comunión, no arquitectos de Babel; siervos del Reino que viene, no dueños de torres destinadas a derrumbarse. Y, con ánimo de pastor y de padre, pido a todos que detengan la construcción de la enésima Babel y que unan fuerzas para edificar en el bien, para que la humanidad nunca pierda su propia belleza y el mundo pueda reconocer una vez más, en el corazón del ser humano, el lugar donde Dios desea habitar.<\/p><\/div><\/details>\n<details class=\"chapter\" id=\"ch1\"><summary><div class=\"csum\"><span class=\"csum-eyebrow\">Capítulo Primero<\/span><span class=\"csum-title\">Un Pensamiento Dinámico Fiel al Evangelio<\/span><span class=\"csum-desc\">Un enfoque dinámico fiel al Evangelio y cómo se desarrolla la doctrina social de la Iglesia. <span class=\"csum-n\">· 29 secciones<\/span><\/span><span class=\"csum-cta\"><span class=\"chev\">›<\/span><span class=\"cta-read\">haz clic para leer<\/span><span class=\"cta-collapse\">haz clic para contraer<\/span><\/span><\/div><\/summary><div class=\"chapter-body\"><p class=\"vp\" id=\"p17\"><span class=\"pnum\">17<\/span>En este primer capítulo mi intención es recorrer, de manera sintética, el camino a través del cual la Doctrina social de la Iglesia ha ido tomando forma en el Magisterio reciente de los Papas y del Concilio Vaticano II, para poner de relieve su carácter dinámico. En cada época, de hecho, las res novae instan a esta enseñanza a medirse con las preguntas de la historia a la luz de la Verdad revelada. Por eso, también la IA debe entenderse no como un apéndice temático, o como una emergencia que hay que gestionar, sino como una transformación que interpela desde dentro las categorías de la Doctrina social y exige un mayor desarrollo de la misma, en fidelidad al Evangelio.<\/p><p class=\"vp\" id=\"p18\"><span class=\"pnum\">18<\/span>Sin embargo, este itinerario no sería realmente comprensible si, antes de detenernos en la contribución de cada uno de los Pontífices y en los documentos más relevantes, no aclaráramos algunas convicciones fundamentales sobre la forma en que la Iglesia habita la historia y se relaciona con el mundo. Sin esta aclaración, la Doctrina social correría el riesgo de parecer una injerencia indebida en cuestiones temporales o un código ético externo que se aplica arbitrariamente. En realidad, surge de una Iglesia que camina con la humanidad, reconoce la autonomía de las realidades terrenas y la distinción entre comunidad eclesial y comunidad política y, precisamente por eso, aspira a servir al bien común.<\/p><h3 class=\"sub\">Una Iglesia en camino en la historia de la humanidad<\/h3><p class=\"vp\" id=\"p19\"><span class=\"pnum\">19<\/span>La Iglesia, presente en el mundo como signo de unidad para toda la familia humana, reconoce en los interrogantes y los desafíos de la época actual el ámbito en el cual ejercer su vocación a la escucha, al diálogo y al servicio, dejándose interpelar por todo lo que concierne a la existencia de los hombres y las mujeres de hoy. Este entrelazamiento de vida con los pueblos le hace comprender cada vez más que su misión tiene un alcance histórico e implica una responsabilidad respecto a la forma en que se tejen las relaciones sociales. Por ello no puede considerarse ajena a las dinámicas que configuran el rostro de la sociedad. Más bien, participa con compromiso en los caminos a través de los cuales la sociedad misma crece y se organiza, y ofrece su contribución al logro de una convivencia más justa y fraterna. El Papa Francisco recordaba con fuerza esta dimensión histórica de la misión eclesial, señalando que «nadie puede exigirnos que releguemos la religión a la intimidad secreta de las personas, sin influencia alguna en la vida social y nacional, sin preocuparnos por la salud de las instituciones de la sociedad civil, sin opinar sobre los acontecimientos que afectan a los ciudadanos». <a class=\"ref\" id=\"rn9\" href=\"#fn9\">9<\/a><\/p><p class=\"vp\" id=\"p20\"><span class=\"pnum\">20<\/span>La llamada y el compromiso de caminar con la humanidad en lo concreto de la historia llevan a la Iglesia a reconocer que las realidades terrenas poseen una consistencia y un orden propio. El Concilio Vaticano II expresó con especial precisión este principio en la Constitución pastoral Gaudium et spes, cuyo 60° aniversario celebramos con grato recuerdo el pasado 7 de diciembre de 2025: «Si por autonomía de la realidad se quiere decir que las cosas creadas y la sociedad misma gozan de propias leyes y valores, […] es absolutamente legítima esta exigencia de autonomía». <a class=\"ref\" id=\"rn10\" href=\"#fn10\">10<\/a>Este énfasis pone de manifiesto que la creación lleva impresa una bondad originaria que la mirada humana debe custodiar, cultivar y hacer madurar. En este horizonte, la Iglesia se ofrece como una presencia que ayuda a leer en profundidad la realidad, sosteniendo con humilde firmeza aquellas decisiones que promueven la dignidad de cada persona, la cohesión de las comunidades y el bien de todos. Así, se sitúa a la par del mundo sin imponerse sobre él, para que en cada acontecimiento humano pueda germinar la promesa de justicia y paz que el Espíritu Santo sigue suscitando en el corazón de la humanidad.<\/p><p class=\"vp\" id=\"p21\"><span class=\"pnum\">21<\/span>Al reconocer que Dios acompaña la libertad de los seres humanos en el desarrollo de la historia, el Concilio Vaticano II afirmaba la distinción entre comunidad eclesial y comunidad política, subrayando que cada una de ellas debe actuar con la más plena autonomía. La presencia de la Iglesia en el mundo se expresa así también en su relación con la sociedad civil y con las instituciones públicas. Al dialogar con ellas, la Iglesia reconoce el valor de las realidades sociales y políticas y respeta su propia responsabilidad, apoyando todo lo que protege la vida de las personas y fortalece los cimientos del tejido social. No pretende asumir las funciones que competen al Estado; por el contrario, valora su servicio al bien común y reconoce con convicción la responsabilidad que las instituciones civiles ejercen en la sociedad. Al mismo tiempo, la misión que se le ha confiado la lleva a no permanecer distante de los sufrimientos concretos de los hombres y mujeres de nuestro tiempo. Su cercanía no nace de la intención de suplir a las instituciones, ni mucho menos de una crítica implícita a su labor, sino de la caridad evangélica que la impulsa a acercarse a las heridas de la humanidad en los momentos en que estas se manifiestan con mayor gravedad. Cuando interviene, lo hace imitando al buen samaritano, con discreción y cercanía, consciente de que lo que surge de una necesidad inmediata no puede convertirse en norma, ni sustituir las responsabilidades institucionales propias de la comunidad civil.<\/p><p class=\"vp\" id=\"p22\"><span class=\"pnum\">22<\/span>A partir de este doble reconocimiento —la autonomía de las realidades terrenas y la distinción de competencias entre la comunidad eclesial y la política— se comprende mejor la orientación que el Concilio Vaticano II ha dado a la Iglesia en su relación con el mundo. Gaudium et spes recuerda que «es propio de todo el Pueblo de Dios, pero principalmente de los pastores y de los teólogos, auscultar, discernir e interpretar, con la ayuda del Espíritu Santo, las múltiples voces de nuestro tiempo y valorarlas a la luz de la Palabra de Dios, a fin de que la Verdad revelada pueda ser mejor percibida, mejor entendida y expresada en forma más adecuada». <a class=\"ref\" id=\"rn11\" href=\"#fn11\">11<\/a> Escuchar los “diferentes lenguajes” no es una mera atención sociológica, sino que implica un discernimiento espiritual en el que, con la ayuda del Espíritu, el Pueblo de Dios reconoce en las transformaciones culturales y sociales tanto los signos de la presencia de Cristo, que viene y guía la historia hacia su plenitud, como aquellas desviaciones que oscurecen su rostro. Así, la Verdad revelada no se modifica en su núcleo esencial, sino que se explicita y se asume como criterio vivo para orientar elecciones concretas, inspirar caminos de conversión personal y comunitaria, promover reformas de las estructuras y apoyar nuevas formas de testimonio evangélico en la vida pública. La historia es, por tanto, uno de los lugares en los que la Iglesia se deja instruir por el Espíritu sobre el alcance humanizador del Evangelio y aprende a adaptar su enseñanza al servicio de la dignidad de cada persona y del bien de los pueblos.<\/p><h3 class=\"sub\">La sabiduría de la Palabra y el diálogo con las ciencias humanas<\/h3><p class=\"vp\" id=\"p23\"><span class=\"pnum\">23<\/span>La Iglesia considera compañeros de camino a todos aquellos que buscan sinceramente «la verdad, la bondad y la belleza», considerándolos «preciosos aliados» <a class=\"ref\" id=\"rn12\" href=\"#fn12\">12<\/a> en la defensa de la dignidad de cada persona y en la custodia de la creación. Asumiendo el estilo pastoral del Concilio Vaticano II, que invita a escuchar, discernir e interpretar los signos de los tiempos, la Iglesia, iluminada por la sabiduría de la Palabra, no teme el encuentro con el saber humano. La Palabra de Dios ofrece criterios fiables para orientar los caminos de la justicia y abrir vías de reconciliación y paz entre los seres humanos. Cuando se trata de aplicar estos criterios a las complejas situaciones de nuestro tiempo, resulta esencial la contribución de la filosofía y de las ciencias humanas y sociales, que ayudan a comprender y analizar más a fondo las dinámicas culturales, económicas y políticas. San Juan Pablo II recordaba que la Iglesia acoge la aportación de las ciencias sociales «para sacar indicaciones concretas que le ayuden a desempeñar su misión de Magisterio». <a class=\"ref\" id=\"rn13\" href=\"#fn13\">13<\/a> El diálogo con esos conocimientos no resta fuerza al Evangelio; al contrario, permite identificar con mayor claridad lo que realmente promueve la vida de las personas y las comunidades. El Papa Francisco, en consonancia con esta perspectiva, subrayaba que, en muchas cuestiones específicas, la Iglesia no pretende ofrecer «una palabra definitiva», <a class=\"ref\" id=\"rn14\" href=\"#fn14\">14<\/a> pero reconoce la importancia de prestar atención a la investigación científica y de fomentar un diálogo serio y leal entre los académicos, aceptando la diversidad de opiniones.<\/p><p class=\"vp\" id=\"p24\"><span class=\"pnum\">24<\/span>Alimentada por este diálogo fecundo entre el Evangelio y los conocimientos humanos, la Iglesia ha profundizado progresivamente en su Doctrina social, madurando con el tiempo un patrimonio de sabiduría dotado de una coherencia teológica y antropológica arraigada en la visión cristiana de la persona. Precisamente porque nace de la fe y de su comprensión de la realidad, este patrimonio no se traduce en un repertorio de soluciones técnicas ni en un modelo económico o político que se oponga a otros: tiene una categoría propia, <a class=\"ref\" id=\"rn15\" href=\"#fn15\">15<\/a> la de los principios que orientan la lectura de los acontecimientos y sustentan una interpretación evangélica de los procesos históricos y de las decisiones que estos implican. De ahí surge la función propia de la Doctrina social, que no pretende sustituir las responsabilidades de la política y de las instituciones, sino que se ofrece como apoyo al discernimiento común, ayudando a reconocer y promover lo que contribuye a la dignidad de las personas, a la vitalidad de las comunidades y al bien de todos.<\/p><h3 class=\"sub\">La Doctrina social como discernimiento comunitario<\/h3><p class=\"vp\" id=\"p25\"><span class=\"pnum\">25<\/span>La comprensión de la verdad como un don que hay que compartir y no como una posesión que hay que reclamar, libera a la Iglesia de la tentación de añorar formas de presencia basadas en el poder. San Juan Pablo II invitaba a mirar con sinceridad hacia aquellos tiempos en los que se cedió a «métodos de intolerancia e incluso de violencia en el servicio a la verdad», <a class=\"ref\" id=\"rn16\" href=\"#fn16\">16<\/a> para reencontrar el camino evangélico del anuncio apacible y de la verdad que no se impone. En la misma línea, he reiterado que la Iglesia «no quiere levantar la bandera de la posesión de la verdad», <a class=\"ref\" id=\"rn17\" href=\"#fn17\">17<\/a> porque la verdad no es un territorio que hay que defender, sino un bien que hay que compartir. Esta misma perspectiva la resumió el Papa Francisco en sus famosas palabras, según las cuales «el tiempo es superior al espacio»: <a class=\"ref\" id=\"rn18\" href=\"#fn18\">18<\/a> lo importante no es, ante todo, ocupar puestos de poder o controlar bastiones culturales, sino iniciar procesos de bien y dejar que maduren; así, la verdad del Evangelio no se impone desde lo alto, sino que crece con el tiempo, en el entretejido concreto de las vidas, las comunidades y las culturas. Es una verdad que no teme a la diversidad, sino que la acoge y la ordena; que no elimina los conflictos, sino que los transfigura; que recompone lo que la historia tiende a dispersar. De ahí también la imagen del poliedro, una figura de muchas caras donde se refleja, desde diferentes ángulos, la misma verdad del Evangelio. <a class=\"ref\" id=\"rn19\" href=\"#fn19\">19<\/a><\/p><p class=\"vp\" id=\"p26\"><span class=\"pnum\">26<\/span>Esta actitud de apertura a la verdad, única y a la vez multifacética, expresa en lo más profundo la catolicidad de la Iglesia, que abarca a toda la familia humana y, al mismo tiempo, vive inmersa en las condiciones concretas de los pueblos y las culturas. El Concilio Vaticano II recuerda que, precisamente en virtud de esta catolicidad, «cada una de las partes colabora con sus dones propios con las restantes partes y con toda la Iglesia», <a class=\"ref\" id=\"rn20\" href=\"#fn20\">20<\/a> y que, de este modo, tanto en su conjunto como en cada comunidad individual, crece gracias a un intercambio recíproco y a un esfuerzo mutuo hacia una comunión cada vez más plena. De ello se desprende que el Pueblo de Dios no sólo está compuesto por muchos pueblos, sino que en su interior está tejido de funciones, vocaciones, culturas y tradiciones diversas, llamadas a apoyarse y enriquecerse mutuamente. En esta perspectiva, san Pablo VI reconocía que, dada la gran variedad de situaciones históricas, no es realista pensar que la Doctrina social pueda «pronunciar una palabra única», <a class=\"ref\" id=\"rn21\" href=\"#fn21\">21<\/a> una respuesta exclusiva y válida para todos los contextos; por eso invitaba a cada comunidad cristiana a leer con lucidez y responsabilidad la realidad de su propio país. La tensión fecunda entre la universalidad de la misión y el arraigo local forma parte íntima de la vida de la Iglesia: ella lleva en su aliento el horizonte del mundo entero, pero asume las preguntas de cada contexto como el lugar real en el que el Evangelio cobra vida.<\/p><p class=\"vp\" id=\"p27\"><span class=\"pnum\">27<\/span>A la luz de lo dicho hasta ahora, la Doctrina social de la Iglesia se muestra en su faceta más auténtica: no es un manual de principios y normas que hay que aplicar, sino un camino de discernimiento comunitario. Nace del encuentro entre la verdad eterna del Evangelio y las preguntas de la historia, se deja interpelar por los signos de los tiempos; se nutre de la contribución de las ciencias, las culturas y las experiencias humanas. Por eso, cuando la dignidad de los hermanos se ve desfigurada, cuando la política no responde a los dramas de la humanidad, cuando la economía se vuelve contra la persona o la ciencia traspasa los límites de su método, <a class=\"ref\" id=\"rn22\" href=\"#fn22\">22<\/a> la Iglesia —junto con las demás confesiones cristianas y los creyentes de otras religiones— debe hacer oír su voz no para dominar, sino para servir a la comunión. Entendida así, la Doctrina social se convierte en una teología de la comunión en la historia; un lugar en el que la Palabra, hecha carne, sigue convirtiéndose en diálogo, memoria y profecía.<\/p><h3 class=\"sub\">El desarrollo del Magisterio social desde León XIII hasta hoy<\/h3><p class=\"vp\" id=\"p28\"><span class=\"pnum\">28<\/span>Tras haber recordado la forma en que la Iglesia se sitúa en la historia y entabla diálogo con el mundo, deseo ahora detenerme en el desarrollo de la Doctrina social en el Magisterio, que, desde el siglo XIX hasta nuestros días, ha acompañado las grandes transformaciones sociales. Evidentemente, no podré dar cuenta de toda la riqueza de esta enseñanza, cuyos principios fundamentales se presentan en el Compendio de la doctrina social de la Iglesia y se profundizan aún más en el Magisterio reciente. Tampoco podré retomar de manera sistemática lo que se ha elaborado en las Encíclicas de mis últimos venerados Predecesores, en particular en Laudato si’ y en Fratelli tutti. Sin embargo, quiero recordar algunas líneas esenciales, para mostrar que lo que escribo se coloca en continuidad con esta tradición y, al mismo tiempo, para destacar cómo en ella el núcleo estable de las verdades reveladas sobre la persona y la convivencia humana se entrelaza con una capacidad siempre renovada de escuchar las situaciones históricas y de dejarse interpelar por las preguntas que surgen del presente. Recorreré, por tanto, algunas etapas decisivas de este desarrollo, comenzando por la etapa inaugurada por la Encíclica Rerum novarum.<\/p><h3 class=\"sub\">Los primeros pasos de la Doctrina social de la Iglesia<\/h3><p class=\"vp\" id=\"p29\"><span class=\"pnum\">29<\/span>Lo que hoy llamamos “Doctrina social de la Iglesia” no surge de improviso en la era contemporánea, sino que recoge y organiza una larga tradición de reflexión eclesial sobre la vida social, que hunde sus raíces en la Sagrada Escritura, en los Padres de la Iglesia y en las elaboraciones teológicas y jurídicas de la Edad Media y la Edad Moderna. La expresión “Doctrina social de la Iglesia” fue empleada por primera vez por Pío XII en 1950, <a class=\"ref\" id=\"rn23\" href=\"#fn23\">23<\/a> pero el contenido que encierra, entendido como un corpus orgánico de enseñanzas sociales, comenzó a perfilarse con la Encíclica Rerum novarum de León XIII. Ante los “nuevos asuntos” de su tiempo —el conflicto entre el capital y el trabajo, la cuestión obrera, las transformaciones económicas y sociales—, León XIII no se limitó a constatar el malestar, sino que asumió esas situaciones como ámbito de la misión pastoral de la Iglesia, las sometió a un discernimiento riguroso e iluminó sus causas y las posibles vías de salida a la luz del Evangelio y de una visión integral de la persona, creada a imagen de Dios. San Juan Pablo II vio en esta forma de proceder un «paradigma permanente» <a class=\"ref\" id=\"rn24\" href=\"#fn24\">24<\/a> de la Doctrina social: una praxis ejemplar mediante la cual la Iglesia, ante tóricas, ejerce su derecho y deber de examinar las realidades sociales, pronunciarse sobre ellas e indicar caminos hacia una solución justa. De este modo, los contenidos perennes de la fe y de la antigua sabiduría eclesial se articulan en una doctrina viva que, permaneciendo fiel al Evangelio, crece en el diálogo con los “nuevos asuntos” de cada época.<\/p><p class=\"vp\" id=\"p30\"><span class=\"pnum\">30<\/span>La Encíclica Rerum novarum de León XIII constituye un hito en la evolución del Magisterio social. El documento sitúa en el centro de su reflexión la dignidad del trabajo y del trabajador, afirma el derecho a un salario justo para uno mismo y para la propia familia, reconoce en las personas un valor esencial que prevalece sobre el capital y el beneficio, defiende la propiedad privada junto con su indispensable función social, aprecia las asociaciones de trabajadores y propone formas de colaboración entre los diversos componentes de la sociedad como alternativa a la lógica de la “lucha de clases”. No sorprende, por tanto, que Pío XI la haya definido como la « Magna Charta» <a class=\"ref\" id=\"rn25\" href=\"#fn25\">25<\/a> de la acción social de los cristianos: en Rerum novarum, la sabiduría ancestral de la Iglesia sobre la persona y la vida en sociedad adquiere una nueva forma, capaz de enfrentarse a la era industrial y de ofrecer el primer gran marco sistemático de esa Doctrina social que las décadas siguientes desarrollarían aún más. Aunque muchas de las condiciones históricas descritas por León XIII han cambiado, al menos dos de sus principios siguen siendo de gran actualidad: la primacía del trabajo humano sobre cualquier lógica puramente productiva o financiera, con la consiguiente atención a las personas y a las familias más expuestas a la explotación, y el vínculo indisoluble entre el anuncio evangélico y la búsqueda de un orden social más justo. Así, Rerum novarum sigue recordándonos que no hay auténtica evangelización que no toque también las estructuras de la convivencia humana.<\/p><p class=\"vp\" id=\"p31\"><span class=\"pnum\">31<\/span>La Encíclica Quadragesimo anno de Pío XI, publicada en 1931 con motivo del 40° aniversario de Rerum novarum y en pleno apogeo de la gran crisis económica mundial, da un paso más en el desarrollo del Magisterio social. No se limita a retomar la “cuestión obrera”, sino que amplía su mirada a la configuración general del orden económico y político. Denuncia la concentración del poder económico en manos de unos pocos; critica tanto la competencia sin límites como aquellos proyectos colectivistas que anulan la libertad y la responsabilidad de las personas; recuerda con fuerza el derecho de asociación de los trabajadores y reitera la exigencia de que el salario sea proporcional no sólo al rendimiento, sino a las necesidades del trabajador y de su familia. En este marco, formula de manera sistemática el principio de subsidiariedad, destinado a convertirse en uno de los referentes fijos de la Doctrina social, según el cual lo que puede ser realizado por las personas, las familias, los organismos intermedios y las comunidades locales no debe ser absorbido por instancias superiores. Junto a estas contribuciones, Pío XI recuerda con claridad la función social de la propiedad y, con diversas intervenciones de su Magisterio —desde las Encíclicas Non abbiamo bisogno y Mit brennender Sorge hasta la Divini Redemptoris—, denuncia los totalitarismos que atropellan la dignidad de la persona, sofocan la vida social, exaltan al Estado por encima de su justo valor y adoptan la categoría discriminatoria de la raza. Para nuestra época siguen siendo particularmente actuales al menos tres intuiciones de su enseñanza social: la conciencia de que las injusticias no se refieren sólo a los comportamientos individuales, sino también a las estructuras económicas e institucionales; el valor del principio de subsidiariedad, que invita a fortalecer el tejido asociativo y comunitario, evitando nuevas concentraciones de poder; y el vínculo entre la dignidad del trabajo, la justa remuneración y la posibilidad real para las familias de llevar una vida humana digna.<\/p><p class=\"vp\" id=\"p32\"><span class=\"pnum\">32<\/span>En el contexto dramático de la Segunda Guerra Mundial y de los años de la reconstrucción, el Magisterio de Pío XII ofrece una contribución significativa al desarrollo de la Doctrina social, sobre todo a través de los Mensajes radiofónicos navideños, en los que esboza las líneas generales de un orden internacional basado en el reconocimiento de la dignidad humana, la justicia y la paz. En esas ocasiones, el Papa propone un diálogo con la sociedad a partir de una exigente referencia al derecho natural, entendido como un conjunto de principios objetivos que preceden a los intereses de los individuos y de los estados y que deben regular la vida interna de las naciones y sus relaciones recíprocas. Pío XII atribuye además un papel decisivo a las asociaciones profesionales, a las uniones de trabajadores y a los diversos cuerpos intermedios de la vida económica y social, reconociendo en estas formas organizadas de la sociedad un baluarte esencial para el equilibrio civil y para la tutela del bien común. Él sostiene la necesidad de un estado de derecho sólido para prevenir los abusos de poder y reconoce en la democracia un instrumento adecuado para favorecer el ejercicio correcto de la autoridad. Al mismo tiempo, advierte contra toda pretensión de fundar el derecho en el interés o en la fuerza, recordando que un orden internacional regulado por el beneficio de los más fuertes expone a los pueblos más débiles a la opresión y socava de raíz la confianza entre las naciones. Por último, identifica en los profundos desequilibrios económicos entre los países uno de los factores que alimentan los conflictos. <a class=\"ref\" id=\"rn26\" href=\"#fn26\">26<\/a> En nuestra época, marcada por nuevas formas de poder global y por desigualdades crecientes, siguen siendo especialmente significativos tres principios: la exigencia de que el derecho prevalezca sobre el interés, la conciencia de que las disparidades económicas son terreno fértil para las tensiones y la violencia, y el valor de un tejido asociativo capaz de mediar entre el individuo y el Estado. Estos siguen ofreciendo a la Doctrina social criterios importantes para interpretar las dinámicas de la globalización y para promover un orden internacional más justo y pacífico.<\/p><h3 class=\"sub\">Los años del Concilio Vaticano II<\/h3><p class=\"vp\" id=\"p33\"><span class=\"pnum\">33<\/span>Con san Juan XXIII se abre una nueva etapa del Magisterio social, marcada por una atención más explícita a la dimensión mundial de las cuestiones sociales y al lenguaje de los derechos. En Mater et magistra presenta la fe cristiana como una luz capaz de unir el cielo y la tierra, recordando que la Iglesia, aunque tiene como misión principal la santificación y el anuncio de los bienes eternos, no por ello descuida las necesidades concretas de la vida cotidiana de las personas, sino que se interesa por todo auténtico bien humano. <a class=\"ref\" id=\"rn27\" href=\"#fn27\">27<\/a> Partiendo de esta visión unitaria del ser humano, subraya que la vida social exige un equilibrio entre la iniciativa de los ciudadanos y de los grupos, llamados a autoorganizarse y colaborar, y la acción del Estado, que debe coordinar y sostener sin sofocar la libertad y la responsabilidad de los sujetos; por ello, presta atención a la justa remuneración del trabajo, a la participación de los trabajadores y a las crecientes disparidades entre los países. Pocos años después, con Pacem in terris, dirigiéndose por primera vez no sólo a los fieles sino a todos los hombres de buena voluntad, san Juan XXIII vincula de manera orgánica la dignidad de la persona con el reconocimiento de los derechos y deberes fundamentales y propone un orden de convivencia —también en el plano internacional— fundado en la verdad, la justicia, el amor y la libertad. <a class=\"ref\" id=\"rn28\" href=\"#fn28\">28<\/a> En nuestra época, marcada por conflictos generalizados y nuevas formas de interdependencia global, siguen siendo especialmente significativos el alcance universal de su llamamiento, la referencia a los derechos humanos como lengua común y la convicción de que una paz duradera requiere instituciones y relaciones entre los pueblos inspiradas en la dignidad de cada persona.<\/p><p class=\"vp\" id=\"p34\"><span class=\"pnum\">34<\/span>El Concilio Vaticano II marcó un punto de inflexión en la forma en que la Iglesia se entiende a sí misma en el mundo contemporáneo. En la Constitución pastoral Gaudium et spes nos presentó la imagen de una Iglesia cercana a la humanidad, comprometida con el mundo y dedicada a reflexionar no a partir de esquemas abstractos, sino de la realidad concreta de las situaciones históricas. El texto aborda las grandes cuestiones del matrimonio y la familia, de la vida económica y social, de la comunidad política, de la guerra y la paz, insistiendo en que las estructuras económicas e institucionales son justas sólo en la medida en que sirven al desarrollo integral de la persona y favorecen la participación responsable de todos. <a class=\"ref\" id=\"rn29\" href=\"#fn29\">29<\/a> La importancia de este documento conciliar para la Doctrina social de la Iglesia radica no sólo en haber abierto perspectivas de reflexión temática, sino también en haber proporcionado un método de discernimiento que invita a interpretar las transformaciones históricas con una mirada evangélica y competencia humana. Este estilo muestra que el diálogo con el mundo no es para la Iglesia una opción táctica, sino una forma concreta de su misión, porque el Evangelio, como levadura, puede transformar desde dentro las estructuras de la convivencia y abrir caminos hacia una mayor humanidad. En este horizonte se inscribe también la Declaración Dignitatis humanae, en la que el Concilio reconoce que la libertad religiosa es un derecho fundamental arraigado en la dignidad de la persona, que debe ser garantizado por el ordenamiento jurídico para que nadie sea obligado a actuar en contra de su conciencia ni impedido de buscar y profesar la verdad en privado y en público. <a class=\"ref\" id=\"rn30\" href=\"#fn30\">30<\/a> Este principio, de gran relevancia para nuestro tiempo, sigue ofreciendo a la Doctrina social criterios decisivos para la protección de la persona y para la construcción de sociedades pluralistas y pacíficas.<\/p><p class=\"vp\" id=\"p35\"><span class=\"pnum\">35<\/span>En el Pontificado de san Pablo VI surge una concepción de la paz que no se reduce a la ausencia de guerra, sino que se concreta en el camino hacia un desarrollo humano integral. En Populorum progressio, describe el desarrollo como el paso de condiciones de vida menos humanas a condiciones más humanas y lo entiende como un proceso que atañe a «todos los hombres y a todo el hombre», <a class=\"ref\" id=\"rn31\" href=\"#fn31\">31<\/a> es decir, a todas las dimensiones de la persona y a todos los pueblos, sin excepción. Sobre esta base, Pablo VI puede afirmar que un desarrollo así concebido es, en realidad, «el nuevo nombre de la paz», <a class=\"ref\" id=\"rn32\" href=\"#fn32\">32<\/a> porque tiene como objetivo eliminar las raíces de la injusticia y el conflicto y abrir espacios para una vida más digna para todos. También la creación de la Pontificia Comisión Iustitia et Pax debe interpretarse en este sentido, como un intento de dar una forma estable, a nivel eclesial e internacional, a esta intuición, manteniendo viva la conciencia sobre la brecha creciente entre países ricos y países pobres y sobre la necesidad de políticas que promuevan condiciones de vida realmente más humanas para todos.<\/p><p class=\"vp\" id=\"p36\"><span class=\"pnum\">36<\/span>Con la Octogesima adveniens, escrita con motivo del 80° aniversario de la Rerum novarum, Pablo VI traslada esta perspectiva a la sociedad postindustrial, marcada por transformaciones urbanas, nuevas formas de pobreza, cambios en el mundo laboral y rápidos cambios culturales que ponen en tela de juicio el futuro de las personas y las comunidades. Para Pablo VI, el Evangelio, a pesar de haber sido anunciado, escrito y vivido en un contexto histórico-cultural muy diferente al nuestro, no se trata de un mensaje “superado”, sino de una visión de la persona humana, de las relaciones, de la autoridad y del bien común capaz de orientar también hoy las decisiones económicas, políticas y culturales. <a class=\"ref\" id=\"rn33\" href=\"#fn33\">33<\/a> En otras palabras, el Evangelio sigue siendo actual porque proporciona los criterios para reconocer lo que humaniza o deshumaniza, lo que libera u oprime, en situaciones siempre nuevas. Para la Doctrina social de la Iglesia, el legado más exigente de Pablo VI es precisamente este: mientras en el mundo haya pueblos excluidos de un desarrollo digno del ser humano, la comunidad cristiana no podrá contentarse con proclamar la paz en abstracto, sino que deberá dejar que el Evangelio juzgue, a partir de quienes quedan al margen, aquellas estructuras económicas y políticas que, como recordaría Juan Pablo II, pueden convertirse en auténticas «estructuras de pecado», <a class=\"ref\" id=\"rn34\" href=\"#fn34\">34<\/a> para que ninguna persona ni ningún pueblo sea tratado como prescindible en los procesos de desarrollo.<\/p><h3 class=\"sub\">El Magisterio reciente<\/h3><p class=\"vp\" id=\"p37\"><span class=\"pnum\">37<\/span>El fecundo Magisterio social de san Juan Pablo II se sitúa en la encrucijada entre la crisis de los grandes sistemas ideológicos del siglo XX y el inicio de la globalización económica. En la Encíclica Laborem exercens, escrita noventa años después de la publicación de Rerum novarum, se abre una nueva vía de reflexión sobre el trabajo. El salario justo se presenta en ella como una prueba concreta de la equidad de todo el sistema socioeconómico, ya que muestra si al trabajador se le trata como persona o como un simple costo de producción. <a class=\"ref\" id=\"rn35\" href=\"#fn35\">35<\/a> El trabajo no es considerado sólo un problema que hay que gestionar o un medio para obtener ingresos, sino un bien fundamental para la persona, principio de la actividad económica y clave de toda la cuestión social. En él, el ser humano pone en juego su libertad, su creatividad y su capacidad de cooperar, contribuyendo a la elevación cultural y moral de la sociedad. <a class=\"ref\" id=\"rn36\" href=\"#fn36\">36<\/a> En vista de ello, las diversas formas de precariedad, la fragmentación de las trayectorias profesionales y la automatización no pueden evaluarse únicamente en términos de eficiencia, sino partiendo de la dignidad del trabajador, del derecho a una remuneración suficiente y de la posibilidad efectiva de participar en la vida social.<\/p><p class=\"vp\" id=\"p38\"><span class=\"pnum\">38<\/span>En el 20º aniversario de la Populorum progressio, con la Encíclica Sollicitudo rei socialis, Juan Pablo II vuelve a abordar la lacra del subdesarrollo y reconoce el fracaso de muchos intentos por reducir el retraso económico de los pueblos pobres y acompañar su industrialización, constatando la persistencia y, en ocasiones, la ampliación de la brecha entre el Norte y el Sur del mundo. <a class=\"ref\" id=\"rn37\" href=\"#fn37\">37<\/a> Denuncia, además, los mecanismos económicos, financieros y comerciales que, gestionados por los países más fuertes, favorecen estructuralmente sus intereses y asfixian a las economías más débiles, y pide que sean sometidos también a un juicio ético riguroso, y no sólo técnico. <a class=\"ref\" id=\"rn38\" href=\"#fn38\">38<\/a> En este contexto, la solidaridad se entiende como una corresponsabilidad concreta entre personas, pueblos y naciones, una forma de amistad social o caridad política orientada hacia la “civilización del amor” invocada por Pablo VI. <a class=\"ref\" id=\"rn39\" href=\"#fn39\">39<\/a><\/p><p class=\"vp\" id=\"p39\"><span class=\"pnum\">39<\/span>En el centenario de Rerum novarum, la Encíclica Centesimus annus ofrece, por último, una reflexión sobre el colapso del sistema soviético y el afianzamiento de la democracia y la economía de mercado. San Juan Pablo II retoma el mensaje de Pío XII según el cual la Iglesia puede valorar la democracia en la medida en que garantiza la participación efectiva de los ciudadanos, permite elegir y sustituir pacíficamente a los gobernantes e impide que el poder sea monopolizado por élites reducidas movidas por intereses particulares o ideológicos. <a class=\"ref\" id=\"rn40\" href=\"#fn40\">40<\/a> Del mismo modo, reconoce el potencial positivo del mercado y de la iniciativa privada sólo si se mantienen subordinados a la ley moral y guiados por el principio de solidaridad, sin sacrificar a los más débiles en aras de la lógica del lucro. <a class=\"ref\" id=\"rn41\" href=\"#fn41\">41<\/a> Para la Doctrina social de la Iglesia esto supone un legado de especial actualidad: la afirmación del vínculo entre la dignidad del trabajo, la solidaridad entre los pueblos y la evaluación crítica de la democracia y la economía de mercado sigue ofreciendo criterios para juzgar las nuevas formas de explotación, exclusión y crisis de la representación política.<\/p><p class=\"vp\" id=\"p40\"><span class=\"pnum\">40<\/span>El Papa Benedicto XVI, en su Encíclica social Caritas in veritate, quiso retomar y profundizar en el concepto de desarrollo presentado en Populorum progressio, reinterpretándolo en el contexto de la globalización. Recuerda que dicho desarrollo debería traducirse en «un crecimiento real, extensible a todos y concretamente sostenible», <a class=\"ref\" id=\"rn42\" href=\"#fn42\">42<\/a> es decir, en un progreso económico verdaderamente inclusivo y respetuoso con los límites de la creación. Constata, sin embargo, que en los países ricos surgen nuevas categorías de pobres y se multiplican formas inéditas de exclusión, mientras que en las regiones más pobres pequeños grupos viven en un bienestar consumista que convive con situaciones de miseria deshumanizante. <a class=\"ref\" id=\"rn43\" href=\"#fn43\">43<\/a> Observa, además, que el nuevo sistema económico-financiero mundial, caracterizado por una gran movilidad de los capitales y los medios de producción, ha reducido el poder político de los estados y su capacidad para orientar los procesos económicos. <a class=\"ref\" id=\"rn44\" href=\"#fn44\">44<\/a> Por eso reitera que la actividad económica no puede pretender resolver los problemas sociales simplemente ampliando la lógica del mercado, sino que debe estar orientada al bien común, respecto al cual la comunidad política tiene una responsabilidad propia e insustituible. <a class=\"ref\" id=\"rn45\" href=\"#fn45\">45<\/a><\/p><p class=\"vp\" id=\"p41\"><span class=\"pnum\">41<\/span>En el centro de esta reinterpretación, Benedicto XVI sitúa la caridad, afirmando que esta «es la vía maestra de la doctrina social de la Iglesia», <a class=\"ref\" id=\"rn46\" href=\"#fn46\">46<\/a> siempre que vaya unida a la verdad; y observa con preocupación que, precisamente en los ámbitos social, jurídico, político y económico, se tiende a declarar su irrelevancia moral. La novedad de su aportación radica en mostrar que el desarrollo, la justicia, las instituciones y el mercado no son realidades neutras, sino espacios en los que la caridad en la verdad debe tomar forma histórica. En la actualidad ―marcada por crecientes desigualdades, la presión de los mercados financieros, la crisis medioambiental y la desconfianza en la política―, esta enseñanza sigue vigente porque exige juzgar cada modelo de desarrollo por su capacidad de ser inclusivo y sostenible, recomponer la relación entre economía y política en torno al bien común y reconocer a la caridad un papel crítico y generativo en la vida pública.<\/p><p class=\"vp\" id=\"p42\"><span class=\"pnum\">42<\/span>El Magisterio social del Papa Francisco se desarrolla en la línea de Gaudium et spes, que invita a contemplar la historia partiendo de las heridas y las esperanzas de las personas y a ponerlas en diálogo con el Evangelio. Esta orientación se pone de manifiesto con especial claridad en Evangelii gaudium, donde se afirma que el anuncio cristiano tiene una dimensión social intrínseca y hace referencia a una Iglesia capaz de escuchar el clamor de los pobres, de los migrantes y de las víctimas de las nuevas formas de esclavitud. En esta perspectiva se inscribe también la insistencia de Francisco en una Iglesia sinodal, una Iglesia en la que se “camina juntos”, que busca leer los signos de los tiempos a la luz del Evangelio y se deja evangelizar por los pobres con quienes comparte la historia. <a class=\"ref\" id=\"rn47\" href=\"#fn47\">47<\/a><\/p><p class=\"vp\" id=\"p43\"><span class=\"pnum\">43<\/span>En Laudato si’, Francisco ofrece el primer gran análisis sistemático de la crisis medioambiental en una Encíclica social, demostrando que no se trata de una cuestión sectorial, sino del aspecto ecológico de la crisis socioeconómica contemporánea. Su propuesta de «ecología integral» aúna el cuidado de la Casa común y la opción preferencial por los pobres, y afirma con determinación que «tanto el clamor de la tierra como el clamor de los pobres» <a class=\"ref\" id=\"rn48\" href=\"#fn48\">48<\/a> no pueden separarse. En este sentido, vuelven a cobrar protagonismo el destino universal de los bienes, la crítica a un paradigma tecnocrático que pretende reducirlo todo a un objeto de dominio, la defensa del trabajo humano amenazado por la lógica del descarte, la exigencia de una justicia intergeneracional y el llamamiento a un diálogo auténtico entre política y economía, para que ninguna de las dos se encierre en su propia autorreferencialidad.<\/p><p class=\"vp\" id=\"p44\"><span class=\"pnum\">44<\/span>Ante la desintegración del tejido social, la “guerra mundial a pedazos”, la globalización individualista y las consecuencias de la pandemia sobre los lazos comunitarios, Francisco relanza en Fratelli tutti el sueño de una humanidad capaz de optar por la amistad social y la fraternidad universal. Propone la cultura del encuentro, una “mejor política” capaz de buscar el bien común, caminos de reconciliación y un mundo que garantice «tierra, techo y trabajo para todos». <a class=\"ref\" id=\"rn49\" href=\"#fn49\">49<\/a> Con Dilexit nos, por último, muestra que estos grandes compromisos sociales no pueden separarse de la relación personal con Cristo: al volver a la Palabra de Dios, recuerda que la respuesta más auténtica al amor del Corazón de Jesús es el amor concreto hacia los hermanos y afirma que «no hay mayor gesto que podamos ofrecerle para devolver amor por amor». <a class=\"ref\" id=\"rn50\" href=\"#fn50\">50<\/a><\/p><h3 class=\"sub\">Una lectura de la historia a la luz de la fe<\/h3><p class=\"vp\" id=\"p45\"><span class=\"pnum\">45<\/span>Al contemplar este recorrido en su conjunto, se comprende que la Doctrina social de la Iglesia no es fruto de un proyecto elaborado en un escritorio, sino el resultado de un proceso paciente, en el que cada Pontífice —junto con el Concilio Vaticano II— ha aportado una contribución original a la luz de los “nuevos asuntos” de su tiempo. Cada uno, asumiendo los retos de su época e interpretando los cambios históricos a la luz del Evangelio, ha puesto de relieve diferentes aspectos de un patrimonio único: la dignidad de la persona, el valor del trabajo, el destino universal de los bienes, la solidaridad y la subsidiariedad, el cuidado de la creación, la centralidad de la paz y la fraternidad. El resultado es un desarrollo armonioso, aunque no siempre lineal, marcado por diferentes acentos, por profundizaciones progresivas y, a veces, por cambios de perspectiva que no rompen con lo anterior, sino que hacen madurar sus implicaciones. Si hoy podemos hablar de un corpus de principios y criterios compartidos, es porque esta lectura de la historia a la luz de la fe nunca se ha interrumpido y ha sabido dejarse interpelar por las preguntas de cada generación. Es a este núcleo fundamental —los grandes principios de la Doctrina social que orientan el discernimiento de los creyentes en la vida personal y pública— al que deseo ahora dirigir la atención, para captar mejor su coherencia interna y su fuerza generadora para nuestro tiempo.<\/p><\/div><\/details>\n<details class=\"chapter\" id=\"ch2\"><summary><div class=\"csum\"><span class=\"csum-eyebrow\">Capítulo Segundo<\/span><span class=\"csum-title\">Fundamentos y Principios de la Doctrina Social de la Iglesia<\/span><span class=\"csum-desc\">Los fundamentos y principios de la Doctrina Social de la Iglesia. <span class=\"csum-n\">· 44 secciones<\/span><\/span><span class=\"csum-cta\"><span class=\"chev\">›<\/span><span class=\"cta-read\">haz clic para leer<\/span><span class=\"cta-collapse\">haz clic para contraer<\/span><\/span><\/div><\/summary><div class=\"chapter-body\"><p class=\"vp\" id=\"p46\"><span class=\"pnum\">46<\/span>La Doctrina social de la Iglesia es una realidad viva, en diálogo con la historia, las culturas y las ciencias y, al mismo tiempo, conserva un núcleo de verdad que no declina. Por eso puede ser considerada una forma de sabiduría capaz de orientar todavía hoy la vida personal y social de los creyentes. En este segundo capítulo quisiera detenerme en algunos fundamentos y principios de la Doctrina social que ayudan a leer los “nuevos asuntos” de nuestro tiempo a la luz de la dignidad fundamental de la persona humana. Pienso que actualmente, para custodiar a la persona humana en el tiempo de la IA, debemos volver a reflexionar sobre el bien común, el destino universal de los bienes, la subsidiariedad y la justicia social. Estoy convencido de que la relación armoniosa entre estos principios requiere que sean analizados conjuntamente, para que se evidencie con claridad cómo se reclaman y se iluminan mutuamente.<\/p><p class=\"vp\" id=\"p47\"><span class=\"pnum\">47<\/span>Al proponer estas reflexiones deseo, sobre todo, ayudar a los fieles laicos y a todas las mujeres y los hombres de buena voluntad a redescubrir la propia tarea de hacer presente en lo cotidiano —en las relaciones familiares, en el trabajo y en la participación social— los principios que voy a señalar, dejándose animar por el propósito de encarnar el amor de Dios en la trama concreta de la historia. Al mismo tiempo, quisiera alentar a las academias y a las universidades a revitalizar tales principios, reconsiderándolos de forma que se adapten a los tiempos actuales y sean eficaces para afrontar la revolución digital. De este modo, la investigación teológica y filosófica podrá profundizar y sostener el camino pastoral de la Iglesia, contribuyendo a la tarea del Magisterio de iluminar la conciencia de los creyentes y orientar su compromiso para hacer más justa y fraterna la vida de nuestras sociedades.<\/p><h3 class=\"sub\">Los fundamentos de la Doctrina social<\/h3><h3 class=\"sub\">El ser humano, imagen del Dios trinitario<\/h3><p class=\"vp\" id=\"p48\"><span class=\"pnum\">48<\/span>La Doctrina social de la Iglesia nos conduce al corazón mismo de nuestra fe: el misterio del Dios viviente, revelado en Jesucristo como comunión de personas; Padre, Hijo y Espíritu Santo: amor en relación, que se da recíprocamente y se comunica al mundo. <a class=\"ref\" id=\"rn51\" href=\"#fn51\">51<\/a> Como recuerda el Concilio, el ser humano está llamado a la comunión con Dios y «no puede encontrar su propia plenitud si no es en la entrega sincera de sí mismo»; <a class=\"ref\" id=\"rn52\" href=\"#fn52\">52<\/a> su vocación más profunda es la de entrar en el movimiento trinitario del amor recibido y compartido.<\/p><p class=\"vp\" id=\"p49\"><span class=\"pnum\">49<\/span>Si el misterio de Dios-Amor es la fuente de la Doctrina social, su rostro más concreto lo contemplamos en Jesucristo, Verbo encarnado. Haciéndose hombre, el Hijo de Dios entra en la historia y en nuestra carne, trayéndonos el amor que lo une al Padre y al Espíritu Santo. «El misterio del hombre sólo se esclarece en el misterio del Verbo encarnado», <a class=\"ref\" id=\"rn53\" href=\"#fn53\">53<\/a> porque su humanidad es plenamente libre, abierta a los demás, capaz de construir relaciones solidarias y preciosas, y entregada al don total de sí. Quien cree en Él está involucrado en la gran obra de renovación inaugurada por el misterio de su pasión, muerte y resurrección, y coopera en la edificación del Reino de Dios, aprendiendo a acoger a toda mujer como hermana y a todo hombre como hermano, hijos de un mismo Padre. Así, tanto el anuncio como la experiencia cristiana, guiados por la acción del Espíritu Santo, tienden a generar en el mundo consecuencias sociales. <a class=\"ref\" id=\"rn54\" href=\"#fn54\">54<\/a><\/p><p class=\"vp\" id=\"p50\"><span class=\"pnum\">50<\/span>En el centro de la visión cristiana del ser humano está la gran afirmación según la cual el hombre y la mujer son creados “a imagen y semejanza” (cf. Gn 1,26-27) del Dios trinitario. Cada persona, hecha constitutivamente para la relación, es pensada y querida por Dios para entrar en una historia de comunión con Él, con los demás y con la creación. Su dignidad no depende de las capacidades que posee, de las riquezas o del rol que desempeña, ni de las decisiones justas o equivocadas que toma, sino que es un don que la precede y la excede, dado por Dios como expresión de su amor que nunca falla. Por eso, la persona humana permanece siempre como «el camino primero y fundamental de la Iglesia» <a class=\"ref\" id=\"rn55\" href=\"#fn55\">55<\/a> y el corazón de toda auténtica vía de desarrollo humano integral. <a class=\"ref\" id=\"rn56\" href=\"#fn56\">56<\/a><\/p><h3 class=\"sub\">La igual dignidad de todos los seres humanos<\/h3><p class=\"vp\" id=\"p51\"><span class=\"pnum\">51<\/span>San Juan Pablo II afirmaba que «el sentido más profundo de la dignidad de la persona humana y de su unicidad, así como del respeto debido al camino de la conciencia, es ciertamente una adquisición positiva de la cultura moderna». <a class=\"ref\" id=\"rn57\" href=\"#fn57\">57<\/a> Esta afirmación sigue las huellas ya trazadas por el Concilio Vaticano II, que había constatado un crecimiento en la conciencia de la excelsa dignidad de toda persona, de su valor superior a las cosas y de sus derechos y deberes universales e inviolables. <a class=\"ref\" id=\"rn58\" href=\"#fn58\">58<\/a> Es importante vigilar para que este crecimiento en la conciencia de la dignidad humana no sea ofuscado bajo la presión de nuevas ideologías o de determinados intereses de gran poder en el mundo de hoy. Entre estas ideologías considero particularmente insidiosa la que sugiere que toda persona deba ganarse o justificar su propio valor, hasta el punto de atribuir mayor valía a quienes son más eficientes y productivos. En semejante perspectiva, la persona termina reduciéndose a un medio para obtener resultados, a un recurso para ser usado y explotado, y no es reconocida como fin en sí misma, jamás instrumentalizable. Pero el valor de la persona no depende de lo que realiza o produce; existen derechos que corresponden a todos por el mero hecho de ser personas. Ningún poder humano puede legítimamente negarlos o limitarlos arbitrariamente. <a class=\"ref\" id=\"rn59\" href=\"#fn59\">59<\/a><\/p><p class=\"vp\" id=\"p52\"><span class=\"pnum\">52<\/span>Cuando hablamos de dignidad no siempre usamos la palabra de la misma manera; en ocasiones nos referimos a la dignidad moral, es decir, al modo en el que la persona orienta sus propias decisiones y su propio obrar; otras veces pensamos en la dignidad social, es decir, en las condiciones de vida de la persona y en el respeto concreto que le es reconocido por la sociedad; en otros casos indicamos la dignidad existencial, que alude al modo en el que una persona percibe el valor de sí y de su propia vida. Estas dimensiones de la dignidad pueden crecer o disminuir. Pero más allá de estos significados hay un nivel más profundo, el más importante, que consiste en la dignidad ontológica. Es la dignidad que pertenece a todo ser humano simplemente por el hecho de existir, de haber sido querido, creado y amado por Dios; <a class=\"ref\" id=\"rn60\" href=\"#fn60\">60<\/a> ningún pecado, ningún fracaso, ninguna humillación, ninguna exclusión puede afectar el valor profundo de una vida humana que Él ha querido y llamado al ser. <a class=\"ref\" id=\"rn61\" href=\"#fn61\">61<\/a><\/p><p class=\"vp\" id=\"p53\"><span class=\"pnum\">53<\/span>Por lo tanto, la dignidad fundamental de cada persona no se adquiere, no debe ganarse ni necesita ser demostrada. La reciente Declaración Dignitas infinita ha ofrecido una síntesis de las convicciones de la Iglesia sobre este tema: «Una dignidad infinita, que se fundamenta inalienablemente en su propio ser, le corresponde a cada persona humana, más allá de toda circunstancia y en cualquier estado o situación en que se encuentre», <a class=\"ref\" id=\"rn62\" href=\"#fn62\">62<\/a> es decir, siempre e ineludiblemente. Esta dignidad de todo ser humano puede definirse infinita, como dijo san Juan Pablo II, <a class=\"ref\" id=\"rn63\" href=\"#fn63\">63<\/a> por dos razones: porque es infinito el amor de Dios que lo llama a la amistad con Él, y porque es absolutamente incondicionada, en el sentido de que, aun buscando hasta el infinito, nunca se encontrará nada que pueda suprimirla o negarla.<\/p><h3 class=\"sub\">El altísimo valor de los derechos humanos<\/h3><p class=\"vp annp\" id=\"p54\"><span class=\"pnum\">54<\/span>La Iglesia reconoce con gratitud que «el movimiento hacia la identificación y la proclamación de los derechos del hombre es uno de los esfuerzos más relevantes para responder eficazmente a las exigencias imprescindibles de la dignidad humana». <a class=\"ref\" id=\"rn64\" href=\"#fn64\">64<\/a>Y, como afirmó san Juan Pablo II, la Declaración Universal de los Derechos del Hombre, proclamada por las Naciones Unidas el 10 de diciembre de 1948, continúa siendo en nuestros días una de las más altas expresiones de la conciencia humana. <a class=\"ref\" id=\"rn65\" href=\"#fn65\">65<\/a>Esta es «unapiedra miliar en el camino del progreso moral de la humanidad». <a class=\"ref\" id=\"rn66\" href=\"#fn66\">66<\/a>Por eso, en la perspectiva cristiana, los derechos humanos no son un añadido externo a la persona, sino una traducción histórica de su dignidad intrínseca, que la comunidad internacional está llamada a tutelar y promover.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"1\" aria-label=\"Anotación 1: Human rights\">1<\/button><\/span><\/p><p class=\"vp\" id=\"p55\"><span class=\"pnum\">55<\/span>Los derechos humanos son inviolables, porque son «inherentes a la persona humana y a su dignidad». <a class=\"ref\" id=\"rn67\" href=\"#fn67\">67<\/a>En consecuencia, son universales e inalienables. <a class=\"ref\" id=\"rn68\" href=\"#fn68\">68<\/a> Precisamente porque están fundados en la común dignidad de todo hombre y de toda mujer, estos derechos comportan consecuencias prácticas y efectos jurídicos, porque «sería vano proclamar derechos, si al mismo tiempo no se pone en práctica todo lo necesario para asegurar el deber de respetarlos, por todos, en todas partes y para todos». <a class=\"ref\" id=\"rn69\" href=\"#fn69\">69<\/a>Entre estos, el primer derecho humano es el derecho a la vida, desde la concepción hasta su fin natural, <a class=\"ref\" id=\"rn70\" href=\"#fn70\">70<\/a>sin el cual es imposible ejercitar cualquier otro derecho. Cuando este derecho fundamental es negado —como sucede con el aborto provocado, el asesinato de inocentes y la eutanasia— nos encontramos frente a decisiones que la Iglesia juzga gravemente ilícitas. <a class=\"ref\" id=\"rn71\" href=\"#fn71\">71<\/a><\/p><p class=\"vp\" id=\"p56\"><span class=\"pnum\">56<\/span>Al observar nuestro tiempo, no podemos ignorar que la tutela de los derechos humanos hoy está expuesta a dos riesgos particularmente graves. El primero es el de una declaración puramente formal, mientras que, junto con el progreso tecnológico, avanzan de manera disimulada o evidente violaciones de la dignidad humana. El segundo, que en realidad está en la base del primero, es el de no poder reconocer el fundamento de su universalidad, porque se ha renunciado a la «búsqueda de los fundamentos más sólidos que están detrás de nuestras opciones y también de nuestras leyes». <a class=\"ref\" id=\"rn72\" href=\"#fn72\">72<\/a>El Papa Francisco invitaba a no subestimar este último problema. Recordaba que, cuando la razón se deja interrogar seriamente sobre la naturaleza humana, es capaz de descubrir valores aplicables a todos, porque derivan de ella. Si este trabajo de búsqueda fuera abandonado, podría suceder que derechos hoy considerados intocables, en el futuro terminaran siendo cuestionados o negados por quienes ostentan el poder, quizá después de haber obtenido un consenso sólo aparente por parte de poblaciones aterrorizadas o manipuladas. <a class=\"ref\" id=\"rn73\" href=\"#fn73\">73<\/a><\/p><p class=\"vp\" id=\"p57\"><span class=\"pnum\">57<\/span>Junto a una mayor conciencia del valor de toda persona humana y de sus derechos, ha crecido también el reconocimiento de los derechos de las minorías. Sin embargo, todavía hay mucho camino por recorrer para que los derechos de una gran parte, por ejemplo, los de las mujeres, estén realmente garantizados en todo el mundo. Es una realidad que «doblemente pobres son las mujeres que sufren situaciones de exclusión, maltrato y violencia, porque frecuentemente se encuentran con menores posibilidades de defender sus derechos». <a class=\"ref\" id=\"rn74\" href=\"#fn74\">74<\/a>Por lo tanto, no es suficiente afirmar con palabras que hombres y mujeres tienen la misma dignidad y los mismos derechos; es necesario que esto se traduzca en decisiones concretas, en las leyes, en el acceso al trabajo, a la instrucción, a las responsabilidades sociales y políticas, en el modo en el que la sociedad escucha y valora el aporte de las mujeres. Mientras exista esta disparidad, no podremos decir que la sociedad reconoce realmente y en profundidad que las mujeres tienen la misma dignidad que los hombres.<\/p><p class=\"vp\" id=\"p58\"><span class=\"pnum\">58<\/span>Son las personas concretas las que cuentan, cada una de ellas y sus familias. Los movimientos sociales, las grandes proclamas políticas en favor del pueblo y las ideologías comunitarias no sirven para nada si no están orientadas a la promoción de las personas —hombres y mujeres— con sus derechos inalienables. Del mismo modo, no basta con exaltar la libertad individual o la iniciativa privada, si después se acepta que una multitud de personas siga viviendo sin un trabajo digno, sin tutelas y sin acceso a los bienes fundamentales.<\/p><h3 class=\"sub\">Los principios de la Doctrina social<\/h3><h3 class=\"sub\">El principio del bien común<\/h3><p class=\"vp\" id=\"p59\"><span class=\"pnum\">59<\/span>Reconocer que toda mujer y todo hombre poseen una dignidad inalienable y derechos que ningún poder humano puede perjudicar o eliminar requiere configurar el modo en el que vivimos juntos, nuestras decisiones económicas y políticas, el rostro concreto de nuestras ciudades. De aquí nace el primer gran principio de la Doctrina social al que deseo referirme: el bien común. Podemos describirlo como la forma social de la dignidad que se reconoce a cada uno. Cuando Benedicto XVI hizo alusión a los valores no negociables que la Iglesia siempre debe defender, incluyó entre estos «la promoción del bien común». <a class=\"ref\" id=\"rn75\" href=\"#fn75\">75<\/a>Para un cristiano, en efecto, salir del pequeño mundo de sus propios intereses y comprometerse por el bien común —en los límites de sus propias posibilidades— es un valor no negociable, como lo es la promoción de la vida.<\/p><p class=\"vp\" id=\"p60\"><span class=\"pnum\">60<\/span>El Concilio Vaticano II ha afirmado que el bien común consiste en «el conjunto de condiciones de la vida social que hacen posible a las asociaciones y a cada uno de sus miembros el logro más pleno y más fácil de la propia perfección». <a class=\"ref\" id=\"rn76\" href=\"#fn76\">76<\/a> Esta definición nos ofrece una primera orientación valiosa, porque el bien común no se puede reducir a un simple listado de condiciones o de instituciones. No coincide con la suma de méritos de los individuos, ni con la unión de sus intereses particulares; es un bien mayor, que pertenece a todos, y que sólo juntos podemos construir, acrecentar y custodiar. Podemos decir que la acción social alcanza su plenitud cuando tiende a este bien compartido, así como la acción moral de la persona encuentra cumplimiento en la elección del verdadero bien. <a class=\"ref\" id=\"rn77\" href=\"#fn77\">77<\/a><\/p><p class=\"vp\" id=\"p61\"><span class=\"pnum\">61<\/span>En este sentido, podemos afirmar que «el todo es más que las partes» <a class=\"ref\" id=\"rn78\" href=\"#fn78\">78<\/a> y que precisamente por eso «la mera suma de los intereses individuales no es capaz de generar un mundo mejor para toda la humanidad». <a class=\"ref\" id=\"rn79\" href=\"#fn79\">79<\/a> Es una ilusión pensar que sea suficiente con buscar el propio progreso para contribuir al bien de todos, sin tener que preocuparse realmente de los demás. Esta visión ignora el valor propio y específico del bien común; este es fruto de la «interdependencia» <a class=\"ref\" id=\"rn80\" href=\"#fn80\">80<\/a> que provoca una red de bien social que se difunde e incide en las personas. El bien común es un plus, resultado de la interacción y de la influencia recíproca que une diferentes acciones, iniciativas, esfuerzos y decisiones. Si se sumaran simplemente los bienes individuales, no se podría explicar la existencia de este plus que los supera y al mismo tiempo los enriquece.<\/p><p class=\"vp\" id=\"p62\"><span class=\"pnum\">62<\/span>La búsqueda del bien común es lo que da vida a un pueblo, entendido no como una mera suma de individuos, sino como una realidad viva donde las personas aprenden a reconocerse vinculadas las unas a las otras y corresponsables de la res publica. En este sentido, cada persona contribuye a construir su propio pueblo con «un trabajo lento y arduo que exige querer integrarse y aprender a hacerlo hasta desarrollar una cultura del encuentro en una pluriforme armonía». <a class=\"ref\" id=\"rn81\" href=\"#fn81\">81<\/a> Trabajar juntos en pos del bien de todos significa tener un proyecto compartido. Es evidente que entre las diversas personas hay muchas diferencias ideológicas y pragmáticas, hay variedad de intereses y frecuentes contrastes, pero eso no significa que sea imposible un proceso de diálogo para configurar una base de consenso que permita constituir un proyecto para todos y caminar juntos.<\/p><p class=\"vp\" id=\"p63\"><span class=\"pnum\">63<\/span>Corresponde al Estado garantizar la cohesión, la unidad y una justa organización de la sociedad civil, para que el bien común realmente pueda ser procurado con la contribución de todos. Esto significa, en concreto, que el poder público tiene la delicada tarea de «armonizar con justicia» <a class=\"ref\" id=\"rn82\" href=\"#fn82\">82<\/a>los diversos intereses en juego, buscando el equilibrio entre bienes particulares y bienes de conjunto, sin dejar atrás a los más débiles. Cuando la política renuncia a una visión a largo plazo y se reduce a cálculos de corto plazo o a polarizaciones estériles, los discursos sobre el bien común pierden credibilidad, y al mismo tiempo crecen las desigualdades y las fracturas sociales.<\/p><p class=\"vp\" id=\"p64\"><span class=\"pnum\">64<\/span>Esto vale también para la política internacional. Mientras las distancias entre los pueblos aumentan, se abren camino lógicas de confrontación y de agresividad, y el difícil recorrido hacia un mundo más unido y fraterno sufre nuevos y dolorosos contratiempos. En este marco, hablar de un camino compartido hacia un desarrollo más justo para toda la familia humana «suena a delirio». <a class=\"ref\" id=\"rn83\" href=\"#fn83\">83<\/a>Pero no podemos perder la esperanza. Invito a todos a pensar en formas de cooperación y de instituciones internacionales más eficaces, capaces de cuidar el bien común global sin anular la legítima pluralidad de los pueblos y de los estados. En efecto, la promoción del bien común nunca puede separarse del respeto al derecho de los pueblos a existir, a custodiar su propia identidad y a contribuir con su propia originalidad a la familia de las naciones. <a class=\"ref\" id=\"rn84\" href=\"#fn84\">84<\/a>Cualquier intento o proyecto de eliminar o someter una nación es gravemente inmoral y, por lo tanto, inaceptable.<\/p><h3 class=\"sub\">El principio del destino universal de los bienes<\/h3><p class=\"vp\" id=\"p65\"><span class=\"pnum\">65<\/span>«Entre las múltiples implicaciones del bien común, adquiere inmediato relieve el principio del destino universal de los bienes». <a class=\"ref\" id=\"rn85\" href=\"#fn85\">85<\/a> Este principio nos recuerda sobre todo que los bienes de la tierra —el suelo, el agua, el aire y los recursos naturales— han sido dados por Dios a toda la familia humana para sostener la vida de todos, hoy y en las futuras generaciones, y que toda persona tiene un derecho originario al uso de dichos bienes. San Juan Pablo II recordaba que «Dios ha dado la tierra a todo el género humano para que ella sustente a todos sus habitantes, sin excluir a nadie ni privilegiar a ninguno». <a class=\"ref\" id=\"rn86\" href=\"#fn86\">86<\/a> En consecuencia, «no es conforme con el designio de Dios, usar este don de modo tal que sus beneficios favorezcan sólo a unos pocos». <a class=\"ref\" id=\"rn87\" href=\"#fn87\">87<\/a>Hoy estamos llamados a reconocer que este destino universal no se refiere sólo a los bienes materiales, sino también a los bienes inmateriales y culturales.<\/p><p class=\"vp\" id=\"p66\"><span class=\"pnum\">66<\/span>Existe un derecho a la propiedad privada que tiene su sentido y su función propia, pero siempre subordinado al destino universal de los bienes. Según san Juan Pablo II, dicha subordinación es la regla de oro del comportamiento social y el «primer principio de todo el ordenamiento ético-social». <a class=\"ref\" id=\"rn88\" href=\"#fn88\">88<\/a> La tradición de la Iglesia ha visto en la propiedad un medio para custodiar y administrar los bienes de manera que puedan servir mejor al bien común. Dado que «la tradición cristiana nunca reconoció como absoluto o intocable el derecho a la propiedad privada», <a class=\"ref\" id=\"rn89\" href=\"#fn89\">89<\/a> su función social no debe ser considerada como una mera opinión teológica, sino como una doctrina cierta de la Iglesia, ya presente en las Sagradas Escrituras y en los Padres. Por eso, el Papa Francisco recordó que la solidaridad, vivida en profundidad, significa también «devolverle al pobre lo que le corresponde». <a class=\"ref\" id=\"rn90\" href=\"#fn90\">90<\/a><\/p><p class=\"vp\" id=\"p67\"><span class=\"pnum\">67<\/span>Hoy, entre los bienes que están destinados universalmente a todos, debemos incluir también las nuevas formas de propiedad: patentes, algoritmos, plataformas digitales, infraestructuras tecnológicas, datos. En un contexto donde la riqueza de las naciones depende cada vez más de conocimientos y tecnologías, cuando estos bienes quedan concentrados en las manos de unos pocos, sin adecuadas formas de intercambio y de acceso, se crea un nuevo desequilibrio que contradice el destino universal de los bienes y alimenta la brecha entre incluidos y excluidos, entre quienes pueden participar en la revolución digital y quienes permanecen al margen. Además, el cuidado de la Casa común y la responsabilidad hacia los pobres y hacia las generaciones futuras requieren que el uso de los bienes de la creación y de las nuevas posibilidades ofrecidas por la técnica esté regulado de tal modo que respete el ambiente y evite despilfarros y nuevas formas de estafa.<\/p><h3 class=\"sub\">El principio de subsidiariedad<\/h3><p class=\"vp\" id=\"p68\"><span class=\"pnum\">68<\/span>El principio de subsidiariedad nace de la misma visión sobre la persona que ha guiado nuestra reflexión sobre la dignidad y el bien común. Si toda mujer y todo hombre están llamados a ser protagonistas de su propia vida y a participar en la construcción de la sociedad, entonces también la organización social debe respetar y favorecer esta responsabilidad. La Doctrina social de la Iglesia llama “subsidiariedad” al principio según el cual aquello que pueden hacer las personas, las familias, las comunidades locales y los cuerpos intermedios no debe ser absorbido por instancias superiores. Las instituciones de nivel superior deben reconocer, proteger y promover la libertad y la creatividad de los niveles inferiores, coordinando sus aportaciones para que cooperen eficazmente al bien común. <a class=\"ref\" id=\"rn91\" href=\"#fn91\">91<\/a><\/p><p class=\"vp\" id=\"p69\"><span class=\"pnum\">69<\/span>Desde el inicio del Magisterio social moderno, a partir de León XIII, la Iglesia ha insistido en el hecho de que ni la persona ni la familia deben ser absorbidas por el Estado, sino que deben actuar libremente, en la medida de lo posible, sin causar daño al bien común. <a class=\"ref\" id=\"rn92\" href=\"#fn92\">92<\/a> San Juan Pablo II retomó y profundizó esta perspectiva, recordando que la comunidad política está al servicio de la sociedad civil y que el Estado debe velar por el bien común, interviniendo cuando sea necesario, pero sin sustituir de manera permanente la responsabilidad de los cuerpos intermedios y de las entidades sociales. <a class=\"ref\" id=\"rn93\" href=\"#fn93\">93<\/a>La subsidiariedad no justifica el desinterés del Estado, sino que orienta su acción; la intervención pública se requiere precisamente para permitir que todos los sujetos sociales desarrollen su misión sin ser aplastados. Corresponde a la comunidad política crear las condiciones para que personas, familias, asociaciones y cuerpos intermedios puedan realizar su propia vocación social, sin ser sustituidos o reducidos a meros ejecutores. <a class=\"ref\" id=\"rn94\" href=\"#fn94\">94<\/a><\/p><p class=\"vp\" id=\"p70\"><span class=\"pnum\">70<\/span>Este principio alienta a superar toda forma de gestión paternalista o asistencialista de la vida social, promoviendo un estilo de corresponsabilidad: un Estado que valora la iniciativa de los ciudadanos y una sociedad civil capaz de generar vínculos y activar energías al servicio del bien común. En una lógica de subsidiariedad, las decisiones se toman al nivel más cercano posible a las personas involucradas, valorando la vida asociativa, de modo que el pueblo no se encuentre frente a decisiones ya tomadas, sino que pueda entrar en su camino de construcción. Allí donde familias, asociaciones, comunidades locales, realidades del voluntariado y del denominado “tercer sector” son reconocidas y sostenidas, la vida social se vuelve más cercana a las personas, los servicios se brindan con mayor atención a las necesidades reales y las respuestas son más creativas y respetuosas de la dignidad de cada uno. <a class=\"ref\" id=\"rn95\" href=\"#fn95\">95<\/a><\/p><p class=\"vp\" id=\"p71\"><span class=\"pnum\">71<\/span>El principio de subsidiariedad vale de manera particular en el contexto de la revolución digital. Aquí el nivel superior no es el Estado, sino todo gran actor económico y tecnológico que ejerce un poder fáctico sobre las condiciones de la vida común. El nivel que absorbe competencias, datos y capacidad decisional está constituido por empresas y plataformas, que definen condiciones de acceso, reglas de visibilidad, formas de relación e incluso oportunidades económicas. La subsidiariedad requiere que dichos procesos no se impongan desde lo alto de modo opaco y unilateral, sino que estén orientados al bien común mediante la transparencia, la responsabilidad y formas reales de participación (auditorías independientes, transparencia en los algoritmos, acceso equitativo a los datos, herramientas de apelación). <a class=\"ref\" id=\"rn96\" href=\"#fn96\">96<\/a><\/p><p class=\"vp\" id=\"p72\"><span class=\"pnum\">72<\/span>En este contexto, los estados y las instituciones supranacionales están llamados a garantizar reglas justas y mecanismos de protección eficaces para que las comunidades locales, los cuerpos intermedios, las escuelas y las universidades, así como las realidades eclesiales y asociativas puedan tener voz y contribuir al discernimiento de las decisiones que inciden en la vida de las personas: trabajo, acceso a los servicios, gestión de los datos y ambientes digitales. En las decisiones que se refieren a los flujos económicos, las plataformas digitales, la gestión de los datos y los algoritmos, no se puede dejar que pocos actores por sí solos orienten los procesos, sino que es necesario construir formas de cooperación que respeten los diversos niveles de la comunidad mundial y los hagan corresponsables del bien común. <a class=\"ref\" id=\"rn97\" href=\"#fn97\">97<\/a><\/p><h3 class=\"sub\">El principio de solidaridad<\/h3><p class=\"vp\" id=\"p73\"><span class=\"pnum\">73<\/span>Después de haber considerado el bien común y la subsidiariedad, deseo detenerme en el principio de solidaridad. Este principio nace de la visión de persona concebida por la fe; todo ser humano es creado a imagen de Dios e incorporado a una red de relaciones que lo vinculan a los demás, a los pueblos y a la creación. San Pablo VI recordaba que las obligaciones de solidaridad, justicia y caridad están radicadas en la fraternidad humana y sobrenatural que une a los hombres y a los pueblos entre ellos. <a class=\"ref\" id=\"rn98\" href=\"#fn98\">98<\/a> La fraternidad no es solamente una aspiración interior del que cree, sino una forma social y política que se ha de encarnar en decisiones e itinerarios compartidos. La solidaridad, pues, es el reconocimiento concreto de que el destino de cada uno está ligado al destino de todos; realmente «nadie se salva solo». <a class=\"ref\" id=\"rn99\" href=\"#fn99\">99<\/a> Así se manifiesta de manera evidente el estrecho vínculo entre subsidiariedad y solidaridad. Cuando la subsidiariedad no está acompañada de la solidaridad, termina por transformarse en la simple protección de intereses particulares; cuando la solidaridad no está sostenida por la subsidiariedad, degenera en asistencialismo que no promueve la responsabilidad. <a class=\"ref\" id=\"rn100\" href=\"#fn100\">100<\/a> Este entramado remite también a la responsabilidad de una auténtica participación; la solidaridad se expresa cuando cada uno, personalmente y junto con los demás, toma parte en la vida de la comunidad —se informa, se asocia, hace sentir su propia voz, contribuye a las decisiones y a las opciones públicas— asumiendo responsabilidades reales para que el bien común se traduzca en toma de decisiones compartidas.<\/p><p class=\"vp\" id=\"p74\"><span class=\"pnum\">74<\/span>En muchos ámbitos experimentamos ya una especie de “solidaridad de hecho”; nuestras vidas están entrelazadas, las economías y las comunicaciones globales hacen que aquello que sucede en un lugar produzca efectos lejanos, y las redes digitales unen en tiempo real a personas y comunidades de todas partes del mundo. Sin embargo, esta trama de relaciones no es aún solidaridad en sentido pleno si no se convierte en una decisión consciente. La fe nos invita a leer esta realidad como una llamada; no somos simplemente vecinos unos de otros, sino que estamos confiados los unos a los otros, para que cada uno se haga cargo, en la medida de lo posible, de la vida y de las heridas del hermano y de la hermana. La solidaridad nace precisamente cuando decidimos no permanecer indiferentes frente a aquello que le sucede a nuestro prójimo y transformamos vínculos inevitables —económicos, culturales y tecnológicos— en itinerarios de intercambio, de cooperación y de cuidado mutuo, aprendiendo a «pensar y actuar en términos de comunidad». <a class=\"ref\" id=\"rn101\" href=\"#fn101\">101<\/a><\/p><p class=\"vp\" id=\"p75\"><span class=\"pnum\">75<\/span>El Magisterio social ha insistido en el hecho de que la solidaridad es al mismo tiempo un principio y una virtud. En cuanto principio, expresa el orden objetivo de las relaciones entre personas, grupos y pueblos, y alude a la conciencia de una interdependencia, por lo que el bien de cada uno pasa a través del bien de los demás. En cuanto virtud, requiere en cambio una «determinación firme y perseverante» <a class=\"ref\" id=\"rn102\" href=\"#fn102\">102<\/a> de trabajar por el bien común, con una atención particular a los más débiles. El Papa Francisco ha recordado que la solidaridad es «un modo de hacer historia» <a class=\"ref\" id=\"rn103\" href=\"#fn103\">103<\/a> que construye pueblos y no simples masas de individuos. Por eso, implica estilos de vida sobrios y compartidos, capacidad de renunciar a beneficios inmediatos para abrir espacios de futuro a los demás, y disponibilidad para cuestionar hábitos y privilegios —incluidos aquellos que están vinculados al consumo digital y al uso de las tecnologías— cuando impiden que los demás vivan con dignidad.<\/p><p class=\"vp\" id=\"p76\"><span class=\"pnum\">76<\/span>En un mundo marcado por relaciones cada vez más estrechas entre personas, comunidades y naciones, la solidaridad asume también una dimensión global. Benedicto XVI señaló con fuerza el nexo entre desarrollo, justicia y responsabilidad hacia las generaciones futuras, recordando que el auténtico progreso requiere una solidaridad intergeneracional <a class=\"ref\" id=\"rn104\" href=\"#fn104\">104<\/a> y una atención a los lazos que nos unen con el ambiente natural. Hoy esta responsabilidad se extiende también a las infraestructuras digitales e informativas; como el ambiente natural, también el “ecosistema digital” puede ser cuidado o explotado, compartido o monopolizado. La solidaridad requiere que las decisiones en materia de datos, algoritmos, plataformas e IA tengan en cuenta no sólo el beneficio inmediato de algunos, sino el impacto en todos los pueblos y en las generaciones futuras.<\/p><h3 class=\"sub\">El principio de la justicia social<\/h3><p class=\"vp\" id=\"p77\"><span class=\"pnum\">77<\/span>Para la comunidad cristiana, la justicia social es una forma concreta de seguimiento de Jesús y de fidelidad a su Evangelio. En el Nuevo Testamento, Jesús anuncia una «Buena Noticia a los pobres» ( Lc 4,18) y se identifica con los pequeños, los enfermos, los presos y los extranjeros (cf. Mt 25,31-46). Así nos enseña que la justicia nace y se realiza en la fraternidad, porque el modo en el que nos acercamos a los últimos y nos relacionamos con ellos se convierte, en concreto, en la medida de nuestra relación con Dios y con los hermanos. La justicia, sin embargo, no se refiere solamente al comportamiento de los individuos, sino también al modo en el que son concebidas y organizadas las estructuras de la convivencia. A este respecto, el Concilio Vaticano II recuerda que toda institución está llamada a servir a la persona humana y a su dignidad. <a class=\"ref\" id=\"rn105\" href=\"#fn105\">105<\/a> La justicia social se reconoce, entonces, por la capacidad de un orden social, económico y político que permita a todos —y en particular a los más frágiles— vivir de manera realmente humana, sin que ninguno se quede atrás.<\/p><p class=\"vp\" id=\"p78\"><span class=\"pnum\">78<\/span>El Magisterio reciente ha insistido en el hecho de que la justicia social exige una mirada cuyo punto de partida sean los últimos. San Juan Pablo II habló de una opción preferencial por los pobres <a class=\"ref\" id=\"rn106\" href=\"#fn106\">106<\/a> que debe marcar las decisiones personales y sociales, mientras el Papa Francisco denunció una «cultura del “descarte”» <a class=\"ref\" id=\"rn107\" href=\"#fn107\">107<\/a> que provoca cada vez más formas nuevas de exclusión. En esta perspectiva, la justicia social exige mirar a las personas y a los pueblos comenzando por los que son más vulnerables: los pobres, los migrantes, los refugiados, los desplazados internos, las víctimas de la violencia, las personas que viven en periferias urbanas o existenciales.<\/p><p class=\"vp\" id=\"p79\"><span class=\"pnum\">79<\/span>La idea de “justicia social” ayuda a reconocer que las injusticias no nacen sólo de decisiones equivocadas de los individuos, sino también de estructuras, mecanismos, sistemas económicos y culturales que producen desigualdad casi automáticamente. San Juan Pablo II habló en este sentido de estructuras de pecado <a class=\"ref\" id=\"rn108\" href=\"#fn108\">108<\/a> que se oponen a la voluntad de Dios y requieren un esfuerzo de conversión personal y social. En esta perspectiva, la justicia no concierne sólo a la distribución equitativa de los bienes o a la corrección de las injusticias presentes, sino que asume también una dimensión reparadora. Ella mira a recomponer los vínculos rotos y a reintegrar al que ha sido excluido, teniendo en cuenta las heridas provocadas por las injusticias: guerras, colonialismo, discriminaciones raciales o de género, violencia contra pueblos enteros y explotación. Esto puede significar restituir dignidad y voz a quienes han sido ignorados, favorecer procesos de sanación de la memoria colectiva, combatir leyes y prácticas discriminatorias, y sostener concretamente a quienes cargan aún con las consecuencias de agravios sufridos en el pasado.<\/p><p class=\"vp\" id=\"p80\"><span class=\"pnum\">80<\/span>En este tiempo, la justicia social debe confrontarse también con el ambiente creado por las tecnologías digitales. La difusión de redes globales, plataformas y sistemas de IA cambia el modo de informarse, de comunicar y de acceder a los servicios. La justicia exige que se impida el surgimiento de nuevas formas de exclusión y privación de la libertad: personas y pueblos a los que se les niega o dificulta el acceso a las tecnologías básicas, comunidades expuestas a vigilancia invasiva y grupos sociales perjudicados por algoritmos opacos que reproducen prejuicios y discriminaciones. Un orden social justo en la era digital es aquel que garantiza a todos un acceso igualitario a las oportunidades, protege a los más pequeños y a los más frágiles, se opone al odio y a la desinformación, y somete a control público el uso de los datos y de las tecnologías, de modo que el criterio no sea sólo el beneficio sino la dignidad de cada persona y el bien de los pueblos.<\/p><p class=\"vp\" id=\"p81\"><span class=\"pnum\">81<\/span>Un examen decisivo para la justicia social hoy está representado por la condición de los migrantes, de los refugiados y de cuantos son obligados a desplazarse a causa de la pobreza, la violencia, el cambio climático y los desastres naturales. El modo en el cual una sociedad los trata muestra si su idea de justicia está guiada por el miedo o por la fraternidad. El Papa Francisco invitaba a reconocer en los migrantes no simplemente un problema a resolver, sino «una imagen viva del Pueblo de Dios en camino»; <a class=\"ref\" id=\"rn109\" href=\"#fn109\">109<\/a> personas con dignidad, recursos y sueños, que tienen derecho a ser tratadas con respeto y piden la oportunidad de poder formar parte activa de las sociedades que las reciben. La justicia social, en este campo, implica al menos dos compromisos complementarios. Por una parte, proteger el derecho a la esperanza de quien está obligado a partir, garantizándole vías seguras y legales, condiciones de acogida dignas y procesos reales de integración. Por otra, promover también el derecho a permanecer en la propia tierra en paz y seguridad, afrontando las causas profundas que obligan a migrar, incluidas las causas vinculadas a las injusticias económicas y a la crisis climática. Cuando estos derechos son respetados, las migraciones pueden ser una ocasión de encuentro y enriquecimiento mutuo entre los pueblos.<\/p><h3 class=\"sub\">El desarrollo humano integral<\/h3><p class=\"vp\" id=\"p82\"><span class=\"pnum\">82<\/span>En la Encíclica Populorum progressio, san Pablo VI afirma que el desarrollo es auténtico sólo si es “integral”, es decir, dirigido a «promover a todos los hombres y a todo el hombre». <a class=\"ref\" id=\"rn110\" href=\"#fn110\">110<\/a> En los decenios sucesivos, la Doctrina social de la Iglesia ha retomado y profundizado esta expresión para indicar el modo concreto en el cual los grandes principios —dignidad, bien común, destino universal de los bienes, subsidiariedad, solidaridad y justicia social— se aplican en la historia. Por “desarrollo humano integral” entendemos un proceso en el cual el crecimiento de las personas y de los pueblos abarca todas las dimensiones de la existencia y abre el futuro también a las generaciones venideras.<\/p><p class=\"vp\" id=\"p83\"><span class=\"pnum\">83<\/span>El desarrollo, tanto para las personas como para las naciones, es una tarea y al mismo tiempo un derecho; requiere condiciones mínimas que hagan posible a cada persona y a cada pueblo madurar según la propia dignidad, sin ser mantenidos en dependencia o excluidos del acceso a los bienes necesarios. El desarrollo es humano cuando pone en el centro a las personas y no la acumulación de bienes, y cuando se refiere también a los pueblos, no sólo a los individuos. La justicia exige el reconocimiento de los derechos sociales y de los derechos de los pueblos, e incluye la responsabilidad hacia los que vendrán después de nosotros. Por eso no es humano un desarrollo que aumenta el consumo de algunos a expensas de costos y heridas en otros, o que relega regiones enteras a roles subordinados impidiéndoles expresar sus propias potencialidades. <a class=\"ref\" id=\"rn111\" href=\"#fn111\">111<\/a> El desarrollo es integral cuando no se reduce al ámbito económico, sino que promueve la calidad de vida en sus dimensiones espirituales, culturales, morales y relacionales, en el respeto a la Casa común, a la diversidad de los pueblos y a sus modos de vivir. <a class=\"ref\" id=\"rn112\" href=\"#fn112\">112<\/a><\/p><p class=\"vp\" id=\"p84\"><span class=\"pnum\">84<\/span>La idea de desarrollo humano integral encuentra hoy un criterio decisivo de verificación en la ecología integral, convertida en una dimensión imprescindible de la Doctrina social de la Iglesia. La calidad del desarrollo, de hecho, se mide por su capacidad de mantener unidos, sin separar, la justicia hacia las personas y la custodia de la Casa común, favoreciendo condiciones de vida digna, acceso a los bienes necesarios, relaciones sociales justas, cuidado de la creación y atención a las generaciones futuras. De ahí se sigue que no es verdadero progreso aquello que aumenta el bienestar de algunos degradando los ecosistemas, descargando costos sobre las comunidades más vulnerables o comprometiendo las condiciones de vida de quienes vendrán después de nosotros.<\/p><p class=\"vp\" id=\"p85\"><span class=\"pnum\">85<\/span>Así comprendido, el desarrollo humano integral es el horizonte en el cual se han de leer las transformaciones de nuestro tiempo, incluyendo las de la revolución digital. Las innovaciones tecnológicas —incluida la inteligencia artificial— no son neutrales; pueden aumentar la participación y la justicia, o ampliar las desigualdades, el control y la exclusión. Por eso, han de ser examinadas con una pregunta decisiva: ¿contribuyen realmente a hacer crecer a las personas y a los pueblos en humanidad y fraternidad, en el respeto a la Casa común y a las generaciones futuras? Es aquí donde los principios de la Doctrina social se vuelven criterios concretos de discernimiento en los ámbitos que afrontaremos en los próximos capítulos.<\/p><h3 class=\"sub\">Un examen para la Iglesia<\/h3><p class=\"vp\" id=\"p86\"><span class=\"pnum\">86<\/span>En conclusión, deseo tocar un punto que me preocupa de manera particular. La Doctrina social no es sólo una palabra dirigida a la sociedad; es también un examen de conciencia para la Iglesia, casa y escuela de comunión, siempre llamada a verificar que los principios expuestos en este capítulo se vivan sobre todo en su interior. El bien común, en el ámbito eclesial, toma el rostro de un estilo sinodal para la misión al servicio del Reino. La Iglesia, en efecto, es «el sujeto comunitario e histórico de la sinodalidad y de la misión». <a class=\"ref\" id=\"rn113\" href=\"#fn113\">113<\/a> Esto requiere atención al modo de tomar decisiones y de ejercer la responsabilidad. El Documento final del Sínodo identifica, entre las prácticas decisivas para la transformación misionera, la cultura de la transparencia, la rendición de cuentas y la evaluación. <a class=\"ref\" id=\"rn114\" href=\"#fn114\">114<\/a><\/p><p class=\"vp\" id=\"p87\"><span class=\"pnum\">87<\/span>En esta perspectiva, la subsidiariedad se convierte en un criterio de gobierno y de vida pastoral, que reconoce y sostiene la responsabilidad de los fieles y de los cuerpos intermedios eclesiales, valorando carismas y competencias, y evitando todo paternalismo que sofoca la libertad evangélica. Concretamente, la participación de los bautizados en los procesos de decisión y la corresponsabilidad en la misión pasan a través de organismos de participación reales, no nominales. <a class=\"ref\" id=\"rn115\" href=\"#fn115\">115<\/a><\/p><p class=\"vp\" id=\"p88\"><span class=\"pnum\">88<\/span>La solidaridad, para la comunidad cristiana, tiene su fuente en el misterio de Cristo y se nutre de la Eucaristía. Esta nace de la comunión en la fe y en los sacramentos: el Bautismo y la Confirmación nos unen en Cristo, para que seamos un solo cuerpo y un solo espíritu, un solo corazón y una sola alma (cf. Ef 4,4; Hch 4,32). La Eucaristía, sacramento de la unidad, alimenta nuestra pertenencia al cuerpo de Cristo y nos enseña a compartir. Las diversas sensibilidades presentes en la Iglesia, las convicciones fuertes que animan a cada uno, son una riqueza si permanecen ancladas en la certeza de la unidad como don recibido y como tarea por asumir.<\/p><p class=\"vp\" id=\"p89\"><span class=\"pnum\">89<\/span>Vivir la justicia en la Iglesia significa sanear las relaciones y las estructuras eclesiales de aquellas distorsiones que generan desigualdades, falta de claridad y atropellos. Al respecto, la escucha de las víctimas de abusos espirituales, económicos, institucionales, sexuales, de poder y de conciencia es parte integrante de un camino de justicia, que comprende el reconocimiento del daño, la reparación justa y la prevención. Todo poder está al servicio de la comunión y la misión. Toda autoridad está al servicio del Pueblo de Dios. Esta diaconía se manifiesta no sólo en la fe celebrada y vivida en los sacramentos, y en la adopción de un estilo sinodal, sino también en el hecho de compartir concretamente los bienes. Siguiendo el ejemplo de la Iglesia primitiva, los recursos eclesiales están llamados a ser realmente comunes, para que entre nosotros no haya necesitados (cf. Hch 4,34) y para que su administración sostenga la misión de anunciar el Evangelio a los más pobres. Han de promoverse formas regulares de evaluación del ejercicio de las responsabilidades ministeriales, que no sean un juicio sobre las personas, sino instrumentos de formación y de corrección orientados a la misión. <a class=\"ref\" id=\"rn116\" href=\"#fn116\">116<\/a> Estos principios de la Doctrina social se encarnan en la vida eclesial en la medida en que estemos abiertos a la acción del Espíritu Santo. De ese modo, la Iglesia es capaz de ofrecer a la sociedad un signo creíble: porque buscar juntos el bien de todos, en la corresponsabilidad y en la fraternidad, no es una utopía, sino una posibilidad real. <a class=\"ref\" id=\"rn117\" href=\"#fn117\">117<\/a><\/p><\/div><\/details>\n<details class=\"chapter ai\" id=\"ch3\" open><summary><div class=\"csum\"><span class=\"csum-eyebrow\">Capítulo Tercero<\/span><span class=\"csum-title\">Técnica y Dominio · La Grandeza de la Persona Humana · Ante las Promesas de la IA<\/span><span class=\"csum-desc\">Tecnología y dominio: el corazón de la lectura que la encíclica hace de la IA. <span class=\"csum-n\">· 41 secciones<\/span><\/span><span class=\"csum-cta\"><span class=\"chev\">›<\/span><span class=\"cta-read\">haz clic para leer<\/span><span class=\"cta-collapse\">haz clic para contraer<\/span><\/span><\/div><\/summary><div class=\"chapter-body\"><p class=\"vp annp\" id=\"p90\"><span class=\"pnum\">90<\/span>Después de haber recordado los principios que iluminan la Doctrina social, deseo dirigir la mirada hacia algunos desafíos que afectan a nuestro modo de vivir este tiempo. La imagen bíblica que acompaña estas páginas es la de una construcción: por un lado, la torre de Babel, donde la obra común está guiada por un proyecto de dominio que termina por deshumanizar (cf. Gn 11,1-9); por otro lado, las ruinas de Jerusalén, que con Nehemías se reconstruyen pieza por pieza, como una labor de responsabilidad compartida (cf. Ne 2-6). Estamos llamados a interrogarnos sobre el gran proyecto de nuestra época: ¿qué estamos construyendo? Mientras el desarrollo tecnológico cambia rápidamente lenguajes, relaciones, instituciones y formas de poder, nosotros, los creyentes, debemos y podemos elegir en qué proyecto trabajar y con qué estilo, para custodiar y valorar la magnífica humanidad que nos ha sido brindada como don. No se trata de una decisión sobre nuestro futuro, sino sobre nuestro presente, porque la IA y las demás tecnologías emergentes ya son parte de nuestra vida cotidiana.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"2\" aria-label=\"Anotación 2: Key questions that are overlooked\">2<\/button><\/span><\/p><p class=\"vp\" id=\"p91\"><span class=\"pnum\">91<\/span>Me acompaña la convicción de que el modo concreto de vivir las relaciones sociales a la luz del Evangelio no está establecido de una vez para siempre, sino que sigue siendo una tarea confiada de generación en generación a la comunidad cristiana. Bajo la guía del Espíritu Santo, la Iglesia se deja iluminar por la Palabra, para leer los signos de los tiempos y buscar con creatividad nuevos caminos para que las relaciones entre las personas y los pueblos estén cada vez más de acuerdo con las exigencias del Reino de Dios. <a class=\"ref\" id=\"rn118\" href=\"#fn118\">118<\/a>Por eso animo a todos, de manera particular a los fieles laicos, a no tener miedo de dejarse interpelar por la realidad, de ponerse a la escucha recíproca y de asumir con firmeza la propia responsabilidad en la construcción de una sociedad más humana y fraterna.<\/p><h3 class=\"sub\">El paradigma tecnocrático y el poder digital<\/h3><p class=\"vp\" id=\"p92\"><span class=\"pnum\">92<\/span>En la Encíclica Laudato si’ el Papa Francisco denunciaba el creciente afianzamiento de un paradigma tecnocrático <a class=\"ref\" id=\"rn119\" href=\"#fn119\">119<\/a> en el mundo globalizado: la tendencia a dejar que la lógica de la eficiencia, del control y del lucro gobierne por sí sola las decisiones personales, sociales y económicas. Así se manifiesta con mayor evidencia que la técnica no es un simple instrumento y que, cuando se vuelve criterio, termina por establecer qué cuenta y qué puede descartarse, reduciendo la creación a un objeto de explotación y a las personas a engranajes de un sistema que sea cada vez más eficaz.<\/p><p class=\"vp\" id=\"p93\"><span class=\"pnum\">93<\/span>Este paradigma se ha extendido rápidamente en los últimos años, también como efecto de la difusión de la IA, las ciencias cognitivas, la nanotecnología, la robótica y la biotecnología. En sí mismas, dichas innovaciones pueden ser una gran ayuda para el desarrollo humano integral y el cuidado de la Casa común. Pero, precisamente por su poder, pueden actuar como un acelerador del paradigma tecnocrático y, por ello, necesitan un nuevo marco espiritual, ético y político. Más poderoso no significa necesariamente mejor. En este sentido, siguen siendo actuales las palabras de Romano Guardini: «El hombre moderno no está preparado para utilizar el poder con acierto». <a class=\"ref\" id=\"rn120\" href=\"#fn120\">120<\/a><\/p><p class=\"vp\" id=\"p94\"><span class=\"pnum\">94<\/span>El peligro de que la humanidad sea víctima de sus propias conquistas había sido ya percibido con lucidez por san Pablo VI, cuando advertía que «los progresos científicos más extraordinarios, las proezas técnicas más sorprendentes, el crecimiento económico más prodigioso, si no van acompañados de un auténtico progreso social y moral, se vuelven, en definitiva, contra el hombre». <a class=\"ref\" id=\"rn121\" href=\"#fn121\">121<\/a> Por eso el progreso técnico, valioso en sí mismo, requiere un discernimiento sobre la visión antropológica que lo guía y los fines que persigue. Si el desarrollo tecnológico avanza sin una adecuada maduración ética y social, puede suceder que aumenten los medios sin que crezca en la misma medida la humanidad: se “tiene más”, pero no se “es más”, y la persona corre el riesgo de ser valorada principalmente en base al rendimiento que ofrece. <a class=\"ref\" id=\"rn122\" href=\"#fn122\">122<\/a><\/p><p class=\"vp annp\" id=\"p95\"><span class=\"pnum\">95<\/span>Aquí es necesario reconocer un aspecto decisivo, que ya he mencionado antes: en muchos casos, en el contexto digital, el control de las plataformas, las infraestructuras, los datos y la capacidad de cálculo no es prerrogativa de los estados, sino de grandes actores económicos y tecnológicos que, de hecho, determinan las condiciones de acceso, las reglas de visibilidad y las mismas posibilidades de participación. Cuando un poder de tal magnitud se concentra en pocas manos, tiende a hacerse opaco y a eludir el control público, y crece el riesgo de un desarrollo distorsionado que provoca nuevas dependencias, exclusiones, manipulaciones y desigualdades.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"3\" aria-label=\"Anotación 3: Concentration of power\">3<\/button><\/span><\/p><p class=\"vp\" id=\"p96\"><span class=\"pnum\">96<\/span>Frente a esta concentración de poder en el mundo digital, los grandes principios de la Doctrina social se convierten en criterios para juzgar y discernir el nuevo escenario: la dignidad inalienable de la persona, el bien común, el destino universal de los bienes, la subsidiariedad, la solidaridad y la justicia social. Estos principios exigen verificar si el poder de las infraestructuras digitales y de los algoritmos favorece realmente la participación y la responsabilidad, protege a los más vulnerables, asegura un acceso equitativo a las oportunidades y se ordena al bien de todos. Con estas premisas podemos entonces considerar más de cerca qué es la inteligencia artificial, qué posibilidades abre y qué riesgos comporta.<\/p><h3 class=\"sub\">La inteligencia artificial<\/h3><p class=\"vp\" id=\"p97\"><span class=\"pnum\">97<\/span>No es mi intención ofrecer aquí un tratado sobre la inteligencia artificial, ni recorrer una bibliografía que ya es muy amplia; existen actualmente contribuciones importantes, también en el ámbito eclesial, a las que es posible hacer referencia. <a class=\"ref\" id=\"rn123\" href=\"#fn123\">123<\/a> Me limito a recordar algunos elementos esenciales para un discernimiento moral y social que proteja el primado de la persona, con el fin de que sea siempre la inteligencia humana, con su conciencia y su libertad, la que guíe las innovaciones técnicas y establezca con responsabilidad su uso y sus límites.<\/p><p class=\"vp\" id=\"p98\"><span class=\"pnum\">98<\/span>Es oportuno anteponer dos consideraciones: la primera es que cualquier afirmación sobre la IA corre el riesgo de quedar obsoleta en poco tiempo, dada la impresionante velocidad de desarrollo de estos sistemas. En segundo lugar, todos nosotros, incluidos quienes los diseñan, sabemos muy poco sobre su funcionamiento efectivo. Las inteligencias artificiales modernas están más “cultivadas” que “construidas”: los desarrolladores no diseñan directamente cada detalle, sino que crean una arquitectura sobre la cual la IA “crece”. En consecuencia, los aspectos científicos fundamentales —como las representaciones internas y los procesos computacionales de estos sistemas— siguen siendo desconocidos. Se manifiesta, por tanto, la urgencia de un doble compromiso: por una parte, una profundización de la investigación científica; por otra, un ejercicio de discernimiento moral y espiritual.<\/p><p class=\"vp annp\" id=\"p99\"><span class=\"pnum\">99<\/span>No es posible dar una definición única y completa de la IA. Lo que podemos decir es que hay que evitar el equívoco de equiparar esta “inteligencia” a la humana. Estos sistemas imitan ciertas funciones de la inteligencia humana. Al hacerlo, a menudo la superan en velocidad y amplitud de cálculo, ofreciendo beneficios concretos en numerosos campos. Y, sin embargo, esta potencia sigue ligada exclusivamente al tratamiento de datos: las denominadas inteligencias artificiales no viven una experiencia, no poseen un cuerpo, no pasan por la alegría y el dolor, no maduran en las relaciones ni conocen desde dentro lo que significan el amor, el trabajo, la amistad y la responsabilidad. Tampoco tienen una conciencia moral: no juzgan el bien y el mal, no captan el sentido último de las situaciones ni asumen el peso de las consecuencias. Pueden imitar lenguajes, comportamientos, valoraciones; pueden simular empatía o comprensión, pero no conocen lo que producen, porque no residen en el horizonte afectivo, relacional y espiritual en el que el ser humano se vuelve sabio. Incluso cuando dichos instrumentos se presentan como capaces de “aprender”, lo hacen de modo diferente al de la persona humana. No es la experiencia de quien se deja modelar por la vida y crece en el tiempo por medio de decisiones, errores, perdón y fidelidad; es más bien una adaptación estadística a partir de datos y retroalimentaciones, que puede ser muy eficaz, pero no implica un crecimiento interior.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"4\" aria-label=\"Anotación 4: Not a mind, and not pretending to be one\">4<\/button><\/span><\/p><h3 class=\"sub\">Una ayuda valiosa que requiere atención<\/h3><p class=\"vp annp\" id=\"p100\"><span class=\"pnum\">100<\/span>A la luz de cuanto se ha dicho, podemos comprender mejor por qué la IA puede ser una valiosa ayuda y, al mismo tiempo, exija un enfoque prudente y cauteloso. En los últimos años su uso privado ha crecido notablemente, y desde distintos ámbitos se reflexiona sobre las oportunidades y los riesgos vinculados a su rápida difusión. En el uso personal, tres aspectos, en particular, deben ser tenidos en especial consideración: la facilidad para lograr el resultado, la impresión de objetividad y la simulación de la comunicación humana. La velocidad y la sencillez con la que es posible obtener indicaciones, elaboraciones complejas, contenidos mediáticos y formas de asistencia concreta simplifican nuestras vidas, pero también pueden acostumbrarnos a delegar demasiado y a buscar respuestas rápidas, debilitando el juicio personal y la creatividad. La impresión de objetividad que las respuestas y las propuestas de estos sistemas pueden suscitar, corre el riesgo de hacernos olvidar que estas reflejan los parámetros culturales de quienes las han proyectado y adiestrado, con todas sus virtudes y defectos. La imitación artificial de una comunicación humana positiva —palabras de consejo, de empatía, de amistad, de amor— puede resultar gratificante e incluso útil, pero en usuarios poco conscientes puede inducir a engaño y dar la falsa impresión de estar en una relación con un auténtico sujeto personal. Cuando la palabra es simulada, esta no construye una relación, sino una apariencia. La imitación artificial de la relación de cuidado o de acompañamiento puede ser peligrosa cuando se introduce en un contexto pobre de relaciones y de afectos reales; entonces el riesgo no es tanto que una persona crea que está hablando con otra persona, sino que pierda el deseo mismo de buscar realmente al otro.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"5\" aria-label=\"Anotación 5: Over-reliance & de-skilling\">5<\/button><button class=\"ann annmark\" data-n=\"6\" aria-label=\"Anotación 6: AI companions & emotional dependence\">6<\/button><\/span><\/p><p class=\"vp annp\" id=\"p101\"><span class=\"pnum\">101<\/span>Ampliando la mirada al uso de la IA en nuestras sociedades, constatamos que ya está presente en procesos de decisión en todos los ámbitos y a diversos niveles: en la comunicación, la gestión y el control. Las ventajas en términos de eficiencia y las potencialidades de mejora de algunos servicios son evidentes; sin embargo, una adopción rápida y acrítica nos expone a diversos riesgos, como el de subestimar el impacto ambiental. Los actuales sistemas de IA requieren grandes cantidades de energía y agua, inciden de manera significativa en las emisiones de anhídrido carbónico y consumen recursos de manera intensiva. Con el aumento de la complejidad, sobre todo en los grandes modelos lingüísticos, crecen también las necesidades de potencia de cálculo y capacidad de almacenamiento, que se apoyan en un conjunto de máquinas, cables, centros de datos e infraestructuras consumidoras de energía. Por eso es esencial desarrollar soluciones tecnológicas más sostenibles para reducir el impacto sobre el medioambiente y cuidar nuestra Casa común. <a class=\"ref\" id=\"rn124\" href=\"#fn124\">124<\/a><span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"7\" aria-label=\"Anotación 7: Environmental cost\">7<\/button><\/span><\/p><h3 class=\"sub\">Responsabilidad, transparencia y gobernanza de la IA<\/h3><p class=\"vp annp\" id=\"p102\"><span class=\"pnum\">102<\/span>El uso de la IA nunca es un hecho puramente técnico: cuando entra en procesos que inciden en la vida de las personas, afecta a sus derechos, oportunidades, reputación y libertad. Las decisiones delicadas que repercuten en el trabajo, el acceso a créditos y a otros servicios, y la reputación de las personas, corren el riesgo de ser confiadas completamente a sistemas automatizados que no conocen «la compasión, la misericordia, el perdón y, sobre todo, la apertura a la esperanza de cambio en el individuo», <a class=\"ref\" id=\"rn125\" href=\"#fn125\">125<\/a> pudiendo así producir nuevas formas de descarte. Puede haber usos evidentemente antihumanos, como la manipulación de la información o la violación de la privacidad, pero puede haber también un engaño menos evidente, cuando los sistemas de IA, presentándose como neutrales y objetivos, reflejan y refuerzan estereotipos o posiciones ideológicas de quienes los han diseñado y programado.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"8\" aria-label=\"Anotación 8: The myth of neutrality\">8<\/button><\/span><\/p><p class=\"vp\" id=\"p103\"><span class=\"pnum\">103<\/span>Confiar, en la práctica, a un algoritmo el poder de seleccionar quién es digno y quién no, sin que nadie asuma el peso de la decisión, significa encomendarle la tarea de redefinir los límites de las posibilidades humanas. Lo que disminuye, en este proceso, no es sólo la empatía hacia el excluido, que puede ser imitada artificialmente, sino la responsabilidad política, porque el descarte de los débiles queda revestido de una neutralidad y una objetividad ante las cuales es imposible protestar. Y, de ese modo, la injusticia se realiza silenciosamente y la compasión, la misericordia y el perdón, no como simple apariencia, sino como gestos políticos, desaparecen del horizonte.<\/p><p class=\"vp annp\" id=\"p104\"><span class=\"pnum\">104<\/span>De esto se deriva una consecuencia sencilla pero apremiante: no podemos considerar a la IA como moralmente neutra. En realidad, todo artefacto técnico lleva consigo decisiones y prioridades: lo que mide, lo que ignora, lo que optimiza y el modo en que clasifica personas y situaciones. Si un sistema se concibe o emplea tratando algunas vidas como menos dignas, o las excluye sin posibilidad de apelación, no es un simple instrumento que “hay que usar correctamente”; introduce ya un criterio que contradice la dignidad inalienable de la persona. Por eso, el discernimiento ético no se puede limitar a preguntarse si usamos un determinado sistema para un fin bueno o malo, sino que debe interrogarse también sobre el modo en el que está diseñado y qué idea de persona y de sociedad queda inscrita en los datos y en los modelos que lo guían. <a class=\"ref\" id=\"rn126\" href=\"#fn126\">126<\/a><span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"9\" aria-label=\"Anotación 9: Every tool embeds choices\">9<\/button><\/span><\/p><p class=\"vp annp\" id=\"p105\"><span class=\"pnum\">105<\/span>Para que la IA respete la dignidad humana y sirva realmente al bien común, es esencial que las responsabilidades estén claras en todas las etapas: desde quienes diseñan y programan los sistemas hasta quienes los utilizan y quienes resuelven confiarles las decisiones concretas. En muchos casos, sin embargo, los procesos internos que conducen a un resultado pueden ser poco transparentes, y eso hace más difícil atribuir responsabilidades y corregir los errores. Es aquí donde se vuelve decisivo lo que llamamos “responsabilidad”( accountability): la posibilidad de identificar quién debe “rendir cuentas” de las decisiones, motivarlas, controlarlas y, cuando es necesario, cuestionarlas y remediar los daños que derivan de ellas. <a class=\"ref\" id=\"rn127\" href=\"#fn127\">127<\/a><span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"10\" aria-label=\"Anotación 10: Accountability at every stage\">10<\/button><\/span><\/p><p class=\"vp annp\" id=\"p106\"><span class=\"pnum\">106<\/span>Pedir prudencia, controles rigurosos y, en ocasiones, también una ralentización en la adopción de la IA no significa estar en contra del progreso, sino ejercitar un cuidado responsable hacia la familia humana. Esta exigencia es aún más urgente porque existe a menudo un desequilibrio entre la velocidad del desarrollo tecnológico y el ritmo al que maduran la conciencia, las normas, los controles y las instituciones capaces de gobernar sus efectos. No basta invocar genéricamente la ética; se necesitan marcos jurídicos adecuados, vigilancia independiente, educación de los usuarios, una política que no renuncie a su tarea. De otro modo, el cambio será gobernado sólo por lógicas tecnocráticas y presentado como necesario e imprescindible, terminando por imponer reglas dictadas por quienes poseen datos, infraestructuras y capacidad de cálculo.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"11\" aria-label=\"Anotación 11: Ethics statements are not enough\">11<\/button><\/span><\/p><p class=\"vp annp\" id=\"p107\"><span class=\"pnum\">107<\/span>No podemos limitarnos a invocar la moralización de la máquina, la denominada “alineación” de la IA con los valores humanos, sin tener la valentía de poner una condición ulterior: la posibilidad de discutir el código ético que debe ser usado, sometiéndolo a criterios de justicia social compartida. De lo contrario, quien controla la IA impondrá su propia visión moral, que se convertirá en la infraestructura invisible de los sistemas. No serviría de nada una IA más moral, si esta moral es decidida por unos pocos. Se necesita una política más presente, capaz de ralentizar donde todo acelera y de proteger los espacios en los que las comunidades pueden seguir participando e interrogándose.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"12\" aria-label=\"Anotación 12: Whose values? The limits of “alignment”\">12<\/button><\/span><\/p><p class=\"vp annp\" id=\"p108\"><span class=\"pnum\">108<\/span>En efecto, como ocurre con todo gran avance tecnológico, la IA tiende a aumentar sobre todo el poder de quien ya dispone de recursos económicos, competencias y acceso a los datos. A la luz del bien común y del destino universal de los bienes, este fenómeno suscita seria preocupación: pequeños grupos muy influyentes pueden orientar informaciones y consumos, condicionar procesos democráticos e incidir en las dinámicas económicas en beneficio propio, contradiciendo la justicia social y la solidaridad entre los pueblos. Por eso es indispensable que el uso de la IA —sobre todo cuando involucra bienes públicos y derechos fundamentales— esté acompañado de criterios claros y controles efectivos, inspirados en la participación y la subsidiariedad; las comunidades y los cuerpos intermedios no pueden ser reducidos a destinatarios de decisiones tomadas en otros lugares, sino que deben poder contribuir al discernimiento y a la vigilancia. Además, la propiedad de los datos no puede confiarse sólo al sector privado, sino que debe reglamentarse. Estos son fruto del aporte de muchos y no pueden ser vendidos o confiados a unos pocos. Hace falta una creatividad capaz de gestionarlos como uno de los bienes comunes o colectivos, en la lógica del compartir, como ya sugería san Juan Pablo II a propósito de los bienes colectivos. <a class=\"ref\" id=\"rn128\" href=\"#fn128\">128<\/a><span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"13\" aria-label=\"Anotación 13: AI amplifies existing power\">13<\/button><button class=\"ann annmark\" data-n=\"14\" aria-label=\"Anotación 14: Data as a shared good\">14<\/button><\/span><\/p><p class=\"vp annp\" id=\"p109\"><span class=\"pnum\">109<\/span>Los principios de la Doctrina social nos ayudan a leer esta nueva realidad. En un mundo donde pocos sujetos concentran datos, capital informático y capacidad normativa, hablar de bien común significa desenmascarar esta nueva asimetría epistémica, económica y política, nombrando los nuevos monopolios de la IA. Hablar de destino universal de los bienes significa encontrar modos de asegurar el acceso universal a las tecnologías y a la formación. Hablar de subsidiariedad exige proteger la capacidad de las comunidades de decidir y corregir, sin relegar su intervención a una vigilancia posterior, una vez que los estándares hayan sido establecidos en otro sitio. Hablar de solidaridad obliga a reconocer el trabajo invisible, a menudo explotado, que alimenta los modelos algorítmicos. Hablar de justicia pide cuestionar las geografías del poder que definen quién puede programar los modelos y quién es sólo objeto de esa programación, y reconocer que la justicia social no es sólo un objetivo que hay que tutelar después de la adopción de las tecnologías, sino una condición que se debe poner en práctica desde su diseño.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"15\" aria-label=\"Anotación 15: The hidden workers\">15<\/button><button class=\"ann annmark\" data-n=\"16\" aria-label=\"Anotación 16: Justice by design, not retrofit\">16<\/button><\/span><\/p><p class=\"vp annp\" id=\"p110\"><span class=\"pnum\">110<\/span>Quisiera, por último, usar una palabra muy importante para mí: “desarmar”. Desarmar la IA significa sustraerla a la lógica de la competencia armamentística, que hoy ya no es sólo militar sino económica y cognitiva. Es la carrera por el algoritmo más eficaz y por el banco de datos más amplio, para consolidar una ventaja geopolítica o comercial sobre todos los demás. Desarmar quiere decir romper esta equivalencia entre poder tecnológico y derecho a gobernar. Desarmar no significa renunciar a la tecnología, sino impedirle el dominio sobre lo humano. Significa sustraerla a los monopolios, hacerla discutible, refutable, y por tanto habitable, restableciendo en ella la pluralidad de las culturas humanas y de las formas de vida. La tarea, hoy, no es sólo ética o técnica; es ecológica en el sentido más radical, porque interpela una nueva dimensión de nuestra Casa común. La IA es ya un ambiente en el que estamos inmersos y un poder que debemos afrontar. Por eso, no basta regularla; es necesario desarmarla y hacerla acogedora.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"17\" aria-label=\"Anotación 17: The “arms race” is a narrative, not a fact\">17<\/button><\/span><\/p><p class=\"vp annp\" id=\"p111\"><span class=\"pnum\">111<\/span>Hago un vehemente llamamiento a quienes desarrollan sistemas de IA. La innovación tecnológica puede ser, en cierto modo, una forma humana de participación en el acto divino de la creación. Los desarrolladores llevan, por tanto, un importante peso ético y espiritual, ya que cada elección de proyecto expresa una visión de la humanidad. Así como el autor de una obra artística o literaria está obligado a considerar los valores que manifiesta, así también ellos están llamados a tratar con la debida seriedad los valores que infunden en sus proyectos: con transparencia, con responsabilidad hacia las comunidades involucradas y con atención a verificar que lo que se cultiva sea realmente un bien.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"18\" aria-label=\"Anotación 18: The developer's vocation\">18<\/button><\/span><\/p><h3 class=\"sub\">Lo que no podemos perder<\/h3><p class=\"vp annp\" id=\"p112\"><span class=\"pnum\">112<\/span>Después de haber recordado las cuestiones de la responsabilidad y del gobierno de la IA, es necesario volver a nuestro tema central: qué significa custodiar lo humano. El riesgo no es sólo que algunas tecnologías se usen mal, sino que el paradigma tecnocrático en el que estamos inmersos, potenciado por la revolución digital y la IA, haga parecer justa y normal una visión antihumana, según la cual la plenitud de la vida consistiría en tener más, reducir la fragilidad, eliminar lo imprevisto y controlarlo todo. Cuando la eficiencia se vuelve medida de valor, el ser humano es tentado a considerarse como un proyecto que debe optimizarse más que como una criatura llamada a la relación y a la comunión.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"19\" aria-label=\"Anotación 19: The optimization mindset\">19<\/button><\/span><\/p><p class=\"vp\" id=\"p113\"><span class=\"pnum\">113<\/span>En realidad, absolutizar una sola dimensión del ser humano es siempre erróneo. En efecto, no es sólo la carencia lo que genera desorden. También aquello que crece sin medida puede convertirse en una forma de pobreza. En un ecosistema, la armonía se rompe cuando una sola especie prolifera en detrimento de las demás; en lo humano, ocurre lo mismo cuando una facultad pretende ser la medida de todo. Así, la inteligencia, si se absolutiza, termina por velar otras dimensiones esenciales de la vida: el afecto, la voluntad, la entrega y la relación. El poder técnico, si no se equilibra, no nos hace más capaces; nos aísla, y nos expone aún más a lógicas de dominio y de exclusión. No se trata ciertamente de oponerse a la inteligencia, sino de recordar que, cuando se repliega en sí misma, olvida que ha sido hecha para servir a la vida y a la persona humana.<\/p><p class=\"vp annp\" id=\"p114\"><span class=\"pnum\">114<\/span>La calidad de una civilización se mide no por el poder de sus medios, sino por el cuidado que sabe ofrecer, por la capacidad de reconocer un rostro en el otro y no una función. La capacidad de saber cuidarnos los unos a los otros es una dimensión importante de nuestro ser humano. Esta capacidad se aprende y se perfecciona con la experiencia. Leer cuentos a un niño, acompañar a una persona anciana o hacer acogedor un espacio, son gestos que se viven en un ambiente familiar, pero que nos ayudan a aprender y a interiorizar la importancia del cuidado a nivel social y nos entrenan para reconocer al otro como persona digna de atención. La tecnología puede sostener también el cuidado mutuo entre personas, por ejemplo si ofrece instrumentos que ayuden a prever y organizar, sin despojar al ser humano de su libertad y de su juicio, en cuanto sujeto de relaciones y responsable de decisiones.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"20\" aria-label=\"Anotación 20: Care at the center\">20<\/button><\/span><\/p><h3 class=\"sub\">Narrativas de fondo: transhumanismo y posthumanismo<\/h3><p class=\"vp\" id=\"p115\"><span class=\"pnum\">115<\/span>Tratando de hacer emerger los presupuestos culturales que acompañan la revolución digital en curso, quisiera ahora dirigir la atención a algunas corrientes que interpretan el progreso como una superación del ser humano y que podemos clasificar con los nombres de transhumanismo y posthumanismo. Estas corrientes constituyen el trasfondo ideológico que reside en algunos centros de poder tecnológico y colonizan el imaginario colectivo de forma simplificada, especialmente en los medios y en las redes sociales, induciendo el entusiasmo por las nuevas tecnologías con una visión futurista de “humanidad potenciada” o de “hombre hibridado” con la máquina.<\/p><p class=\"vp\" id=\"p116\"><span class=\"pnum\">116<\/span>El transhumanismo y el posthumanismo comprenden en su interior una pluralidad de corrientes y sensibilidades, y resulta difícil hacer una descripción unívoca de ellas. Pueden ser comparadas con un archipiélago de islas conceptuales diferentes, pero unidas por el mismo mar de presupuestos: la centralidad de la técnica y el sueño de superar los límites de la condición humana. En general, el transhumanismo imagina una potenciación del ser humano por medio de las tecnologías —biomedicina, ingeniería del cuerpo, dispositivos, algoritmos—, con la aspiración de incrementar el rendimiento y las capacidades. El posthumanismo, sobre todo en sus versiones más radicales, va más allá: critica el antropocentrismo y plantea una forma de hibridación entre el ser humano, la máquina y el ambiente, hasta imaginar que atravesará el umbral en el que la humanidad se superará a sí misma, entrando en una nueva etapa evolutiva. Aun cuando estas hipótesis siguen siendo en gran parte especulativas, van adquiriendo relevancia, porque modifican el imaginario colectivo y, en consecuencia, orientan las decisiones sociales, económicas y políticas. <a class=\"ref\" id=\"rn129\" href=\"#fn129\">129<\/a><\/p><p class=\"vp annp\" id=\"p117\"><span class=\"pnum\">117<\/span>El punto crítico, a la luz de la Doctrina social de la Iglesia, no es el uso de la técnica en cuanto tal, sino la visión que allí subyace; si el ser humano es tratado como materia para ser perfeccionada o superada, entonces se vuelve más fácil aceptar que algunos sean considerados menos útiles, menos deseables, menos dignos. En nombre del progreso se puede llegar a pensar en “sacrificios necesarios”, y hacer pagar a los más vulnerables el precio de una presunta optimización de la especie. La ya mencionadaadvertencia de san Pablo VI sigue siendo una gran intuición: realmente las conquistas de la ciencia y de la técnica, desvinculadas del progreso moral y social, terminan por volverse contra el hombre. <a class=\"ref\" id=\"rn130\" href=\"#fn130\">130<\/a> Por ello es necesario distinguir con claridad: una cosa es integrar las tecnologías en una visión humana y relacional; otra es dejarse guiar por un imaginario que desprecia el límite y promete una “salvación” puramente técnica.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"21\" aria-label=\"Anotación 21: Tech Ideologies\">21<\/button><\/span><\/p><h3 class=\"sub\">El límite, el corazón, la grandeza del ser humano<\/h3><p class=\"vp\" id=\"p118\"><span class=\"pnum\">118<\/span>Hoy nuestra relación con la vida parece estar en crisis. Todo lo que representa un “límite” —incapacidad, enfermedad, ancianidad, sufrimiento, vulnerabilidad— tiende a ser leído principalmente como un defecto que hay que corregir, más que como un espacio en el que el ser humano madura y se abre a la relación. En cambio, debemos recordar que el ser humano no florece a pesar del límite, sino a menudo a través del límite. Una visión de la realidad a la luz de la fe ayuda a reconocer lo que llamamos “contingencia” de las cosas de este mundo. Si por un lado es necesario tratar de eliminar el sufrimiento que marca la vida humana, por el otro, es sabio reconocer nuestra finitud constitutiva, sabiendo que «la experiencia religiosa, en particular la fe cristiana, proponen habitar sin simplificaciones esta ambivalencia entre la grandeza y el límite de lo humano, interpretándola a la luz de la relación originaria y fundante con Dios». <a class=\"ref\" id=\"rn131\" href=\"#fn131\">131<\/a><\/p><p class=\"vp\" id=\"p119\"><span class=\"pnum\">119<\/span>Es precisamente en nuestro ser limitados donde encuentran lugar la compasión, la sincera preocupación ante las necesidades de los demás, la generosidad que sorprende incluso en medio de la oscuridad y el fracaso, la experiencia espiritual y la adoración a Dios. Lo vemos en tantos momentos en los que el límite se hace tangible en nuestra vida: cuando recibimos un rechazo, cuando sufrimos a causa de la enfermedad o la muerte de una persona amada, cuando experimentamos la incapacidad o el error. Misteriosamente, es en estos casos que podemos encontrar una nueva sabiduría, palpar el afecto de las personas y experimentar la presencia del Señor.<\/p><p class=\"vp\" id=\"p120\"><span class=\"pnum\">120<\/span>Aun cuando el límite se manifiesta como dolor interior, la sensatez humana enseña a no negarlo ni eliminarlo, sino a integrarlo. Para eliminar totalmente el dolor sería necesario, a fin de cuentas, apagar también el amor y el deseo. Quien ama y desea, en efecto, no puede evitar atravesar la prueba y el sufrimiento, y por eso, a lo largo de los años conservamos en nosotros enseñanzas que quedan marcadas como cicatrices, memoria del camino realizado entre libertad y caídas, sueños y decepciones. Sólo gracias al entramado de estos elementos, se realizan en el corazón esas maravillas interiores que nos hacen saborear el gusto más dulce de nuestro ser humanos. <a class=\"ref\" id=\"rn132\" href=\"#fn132\">132<\/a> Renunciar a esta aventura, al mismo tiempo dramática y espléndida, en nombre de una presunta superación de todo límite podría ser cualquier cosa, pero no significaría ser humanos.<\/p><p class=\"vp\" id=\"p121\"><span class=\"pnum\">121<\/span>La corrupción moral de nuestro límite creatural —el mal que evidentemente agita el corazón del hombre— arruina la sociedad y la vida, llegando incluso a extremos de deshumanidad. Y, sin embargo, también esta dolorosa forma de límite deja resquicios al bien. Aun cuando el ser humano se deshumaniza y provoca tragedias, una pequeña luz sigue brillando en la humanidad y sigue siendo capaz de reavivarse, con la gracia de Dios, recorriendo caminos de conversión y reconciliación. Viktor Frankl decía justamente que en los momentos de horror «hemos llegado a conocer al hombre en estado puro: el hombre es ese ser capaz de inventar las cámaras de gas de Auschwitz, pero también es el ser que ha entrado en esas mismas cámaras con la cabeza erguida y el Padrenuestro o el Shemá Israel en los labios». <a class=\"ref\" id=\"rn133\" href=\"#fn133\">133<\/a><\/p><p class=\"vp\" id=\"p122\"><span class=\"pnum\">122<\/span>La finitud, cuando se acoge en la verdad, no empobrece al ser humano, sino que lo abre al reconocimiento del rostro de Dios y del otro. Por lo demás, precisamente porque experimenta el límite —la vulnerabilidad, el dolor, el fracaso— puede reconocer la dignidad propia y ajena como inviolable. Y en la misma experiencia del límite, sigue siendo capaz de intuir una fraternidad más grande que él mismo y de reconocer la injusticia como escándalo. La cultura y el arte, cuando son auténticos, custodian esta chispa, impidiendo la normalización del mal. De ese modo, algunas obras han asumido un valor casi profético: la Novena Sinfonía de Beethoven como deseo de unidad; Guernica como denuncia de la deshumanización; La lista de Schindler como una invitación a no entregar el pasado al olvido.<\/p><p class=\"vp annp\" id=\"p123\"><span class=\"pnum\">123<\/span>La historia no se presenta sólo como el catálogo de nuestras acciones violentas, sino también como la prueba de que el ser humano sabe fundar instituciones capaces de proteger la vida común. En los últimos dos siglos lo vemos en algunos acontecimientos emblemáticos: el nacimiento del Comité Internacional de la Cruz Roja (1863), cuya neutralidad operativa garantiza un cuidado compasivo para todos; el largo proceso que ha llevado a la abolición de la esclavitud, que no ha sido un simple cambio jurídico, sino una transformación de la conciencia; la fundación de la Organización de las Naciones Unidas (1945) y la Declaración Universal de los Derechos Humanos (1948), que han fijado un lenguaje común para decir, al menos como ideal compartido, que la dignidad es universal; la Convención sobre los refugiados (1951), que reconoce un deber de protección hacia los que huyen de persecuciones y amenazas. En estos ejemplos, el deseo de bien se traduce concretamente en formas públicas —normas, instituciones, prácticas— capaces de limitar la fuerza y defender a los vulnerables. Pero nada de eso ha surgido sin ser enfrentado por resistencias, intereses mezquinos e inercias culturales. Las conquistas morales tienen casi siempre el rostro de un camino largo y fatigoso, marcado también por contratiempos; pensemos en los procesos de paz interrumpidos o en la lenta aplicación de los compromisos ambientales. Aun así, precisamente la fragilidad de estos resultados demuestra cuán preciosa es la responsabilidad de quienes los inician y los sostienen.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"22\" aria-label=\"Anotación 22: Human rights\">22<\/button><button class=\"ann annmark\" data-n=\"23\" aria-label=\"Anotación 23: Huamn rights\">23<\/button><\/span><\/p><p class=\"vp\" id=\"p124\"><span class=\"pnum\">124<\/span>Algunos acontecimientos ayudan a ver que la historia puede cambiar cuando al menos un solo hombre o una sola mujer se toma realmente en serio la dignidad de todos: el movimiento por los derechos civiles en los Estados Unidos de América, vinculado al testimonio de Martin Luther King Jr., o el fin del apartheid en Sudáfrica después de la liberación de Nelson Mandela y su decisión de no poner el futuro en manos del odio. En diversos contextos se han distinguido además mujeres valientes y generosas como santa Laura Montoya, santa Teresa de Calcuta, Dorothy Day, Maria Skłodowska-Curie, Maria Montessori, Elisabeth Elliot, Wangari Maathai, Benazir Bhutto y tantas otras de todos los continentes, que con su esfuerzo han contribuido a hacer más humana la historia.<\/p><p class=\"vp\" id=\"p125\"><span class=\"pnum\">125<\/span>Junto a estos signos públicos, existe una trama más discreta pero decisiva: las comunidades religiosas que eligen lugares pobres y peligrosos; los mártires de la fraternidad y de la justicia como san Maximiliano María Kolbe, san Óscar Romero y el beato Enrique Angelelli, junto con testigos que han encarnado, en condiciones duras y a menudo inhumanas, la esperanza del Evangelio y la dignidad del hombre, como el venerable François-Xavier Nguyễn Văn Thuận. Y, sobre todo, los “mártires de lo cotidiano” que curan, educan, acompañan y consuelan discretamente, como los padres de familia, los enfermeros, los médicos, los voluntarios y las personas que están junto a los ancianos o a los excluidos. Su testimonio muestra que el bien no progresa de manera automática, sino que requiere perseverancia, memoria y una conversión que hace capaces de recomenzar incluso después de las derrotas.<\/p><p class=\"vp\" id=\"p126\"><span class=\"pnum\">126<\/span>Precisamente esta convergencia de instituciones justas, testimonios creíbles y fidelidades cotidianas mantiene viva la esperanza e indica una dirección: hacer que la técnica crezca sin que se repliegue el corazón. Por eso la humanidad —magnífica y herida— no debe ser sustituida ni superada; puede acoger los progresos de la técnica para aliviar los sufrimientos y abrir posibilidades nuevas, siempre que no reniegue de aquello que la hace ser ella misma, es decir, la capacidad de relación y de amor. A este punto se impone una pregunta decisiva: si existe un auténtico “más que humano”, ¿dónde se encuentra? La fe cristiana responde indicando una plenitud que no deriva de una divinización tecnológica, sino de aquella que produce la gracia de Dios, recibida en Cristo.<\/p><h3 class=\"sub\">El verdadero “más que humano”: gracia y humanismo cristiano<\/h3><p class=\"vp\" id=\"p127\"><span class=\"pnum\">127<\/span>La expresión “más que humano” no pertenece sólo al lenguaje de las promesas técnicas. Desde hace siglos, la tradición cristiana afirma que el ser humano no está encerrado en los límites de la propia naturaleza, sino que está llamado a trascenderse a sí mismo; no para huir de la realidad o despreciar el límite, sino para realizarse en el amor. La fe conoce un “más allá” que nace del don de Dios. Esta transformación es obra del Espíritu Santo. Como enseñaba santo Tomás de Aquino, este proceso de elevación y transformación «sobrepasa la capacidad de la naturaleza humana» <a class=\"ref\" id=\"rn134\" href=\"#fn134\">134<\/a>, porque hay una distancia infinita <a class=\"ref\" id=\"rn135\" href=\"#fn135\">135<\/a> entre nuestra naturaleza y la vida de Dios. Sin embargo, es posible ser introducidos en el seno de esa vida inextinguible, incluso mientras caminamos entre los límites de este mundo. Y quien hace posible este camino sólo puede ser el Infinito que se da: es Dios mismo quien supera la desproporción “infinita”. <a class=\"ref\" id=\"rn136\" href=\"#fn136\">136<\/a> Así se realiza la re-creación de lo humano: «El que vive en Cristo es una nueva criatura: lo antiguo ha desaparecido, un ser nuevo se ha hecho presente» ( 2 Co 5,17).<\/p><p class=\"vp\" id=\"p128\"><span class=\"pnum\">128<\/span>Cuando aceptamos esta posibilidad de trascendernos a nosotros mismos con la gracia de Dios no renegamos de nosotros mismos, no nos volvemos menos humanos. Por el contrario, como explicaba el Papa Francisco, «llegamos a ser plenamente humanos cuando somos más que humanos, cuando le permitimos a Dios que nos lleve más allá de nosotros mismos para alcanzar nuestro ser más verdadero». <a class=\"ref\" id=\"rn137\" href=\"#fn137\">137<\/a> Aquí se encuentra la diferencia radical respecto a los sueños prometeicos: lo que salva lo humano no es la autosuficiencia potenciada, sino una relación que libera, una comunión que transforma. Frente a esto, una tecnología que clasifica y optimiza lo que ya existe puede ser, sin querer, un obstáculo al cambio y al crecimiento. Para un algoritmo, el error es algo que hay que corregir; para una persona, puede ser el inicio de un cambio profundo. El futuro de una persona no es calculable, sino que está confiado a su libertad ―elevada por la inagotable gracia divina― y a las relaciones que cultiva.<\/p><h3 class=\"sub\">Dos ciudades y dos amores<\/h3><p class=\"vp\" id=\"p129\"><span class=\"pnum\">129<\/span>El humanismo cristiano no rechaza la ciencia ni la técnica, sino que las asume con gratitud y realismo, y las sitúa “con los pies en la tierra” dentro de una vocación más alta. La inteligencia creativa del ser humano es un don que puede aliviar sufrimientos y abrir nuevas posibilidades, pero debe permanecer ordenada al bien común, a la justicia, al cuidado de los frágiles y de la creación. En este sentido, la verdadera alternativa no está entre el entusiasmo y el miedo, sino entre dos modos de construir: un progreso que sirve a la persona y a los pueblos, o un progreso que los doblega a lógicas de poder. Al final, la pregunta decisiva sigue siendo la indicada por san Juan Pablo II: la IA, ¿«hace la vida del hombre sobre la tierra, en todos sus aspectos, “más humana”?; ¿la hace más “digna del hombre”?». <a class=\"ref\" id=\"rn138\" href=\"#fn138\">138<\/a> Si la respuesta es “sí”, entonces podemos reconocer en ella una posibilidad buena para usar con responsabilidad, en un camino de reconstrucción compartida y paciente, según el modelo del renacimiento de Jerusalén narrado en el libro de Nehemías. Si, en cambio, el poder crece mientras el corazón se marchita y los vínculos se rompen, entonces estamos frente a una nueva versión de Babel: una construcción grandiosa, pero inhumana.<\/p><p class=\"vp\" id=\"p130\"><span class=\"pnum\">130<\/span>Interrogarnos sobre esta alternativa de progreso y sobre nuestro modo de interpretarlo y vivirlo significa siempre, a fin de cuentas, examinar también nuestro corazón. De hecho, el modo en el que pensamos y estructuramos las relaciones, el trabajo y las instituciones, manifiesta nuestros valores fundamentales y, en definitiva, nace de lo que tenemos en el corazón. Es un amor que nos guía: aquello que amamos realmente, como individuos y como sociedad, orienta nuestra vida y nuestras acciones. San Agustín describe la historia humana como un lugar de lucha entre dos amores, que han construido dos modos de habitar el mundo y de convivir, dos “ciudades”: por un lado, el amor a Dios y al prójimo; por otro, únicamente el amor a sí mismo. «Dos amores han dado origen a dos ciudades: el amor de sí mismo hasta el desprecio de Dios, la terrena; y el amor de Dios hasta el desprecio de sí, la celestial». <a class=\"ref\" id=\"rn139\" href=\"#fn139\">139<\/a> Como en toda la historia humana, también hoy estos dos amores luchan en nuestro corazón por el predominio. El tiempo de la IA no escapa a esta regla: la construcción de Babel o la de Jerusalén comienza en cada uno de nosotros.<\/p><\/div><\/details>\n<details class=\"chapter ai\" id=\"ch4\" open><summary><div class=\"csum\"><span class=\"csum-eyebrow\">Capítulo Cuarto<\/span><span class=\"csum-title\">Custodiar lo Humano en la Transformación · Verdad, Trabajo, Libertad<\/span><span class=\"csum-desc\">Verdad, trabajo y libertad en tiempos de la transición digital. <span class=\"csum-n\">· 51 secciones<\/span><\/span><span class=\"csum-cta\"><span class=\"chev\">›<\/span><span class=\"cta-read\">haz clic para leer<\/span><span class=\"cta-collapse\">haz clic para contraer<\/span><\/span><\/div><\/summary><div class=\"chapter-body\"><p class=\"vp\" id=\"p131\"><span class=\"pnum\">131<\/span>Tras haber esbozado el panorama en el que se inscribe el reto de la transformación tecnológica, en particular el vinculado con la IA y las corrientes transhumanistas y posthumanistas, no podemos limitarnos a simples análisis generales. Cuando cambian los lenguajes y las herramientas, también cambian los gestos cotidianos y las relaciones sociales. Por ello, es necesario detenerse en algunos ámbitos en los que estas transformaciones tienen repercusiones muy concretas, a veces dramáticas. A la luz de los principios de la Doctrina social de la Iglesia, la transformación digital nos pide redescubrir la verdad como bien común, proteger la dignidad del trabajo y salvaguardar la libertad frente a toda dependencia y mercantilización.<\/p><h3 class=\"sub\">La verdad como bien común<\/h3><h3 class=\"sub\">Verdad y democracia<\/h3><p class=\"vp annp\" id=\"p132\"><span class=\"pnum\">132<\/span>El uso de las plataformas digitales y los sistemas de IA acelera los profundos cambios en la comunicación pública y política. Herramientas que podrían favorecer el debate y la participación se utilizan a menudo para construir narrativas sesgadas y difuminar los límites entre lo verdadero y lo falso, mezclando datos y opiniones. La desinformación no surge con la IA, pero encuentra hoy en ella un potente multiplicador. La posibilidad de manipular contenidos, imágenes y vídeos expone a los ciudadanos a perspectivas parciales o engañosas. El problema afecta a la dimensión cultural y moral, ya que la calidad de la comunicación pública depende directamente de la confianza social y repercute en ella. Una información veraz, de hecho, no surge de un control centralizado o automatizado. En el discurso público, la verdad de los hechos tiene una dimensión racional, ya que requiere verificación, cotejo de fuentes y responsabilidad argumentativa; pero es aún más relacional: se construye a través de vínculos de confianza y prácticas compartidas, en un diálogo honesto con los demás y con el mundo. Sólo la búsqueda compartida de la verdad de los hechos, asumida como bien común, puede sentar las bases de una comunicación justa.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"24\" aria-label=\"Anotación 24: Synthetic media & truth\">24<\/button><\/span><\/p><p class=\"vp\" id=\"p133\"><span class=\"pnum\">133<\/span>Quienes disponen de poderosos recursos técnicos y económicos —y, con ellos, también de muchos recursos humanos para intervenir— tienen una gran capacidad para provocar cambios culturales y, en última instancia, para convencer a un número significativo de personas acerca de cuál es la verdad sobre el ser humano, sobre el mundo, sobre el sentido de la existencia, sobre la familia, e incluso sobre Dios. Se trata de puro poder carente de verdad, que impone sutil o abiertamente lo que quiere que los demás consideren como verdadero. Detrás de todo ello hay una raíz enferma difícil de reconocer: el hecho de que «el hombre moderno tiene la errónea convicción de ser el único autor de sí mismo, de su vida y de la sociedad. Es una presunción fruto de la cerrazón egoísta en sí mismo». <a class=\"ref\" id=\"rn140\" href=\"#fn140\">140<\/a> Por ello, cree que puede construir la realidad y que lo que mejor se adapte a sus pretensiones es válido. San Juan Pablo II reflexionó sobre las consecuencias de la “crisis en torno a la verdad”, llegando a afirmar que, «abandonada la idea de una verdad universal sobre el bien, que la razón humana puede conocer, ha cambiado también inevitablemente la concepción misma de la conciencia». <a class=\"ref\" id=\"rn141\" href=\"#fn141\">141<\/a>De este modo, disminuye el reconocimiento de verdades universalmente válidas que nos preceden y que la conciencia debe aceptar. Esto llevó al Papa Francisco a preguntarse con realismo: «¿Qué es la ley sin la convicción alcanzada tras un largo camino de reflexión y de sabiduría, de que cada ser humano es sagrado e inviolable?», y a concluir: «Para que una sociedad tenga futuro es necesario que haya asumido un sentido respeto hacia la verdad de la dignidad humana, a la que nos sometemos. Entonces no se evitará matar a alguien sólo para evitar el escarnio social y el peso de la ley, sino por convicción. Es una verdad irrenunciable que reconocemos con la razón y aceptamos con la conciencia. Una sociedad es noble y respetable también por su cultivo de la búsqueda de la verdad y por su apego a las verdades más fundamentales». <a class=\"ref\" id=\"rn142\" href=\"#fn142\">142<\/a><\/p><p class=\"vp\" id=\"p134\"><span class=\"pnum\">134<\/span>La búsqueda de la verdad es un elemento esencial para la democracia, que es en sí misma un instrumento de participación en el bien común. Cuando la pregunta sobre lo que es verdadero pierde interés y se impone un pragmatismo que se conforma con lo que parece útil o eficaz, la vida democrática se debilita. Esta, en efecto, no se sustenta únicamente en normas y procedimientos, sino, ante todo, en una relación leal con los hechos y en una orientación real hacia el bien de las personas y del conjunto de la sociedad. El desinterés por la verdad conduce lenta pero inexorablemente hacia el totalitarismo, para el cual, como escribió la filósofa Hannah Arendt, los súbditos ideales no son tanto aquellos ideológicamente convencidos, sino «las personas para quienes ya no existe la distinción entre el hecho y la ficción (es decir, la realidad de la experiencia) y la distinción entre lo verdadero y lo falso (es decir, las normas del pensamiento)». <a class=\"ref\" id=\"rn143\" href=\"#fn143\">143<\/a><\/p><h3 class=\"sub\">Comunicación e imaginario colectivo<\/h3><p class=\"vp\" id=\"p135\"><span class=\"pnum\">135<\/span>En este horizonte es importante recordar que la comunicación «no es sólo transmisión de informaciones, sino creación de una cultura». <a class=\"ref\" id=\"rn144\" href=\"#fn144\">144<\/a> Los contenidos que circulan en los entornos digitales influyen en la forma en que las personas perciben el mundo e introducen en la conciencia colectiva imágenes y relatos que orientan los deseos e influyen en las decisiones cotidianas. «No es un mundo paralelo o puramente virtual», <a class=\"ref\" id=\"rn145\" href=\"#fn145\">145<\/a> porque lo que surge en internet pasa a formar parte de la vida de las personas, sobre todo de los más jóvenes.<\/p><p class=\"vp annp\" id=\"p136\"><span class=\"pnum\">136<\/span>Por eso, quienes controlan las plataformas digitales y los medios de comunicación tienen una notable capacidad para influir en el imaginario colectivo y presentar como deseable una determinada visión de la realidad. Es un poder que debe ser continuamente iluminado por la búsqueda de la verdad y el respeto de la dignidad humana, para que la cultura que se genera en la red no se convierta en instrumento de distracción excesiva, de homogeneización y de dominio, sino en un espacio en el que puedan madurar la libertad interior y el pensamiento crítico.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"25\" aria-label=\"Anotación 25: Algorithms that shape what we see\">25<\/button><\/span><\/p><h3 class=\"sub\">Por una ecología de la comunicación<\/h3><p class=\"vp\" id=\"p137\"><span class=\"pnum\">137<\/span>La primera tarea que nos corresponde es no demonizar ni idolatrar los medios, sino gestionarlos a partir de un punto fijo: la verdad es un bien común y no una propiedad de quienes tienen poder o visibilidad. Por lo tanto, es necesario promover una ecología de la comunicación: en el ámbito de las normas públicas, esto significa establecer reglas que hagan más transparentes los criterios con los que se seleccionan y amplifican los contenidos y que protejan los datos personales; en el ámbito social y cultural, en cambio, implica el fortalecimiento de los organismos intermedios, un periodismo serio y espacios de debate en los que primen la argumentación y la verificación por encima de la reacción inmediata; en el ámbito de la escuela y la familia, la creciente necesidad de una nueva conciencia educativa y la formación en el uso correcto y crítico de las herramientas digitales, la IA y las plataformas de compra e inversión; en el ámbito de la universidad, el gran reto de la integración de los conocimientos, formando tanto en la capacidad de conectar y fusionar saberes para interpretar la complejidad, como en las técnicas de verificación de los hechos.<\/p><p class=\"vp\" id=\"p138\"><span class=\"pnum\">138<\/span>Las comunidades cristianas también deben comprometerse con una comunicación transparente y con la búsqueda honesta de los hechos. Lamentablemente, no siempre ha sido así. Hemos sido testigos, con vergüenza, del arduo descubrimiento de verdades dolorosas incluso sobre miembros de la Iglesia y sobre realidades eclesiales. En particular, algunos periodistas comprometidos con la verdad han desempeñado un papel fundamental a la hora de sacar a la luz injusticias y abusos. A ellos quisiera reiterar las palabras del Papa Francisco al dirigirse a los vaticanistas: «Les agradezco también por lo que dan a conocer de lo que no funciona en la Iglesia, por lo que nos ayudan a no ocultar bajo la alfombra y por la voz que han dado a las víctimas de abusos». <a class=\"ref\" id=\"rn146\" href=\"#fn146\">146<\/a> Sin embargo, la vigilancia y la transparencia son, ante todo, una grave responsabilidad de la propia Iglesia y no debemos esperar a que otros nos obliguen a afrontar verdades incómodas sobre nosotros mismos.<\/p><h3 class=\"sub\">Una alianza educativa para la era digital<\/h3><p class=\"vp\" id=\"p139\"><span class=\"pnum\">139<\/span>En una época en la que la verdad suele verse supeditada a intereses y estrategias comunicativas, el mundo de la educación adquiere una importancia decisiva. Sin embargo, las rápidas transformaciones tecnológicas ponen de manifiesto lo poco preparados que estamos en el ámbito educativo. La omnipresencia de los medios digitales genera una cultura de la inmediatez y la sobreestimulación, que alimenta el cansancio, el aburrimiento y la apatía ante el esfuerzo que supone buscar la verdad.<\/p><p class=\"vp\" id=\"p140\"><span class=\"pnum\">140<\/span>Los procesos educativos, en cambio, requieren tiempo para madurar, una confrontación con la realidad más allá de las apariencias y un camino paciente. La cuestión es fundamental, porque toda tecnología educa a quien la utiliza. Educar en el uso de la IA implica, por tanto, educar para decidir cuándo y para qué no utilizarla. La rapidez y la facilidad con las que se obtiene una respuesta o una síntesis hacen correr el riesgo de que se apague el deseo de plantear preguntas, que sólo da fruto con el tiempo. Como escribe Platón, las cosas más profundas e importantes sólo se aprenden tras mucho tiempo y mucho esfuerzo, comprometiéndose en la discusión con los demás para “frotar” los conceptos y las experiencias como si fueran pedernal, hasta que en nosotros salte la chispa de la comprensión. <a class=\"ref\" id=\"rn147\" href=\"#fn147\">147<\/a> Debemos aprender a prescindir de la IA y proteger a nuestros jóvenes de la promesa de la máquina perfecta, de esa sutil seducción que hace parecer inútil el pensamiento humano precisamente cuando más se necesita.<\/p><p class=\"vp annp\" id=\"p141\"><span class=\"pnum\">141<\/span>En los últimos años, la literatura psicológica y psiquiátrica ha documentado con creciente insistencia cómo una exposición precoz y sin supervisión a los dispositivos digitales y a las redes sociales puede afectar negativamente al sueño, a la atención, a la regulación emocional y a las relaciones, especialmente en las edades más vulnerables, con consecuencias a veces dramáticas. A esto se suma la facilidad de acceso a escenas violentas o crueles que hieren la sensibilidad, a contenidos pornográficos e hipersexualizados, a mensajes que banalizan el cuerpo y la afectividad, y a propuestas que normalizan comportamientos de riesgo. En la red no son raros los fenómenos de captación, chantaje y explotación sexual de menores, que se vuelven más insidiosos por el uso de perfiles falsos, de algoritmos que amplifican contactos peligrosos y de herramientas de IA capaces de manipular imágenes y vídeos. Tener un teléfono móvil personal demasiado pronto y utilizarlo sin el control de los adultos puede acentuar la fragilidad y favorecer las adicciones en los jóvenes, exponiéndolos a dinámicas de aislamiento, acoso y ciberacoso, así como a la presión para compartir imágenes íntimas o datos sensibles.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"26\" aria-label=\"Anotación 26: Children & minors online\">26<\/button><\/span><\/p><p class=\"vp\" id=\"p142\"><span class=\"pnum\">142<\/span>A los padres de familia les resulta difícil resistir por sí solos al condicionamiento de modelos de negocio que monetizan la atención y el tiempo. Por eso es indispensable una alianza entre la política, las instituciones educativas y las familias, capaz de sostener de manera concreta a los adultos en su tarea. Es necesario oponerse, con decisiones públicas de largo alcance, a los intereses inmediatos de las plataformas —concentradas en pocas manos— cuando estos entran en conflicto con el bien de los menores. En esta perspectiva, son oportunas intervenciones legislativas que establezcan límites de edad, responsabilicen a los proveedores de servicios ―sin descargar, sobre las familias, el peso de la limitación― y prevean protecciones específicas contra toda forma de explotación y violencia sexual en internet, de modo que la infancia y la adolescencia se custodien verdaderamente como bienes preciosos confiados a nuestro cuidado. <a class=\"ref\" id=\"rn148\" href=\"#fn148\">148<\/a> Al mismo tiempo, es necesario educar a los niños, adolescentes y jóvenes para que aprendan a reconocer las manipulaciones, a defender su propia dignidad y a respetar la de los demás, también en los entornos digitales. <a class=\"ref\" id=\"rn149\" href=\"#fn149\">149<\/a><\/p><h3 class=\"sub\">Rol central de la escuela<\/h3><p class=\"vp\" id=\"p143\"><span class=\"pnum\">143<\/span>La escuela es el lugar donde las nuevas generaciones pueden aprender a buscar y amar la verdad, a cuestionarse el sentido de la vida y la dignidad de cada persona. Por eso, muchos padres de familia, que desean que sus hijos crezcan siendo capaces de relacionarse, de pensar con espíritu crítico y de tener valores sólidos, depositan en ella grandes esperanzas, como una valiosa aliada en la educación de sus hijos. En efecto, los padres tienen el derecho primario e inalienable de elegir el tipo de educación y de formación que se imparte a sus hijos, en coherencia con sus propias convicciones morales, culturales y religiosas. El mundo educativo se encuentra hoy frente a algunos retos impostergables.<\/p><p class=\"vp\" id=\"p144\"><span class=\"pnum\">144<\/span>El primer reto es de carácter sociopolítico. Tanto dentro de cada país como entre las distintas regiones del mundo, persisten fuertes desigualdades en el acceso a la educación básica y a los estudios superiores. En no pocos países, el Estado todavía no ha invertido los recursos necesarios para garantizar una educación de calidad para todos, ya sea apoyando adecuadamente el sistema escolar público o sosteniendo a las instituciones privadas que ofrecen este servicio fundamental. Cuando una parte importante de la educación, en varios niveles, se encomienda a instituciones privadas, puede ocurrir que, a falta de un apoyo público adecuado, el acceso a la escuela dependa demasiado de las posibilidades económicas de las familias. Frente a este riesgo, sin embargo, se debe reconocer y sostener la contribución de muchas obras educativas católicas que, aunque sean instituciones privadas, garantizan una acogida inclusiva a niños y jóvenes de todas las procedencias, incluso cuando las condiciones económicas de las familias no lo permitirían.<\/p><p class=\"vp\" id=\"p145\"><span class=\"pnum\">145<\/span>El segundo gran reto es de carácter pedagógico. Muchos sistemas educativos tienen dificultades para actualizarse al ritmo de los cambios y para apoyar un crecimiento integral de los alumnos. El desarrollo de las tecnologías de la información y de la IA hace que los planes de estudios concebidos para otra época queden rápidamente obsoletos, mientras que la organización de la escuela, los espacios, los métodos de evaluación y la propia figura del docente deben replantearse con vistas a una educación verdaderamente integral, abierta a todas las dimensiones de la persona. Es necesario favorecer la formación continua de los docentes a lo largo de toda su vida profesional, para que sepan dialogar de manera positiva con las nuevas tecnologías, ayudando a los alumnos a hacer un uso responsable, crítico y creativo de ellas, y a no sufrir pasivamente su influencia.<\/p><p class=\"vp\" id=\"p146\"><span class=\"pnum\">146<\/span>El tercer gran desafío es de carácter intelectual y sapiencial. Si no estamos atentos, puede surgir un sistema educativo carente de amor por la verdad, en el que el flujo incesante de información sustituya al ejercicio de la investigación, la reflexión y el discernimiento. Se multiplican los conocimientos fragmentarios, pero se hace más difícil captar la realidad en su conjunto, plantear preguntas sobre el sentido de las cosas y desarrollar un auténtico pensamiento crítico y creativo. Muchos educadores perciben ya los signos de una posible deshumanización, en la que las personas “saben muchas cosas” pero tienen dificultades para dar un sentido a su vida ―también debido a la incapacidad de conectar la información y los conocimientos― y para no perder de vista el horizonte de sentido. Es necesario promover una verdadera higiene de la atención: ritmos que incluyan silencio, estudio reflexivo, lectura, análisis ponderado; sin estos elementos, la libertad interior puede verse comprometida.<\/p><p class=\"vp\" id=\"p147\"><span class=\"pnum\">147<\/span>La Doctrina social de la Iglesia invita a las familias, las escuelas, las comunidades cristianas y las instituciones públicas a una alianza educativa renovada. Esta se hace realidad cuando los principios fundamentales se traducen en objetivos educativos: educar en la sobriedad y en el sentido de los límites; educar en el reconocimiento del derecho del otro y de quienes vendrán después de nosotros a disfrutar de los bienes que nos han sido dados, o que el ingenio humano pone a nuestra disposición; educar en la libertad y en la responsabilidad; educar en el sentido de la trascendencia y del bien común. La escuela no está llamada a perseguir la velocidad del mundo digital, sino a ofrecer aquello que lo digital por sí solo no puede dar: tiempo compartido para aprender y relaciones fiables.<\/p><h3 class=\"sub\">La dignidad del trabajo en la transición digital<\/h3><h3 class=\"sub\">El valor del trabajo<\/h3><p class=\"vp\" id=\"p148\"><span class=\"pnum\">148<\/span>Desde el nacimiento de la Doctrina social, con la Rerum novarum, la Iglesia ha llamado la atención sobre la protección de los trabajadores y la necesidad de combatir toda forma de explotación. Pero, sobre todo, el Magisterio ha reconocido en el trabajo «la clave esencial» <a class=\"ref\" id=\"rn150\" href=\"#fn150\">150<\/a> para comprender la cuestión social en su totalidad, ya que a través de él la persona desarrolla muchas dimensiones de su propia existencia. Desde esta perspectiva se comprende también la gran intuición de san Benito de Nursia, quien unió la oración y el trabajo, señalando la actividad cotidiana como parte de la respuesta de la persona a la llamada de Dios. Creados a imagen del Creador, mediante nuestras obras prolongamos de algún modo la suya: contribuimos al progreso de la sociedad y a la construcción del bien común, ponemos en práctica las capacidades recibidas, mejoramos y embellecemos el mundo, sostenemos a nuestras familias, entablamos relaciones de cooperación y aprendemos a construir juntos, en la escucha y el diálogo, algo que nadie podría realizar por sí solo.<\/p><p class=\"vp\" id=\"p149\"><span class=\"pnum\">149<\/span>Por estas razones, el trabajo no es un simple instrumento, sino que expresa y acrecienta la dignidad de nuestra vida. Es una necesidad inherente a la condición humana, un camino habitual hacia la madurez, el desarrollo y la realización personal. En esta óptica, las ayudas económicas a los pobres siguen siendo a veces necesarias en situaciones de emergencia, pero no pueden convertirse en la única respuesta, ya que el objetivo es ofrecer a cada persona las condiciones para vivir dignamente a través de su propio trabajo. <a class=\"ref\" id=\"rn151\" href=\"#fn151\">151<\/a><\/p><p class=\"vp annp\" id=\"p150\"><span class=\"pnum\">150<\/span>Hoy en día, la combinación de la automatización, la robótica y la IA está transformando rápidamente la estructura misma del trabajo. Se dice que esto traerá grandes mejoras para todos. En realidad, los “nuevos modos” de trabajar no son necesariamente mejores, porque «mientras la IA promete impulsar la productividad haciéndose cargo de tareas ordinarias, a menudo los trabajadores se ven obligados a adaptarse a la velocidad y a las exigencias de las máquinas, en lugar de que estas últimas estén diseñadas para ayudar a quienes trabajan. Así, contrariamente a los beneficios anunciados sobre la IA, los enfoques actuales de la tecnología pueden paradójicamente desespecializar a los trabajadores, someterlos a una vigilancia automatizada y relegarlos a tareas rígidas y repetitivas. La necesidad de seguir el ritmo de la tecnología puede erosionar el sentido de la propia capacidad de obrar de los trabajadores y ahogar las capacidades innovadoras que están llamados a aportar en su trabajo». <a class=\"ref\" id=\"rn152\" href=\"#fn152\">152<\/a> Precisamente para evitar esta deriva, es necesario diseñar sistemas centrados en la persona y no sólo en el rendimiento.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"27\" aria-label=\"Anotación 27: The future of work\">27<\/button><\/span><\/p><h3 class=\"sub\">El problema del desempleo<\/h3><p class=\"vp\" id=\"p151\"><span class=\"pnum\">151<\/span>San Juan Pablo II recordó que el desempleo es un mal grave y que, sobre todo cuando adquiere proporciones masivas, puede convertirse en una verdadera calamidad social, lo que pone especialmente de relieve la responsabilidad del Estado. <a class=\"ref\" id=\"rn153\" href=\"#fn153\">153<\/a> Hoy en día, en la “cuarta revolución industrial”, esta preocupación se agudiza, ya que la innovación suele acogerse únicamente con el fin de reducir costes y aumentar los beneficios. <a class=\"ref\" id=\"rn154\" href=\"#fn154\">154<\/a>En algunos contextos, es realista temer una reducción significativa y rápida de los puestos de trabajo disponibles, con un efecto en cadena que afecta profundamente a las familias, a los jóvenes y a las economías locales. En muchos sectores, esto ya se traduce en nuevas formas de precariedad y desigualdad, con remuneraciones muy elevadas para una minoría altamente especializada y salarios cada vez más bajos para una gran parte de la población activa.<\/p><p class=\"vp\" id=\"p152\"><span class=\"pnum\">152<\/span>Sin duda, es deseable que la tecnología libere al hombre de trabajos especialmente pesados, repetitivos o peligrosos y que ofrezca un apoyo inteligente a la actividad humana, pero la norma general debe seguir siendo la protección de los puestos de trabajo y del papel insustituible de la persona. El objetivo de obtener mayores beneficios no puede justificar decisiones que sacrifiquen sistemáticamente el empleo, porque la persona humana es un fin y no un medio, y el orden económico debe permanecer subordinado a su dignidad y al bien común.<\/p><p class=\"vp\" id=\"p153\"><span class=\"pnum\">153<\/span>Simultáneamente, debemos reconocer que toda transición real se produce a través de una discontinuidad: es desigual, fragmentaria y, a veces, conflictiva. Por lo tanto, no existe un modelo de cambio único, ni una solución global; hay territorios e historias que exigen respuestas diferentes. Dada la desigualdad que caracteriza a nuestro mundo, la difusión de la IA y de los sistemas computacionales produce efectos distintos en cada lugar. Las sociedades ricas se automatizan rápidamente y de forma caótica, reduciendo la necesidad de mano de obra y generando zonas de desempleo y fricciones institucionales. En cambio, vastas regiones del mundo permanecen atrapadas en economías híbridas, donde el trabajo humano mal remunerado y las tecnologías parciales conviven sin llegar a transformarse realmente. Estos territorios se convierten en reservas de mano de obra precaria y focos de inestabilidad y migraciones forzadas. Las soluciones, por tanto, deben encontrarse a nivel nacional y local, involucrando a las comunidades intermedias. Se necesitan herramientas capaces de adaptarse: modelos articulados, experimentos locales, redistribuciones progresivas, nuevos derechos de acceso a los bienes esenciales. Sin perseguir una armonía abstracta, se trata de construir formas concretas de convivencia humana en la transformación.<\/p><p class=\"vp\" id=\"p154\"><span class=\"pnum\">154<\/span>El trabajo sigue siendo una dimensión fundamental de la experiencia humana; no es sólo un medio de subsistencia, sino también un espacio de expresión, de relaciones y de contribución a la comunidad. Por eso, los problemas vinculados con el trabajo no se limitan únicamente a los ingresos necesarios para la supervivencia de las familias. Una sociedad que garantizara trabajo sólo a una pequeña parte de la población expondría a muchos a una situación de inactividad forzada, de ausencia de responsabilidades, de falta de compromiso y de estímulos cotidianos, con consecuencias de empobrecimiento humano y cultural en contraste con el elevado nivel de desarrollo técnico. Nos encontraríamos ante una paradoja de progreso material y regresión antropológica, en la que desaparecerían las condiciones para una paz social justa y estable. Por eso, la Doctrina social de la Iglesia insiste en que el acceso al trabajo para todos debe seguir siendo un objetivo prioritario de las políticas públicas y de los procesos económicos, criterio de juicio para evaluar la calidad humana de un modelo de desarrollo. <a class=\"ref\" id=\"rn155\" href=\"#fn155\">155<\/a>Por otra parte, en aquellas partes del mundo en las que el empleo tiende a reducirse o a transformarse radicalmente, como consecuencia de procesos tecnológicos y organizativos que escapan al control democrático, es necesario replantearse el propio concepto de trabajo y su relación con la ciudadanía, para que la falta de empleo no menoscabe la participación social.<\/p><p class=\"vp\" id=\"p155\"><span class=\"pnum\">155<\/span>A la luz de esta convicción, podemos también reinterpretar la historia de la Doctrina social de la Iglesia tras la Rerum novarum. Las iniciativas surgidas en ese contexto —asociaciones, sindicatos, cooperativas, obras de asistencia social— han contribuido de manera decisiva a mejorar la legislación laboral, a proteger a los más vulnerables y a promover condiciones más humanas. <a class=\"ref\" id=\"rn156\" href=\"#fn156\">156<\/a>Hoy en día, sin embargo, tales instrumentos ya no bastan por sí solos ante las transformaciones provocadas por la IA, la nueva organización de los mercados y la competitividad que rara vez se preocupa por la sostenibilidad social. Es necesario un nuevo esfuerzo conjunto por parte de los responsables políticos, las organizaciones de trabajadores, el mundo empresarial y la comunidad científica para elaborar con celeridad normas y medidas de protección adecuadas y consensuadas, también a nivel internacional. <a class=\"ref\" id=\"rn157\" href=\"#fn157\">157<\/a>Las organizaciones sindicales, a las que la Iglesia siempre ha apoyado, están llamadas a abrirse a las nuevas formas de trabajo y a los nuevos trabajadores, para representarlos y defenderlos en un contexto en el que, sin decisiones valientes, surgen más pobreza y más desigualdades, con una multitud de excluidos rodeados de máquinas y sistemas automatizados que han ocupado su lugar.<\/p><p class=\"vp\" id=\"p156\"><span class=\"pnum\">156<\/span>En esta transición, no basta con reaccionar cuando desaparecen los puestos de trabajo, sino que es necesario gestionar la transformación de forma proactiva. Una forma viable consiste, en primer lugar, en establecer criterios sociales para la innovación: toda introducción de automatización y de IA debería ir acompañada de medidas verificables de protección del empleo, de recualificación y de participación de los trabajadores, para que la tecnología se oriente a liberar tiempo y capacidades humanas, no a generar exclusión. En segundo lugar, es necesario que políticas activas hagan accesibles a todos la formación continua y las transiciones profesionales, sin descargar sobre los individuos todo el coste de la adaptación a las transformaciones. Por último, se necesita una responsabilidad empresarial que incluya la calidad y la dignidad del trabajo entre los indicadores de éxito. Cuando se dan estas condiciones, la innovación puede convertirse en aliada de un trabajo más seguro, más creativo y más digno; cuando faltan, tiende a transformarse en una aceleración de la injusticia.<\/p><h3 class=\"sub\">Una economía que valore la dignidad<\/h3><p class=\"vp\" id=\"p157\"><span class=\"pnum\">157<\/span>El mercado laboral es uno de los ámbitos en los que los riesgos de las nuevas tecnologías se manifiestan con mayor claridad. Por eso es necesario recordar que la libertad económica no es absoluta y debe medirse siempre en función del bien común y de la dignidad de cada persona. La iniciativa empresarial puede ser una verdadera vocación, capaz de generar riqueza y mejorar la vida de todos, siempre que reconozca la creación de empleo digno y de valor como parte esencial de su servicio a la sociedad, y no como una variable dependiente únicamente del beneficio. <a class=\"ref\" id=\"rn158\" href=\"#fn158\">158<\/a><\/p><p class=\"vp\" id=\"p158\"><span class=\"pnum\">158<\/span>Con espíritu profético, el Papa Francisco advirtió acerca de una libertad económica proclamada sólo de palabra, mientras que las condiciones reales impiden que muchos se beneficien realmente de ella. <a class=\"ref\" id=\"rn159\" href=\"#fn159\">159<\/a>Los modelos económicos que resaltan la eficiencia y el éxito individual tienden a considerar inútil o poco rentable invertir en las personas que parten de situaciones de desventaja o que siguen trayectorias de crecimiento más lentas, como si su destino dependiera exclusivamente de su capacidad para seguir el ritmo de los ganadores. En realidad, una sociedad justa requiere un Estado presente e instituciones civiles capaces de superar la mera lógica de la eficiencia, orientando explícitamente los recursos, la creatividad y las normas a favor de los más vulnerables. <a class=\"ref\" id=\"rn160\" href=\"#fn160\">160<\/a>En lugar de esperar los beneficios de un crecimiento que “al final” llegará también a los pobres, se necesitan decisiones que hagan que el crecimiento sea inclusivo desde el principio. Las experiencias de las últimas décadas demuestran que, en las crisis económicas y financieras, son siempre los pobres quienes pagan el precio más alto, mientras que las teorías que prometen un bienestar general automático suelen resultar ilusorias.<\/p><p class=\"vp\" id=\"p159\"><span class=\"pnum\">159<\/span>Se observa la necesidad de superar los actuales parámetros de medición del grado de desarrollo —anclados desde hace más de ochenta años en el concepto de Producto Interno Bruto— que hacen que se pasen por alto, de forma casi sistemática, aspectos esenciales para el bienestar general de las personas y del medioambiente. Al mismo tiempo, dichos parámetros valoran actividades que tienen un impacto, a corto o largo plazo, en la vida de nuestro planeta. El desarrollo de parámetros y métricas complementarios al PIB es decisivo para mejorar los datos de base utilizados para realizar análisis, tomar decisiones políticas y de política económica, así como para seleccionar las prioridades regionales, nacionales e internacionales. La introducción de nuevos parámetros permitirá evaluar, con una visión amplia y adecuada a los tiempos, los efectos de las deliberaciones legislativas y normativas sobre la dignidad del trabajo, la prosperidad compartida, la reducción de las desigualdades y la protección del medioambiente. Repercutirá en el propio concepto de desarrollo, en los procesos formativos, en la mentalidad y en la opinión pública, y también en la paz, que sólo es verdadera si se basa en la justicia.<\/p><p class=\"vp\" id=\"p160\"><span class=\"pnum\">160<\/span>Las finanzas han adquirido una importancia creciente en los últimos años y han experimentado una innovación significativa, incluso después de la introducción de las criptomonedas. Las reflexiones y directrices contenidas en el Magisterio de mis Predecesores, particularmente en sus Encíclicas, han puesto de relieve el funcionamiento de la intermediación financiera «cuyo funcionamiento, habiéndose desvinculado de fundamentos antropológicos y morales apropiados, no sólo ha producido abusos e injusticias evidentes, sino que se ha demostrado también capaz de crear crisis sistémicas en todo el mundo». <a class=\"ref\" id=\"rn161\" href=\"#fn161\">161<\/a> Y es igualmente cierto que la renta del capital corre el riesgo de sustituir a los ingresos del trabajo, que a menudo quedan relegados a un segundo plano respecto a los principales intereses del sistema económico. Sin embargo, el ahorro que se transforma en crédito para la economía real, y por ende para crear empleo tanto por cuenta ajena como por cuenta propia, sigue siendo fundamental para el desarrollo y para las inversiones que deben acompañar a las transiciones en curso. La función social del crédito sigue siendo insustituible. La financiación por la financiación misma es algo muy distinto de la financiación para el desarrollo y para la creación y evolución del trabajo.<\/p><p class=\"vp\" id=\"p161\"><span class=\"pnum\">161<\/span>Esta perspectiva debe considerarse dentro de una visión más amplia de las dinámicas globales. La riqueza mundial ha crecido en términos absolutos, pero su concentración en pocas manos ha aumentado y los desequilibrios se han acentuado, tanto entre países como dentro de un mismo país: «pocos tienen demasiado y demasiados tienen poco, esta es la lógica de hoy». <a class=\"ref\" id=\"rn162\" href=\"#fn162\">162<\/a> Los avances científicos y tecnológicos, incluso en el ámbito médico, no son fácilmente accesibles para la gran mayoría de la población, como se vio de forma dramática durante la reciente pandemia. Mientras que en algunas regiones se invierte en intervenciones superfluas o en sueños de superación personal que pocas personas pueden permitirse, en otras partes del mundo aún faltan equipos esenciales para salvar millones de vidas humanas. Pensar que las nuevas tecnologías beneficiarán automáticamente a todos significa ignorar una evidencia: si no se gestionan las transformaciones fijando como objetivo prioritario, desde la fase de planificación, la prevención de nuevas y mayores desigualdades, el progreso tecnológico genera automáticamente desigualdades estructurales. Hoy la justicia pasa también por el acceso a los beneficios de la innovación: cuidados, conocimiento, herramientas y oportunidades.<\/p><p class=\"vp\" id=\"p162\"><span class=\"pnum\">162<\/span>No cabe duda de que se necesitan leyes justas e instrumentos de redistribución que corrijan los desequilibrios, incluso mediante sistemas fiscales que alivien la carga sobre los más débiles y exijan más a quienes disponen de mayores recursos. Pero no hay que considerar la búsqueda de la justicia social como un tema separado y posterior a la producción de riqueza, como si la economía debiera limitarse a crear valor y la política interviniera sólo después para distribuirlo. Por el contrario, la justicia afecta a todas las fases de la actividad económica, desde la obtención de recursos hasta la financiación, desde la producción hasta el consumo, y cada elección tiene consecuencias morales. <a class=\"ref\" id=\"rn163\" href=\"#fn163\">163<\/a><\/p><p class=\"vp\" id=\"p163\"><span class=\"pnum\">163<\/span>Más aún, en la era de la IA y de la robótica, ya no es posible confiar únicamente en la “mano invisible” del mercado: <a class=\"ref\" id=\"rn164\" href=\"#fn164\">164<\/a> la política tiene la tarea de orientar las dinámicas económico-tecnológicas hacia el bien común, promoviendo el trabajo digno, la inclusión social y una distribución equitativa de los beneficios de la innovación. Dado que muchas decisiones económicas traspasan las fronteras de los estados, también es necesaria una cooperación internacional capaz de definir estrategias comunes, sobre todo en favor de los países y los grupos más vulnerables, para promover el desarrollo y superar el asistencialismo. La lógica que inspira estas decisiones es la de la inmensa dignidad de cada persona, del bien común y de un mundo verdaderamente pensado para todos. La interdependencia entre paz y desarrollo, como escribió proféticamente san Pablo VI en 1967, <a class=\"ref\" id=\"rn165\" href=\"#fn165\">165<\/a> podría actualizarse hoy así: la prosperidad puede contribuir a construir y fortalecer la paz sólo si es generalizada, inclusiva y sostenible.<\/p><p class=\"vp\" id=\"p164\"><span class=\"pnum\">164<\/span>En términos concretos, orientar la economía hacia la dignidad significa adoptar algunos criterios de actuación estables incluso en la era de la IA. En primer lugar, transparencia y responsabilidad: cuando los datos y los algoritmos influyen en la concesión de créditos, la selección de personal o el acceso a servicios u oportunidades, es necesario que las decisiones sean comprensibles, cuestionables y sometidas a control, para que la persona no quede reducida a un perfil. En segundo lugar, inclusión y acceso: los beneficios de la innovación deben ir acompañados de inversiones en competencias, infraestructuras y servicios esenciales, para que la tecnología no amplíe la brecha entre quienes tienen y quienes no tienen. Por último, medidas de equidad: la fiscalidad, las protecciones sociales y las políticas industriales deben corregir los desequilibrios creados por la concentración de riqueza y poder. Estos criterios no son un freno a la innovación; en realidad, la hacen viable y humana.<\/p><h3 class=\"sub\">Familia y jóvenes: condiciones sociales de la esperanza<\/h3><p class=\"vp\" id=\"p165\"><span class=\"pnum\">165<\/span>La familia es un bien social primario. Fundada en la unión estable entre un hombre y una mujer, es el primer entorno en el que cada persona desarrolla su potencial, toma conciencia de su dignidad y aprende las primeras formas de verdad y bondad, interiorizando hábitos que la preparan para la vida en sociedad. <a class=\"ref\" id=\"rn166\" href=\"#fn166\">166<\/a>La familia, la primera sociedad natural, dotada de derechos originales, es la célula fundamental e insustituible de toda organización comunitaria. <a class=\"ref\" id=\"rn167\" href=\"#fn167\">167<\/a>En consecuencia, cuando los proyectos políticos y las decisiones económicas importantes la relegan a un papel marginal o secundario, se compromete el crecimiento auténtico de todo el cuerpo social. <a class=\"ref\" id=\"rn168\" href=\"#fn168\">168<\/a><\/p><p class=\"vp\" id=\"p166\"><span class=\"pnum\">166<\/span>La familia es, sin embargo, un bien social frágil, que se ve afectado de forma inmediata por las transformaciones económicas y tecnológicas que están cambiando el mundo laboral, y que requiere apoyo cultural, jurídico y económico. Es bien conocido el impacto devastador del desempleo y la precariedad en el tejido familiar. A corto plazo puede parecer ventajoso reducir el coste laboral o maximizar la eficiencia financiera, pero a largo plazo esto socava los cimientos mismos de la convivencia: mientras se celebran los avances tecnológicos, la estructura social se ve progresivamente erosionada como por un virus silencioso.<\/p><p class=\"vp\" id=\"p167\"><span class=\"pnum\">167<\/span>Para los jóvenes, la precariedad laboral es especialmente grave. Como recuerdan los obispos de Estados Unidos de América, el trabajo no es sólo fuente de ingresos, sino un ámbito decisivo en el que se forma la identidad, se tejen amistades y relaciones, se aprenden responsabilidades concretas y se discierne la propia vocación. <a class=\"ref\" id=\"rn169\" href=\"#fn169\">169<\/a> Cuando el acceso al empleo se ve obstaculizado por altas tasas de desocupación, sistemas de formación inadecuados o barreras estructurales, muchos jóvenes ven bloqueado su camino hacia la realización personal y profesional. La necesidad de cambiar de trabajo varias veces a lo largo de la vida exige itinerarios de actualización y recualificación permanentes, que hagan capaces a las nuevas generaciones de asumir, con competencia y autonomía, los riesgos de un contexto económico cambiante y a menudo impredecible. <a class=\"ref\" id=\"rn170\" href=\"#fn170\">170<\/a><\/p><p class=\"vp\" id=\"p168\"><span class=\"pnum\">168<\/span>De ahí se deriva una específica responsabilidad pública. El Estado tiene el deber de apoyar la actividad de las empresas creando condiciones favorables para el empleo, fomentando el trabajo donde escasea y defendiéndolo en tiempos de crisis, ya que este es un bien primario para las familias y para la sociedad. <a class=\"ref\" id=\"rn171\" href=\"#fn171\">171<\/a> Especialmente en una época de profundos cambios tecnológicos, se necesita una creatividad política “a favor del empleo” que sitúe en el centro a la familia y a las nuevas generaciones, si no queremos que los avances económicos se traduzcan en nuevas formas de inseguridad y exclusión.<\/p><p class=\"vp\" id=\"p169\"><span class=\"pnum\">169<\/span>Sostener a las familias y a los jóvenes en esta transición requiere medidas que hagan posible la estabilidad. Como ya se mencionó anteriormente, se necesitan políticas laborales que favorezcan la continuidad y la calidad del empleo, combatiendo la precariedad como condición normal de vida y promoviendo itinerarios realistas de acceso y desarrollo profesional. En segundo lugar, se necesitan medidas que garanticen ritmos humanos: sin un equilibrio entre trabajo, servicios y descanso, la familia se debilita y a los jóvenes les cuesta madurar el sentido de responsabilidad. Además, es fundamental invertir en formación y capacitación profesional accesibles, para que la movilidad profesional que exige la economía digital no se convierta en una selección cruel entre quienes pueden actualizarse y quienes no. Por último, hay que apoyar los vínculos sociales: redes y comunidades educativas que acompañen las elecciones de vida e impidan que la incertidumbre genere soledad y dependencias. Así, la transformación tecnológica puede ser atravesada sin romper aquello que hace generativa una sociedad: la capacidad de construir el futuro.<\/p><h3 class=\"sub\">Custodiar la libertad frente a la dependencia y la mercantilización<\/h3><h3 class=\"sub\">Dependencias y control social<\/h3><p class=\"vp annp\" id=\"p170\"><span class=\"pnum\">170<\/span>Tras haber analizado la verdad y la educación, el trabajo y las familias, debemos hablar del efecto de la revolución digital sobre la libertad humana, reflexionando sobre cómo abordar tanto los riesgos relacionados con la psicología individual como los grandes dramas sociales. No deben subestimarse las formas más sutiles de dependencia vinculadas a la economía digital de la atención, donde las plataformas y los servicios están diseñados para captar el tiempo y la mirada de los usuarios, explotando sus fragilidades y debilitando la libertad interior. Cuando los modelos de negocio prosperan a costa de la debilidad humana, la persona es tratada como un medio y no como un fin, y quienes diseñan o financian estos sistemas asumen una responsabilidad moral de la que no pueden eximirse. Es urgente promover un uso de las tecnologías que refuerce la libertad interior: educación en la sobriedad digital, protección de los menores y lucha contra los modelos que prosperan a costa de la vulnerabilidad.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"28\" aria-label=\"Anotación 28: The attention economy\">28<\/button><\/span><\/p><p class=\"vp annp\" id=\"p171\"><span class=\"pnum\">171<\/span>Un riesgo adicional, menos visible pero no menos grave, es el del control social que la recopilación masiva de datos y el uso de sistemas algorítmicos hacen posible. Cuando cada gesto deja huellas ―desplazamientos, compras, relaciones, preferencias― se crea un poder nuevo: el de perfilar, prever y orientar los comportamientos, a menudo sin que las personas tengan plena conciencia de ello. Si estos datos se utilizan para tomar decisiones que inciden en oportunidades concretas (acceso al crédito, selección de personal, servicios), existe el riesgo de socavar la libertad y discriminar a los más vulnerables. Además, el control no pasa sólo por prohibiciones explícitas, sino por la arquitectura de la visibilidad: lo que se amplifica o se vuelve invisible, lo que se recompensa o se penaliza, termina moldeando opiniones y elecciones, generando conformismo y autocensura. Por eso la libertad, en la era digital, no es sólo una cuestión interior; es también un asunto público, que exige normas claras, transparencia, vías de recurso y límites proporcionados al uso de tecnologías invasivas, para que la tecnología siga estando al servicio de la persona y no se convierta en una forma de dominio de las conciencias.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"29\" aria-label=\"Anotación 29: Profiling & the right to contest\">29<\/button><\/span><\/p><p class=\"vp\" id=\"p172\"><span class=\"pnum\">172<\/span>La raíz de estos problemas es una mentalidad tecnocrática y posthumanista, que tiende a considerar a la persona como un objeto manipulable o un recurso para optimizar, <a class=\"ref\" id=\"rn172\" href=\"#fn172\">172<\/a>eliminando todo lo que pone límites a la maximización del beneficio: lo que importa es la eficiencia, no el respeto a la libertad y a la dignidad humana. Algunas corrientes posthumanistas llegan incluso a plantear la existencia de seres humanos “de segunda clase”, al servicio de los intereses de élites que se perciben a sí mismas como superiores: una perspectiva inquietante, más grave aún si se combina con instrumentos tecnológicos que amplían de forma exponencial el poder de control y de selección. También ciertas lógicas de endeudamiento estructural, que mantienen a pueblos enteros en condiciones de dependencia, revelan la misma mentalidad que acepta, bajo nuevas formas, relaciones de subordinación cercanas a la esclavitud.<\/p><h3 class=\"sub\">Romper las cadenas de las nuevas esclavitudes<\/h3><p class=\"vp annp\" id=\"p173\"><span class=\"pnum\">173<\/span>Esta visión distorsionada del ser humano se traduce hoy en diversas formas de sometimiento vinculadas directamente a la economía digital. En el mundo de la IA nada es inmaterial o mágico. Cada respuesta que parece inmediata y perfecta proviene de una larga cadena de mediaciones, de una extensa red de recursos naturales, de infraestructuras energéticas y, sobre todo, de personas. Una parte significativa del funcionamiento de la economía digital se sustenta en el trabajo silencioso de millones de seres humanos, empleados en actividades poco visibles pero esenciales: etiquetado de datos, moderación de contenidos —a menudo pésimos— y entrenamiento de modelos. En muchos casos se trata de jóvenes, en su mayoría mujeres, que trabajan duro a cambio de remuneraciones mínimas. A este arduo trabajo invisible se suma la tarea, aún más brutal, de la extracción de los recursos necesarios para la producción de los dispositivos y microprocesadores en los que se basa la IA. En algunas regiones del mundo, adolescentes y niños trabajan en condiciones peligrosas en la trituración de los materiales de los que se obtienen las tierras raras. Cuerpos marcados, mutilados, consumidos para que el flujo de los cálculos no se interrumpa. Además, las redes criminales utilizan plataformas en internet, sistemas de mensajería, pagos anónimos y técnicas de perfilado para reclutar, controlar y trasladar a víctimas de la trata, muchas veces menores de edad, convirtiendo a hombres y mujeres en “datos” que rastrear y “paquetes” para transferir dentro de los mismos circuitos digitales que sustentan gran parte de la economía global. Esta realidad interpela profundamente la conciencia moral de nuestro tiempo. No basta con invocar la eficiencia ni con alabar los beneficios de la innovación, si estos se basan en una cadena de explotación que se mantiene deliberadamente oculta. Si una tecnología promete emancipación, pero produce nuevas formas de subordinación global, contradice el principio fundamental de la dignidad de la persona.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"30\" aria-label=\"Anotación 30: The chain of mediation\">30<\/button><\/span><\/p><p class=\"vp\" id=\"p174\"><span class=\"pnum\">174<\/span>La lucha contra las nuevas formas de esclavitud constituye una prueba de fuego decisiva para el discernimiento ético de la IA y la transformación digital. Siguiendo la tradición iniciada por León XIII, la Iglesia renueva su firme condena de toda forma de esclavitud, trata y mercantilización de las personas, y recuerda la urgencia de un amplio movimiento de reflexión y acción que sitúe en el centro la dignidad inalienable de todo ser humano y el bien común, como fines de la sociedad y como criterios de toda decisión personal, social y política. Sin esta reflexión ética y humanizadora, el creciente poder de los sistemas digitales corre el riesgo de conducirnos hacia nuevas atrocidades, no menos vergonzosas que las del pasado que hoy deploramos, mientras seguimos presentándonos como sociedades “avanzadas” y “civilizadas”.<\/p><p class=\"vp\" id=\"p175\"><span class=\"pnum\">175<\/span>La trata debe reconocerse como una forma contemporánea de esclavitud y como una grave violación de la dignidad humana; no reaccionar con firmeza o tolerar de cualquier modo estas prácticas significa, en cierta medida, hacerse cómplice hoy de las culpas cometidas ayer, cuando la esclavitud se justificaba o se silenciaba. <a class=\"ref\" id=\"rn173\" href=\"#fn173\">173<\/a><\/p><p class=\"vp\" id=\"p176\"><span class=\"pnum\">176<\/span>La Iglesia, a medida que su doctrina fue madurando, fue tomando conciencia, progresivamente, de la gravedad de estas realidades. Es cierto que los acontecimientos del pasado no pueden juzgarse de forma ahistórica, como si todos los criterios que se han ido madurando con el tiempo hubieran estado siempre disponibles. Sin embargo, no podemos negar ni minimizar el retraso con el que la Iglesia y la sociedad condenaron el flagelo de la esclavitud. Si en la Antigüedad y en la Edad Media muchas personas e instituciones eclesiásticas tuvieron esclavos, ya en la Edad Moderna la Sede Apostólica romana, instada por las peticiones de los soberanos, intervino en varias ocasiones para regular y legitimar las modalidades de sometimiento y, en algunos casos, de reducción a la esclavitud de los “infieles”. <a class=\"ref\" id=\"rn174\" href=\"#fn174\">174<\/a> Hubo que esperar hasta el siglo XIX para encontrar una condena formal, absoluta y universal de la esclavitud, en particular con León XIII. <a class=\"ref\" id=\"rn175\" href=\"#fn175\">175<\/a> Esto constituye un claro ejemplo de los progresos de la Iglesia en la comprensión de las verdades perennes de la Revelación que ella custodia. Aunque no encontramos homogeneidad en la cuestión en sí —habiendo tolerado durante mucho tiempo la esclavitud y llegando sólo posteriormente a condenarla de manera absoluta—, existe una continuidad a lo largo de toda la historia en cuanto a la convicción acerca de la dignidad de todo ser humano, creado a imagen de Dios, aunque sin haber logrado, en dieciocho siglos, explicitar de manera oficial la total incompatibilidad de la esclavitud con dicha dignidad. Se trata de una herida en la memoria cristiana a la que no podemos considerarnos ajenos. <a class=\"ref\" id=\"rn176\" href=\"#fn176\">176<\/a> Es inevitable sentir un profundo dolor al considerar el enorme sufrimiento y humillación que la esclavitud ha significado para tantas personas, en contraste con la dignidad sin límites de cada una de ellas, amadas infinitamente por el Señor. Por eso, en nombre de la Iglesia, pido sinceramente perdón.<\/p><p class=\"vp\" id=\"p177\"><span class=\"pnum\">177<\/span>Precisamente por eso, el recuerdo de la complicidad y la ceguera del pasado ante la injusticia de la esclavitud se convierte para nosotros en un llamamiento a la vigilancia: lo que hemos aprendido debe traducirse en discernimiento y responsabilidad en el presente. Si no queremos pedir perdón en el futuro por no haber sido fieles al tesoro de la dignidad humana que contiene nuestra fe, hoy nos corresponde ser directos y firmes a la hora de denunciar la trata en sus múltiples manifestaciones y de apoyar, paso a paso, junto con todos aquellos que se comprometen con esta causa, caminos reales de prevención, protección, liberación y rehabilitación.<\/p><p class=\"vp annp\" id=\"p178\"><span class=\"pnum\">178<\/span>El colonialismo muestra en la actualidad un rostro inédito. No sólo domina los cuerpos, sino que se apropia de los datos, transformando las vidas personales en información explotable. Territorios enteros, sobre todo aquellos con menos relevancia geopolítica y mayor fragilidad estructural, se ven, en el presente, atravesados por una nueva lógica de extracción: la de los flujos sanitarios, perfiles epidemiológicos, mapas genéticos y datos demográficos. Estas son las nuevas “tierras raras” del poder: informaciones vitales que, una vez correlacionadas, pueden utilizarse para entrenar modelos predictivos, orientar estrategias de inversión, anticipar crisis y, sobre todo, seleccionar quién y qué importa. Quien posee los datos sanitarios de poblaciones enteras, hoy recopilados a menudo bajo el pretexto de la ayuda, la investigación o la innovación, posee en realidad una palanca estructural sobre el futuro: puede moldear las necesidades y los mercados. Y puede decidir, antes que los demás, a quién destinar medicamentos, inversiones y protecciones. Es aquí donde se juega una de las cuestiones morales más urgentes de nuestro tiempo: transformar el conocimiento compartido en bien común, no en herramienta de dominio; devolver a los pueblos no sólo los datos que los describen, sino también la posibilidad de decidir cómo se utilizarán, quién los utilizará y para quién. De lo contrario, la era digital no será postcolonial, sino colonial bajo otra forma.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"31\" aria-label=\"Anotación 31: Data colonialism\">31<\/button><\/span><\/p><p class=\"vp\" id=\"p179\"><span class=\"pnum\">179<\/span>Las nuevas esclavitudes se alimentan de cadenas económicas e infraestructuras digitales. Por lo tanto, es necesario actuar en varios frentes: en primer lugar, para exigir una mayor transparencia de las cadenas de suministro que sustentan la industria tecnológica y la economía digital, de modo que ninguna ventaja competitiva se construya sobre la explotación invisible. En segundo lugar, es necesario que las empresas y los inversionistas adopten criterios claros de verificación ética preventiva (due diligence), incluyendo entre las prioridades la protección de los trabajadores, la lucha contra el trabajo forzoso y el impacto social de los modelos de negocio basados en datos. Además, se debe exigir a las plataformas digitales que cooperen de manera responsable con las autoridades y con la sociedad civil para impedir que las herramientas de comunicación, pago y elaboración de perfiles se conviertan en canales de captación y control de las víctimas. Cuando estas decisiones convergen, el entorno digital puede transformarse de espacio de depredación en espacio de protección, prevención y promoción de la dignidad.<\/p><h3 class=\"sub\">Una responsabilidad compartida<\/h3><p class=\"vp\" id=\"p180\"><span class=\"pnum\">180<\/span>Los distintos ámbitos considerados —la búsqueda de la verdad en la vida pública, la educación en el entorno digital, las transformaciones del mundo laboral, la fragilidad de las familias y las nuevas formas de esclavitud— no son fenómenos aislados. Todos ellos ponen en juego lo mismo: si la técnica se convierte en criterio absoluto, la persona corre el riesgo de ser tratada como un dato, un engranaje o una mercancía; si, por el contrario, la técnica se inscribe en un horizonte de sabiduría, puede convertirse en una oportunidad de crecimiento, justicia y fraternidad.<\/p><p class=\"vp\" id=\"p181\"><span class=\"pnum\">181<\/span>Desde esta perspectiva, la Doctrina social de la Iglesia propone una responsabilidad compartida. Pide que estos procesos sean gestionados con visión de futuro: por instituciones capaces de regular sin asfixiar y de proteger sin suplantar; por empresas que reconozcan en el trabajo y en la dignidad un criterio de éxito; por organismos intermedios y comunidades educativas que reconstruyan la confianza y los vínculos; por ciudadanos que cultiven la responsabilidad, la sobriedad, el discernimiento y el sentido de la verdad. Sólo así la innovación podrá convertirse realmente en desarrollo humano integral y no en factor de exclusión y dominio; y sólo así la promesa del progreso podrá ser reconocida como verdadera, porque estará medida en función de la dignidad inviolable de cada hombre y cada mujer.<\/p><\/div><\/details>\n<details class=\"chapter ai\" id=\"ch5\" open><summary><div class=\"csum\"><span class=\"csum-eyebrow\">Capítulo Quinto<\/span><span class=\"csum-title\">La Cultura del Poder y la Civilización del Amor<\/span><span class=\"csum-desc\">La cultura del poder y la civilización del amor, incluidas las armas y la IA. <span class=\"csum-n\">· 47 secciones<\/span><\/span><span class=\"csum-cta\"><span class=\"chev\">›<\/span><span class=\"cta-read\">haz clic para leer<\/span><span class=\"cta-collapse\">haz clic para contraer<\/span><\/span><\/div><\/summary><div class=\"chapter-body\"><p class=\"vp\" id=\"p182\"><span class=\"pnum\">182<\/span>Tras haber analizado cómo la IA está transformando algunos aspectos de la vida y de la sociedad, con graves repercusiones para la dignidad humana, es necesario dirigir la mirada hacia un ámbito aún más dramático: la guerra. Aquí la cuestión no se refiere únicamente a la eficiencia de los nuevos instrumentos, sino al riesgo de que la tecnología, separada de la ética y de la responsabilidad, haga más rápida e impersonal la decisión sobre la vida y la muerte, y presente el uso de la fuerza como una opción inmediata y viable. En un mundo cada vez más interdependiente, la paz no es un tema entre otros, sino una condición del bien común universal y una prueba para la madurez moral de los pueblos, y especialmente de quienes son llamados a puestos de responsabilidad en el gobierno.<\/p><p class=\"vp\" id=\"p183\"><span class=\"pnum\">183<\/span>La revolución digital está modificando la gramática de los conflictos. A la guerra visible se suman formas híbridas: ataques cibernéticos, manipulación de la información, campañas de influencia y automatización de decisiones estratégicas. La IA entra en estos procesos como factor de aceleración, en un contexto en el que muchas tecnologías son intrínsecamente ambivalentes: lo que nace para proteger puede convertirse rápidamente en ataque, y la frontera entre protección y agresión tiende a difuminarse. La IA puede potenciar la defensa y la protección de los civiles, pero también puede bajar el umbral del uso de la fuerza, hacer opacas las responsabilidades y alimentar una cultura en la que el enemigo queda reducido a un dato y la víctima a un “daño colateral”. Ante estas transformaciones, debemos recurrir a los principios de la Doctrina social —dignidad de la persona, bien común, destino universal de los bienes, subsidiariedad, solidaridad y justicia— como criterios para juzgar si las tecnologías sirven realmente a la humanidad o terminan por someterla, y considerarlas como orientaciones para nuestras decisiones.<\/p><p class=\"vp\" id=\"p184\"><span class=\"pnum\">184<\/span>En este capítulo pretendo, por tanto, comparar dos lógicas opuestas, que ya he evocado con imágenes bíblicas: por un lado, la tentación de construir la torre de Babel, confiando en el poder y en el orgullo; por otro, la paciencia de reconstruir Jerusalén, como en tiempos de Nehemías, “pieza por pieza”, cuidando lo humano y el bien común.<\/p><p class=\"vp\" id=\"p185\"><span class=\"pnum\">185<\/span>Si observamos las dinámicas mundiales, reconocemos cada vez con mayor claridad la expansión de una cultura del poder, hecha de polarizaciones y violencias. La Babel moderna no es sólo el paradigma tecnocrático globalizado, sino también el enfrentamiento a distancia entre imperialismos contrapuestos, entre potencias que quieren conservar su primacía y potencias que aspiran a conquistarla, con una multiplicidad de conflictos locales. Es, además, la carrera por desarrollar tecnologías cada vez más poderosas, o por asegurarse su control, según una dinámica deshumanizante que parece no conocer límites. Y, sin embargo, junto a esta deriva, vislumbramos a gran parte de la humanidad que trata de seguir siendo humana y de esforzarse por construir la ciudad de la convivencia y la paz. De ella, todos somos a menudo artífices inconscientes y arquitectos desunidos, capaces de gestos generosos pero carentes de una visión de conjunto: es una construcción más lenta, menos visible y menos llamativa, que espera ser mejor comprendida y más coordinada, para convertirse así en el compromiso consciente y articulado de cada comunidad, desde la familia hasta el gobierno de los estados y sus relaciones. Es a este horizonte de compromiso, a esta obra de esperanza, al que damos el nombre de “civilización del amor”.<\/p><h3 class=\"sub\">La civilización del amor en la era digital<\/h3><p class=\"vp\" id=\"p186\"><span class=\"pnum\">186<\/span>Cuando san Pablo VI introdujo la expresión “civilización del amor”, <a class=\"ref\" id=\"rn177\" href=\"#fn177\">177<\/a> el mundo se veía marcado por la Guerra Fría, la carrera armamentista y fuertes desequilibrios económicos. En ese contexto, la Iglesia indicaba un camino alternativo a la oposición ideológica entre sistemas, imaginando un orden social en el que la justicia y la caridad se entrelazan y el amor se convierte en principio de organización de la vida económica, política y cultural. Hoy debemos recuperar con fuerza esta visión: la civilización del amor no es una utopía ingenua, sino un proyecto exigente. Consiste en traducir la caridad en estructuras de justicia, en dar cuerpo institucional a la fraternidad y en considerar al otro —ya sea persona o pueblo— como un aliado necesario para la construcción del bien común. Como nos ha recordado la Encíclica Fratelli tutti, sólo este amor social, capaz de convertirse en cultura y norma, puede generar un orden internacional estable, transformando la convivencia de simple coexistencia armada en comunidad de destino. <a class=\"ref\" id=\"rn178\" href=\"#fn178\">178<\/a><\/p><p class=\"vp\" id=\"p187\"><span class=\"pnum\">187<\/span>Hoy, en el contexto de la revolución digital, esta intuición resulta aún más decisiva. Las redes digitales, la economía globalizada y el desarrollo de la IA crean vínculos cada vez más estrechos, conectando en tiempo real las decisiones tomadas en un lugar con los efectos que producen en otro. Por eso, siguen siendo actuales las palabras del Concilio Vaticano II sobre la creciente interdependencia entre los pueblos: el bien común adquiere cada vez más una dimensión universal, con derechos y deberes que conciernen a toda la familia humana. <a class=\"ref\" id=\"rn179\" href=\"#fn179\">179<\/a> El proyecto de la civilización del amor asume aquí la tarea decisiva de transformar esta interdependencia padecida en una solidaridad deseada y elegida. Es el criterio para orientar los procesos tecnológicos: no basta con que la IA nos haga más eficientes o conectados, debe servir para edificar esa familia humana universal, con derechos y deberes compartidos, donde la proximidad digital se convierta en una ocasión real de encuentro y de cuidado recíproco.<\/p><h3 class=\"sub\">La cultura del poder<\/h3><p class=\"vp\" id=\"p188\"><span class=\"pnum\">188<\/span>En los tiempos que vivimos se está consolidando una cultura del poder, en la que la disponibilidad de medios y la capacidad de dominar tienden a dictar la agenda y los criterios de decisión, relegando el bien común de la humanidad a un segundo plano y reduciendo el drama concreto de los pueblos en guerra a una variable secundaria respecto a los intereses estratégicos. Esta cultura del poder penetra en la sociedad, modifica las relaciones y los comportamientos, se expande normalizando la guerra, persiguiendo un poder militar cada vez mayor, aprovechándose de la crisis del multilateralismo y alimentando un falso realismo, el cual repite que no existen alternativas.<\/p><h3 class=\"sub\">La normalización de la guerra<\/h3><p class=\"vp\" id=\"p189\"><span class=\"pnum\">189<\/span>En 1965 resonó con fuerza el grito de san Pablo VI ante la Asamblea de la ONU: «¡Nunca más la guerra, nunca más la guerra!». <a class=\"ref\" id=\"rn180\" href=\"#fn180\">180<\/a> Debemos reconocer que, a pesar de los deseos y las proclamas de paz, los últimos sesenta años han estado marcados por conflictos de una ferocidad impresionante, que a menudo han afectado masivamente a las poblaciones civiles, causando víctimas inocentes, oleadas de refugiados, desestabilización social y heridas de larga duración. Sin embargo, en el discurso público prevalecía la convicción de que la guerra debía seguir siendo una extrema ratio, sujeta a rigurosos límites éticos y jurídicos y, en cualquier caso, a un horizonte político orientado a la paz. A raíz de los acontecimientos ocurridos en el período de entreguerras, tras la Segunda Guerra Mundial se produjo un giro: la paz se situó en el centro del orden internacional, como lo atestigua en particular la Carta de las Naciones Unidas, que se propone «preservar a las generaciones venideras del flagelo de la guerra». <a class=\"ref\" id=\"rn181\" href=\"#fn181\">181<\/a> Muchas Constituciones nacionales, en la misma línea, habían relegado el uso de las armas a casos extremos y rigurosamente delimitados. Incluso durante la Guerra Fría, a pesar de la presencia de conflictos graves, persistía la conciencia de que había que evitar a toda costa un nuevo conflicto mundial.<\/p><p class=\"vp\" id=\"p190\"><span class=\"pnum\">190<\/span>Hoy, en cambio, asistimos a un verdadero cambio de paradigma en el discurso público y en las decisiones de rearme, con una preocupante rehabilitación de la guerra como instrumento de política internacional, mientras se erosionan precisamente aquellos criterios éticos que habían limitado su uso. Los conflictos regionales que se prolongan en el tiempo, la escalada de tensiones y las amenazas cruzadas se vuelven casi habituales, y resurgen formas de conflicto por la expansión territorial que se creían superadas. La opinión pública se orienta y acostumbra progresivamente a narrativas mediáticas polarizadas, a menudo amplificadas por algoritmos que valoran el enfrentamiento y la oposición.<\/p><p class=\"vp\" id=\"p191\"><span class=\"pnum\">191<\/span>También asistimos a una preocupante pérdida de la memoria histórica. La desaparición gradual de los testimonios directos del Holocausto y de las dos guerras mundiales facilita la reescritura selectiva o distorsionada del pasado, en un clima en el que las noticias falsas y las manipulaciones narrativas empañan las lecciones aprendidas. Sin una memoria viva de los horrores de la guerra, las decisiones políticas corren el riesgo de tomarse sobre la base de cálculos de fuerza, carentes de una visión de las consecuencias a largo plazo.<\/p><p class=\"vp\" id=\"p192\"><span class=\"pnum\">192<\/span>A todo esto se suma un elemento nuevo y decisivo: la dimensión mediática y digital. Las redes de comunicación, los entornos informativos fragmentados y los algoritmos que premian el enfrentamiento pueden amplificar la polarización y el resentimiento, acelerar la propaganda y dificultar el discernimiento común. Así, la guerra no sólo se libra, sino que también se prepara culturalmente a través de narrativas simplistas, lógicas de amigo-enemigo, desinformación y miedo. Cuando se atenúa la memoria histórica y se debilitan los criterios éticos que protegen a los civiles y a los más frágiles, se vuelve más fácil presentar la violencia como necesaria, inevitable o incluso “limpia”. Es en este clima donde la humanidad está cayendo en la cultura violenta del poder, donde la paz ya no se presenta como una tarea por asumir, sino como un intervalo precario entre conflictos. Hoy más que nunca es importante reiterar la superación de la teoría de la “guerra justa”, invocada con demasiada frecuencia para justificar cualquier guerra, sin perjuicio del derecho a la legítima defensa, entendida en el sentido más estricto. <a class=\"ref\" id=\"rn182\" href=\"#fn182\">182<\/a> La humanidad cuenta con instrumentos mucho más eficaces y capaces de promover la vida humana para afrontar los conflictos, como el diálogo, la diplomacia y el perdón. El recurso a la fuerza, a la violencia y a las armas testimonia una pobreza relacional que siempre tiene consecuencias desastrosas para las poblaciones civiles.<\/p><h3 class=\"sub\">La fuerza sin límites<\/h3><p class=\"vp\" id=\"p193\"><span class=\"pnum\">193<\/span>Un elemento decisivo del panorama actual es el crecimiento de la industria bélica, que se ha convertido en un sector clave de la economía de algunos países. La estrecha conexión entre los intereses económicos, los aparatos militares y las decisiones políticas genera una “nación armada”, en la que la guerra parece casi una prolongación natural de la política y el mercado de las armas se convierte en un motor autónomo de las decisiones bélicas. No podemos ignorar los enormes intereses económicos que están detrás de la guerra. Las industrias armamentísticas y los países que suministran armas se benefician de un mercado que prospera precisamente gracias a los conflictos. En este sentido, existe también una lógica económica que contribuye a alimentar tensiones en diversas regiones del mundo.<\/p><p class=\"vp\" id=\"p194\"><span class=\"pnum\">194<\/span>Los arsenales militares están en el centro de la atención. En el pasado, el reconocimiento de la amenaza que representaban las armas capaces de destruir a toda la humanidad había favorecido vías de distensión y de negociación sobre el desarme. Lamentablemente, hemos salido de ese horizonte y la evolución de los arsenales nucleares —incluida la perspectiva de usos “tácticos”— hace que el recurso a tales artefactos parezca una posibilidad cada vez menos remota. En este contexto, la entrada en vigor en 2021 del Tratado sobre la Prohibición de las Armas Nucleares, respaldado por más de setenta países, representa una señal importante, pero corre el riesgo de quedar en gran parte simbólica, ya que las principales potencias atómicas no se han adherido a él. Así se ha extendido la creencia, errónea, de que la disuasión nuclear es una condición indispensable para la seguridad, lo que ha alimentado una nueva y difícilmente controlable carrera armamentística, acompañada del desmantelamiento progresivo de los acuerdos de reducción de las armas nucleares y del desarrollo de armas “miniaturizadas”, que hacen más fácil considerar su uso como una opción viable.<\/p><p class=\"vp\" id=\"p195\"><span class=\"pnum\">195<\/span>La misma lógica se observa en los conflictos convencionales: la fuerza militar, la debilidad de las iniciativas diplomáticas y la complejidad de los intereses en juego favorecen conflictos que tienden a hacerse crónicos, con un costo humano y ambiental altísimo. Es mucho más fácil iniciar una guerra que detenerla y, sin embargo, la reflexión sobre la prevención de conflictos sigue siendo dramáticamente marginal.<\/p><p class=\"vp\" id=\"p196\"><span class=\"pnum\">196<\/span>El panorama se vuelve aún más inestable por la presencia de nuevos actores armados —grupos yihadistas, milicias privadas, redes criminales— que marcan el fin del monopolio estatal de la fuerza. A menudo, estos sujetos entrelazan motivaciones ideológicas vagas con intereses económicos muy concretos, transformando la guerra en un verdadero modo de vivir para generaciones enteras de jóvenes y niños: el objetivo ya no es una victoria definitiva, sino la perpetuación del conflicto como fuente de poder y beneficios.<\/p><h3 class=\"sub\">Armas e IA<\/h3><p class=\"vp annp\" id=\"p197\"><span class=\"pnum\">197<\/span>A este panorama se suma el desarrollo incesante de los sistemas de armas y en particular de las armas relacionadas con la IA. La Santa Sede ha señalado recientemente que la creciente facilidad con la que se pueden emplear los sistemas de armas con autonomía operativa hace que la guerra sea más “viable” y menos sujeta al control humano, lo que contradice el principio de que recurrir a la fuerza armada debe ser un último recurso en caso de legítima defensa. <a class=\"ref\" id=\"rn183\" href=\"#fn183\">183<\/a> Por ello, el desarrollo y el uso de la IA en el ámbito bélico deben estar sujetos a las restricciones éticas más rigurosas, y al respeto de la dignidad humana y de la sacralidad de la vida, evitando una carrera armamentista. <a class=\"ref\" id=\"rn184\" href=\"#fn184\">184<\/a><span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"32\" aria-label=\"Anotación 32: Lethal autonomous weapons\">32<\/button><\/span><\/p><p class=\"vp\" id=\"p198\"><span class=\"pnum\">198<\/span>A veces se habla de “agentes morales artificiales”, como si una máquina pudiera garantizar, con mayor coherencia que un ser humano, la distinción entre el bien y el mal. Pero el juicio moral no se puede reducir a un cálculo: implica conciencia, responsabilidad personal y reconocimiento del otro como persona. Por eso no es lícito confiar a sistemas artificiales decisiones letales o, en cualquier caso, irreversibles. No existe algoritmo que pueda hacer que la guerra sea moralmente aceptable. La IA no libera al conflicto de su intrínseca inhumanidad: sólo puede hacerlo más rápido e impersonal, bajando el umbral del recurso a la violencia y transformando la defensa en previsión operativa, con las víctimas reducidas a datos. Así, nos acostumbra a la idea de que la violencia sea inevitable y sólo deba optimizarse. Por tanto, es de máxima importancia infundir valores y un juicio prudente en la programación de los sistemas artificiales que construimos; estos pueden contribuir a un ecosistema moral en el que los seres humanos estén mejor preparados para escuchar su propia conciencia y en el que los modelos de IA establezcan límites adecuados.<\/p><p class=\"vp\" id=\"p199\"><span class=\"pnum\">199<\/span>No es suficiente invocar la ética de manera genérica: es necesario indicar criterios precisos de discernimiento. El primero se refiere a la responsabilidad personal. Cuando la decisión de atacar se automatiza o se vuelve opaca, aumenta el riesgo de que se pierda el sentido de la responsabilidad. Por eso, la cadena de responsabilidades debe seguir siendo identificable y verificable: quienes planifican, entrenan, autorizan y emplean deben poder rendir cuentas de sus decisiones. El segundo criterio se refiere al tiempo del juicio moral. La IA tiende a acortar los tiempos de decisión; pero, en la guerra, las decisiones irreversibles no pueden tener como criterios supremos la rapidez y la eficiencia. El tercer criterio es la distinción y la protección de los civiles. Toda tecnología que facilite atacar sin ver el rostro del otro baja el umbral moral del conflicto. La selección de objetivos y el uso de la fuerza no pueden confundir a combatientes y no combatientes, ni ignorar el impacto sobre las poblaciones indefensas.<\/p><p class=\"vp annp\" id=\"p200\"><span class=\"pnum\">200<\/span>De estos criterios se derivan algunas exigencias ineludibles. En primer lugar, para cada sistema empleado en el ámbito bélico deben garantizarse la trazabilidad y la posibilidad de reconstruir las decisiones, de modo que la responsabilidad y las posibles culpas no se disuelvan “en la máquina”. En segundo lugar, la decisión de emplear la fuerza letal no puede delegarse en procesos turbios o automatizados, sino que debe permanecer bajo un control humano efectivo, consciente y responsable. Por último, es necesario establecer reglas compartidas, incluso a nivel internacional, que frenen la carrera armamentística tecnológica y aseguren una protección especial a los civiles y a las infraestructuras esenciales para su supervivencia.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"33\" aria-label=\"Anotación 33: Meaningful human control\">33<\/button><\/span><\/p><h3 class=\"sub\">La crisis del multilateralismo<\/h3><p class=\"vp\" id=\"p201\"><span class=\"pnum\">201<\/span>La cultura del poder surge también de la crisis del sistema multilateral. Las instituciones creadas para salvaguardar la idea de un destino común de los pueblos y de un bien común a nivel mundial parecen debilitadas, no sólo por limitaciones estructurales, sino porque a menudo falta una voluntad compartida de apoyarlas, reformarlas y reconocer su autoridad moral. En lugar de avanzar, estamos retrocediendo con respecto al giro histórico del siglo XX. Después de 1989, el colapso de los regímenes comunistas en Europa vino acompañado de una globalización predominantemente económica, carente de una arquitectura política adecuada capaz de sostener el diálogo y la paz. Se confió casi ciegamente a los mercados la capacidad de producir bienestar, democracia y estabilidad, mientras que, en realidad, la globalización no ha generado automáticamente unidad y paz, sino que ha suscitado reacciones fundamentalistas, identitarias y nacionalistas. El resultado está lejos de un auténtico multilateralismo: se presenta más bien como un multipolarismo desordenado y conflictivo, donde prevalece la desconfianza hacia el otro.<\/p><p class=\"vp\" id=\"p202\"><span class=\"pnum\">202<\/span>Reaparece la tentación de construir la identidad colectiva contra un enemigo, alimentando narrativas en las que cada uno se presenta como víctima legitimada para la revancha. La simplificación en esquemas —“yo primero”, “amigo-enemigo”, “nosotros-ustedes”— facilita decisiones, a menudo irresponsables, que minan la confianza recíproca entre las naciones. La fuerza del derecho internacional es así sustituida por el supuesto “derecho del más fuerte”, y sus instrumentos —desde los tribunales competentes en crímenes de guerra hasta los tribunales llamados a resolver las controversias entre estados— son a menudo eludidos o debilitados, con consecuencias devastadoras para la cultura política y la convivencia. <a class=\"ref\" id=\"rn185\" href=\"#fn185\">185<\/a><\/p><p class=\"vp\" id=\"p203\"><span class=\"pnum\">203<\/span>En este contexto, la construcción de la paz ha pasado a un segundo plano: la cooperación para el desarrollo, el desarme, la prevención de conflictos y el fomento de la confianza mutua quedan relegados, en nombre de lógicas de poder. Así se debilitan también los logros del derecho humanitario: el principio de proporcionalidad en la respuesta a las agresiones, la protección del acceso al agua, los alimentos y los bienes esenciales, y el respeto por la vida de los civiles y de los niños son tratados como ingenuas reminiscencias del pasado.<\/p><h3 class=\"sub\">Un supuesto realismo político<\/h3><p class=\"vp\" id=\"p204\"><span class=\"pnum\">204<\/span>Vivimos en una época de notable ceguera espiritual y cultural. Un falso pragmatismo invita a cortar las raíces de la memoria, como si se pudiera inaugurar una especie de “nueva creación” desvinculada del pasado; incluso quienes invocan grandes principios morales pueden caer en este nihilismo histórico, creyendo ilusoriamente que las atrocidades del siglo XX ya no pueden repetirse. En realidad, las mismas dinámicas resurgen bajo nuevas formas. Parece volver a imponerse la lógica del equilibrio armado y de la disuasión. Pero, a diferencia del escenario bipolar de la Guerra Fría, hoy la multiplicación de los actores y de los frentes de conflicto hace que esta lógica sea cada vez más frágil. La conflictividad exacerbada empuja hacia guerras asimétricas e “híbridas”, libradas también en el terreno económico, financiero e informático, con el uso de la desinformación y campañas que alimentan el miedo para influir en la opinión pública. En muchos países, incluso en el Sur global, el aumento del gasto militar se presenta como la única respuesta a un futuro incierto o a amenazas percibidas, mientras que el costo real recae sobre los más pobres, que ven reducirse los recursos destinados a la salud, a la educación y a los servicios sociales.<\/p><p class=\"vp\" id=\"p205\"><span class=\"pnum\">205<\/span>Detrás de todo esto se esconde un falso “realismo”, basado no sólo en la lógica arraigada de la fuerza, sino también en una convicción cultural y antropológica, como si la guerra fuera inevitablemente parte de la naturaleza humana. Siempre ha sido así —se dice— salvo breves paréntesis, ¡y así será siempre! Por lo tanto, el problema ya no es la paz, perdida como referencia en el horizonte internacional, sino cómo y cuándo actuar militarmente, mientras se sostiene que sería irresponsable no prepararse para el enfrentamiento. En cambio, lo que es verdaderamente irresponsable es la Realpolitik, esta forma de “realismo” político, que siembra en las conciencias y en la cultura la resignación ante una guerra ineludible, y califica la paz y el diálogo como posiciones utópicas o irracionales, que ignoran los riesgos en juego. Por el contrario, la paz no es una esperanza ingenua ni sólo una ausencia de guerra: es fruto, siempre posible, de la justicia y la caridad.<\/p><p class=\"vp\" id=\"p206\"><span class=\"pnum\">206<\/span>En este clima, el nihilismo y el pragmatismo terminan entrelazándose y normalizando errores gravísimos: los extremismos religiosos y los fanatismos identitarios se alían con un economicismo irracional, mientras que la política recurre con facilidad a la desinformación, a la ridiculización del adversario y a la construcción sistemática de miedos y resentimientos. Así, la diversidad del otro se vive cada vez más como una amenaza, alimentando el deseo de posesión, la voluntad de dominio, las ambiciones hegemónicas, los abusos de poder y el miedo a la diferencia, y preparando un terreno en el que pueden madurar nuevos conflictos sin apenas darnos cuenta. <a class=\"ref\" id=\"rn186\" href=\"#fn186\">186<\/a><\/p><p class=\"vp\" id=\"p207\"><span class=\"pnum\">207<\/span>Este es un terreno fértil para nuevas guerras, tal vez aún más peligrosas que las anteriores, ya que tienden a perder todo límite ético. Lo que antes se consideraba inaceptable hoy puede llevarse a cabo casi sin vacilaciones, mientras que la reacción internacional se adapta a la conveniencia de cada gobierno más que a la gravedad objetiva de los hechos. Las decisiones ahora parecen ser guiadas casi exclusivamente por cálculos económicos, defendidas a través de ilusiones mediáticas, euforias artificiales y “sueños” que inevitablemente se desvanecen, generando frustración y nueva violencia. Cuando uno se persuade de que nada es verdaderamente real y de que los “principios” no son más que un envoltorio vacío, la mecha de nuevas explosiones de intolerancia y agresividad se enciende en el corazón mismo de las personas.<\/p><p class=\"vp\" id=\"p208\"><span class=\"pnum\">208<\/span>En este escenario, la pregunta sobre las garantías reales contra nuevas violencias sigue abierta. Cuando una cultura normaliza y justifica el conflicto, se abre una deriva peligrosa: lo que hoy parece impensable puede volverse mañana aceptable en base a cálculos de utilidad o de seguridad. En países marcados por graves tensiones sociales, no podemos excluir que alguien termine considerando el conflicto armado como una forma eficaz de desviar la atención de los problemas internos y como un instrumento de gestión cínica de las dificultades.<\/p><p class=\"vp annp\" id=\"p209\"><span class=\"pnum\">209<\/span>Una responsabilidad particular recae sobre quienes trabajan en el mundo de la investigación. Todos los protagonistas de este ámbito —científicos, empresarios, inversionistas, autoridades académicas, políticos, entre otros— están llamados a trabajar con una lógica de transparencia y responsabilidad, manteniendo viva la conciencia del amplio marco en el que se inscriben los avances tecnológicos a los que contribuyen, incluidos los relacionados con la IA. Cuando uno se limita a mirar sólo a su propio sector, se engaña a sí mismo creyendo que realiza una tarea moralmente neutra y evita las preguntas sobre los fines últimos que orientan determinados experimentos: así se corre el riesgo de cooperar, tal vez sin quererlo, en proyectos oscuros que alimentan nuevas formas de violencia, manipulación y dominio.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"34\" aria-label=\"Anotación 34: No one gets to be neutral\">34<\/button><\/span><\/p><h3 class=\"sub\">Construir la civilización del amor<\/h3><p class=\"vp\" id=\"p210\"><span class=\"pnum\">210<\/span>La construcción de un mundo en estado de beligerancia permanente es un mal, y hay que llamarlo por su nombre. Esta forma de describir la realidad que vivimos puede parecer sombría o pesimista, pero considero que es una denuncia necesaria. La perspectiva cristiana, sin embargo, no se agota en la denuncia del mal. Nosotros miramos la historia a la luz del Crucificado Resucitado, a quien el Padre ha dado «todo poder en el cielo y en la tierra» (Mt 28,18). No interpretamos el presente como un destino cerrado, sino como un campo abierto a la conversión personal y colectiva. Y creemos en la fuerza del Reino, que se desarrolla a partir de la pequeñez de un grano de mostaza, como una semilla que, una vez sembrada, brota y crece (cf. Mc 4,26-32). Mientras el ruido de la confusión nos rodea, el bien crece silenciosamente desde la tierra. Con las palabras del profeta: «Yo estoy por hacer algo nuevo: ya está germinando, ¿no se dan cuenta?» (Is 43,19).<\/p><p class=\"vp\" id=\"p211\"><span class=\"pnum\">211<\/span>Una lectura atenta de la historia lo confirma. Incluso en las noches más oscuras, el Señor suscita hombres y mujeres capaces de no resignarse y de perseverar en el bien: personas que protegen a los frágiles y abren caminos de reconciliación. La memoria de los santos y de los justos, de los constructores de paz a menudo olvidados, muestra que la gracia no elimina el conflicto con un gesto mágico, sino que genera una resistencia activa al mal y una creatividad sorprendente en el bien. Los cristianos ven las tinieblas y las llaman por su nombre, pero no se quedan paralizados contemplándolas: conocen la luz y saben que las tinieblas no la recibieron y no pueden vencerla (cf. Jn 1,5). Por eso, sirven al bien incluso donde el dolor parece tener la última palabra, sostenidos por una esperanza teologal que da a la realidad un horizonte y una dirección.<\/p><h3 class=\"sub\">Todos podemos dar nuestro aporte<\/h3><p class=\"vp\" id=\"p212\"><span class=\"pnum\">212<\/span>En este punto, sin embargo, se insinúa una tentación sutil: pensar que los problemas son demasiado grandes y nosotros demasiado pequeños, y que, por tanto, nuestras decisiones no cambian nada. Es una forma elegante de rendirse, a menudo disfrazada de realismo. Claro, no todos tienen el mismo poder de influir sobre la realidad: hay quienes gobiernan, quienes deciden inversiones, quienes dirigen instituciones, quienes investigan, quienes educan, quienes informan, quienes producen; y hay quienes parecen tener sólo su propia vida cotidiana. Sin embargo, nadie está exento de responsabilidad. Cada uno dispone de un ámbito propio de acción, y ahí —no en otro lugar— está llamado a elegir si alimenta la lógica de la fuerza —aunque sea sólo con indiferencia, cinismo, mentira y odio—; o si promueve la lógica de la paz —con verdad, sobriedad, cercanía y cuidado—.<\/p><p class=\"vp\" id=\"p213\"><span class=\"pnum\">213<\/span>Un escritor católico del siglo XX, John Ronald Reuel Tolkien, por boca de uno de los protagonistas de una de sus novelas, describió así nuestra responsabilidad: «No nos atañe a nosotros dominar todas las mareas del mundo, sino hacer lo que está en nuestras manos por el bien de los días que nos ha tocado vivir, extirpando el mal en los campos que conocemos, y dejando a los que vendrán después una tierra limpia para la labranza». <a class=\"ref\" id=\"rn187\" href=\"#fn187\">187<\/a> La civilización del amor no nace de un gesto único y espectacular, sino de una suma de fidelidades pequeñas y tenaces, que hacen frente a la deshumanización. Por eso vale la pena detenerse y considerar algunos aspectos de cómo, cada uno en su ámbito, podemos colaborar en su construcción. Sin pretender agotar el tema, propongo cinco vías de responsabilidad cotidiana y pública: desarmar las palabras, construir la paz en la justicia, asumir la mirada de las víctimas, cultivar un sano realismo y relanzar el diálogo y el multilateralismo.<\/p><h3 class=\"sub\">Desarmar las palabras<\/h3><p class=\"vp\" id=\"p214\"><span class=\"pnum\">214<\/span>La primera contribución que podemos hacer a una civilización más humana es prestar atención a nuestras palabras. «Desarmemos las palabras y contribuiremos a desarmar la tierra». <a class=\"ref\" id=\"rn188\" href=\"#fn188\">188<\/a> El poder de las palabras es enorme y lo experimentamos en nuestra comunicación cotidiana, cuando alguien nos dice algo que cambia nuestro estado de ánimo, ya sea para bien o para mal. «La paz comienza por cada uno de nosotros, por el modo en el que miramos a los demás, escuchamos a los demás, hablamos de los demás; y, en este sentido, el modo en que comunicamos tiene una importancia fundamental; debemos decir “no” a la guerra de las palabras y de las imágenes, debemos rechazar el paradigma de la guerra». <a class=\"ref\" id=\"rn189\" href=\"#fn189\">189<\/a> Todos debemos, por tanto, hacer un examen de conciencia sobre las palabras que usamos, sobre los prejuicios de los que están impregnadas y sobre la agresividad, abierta o encubierta, que las motiva. Tenemos una posibilidad real de contribuir al bien cada vez que decimos la verdad, que damos un consejo sabio, que apoyamos a quien necesita consuelo, que denunciamos una injusticia o damos voz a quien no la tiene.<\/p><h3 class=\"sub\">Construir la paz en la justicia<\/h3><p class=\"vp\" id=\"p215\"><span class=\"pnum\">215<\/span>Todos, a cualquier nivel, podemos contribuir al fundamento de la paz, que es la justicia. De hecho, no buscamos una paz cualquiera, una ausencia de conflicto a cualquier precio, sino esa paz verdadera que nace de la justicia. «Hay una estrecha relación entre la justicia de cada uno y la paz para todos». <a class=\"ref\" id=\"rn190\" href=\"#fn190\">190<\/a> Al comentar el versículo del salmo «la justicia y la paz se besarán» ( Sal 85,11b), san Agustín escribe: «Nadie hay que no desee estar en paz, pero no todos quieren practicar la justicia. […] Pero tú debes practicar la justicia, ya que la paz y la justicia se besan, no están en discordia. Y tú, ¿por qué no estás de acuerdo con la justicia? Por ejemplo, te dice la justicia: no robes, y tú no le haces caso; no cometas adulterio, y te haces el sordo; no hagas a otro lo que tú no quieres que te hagan; no comentes de otros lo que no quieres que comenten de ti. […] ¿Quieres encontrarte con la paz? Practica la justicia». <a class=\"ref\" id=\"rn191\" href=\"#fn191\">191<\/a> ¡No nos cansemos, entonces, de buscar la justicia!<\/p><h3 class=\"sub\">Asumir la mirada de las víctimas<\/h3><p class=\"vp\" id=\"p216\"><span class=\"pnum\">216<\/span>Hay situaciones en las que, para seguir siendo humanos, debemos abandonar las vacilaciones y tomar partido. Hay conflictos en los que no es justo permanecer neutrales y no basta pensar en “no ser cómplices”. <a class=\"ref\" id=\"rn192\" href=\"#fn192\">192<\/a> Cuando nos enfrentamos a bombardeos contra civiles, a ataques contra hospitales, escuelas o infraestructuras vitales, a abusos que afectan a los niños, nos encontramos ante escándalos que hieren a la humanidad misma. Por eso no podemos quedarnos a nivel de análisis abstractos. Como recordó el Papa Francisco, debemos “tocar la carne” de quienes sufren: <a class=\"ref\" id=\"rn193\" href=\"#fn193\">193<\/a> mirar los rostros, escuchar las historias, reconocer las heridas. Los acontecimientos dolorosos necesitan tanto de historia como de memoria: la una para tratar de relatar los hechos, la otra para dar testimonio de lo vivido.<\/p><p class=\"vp\" id=\"p217\"><span class=\"pnum\">217<\/span>Dar espacio, en la información y en la educación, a la mirada y a la voz de las víctimas ayuda a tomar verdadera conciencia del abismo de maldad que encierra la guerra y, en general, toda forma de violencia; a no aceptar como normal la lógica del conflicto; a no apartar la mirada cuando se comete una afrenta contra la dignidad humana; y a devolver a las personas afectadas la dignidad de ser reconocidas y escuchadas. <a class=\"ref\" id=\"rn194\" href=\"#fn194\">194<\/a> La atención a estas voces alimenta la convicción de que, más allá de las minorías violentas, la humanidad no desea la guerra. La Iglesia puede ser de modo especial un lugar de memoria viva de las víctimas. Como recordaba san Pablo VI, ella siente que debe hacer suyas tanto la voz de los muertos de las guerras pasadas como la de los vivos que aún llevan sus heridas, para que su grito se convierta en un llamamiento a la paz y a la concordia, y no en un preludio de nuevos conflictos. <a class=\"ref\" id=\"rn195\" href=\"#fn195\">195<\/a><\/p><h3 class=\"sub\">Cultivar un sano realismo<\/h3><p class=\"vp\" id=\"p218\"><span class=\"pnum\">218<\/span>Necesitamos un sano realismo, que evite tanto el idealismo político como el cinismo. De hecho, existe un idealismo que, para salvar su propia visión del mundo, selecciona los hechos, los manipula, los renombra y termina habitando una realidad construida a la medida de sus propias convicciones. Por otro lado, existe también un realismo degradado que confunde la constatación con la resignación: dado que la fuerza domina, concluye que debe dominar. El realismo auténtico no renuncia a cambiar el mundo: comienza por ver con claridad los intereses, los miedos, las limitaciones y las relaciones de poder, precisamente para calcular qué es posible lograr y con qué pasos. No reduce la política a la moralidad, pero tampoco la entrega a la violencia: busca modos viables para que la paz sea más que una palabra, es decir, instituciones creíbles, garantías verificables, negociaciones pacientes, prevención de conflictos y protección de los civiles.<\/p><h3 class=\"sub\">Relanzar el diálogo<\/h3><p class=\"vp\" id=\"p219\"><span class=\"pnum\">219<\/span>Para construir la civilización del amor debemos ejercitar el diálogo. Este es el principal instrumento de la convivencia entre las personas y entre los pueblos, y es la alternativa al conflicto abierto. Ya lo recordaba Pío XII en vísperas de la Segunda Guerra Mundial, cuando afirmaba que con la paz no se pierde nada, mientras que con la guerra todo se puede perder, y que los hombres deben volver a dialogar, porque un diálogo sincero y perseverante abre siempre la posibilidad de una solución honorable. <a class=\"ref\" id=\"rn196\" href=\"#fn196\">196<\/a><\/p><p class=\"vp\" id=\"p220\"><span class=\"pnum\">220<\/span>El diálogo es una dimensión ordinaria de la vida humana, y no se refiere únicamente a las relaciones entre los estados. Se trata de adquirir una actitud para construir lazos de fraternidad, hechos de escucha, de miradas sinceras, de tiempo dedicado, incluso de tiempo perdido juntos. Porque, si experimentamos el encuentro auténtico con el otro, el diferente, el extranjero, el migrante, se vuelve incluso mucho más difícil siquiera imaginar la guerra.<\/p><p class=\"vp\" id=\"p221\"><span class=\"pnum\">221<\/span>A nivel político, es urgente pasar de la “cultura del poder” a una auténtica “cultura de la negociación”, en la que el diálogo y las relaciones diplomáticas se conviertan en la vía habitual para afrontar los conflictos, tal como deseaba Giorgio La Pira: «Al método de la guerra habrá que sustituirlo por el método de la paz: el método de la negociación, del encuentro, de la convergencia; ¡es decir, el método auténticamente humano!». <a class=\"ref\" id=\"rn197\" href=\"#fn197\">197<\/a> La conciencia de un destino común de los pueblos exige que la cultura de la negociación se convierta cada vez más en un compromiso compartido, político y cultural, capaz de alejar gradualmente a la humanidad de la espiral de la violencia.<\/p><p class=\"vp\" id=\"p222\"><span class=\"pnum\">222<\/span>A quienes tienen el honor y la responsabilidad de gobernar, quisiera repetir unas palabras que dije al inicio de mi Pontificado: «Los pueblos quieren la paz y yo, con el corazón en la mano, digo a los responsables de los pueblos: ¡encontrémonos, dialoguemos, negociemos! La guerra nunca es inevitable, las armas pueden y deben callar, porque no resuelven los problemas, sino que los aumentan; porque pasarán a la historia quienes siembran la paz, no quienes cosechan víctimas; porque los demás no son ante todo enemigos, sino seres humanos: no son malos a quienes odiar, sino personas con quienes hablar. Rechacemos las visiones maniqueas típicas de los relatos violentos, que dividen el mundo entre buenos y malos». <a class=\"ref\" id=\"rn198\" href=\"#fn198\">198<\/a><\/p><p class=\"vp\" id=\"p223\"><span class=\"pnum\">223<\/span>Al rechazar la lógica de la violencia, el diálogo entre las religiones tiene un papel decisivo, porque en el centro de los grandes caminos espirituales se encuentra un mensaje de paz. <a class=\"ref\" id=\"rn199\" href=\"#fn199\">199<\/a> Quien utiliza el nombre de Dios para legitimar el terrorismo, la violencia o la guerra traiciona su rostro; luchar en nombre de la religión significa, en realidad, golpear a la religión misma. <a class=\"ref\" id=\"rn200\" href=\"#fn200\">200<\/a> El “espíritu de Asís”, promovido por san Juan Pablo II y continuado en el compromiso del Papa Francisco —por ejemplo, en el diálogo con el Gran Imán de al-Azhar—, muestra que los creyentes pueden volver a beber de las fuentes más auténticas de sus tradiciones espirituales, donde no hay lugar para el odio sacralizado.<\/p><h3 class=\"sub\">La necesidad de la diplomacia y el multilateralismo<\/h3><p class=\"vp\" id=\"p224\"><span class=\"pnum\">224<\/span>En las relaciones internacionales, el diálogo es el instrumento insustituible de la diplomacia para prevenir los conflictos y restablecer los lazos de confianza. Frente a las comunicaciones impulsivas, las retóricas agresivas y las lógicas de poder que marcan nuestro tiempo, «la vocación de la diplomacia es aquella de favorecer el diálogo con todos, incluidos los interlocutores que se consideran más “incómodos” o que no se estiman legítimos para negociar», <a class=\"ref\" id=\"rn201\" href=\"#fn201\">201<\/a> utilizando hasta el extremo la humildad y la paciencia para recuperar los más tenues signos de buena voluntad de las partes en conflicto, a fin de iniciar una pacificación.<\/p><p class=\"vp\" id=\"p225\"><span class=\"pnum\">225<\/span>También el ciberespacio se ha convertido en terreno de enfrentamiento: los ataques informáticos, la manipulación de datos y las campañas de influencia orquestadas con la ayuda de la IA pueden desestabilizar países enteros, incluso antes de que se llegue a un enfrentamiento armado abierto. En este ámbito, además, la atribución de responsabilidades es a menudo incierta: cuando no está claro quién ha atacado, crece el riesgo de reacciones desproporcionadas, errores de evaluación y espirales de escalada. Por eso hace falta una diplomacia capaz de operar también en este nuevo entorno, negociando reglas compartidas sobre el uso de las tecnologías digitales, protegiendo a los civiles y a los más vulnerables de formas de violencia invisibles, pero no por ello menos reales.<\/p><p class=\"vp\" id=\"p226\"><span class=\"pnum\">226<\/span>Las organizaciones internacionales, en particular la ONU, siguen siendo instrumentos esenciales para promover una civilización del amor, al apoyar el diálogo entre las naciones, la solución pacífica de los conflictos, el desarrollo integral de los pueblos, la protección de las personas más vulnerables, el desarme y el cuidado de la creación. A través de estas instancias, la comunidad internacional puede tratar de reducir las desigualdades, defender los derechos de los refugiados y de las minorías, liberar recursos destinados al armamento para destinarlos a la promoción humana y proteger la Casa común. La Santa Sede apoya y acompaña este compromiso, aunque reconoce que la actual debilidad de la ONU y del sistema político internacional revela la necesidad de reformas profundas: no se trata sólo de ajustes técnicos, porque la crisis de convicciones y de valores afecta también a los fundamentos éticos de la vida de las naciones y dificulta orientar el multilateralismo hacia el verdadero bien común. <a class=\"ref\" id=\"rn202\" href=\"#fn202\">202<\/a><\/p><p class=\"vp\" id=\"p227\"><span class=\"pnum\">227<\/span>En el contexto internacional, la diplomacia de la Santa Sede asume el principio evangélico de la misericordia como criterio concreto de la acción política. Es una de las formas en que la Santa Sede se pone al servicio de la humanidad, llamando a las conciencias a la caridad y a la verdad, defendiendo la dignidad de cada persona y haciéndose voz de los pobres, de los migrantes y de las víctimas de las guerras. De este modo, la diplomacia pontificia expresa la catolicidad de la Iglesia y contribuye a la construcción de una civilización del amor en la que también las nuevas tecnologías estén orientadas al bien común.<\/p><h3 class=\"sub\">Orar y esperar<\/h3><p class=\"vp\" id=\"p228\"><span class=\"pnum\">228<\/span>Estas vías de compromiso se nutren de la oración y la alimentan. Para nosotros, en efecto, la paz, ante todo, «proviene de Dios, Dios que nos ama a todos incondicionalmente». <a class=\"ref\" id=\"rn203\" href=\"#fn203\">203<\/a> Es un don entregado por Jesús a sus discípulos el día de Pascua: «¡La paz esté con ustedes! Esta es la paz de Cristo resucitado, una paz desarmada y una paz desarmante, humilde y perseverante». <a class=\"ref\" id=\"rn204\" href=\"#fn204\">204<\/a> Con estas palabras saludé a la Iglesia y al mundo el día de mi elección a la Sede de Pedro, y deseo repetirlas para invitar a todos a pedir este don. No nos cansemos de orar por la paz y de comprometernos a hacerla realidad en nuestras relaciones y en la sociedad.<\/p><\/div><\/details>\n<details class=\"chapter\" id=\"ch-conclusion\"><summary><div class=\"csum\"><span class=\"csum-title\">Conclusión<\/span><span class=\"csum-desc\">El Verbo se hizo carne, un solo cuerpo en Cristo y el canto de la esperanza. <span class=\"csum-n\">· 17 secciones<\/span><\/span><span class=\"csum-cta\"><span class=\"chev\">›<\/span><span class=\"cta-read\">haz clic para leer<\/span><span class=\"cta-collapse\">haz clic para contraer<\/span><\/span><\/div><\/summary><div class=\"chapter-body\"><p class=\"vp\" id=\"p229\"><span class=\"pnum\">229<\/span>«Que cada cual se fije bien de qué manera construye» (1 Co 3,10): son palabras de san Pablo, que exhorta a los cristianos de Corinto a custodiar la unidad. Amadísimos hermanos y hermanas, nos hemos interrogado sobre el mundo que estamos construyendo, preguntándonos qué significa custodiar a la persona humana en el tiempo de la IA. Al final de este camino, deseo entregarles un itinerario de vida cristiana sobrio y exigente con el cual vivir este cambio de época a la luz del Evangelio. Es un camino que nace de la contemplación del designio de Dios, vive la unidad eclesial nutriéndose de la Palabra y de la Eucaristía, construye el bien en el mundo y ora junto con la Virgen María.<\/p><h3 class=\"sub\">El Verbo se hizo carne<\/h3><p class=\"vp\" id=\"p230\"><span class=\"pnum\">230<\/span>En un mundo atravesado por tantas maniobras que apuntan a conquistar mercados y espacios de influencia, a menudo revestidas de retórica tranquilizadora y construcciones ideológicas seductoras, nuestro corazón siente la necesidad de descubrir un proyecto diferente, sabio y benévolo, semejante al que María contempla en el Magníficat, cuando proclama que la misericordia de Dios se extiende de generación en generación sobre aquellos que le temen. <a class=\"ref\" id=\"rn205\" href=\"#fn205\">205<\/a> Este designio de misericordia atraviesa la historia también hoy, dentro de los cambios más rápidos y frenéticos marcados por los algoritmos y las redes globales, y se convierte en la brújula para orientar una existencia evangélica en la era digital.<\/p><p class=\"vp\" id=\"p231\"><span class=\"pnum\">231<\/span>En el centro está el misterio de la Encarnación: el Verbo se hizo carne y puso su morada entre nosotros. La carne del Hijo, pobre y vulnerable, evoca la carne de tantos hermanos y hermanas despojados de su dignidad y reducidos al silencio. <a class=\"ref\" id=\"rn206\" href=\"#fn206\">206<\/a> Y a través de esta cercanía, el don de la paz entra en el mundo de modo paradójico: como el poder de llegar a ser hijos de Dios, que se aviva cuando nos dejamos conmover por el llanto de los pequeños, por la fragilidad de los ancianos, por el silencio de las víctimas, por el esfuerzo de quienes luchan contra el mal que no querrían hacer. <a class=\"ref\" id=\"rn207\" href=\"#fn207\">207<\/a> En esta carne herida y amada, el Padre nos muestra la verdadera humanidad de una vida que se realiza en la apertura y en la comunión, hasta el punto de hacernos desear que su voluntad se cumpla en la tierra como en el cielo. <a class=\"ref\" id=\"rn208\" href=\"#fn208\">208<\/a><\/p><p class=\"vp\" id=\"p232\"><span class=\"pnum\">232<\/span>En las promesas del transhumanismo y de algunas corrientes posthumanistas, que persiguen una humanidad potenciada y casi desencarnada, reconocemos un deseo que nos interpela: la necesidad de una vida más plena, menos expuesta a la fragilidad y al sufrimiento. Pero la Encarnación abre un camino diferente. Mientras las ideologías antiguas y nuevas empujan al hombre a la superación técnica del límite y a elevarse por encima de los demás para afianzar un dominio, el misterio del Hijo de Dios que entra en nuestra condición narra un movimiento opuesto: el Dios vivo que desciende a nuestra historia para liberarnos de toda esclavitud, <a class=\"ref\" id=\"rn209\" href=\"#fn209\">209<\/a> asume nuestra debilidad y la transforma en lugar de salvación. No hay un momento ni una condición humana que no sea digno de Dios: «De manera que tenemos, como nos enseña nuestra fe y dilucidamos en nuestros misterios, a Dios que nace en la cuna, un Dios que vive y viaja por Judea, un Dios que muere en la cruz y un Dios muerto y sepultado». <a class=\"ref\" id=\"rn210\" href=\"#fn210\">210<\/a> El futuro de la humanidad encuentra así su criterio en la capacidad de acoger este modo divino de hacerse cercano, de compartir el peso del mundo, de transformar las relaciones desde dentro. ¡Qué maravilla!, «este hombre es Dios, y Dios-Hombre pasa por estos escalones, ¡los santifica y deifica en sí mismo!». <a class=\"ref\" id=\"rn211\" href=\"#fn211\">211<\/a> Lo que salva al hombre es el amor divino que desciende hasta el punto más frágil de su historia y la regenera desde lo profundo.<\/p><p class=\"vp\" id=\"p233\"><span class=\"pnum\">233<\/span>Por eso, como creyente entre creyentes, invito a contemplar en el rostro del Hijo una magnífica humanidad que también ilumina la época de la IA. En Cristo comprendemos que el hombre está llamado a ser colaborador en la obra de la creación, y no espectador resignado ante los procesos tecnológicos que limitan su libertad y su responsabilidad. <a class=\"ref\" id=\"rn212\" href=\"#fn212\">212<\/a> La dignidad que el Espíritu Santo esculpe en cada uno de nosotros se reconoce también en la capacidad de reflexionar críticamente, de elegir y amar gratuitamente, y de establecer relaciones auténticas. Ningún sistema de cálculo, por sofisticado que sea, genera un corazón que se entrega, ni una conciencia capaz de discernir el bien. Incluso cuando las máquinas sobresalen en eficiencia, el centro de la historia sigue siendo un rostro humano que exige ser contemplado. Este rostro humano es la plenitud hacia la que camina la historia. Es el misterio de la recapitulación, la certeza de que el Padre ha establecido recapitular en Cristo ―única Cabeza― todas las cosas, las del cielo y las de la tierra (cf. Ef 1,10). En este designio, nada de lo que es verdaderamente humano se perderá, sino que todo será purificado y reunido en Aquel que recoge cada fragmento de vida, cada lágrima y cada auténtica conquista humana para sustraerlos de la nada y entregarlos, redimidos, al Padre.<\/p><h3 class=\"sub\">Un solo cuerpo en Cristo<\/h3><p class=\"vp\" id=\"p234\"><span class=\"pnum\">234<\/span>La espiritualidad que necesitamos es una espiritualidad eucarística, es decir, una espiritualidad de la unidad eclesial en el amor. La Encarnación y la Pascua revelan a Dios que entra en nuestra condición humana y la transfigura en el don de sí mismo. Este don permanece presente y operante en la Eucaristía, en la cual el Señor se comunica y reúne a la Iglesia, para que su entrega se convierta en principio de unidad y fuente de vida nueva. De esta comunión nace también la solidaridad cristiana, porque la «unión con Cristo es al mismo tiempo unión con todos los demás a los que él se entrega». <a class=\"ref\" id=\"rn213\" href=\"#fn213\">213<\/a> Como explica san Agustín a los nuevos cristianos de su Iglesia, el pan y el vino sobre el altar son el sacramento de la unidad de los fieles en Cristo: «Lo que vemos tiene aspecto corporal; lo que entendemos, fruto espiritual. Por tanto, si quieres entender el cuerpo de Cristo, escucha al Apóstol que dice a los fieles: Vosotros sois el cuerpo de Cristo y sus miembros ( 1 Co 12,27). En consecuencia, si vosotros sois el cuerpo de Cristo y sus miembros, sobre la mesa del Señor está puesto el misterio que vosotros mismos sois: recibís el misterio que sois vosotros. A eso que sois, respondéis “Amén”, y al responder (así) lo rubricáis. Escuchas, pues: “Cuerpo de Cristo”, y respondes: “Amén”. Sé miembro del cuerpo de Cristo, para que tu “Amén” responda a la verdad». <a class=\"ref\" id=\"rn214\" href=\"#fn214\">214<\/a><\/p><p class=\"vp\" id=\"p235\"><span class=\"pnum\">235<\/span>El “Amén” que decimos en la liturgia, el Cuerpo que comemos y la Sangre que bebemos, dan forma a toda nuestra vida. La Eucaristía «es elencuentro personalísimo con el Señor y, sin embargo, nunca es un mero acto de devoción individual». <a class=\"ref\" id=\"rn215\" href=\"#fn215\">215<\/a> En ella se muestra visiblemente que nosotros «somos la Iglesia de Cristo, somos sus miembros, su cuerpo. Somos hermanos y hermanas en Él. Y en Cristo, aun siendo muchos y diferentes, somos uno: “ In Illo uno unum”». <a class=\"ref\" id=\"rn216\" href=\"#fn216\">216<\/a>La Eucaristía nos mueve a la justicia y al compartir, con una atención preferencial hacia quienes sufren el peso de la pobreza y de la marginación. Y mientras las nuevas redes económicas y tecnológicas pueden generar exclusión, aislamiento y dependencias, la Iglesia, alimentada por la Eucaristía, está llamada a hacer visible otro tipo de medida, custodiando los vínculos, devolviendo la voz a los invisibles y orientando los procesos hacia la dignidad de las personas.<\/p><h3 class=\"sub\">La obra de nuestro tiempo<\/h3><p class=\"vp\" id=\"p236\"><span class=\"pnum\">236<\/span>La espiritualidad que deseo entregar es la del “arquitecto sabio” que, animado por la esperanza en el Reino de Dios, se compromete a construir el bien en el mundo (cf. 1 Co 3,10). Como escribí al comienzo de esta reflexión, <a class=\"ref\" id=\"rn217\" href=\"#fn217\">217<\/a> hoy nuestra edificación debe tener como fundamento la relación con Dios, como norma la aceptación del límite humano en cuanto realidad natural y positiva, y como estilo la corresponsabilidad y el lenguaje evangélico. Al final del camino, el proyecto de una civilización del amor se perfila más claramente y la obra se muestra ya iniciada, sobre todo gracias a tantas piedras vivas sólidamente unidas en Cristo, la piedra angular (cf. 1 P 2,4-6). En esta obra estamos llamados a asumir un papel activo, sin refugiarnos en el espiritualismo ni en nuestros pequeños mundos: debemos ser fieles a la verdad, invertir en la educación, cuidar las relaciones, y amar la justicia y la paz.<\/p><p class=\"vp\" id=\"p237\"><span class=\"pnum\">237<\/span>¡Permanezcamos fieles a la verdad! Viviendo inmersos en flujos incesantes de información, opiniones e imágenes, sabemos lo fácil que es influir en decisiones y preferencias a través de algoritmos cada vez más sofisticados. <a class=\"ref\" id=\"rn218\" href=\"#fn218\">218<\/a> En este escenario es importante custodiar un corazón que ama la verdad, que desea lo justo más que los contenidos de mayor atractivo, que busca la sabiduría más que el impacto inmediato. La verdad que no debemos perder es la de Dios y la del ser humano, tal como Cristo nos la ha revelado. Es necesario abandonar una visión del hombre individualista y técnica, como si la realidad fuera solamente materia para modelar con base en intereses egoístas, tanto individuales como de grupo. <a class=\"ref\" id=\"rn219\" href=\"#fn219\">219<\/a> Cultivemos en cambio lo que el Papa Francisco ha definido como un «antropocentrismo situado», <a class=\"ref\" id=\"rn220\" href=\"#fn220\">220<\/a> que reconoce al ser humano como criatura inserta en una trama de relaciones con los demás seres vivos y con la totalidad de la creación. La fidelidad a la verdad exige integrar las posibilidades que ofrece la técnica en un camino de sabiduría, capaz de custodiar juntos la dignidad de cada persona y el futuro de nuestra Casa común.<\/p><p class=\"vp\" id=\"p238\"><span class=\"pnum\">238<\/span>¡Invirtamos en la educación que empieza por nosotros mismos! Todos necesitamos formarnos para vivir en el mundo digital de manera humana, como parte integrante de la educación en la fe y en la vida virtuosa del Evangelio. Debemos educarnos para considerar el mundo digital como un nuevo continente por evangelizar, que requiere misioneros generosos y maduros en la fe. De modo particular, además, se necesitan adultos que redescubran su vocación de artesanos de la educación, dispuestos a un trabajo diario, paciente y sostenido por amplias y compartidas alianzas educativas. Acompañar a los niños y jóvenes para que utilicen las tecnologías como espacio de relación responsable, ayudándoles a reconocer los riesgos y a elegir lo que hace crecer la libertad interior, representa hoy una forma concreta de caridad y de salvaguardia de su dignidad. Educar a las nuevas generaciones para que logren creer que la evolución de las tecnologías no sigue un camino inevitable, sino que puede estar orientada por la responsabilidad personal y colectiva, constituye uno de los servicios más valiosos al bien común.<\/p><p class=\"vp\" id=\"p239\"><span class=\"pnum\">239<\/span>¡Cuidemos las relaciones! En una época que tiende a acelerar y a fragmentar, la carne humana sigue pidiendo ser cuidada y reconocida por manos capaces de ternura, por mentes atentas y buenas palabras. La cultura digital multiplica las conexiones y ofrece nuevas posibilidades de encuentro; sin embargo, el corazón humano conserva una necesidad irrenunciable de proximidad. Invito a salvaguardar los espacios y los momentos en que la presencia física sigue siendo decisiva: la mesa compartida, la comunidad cristiana que se reúne, la visita a quien está solo, el servicio a los pobres. Son signos de una humanidad que sigue creyendo que cada cuerpo es templo del Espíritu y casa de Dios, y precisamente esta alianza entre gloria y fragilidad se convierte en criterio para evaluar los modelos antropológicos propuestos por la cultura actual.<\/p><p class=\"vp\" id=\"p240\"><span class=\"pnum\">240<\/span>¡Amemos la justicia y la paz! Las mismas tecnologías que facilitan la comunicación y el acceso a los recursos pueden sustentar modelos que explotan a los más vulnerables, alimentan nuevas esclavitudes y transforman el conflicto en oportunidad de lucro. Cada decisión técnica o económica se convierte en un punto de discernimiento espiritual, una ocasión para verificar si los avances de la IA abren espacios de justicia y participación o concentran la riqueza y el poder en manos de unos pocos. Invito a mirar con lucidez las redes de producción digital, las condiciones de trabajo ocultas detrás de nuestros dispositivos, los mecanismos que se aprovechan de la manipulación y la guerra y, al mismo tiempo, a buscar vías concretas para hacer crecer la equidad, la participación y el cuidado de la creación. «La esperanza que anunciamos […] viene del cielo, pero para generar aquí abajo una historia nueva»: precisamente por esto quien cree se compromete para que, en lugar de las desigualdades, haya más justicia y para que «en vez de la industria de la guerra se afirme la artesanía de la paz». <a class=\"ref\" id=\"rn221\" href=\"#fn221\">221<\/a><\/p><p class=\"vp\" id=\"p241\"><span class=\"pnum\">241<\/span>Mirando al mañana, deseo evocar la imagen de Nehemías, que al comienzo de este itinerario elegimos como compañero y guía. Nehemías escucha el grito de una ciudad herida, lleva ese dolor a la oración, discierne ante Dios, pide ayuda, obtiene permiso para ponerse en marcha, organiza el trabajo, afronta resistencias internas y externas y, ladrillo tras ladrillo, reconstruye con el pueblo las murallas de Jerusalén. En él reconozco una parábola luminosa de nuestra vocación a ser, en el tiempo de la transformación digital, no espectadores resignados a las fracturas sociales y culturales, ni simples comentaristas de las ruinas, sino mujeres y hombres que entran en las obras de la historia ―laboratorios de investigación, empresas tecnológicas, escuelas, medios de comunicación, instituciones, comunidades locales― para levantar lo que se ha derrumbado y proteger lo que está expuesto. Como Nehemías, también nosotros estamos llamados a unir escucha y valentía, oración y responsabilidad, para que la ciudad de los hombres se vuelva más habitable, incluso cuando las lógicas tecnocráticas y los intereses partidistas parecen prevalecer.<\/p><p class=\"vp\" id=\"p242\"><span class=\"pnum\">242<\/span>La imagen de la reconstrucción de Jerusalén evoca la promesa del Nuevo Testamento, de la ciudad santa que nos es dada ante todo como un don. En el Apocalipsis, la nueva Jerusalén desciende hacia nosotros como don para todo el Pueblo de Dios, «embellecida como una novia preparada para recibir a su esposo» (Ap 21,2). Los muros de Jerusalén ya no son fortificaciones para la defensa, sino adornos preciosos de la Esposa del Cordero. Sus puertas, que Nehemías protegía con tanta atención, se mantienen permanentemente abiertas a todas las naciones. La presencia de Dios ofrece a todos luz y vida. La ciudad es un nuevo Edén, con su agua viva donada a los sedientos y con su árbol de la vida, cuyas hojas sirven «para curar a los pueblos» (Ap 22,2). En espera de su plenitud, esta visión está ante nosotros como una exhortación, un llamado a superar nuestras divisiones y a trabajar juntos: este es el camino de Jesucristo, ayer, hoy y siempre.<\/p><h3 class=\"sub\">El canto de la esperanza: el “Magníficat”<\/h3><p class=\"vp\" id=\"p243\"><span class=\"pnum\">243<\/span>El cuarto punto de este programa de vida cristiana —después de la fe que contempla el designio de amor del Padre, la caridad que nos une en un único cuerpo eclesial y la esperanza que sostiene nuestra acción en el mundo— es la oración. El cántico de María acompaña nuestro compromiso. Ante Isabel, que le anuncia que se ha convertido en la madre del Señor, María prorrumpe en un himno de alabanza y de alegría: su alma proclama la grandeza del Señor y su espíritu exulta en Dios su Salvador, porque Él eligió a una joven pobre y pequeña para su plan de salvación. De repente, María ve toda la historia con los ojos de este descubrimiento. Nada ha cambiado a su alrededor: la situación sociopolítica de su época sigue siendo la misma, con los romanos que dominan su tierra y su pueblo dividido y humillado. Sin embargo, todo ha cambiado dentro de ella, y eso le permite ver lo invisible. Dios ya ha hecho proezas con el poder de su brazo, ya ha dispersado a los soberbios, ha derrotado a los poderosos, ha elevado a los humildes, ha colmado de bienes a los hambrientos y ha despedido a los ricos con las manos vacías. Él ya ha auxiliado a Israel, su siervo. Dios «se pone de parte de los últimos. Su proyecto a menudo está oculto bajo el terreno opaco de las vicisitudes humanas, en las que triunfan “los soberbios, los poderosos y los ricos”. Con todo, está previsto que su fuerza secreta se revele al final». <a class=\"ref\" id=\"rn222\" href=\"#fn222\">222<\/a><\/p><p class=\"vp\" id=\"p244\"><span class=\"pnum\">244<\/span>La Virgen María no sólo nos enseña a ver la obra invisible de Dios, sino que dirige también nuestra mirada «a los puntos de fractura de la humanidad, allí donde se produce la distorsión del mundo, en el contraste entre humildes y poderosos, entre pobres y ricos, entre sacios y hambrientos», enseñándonos «a adquirir un punto de vista diferente para mirar el mundo desde abajo, con los ojos de quien sufre, no con la óptica de los potentes; para ver la historia con la mirada de los pequeños y no con la perspectiva de los poderosos; para interpretar los acontecimientos de la historia desde el punto de vista de la viuda, del huérfano, del extranjero, del niño herido, del exiliado, del fugitivo». <a class=\"ref\" id=\"rn223\" href=\"#fn223\">223<\/a> De esta manera, la Virgen se convierte en «poetisa y profetisa de la redención», porque de sus labios brota «el himno más fuerte e innovador que jamás se haya pronunciado, el Magníficat; es ella quien revela el diseño transformador de la economía cristiana, el resultado histórico y social, que aún hoy deriva del cristianismo su origen y su fuerza». <a class=\"ref\" id=\"rn224\" href=\"#fn224\">224<\/a><\/p><p class=\"vp\" id=\"p245\"><span class=\"pnum\">245<\/span>Con la misma fe de María, convirtámonos en tejedores de esperanza en nuestro mundo, compartiendo lo que somos y lo que tenemos, para que la presencia de Jesús crezca entre nosotros y su Reino tome forma. En la fidelidad humilde de cada día, también el tiempo de la IA puede ser un paso en el que el Espíritu haga madurar la civilización del amor en nuestras vidas; el Señor sigue haciendo nuevas todas las cosas y mantiene abierta para cada época la posibilidad de convertirse en historia de salvación a la luz de la Encarnación. Encomiendo este deseo a la Madre de Cristo, a la mujer del Magníficat, para que acompañe nuestros pasos en el presente que cambia y custodie en cada uno de nosotros la confianza en el Evangelio, de modo que podamos testimoniar la belleza de una magnífica humanidad habitada por Dios.<\/p><\/div><\/details>\n<div class=\"sig\"><p>Dado en Roma, junto a San Pedro, el 15 de mayo del año 2026, segundo de mi Pontificado. LEÓN PP. XIV<\/p><p class=\"signame\">LEO PP. XIV<\/p><\/div>\n<section class=\"footnotes\" id=\"endnotes\"><ol><li id=\"fn1\"><a class=\"fnback\" href=\"#rn1\" aria-label=\"Volver al texto\">1.<\/a><span>Conc. Ecum. Vat. II, Const. past. <i><a href=\"https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651207_gaudium-et-spes_sp.html\" target=\"_blank\" rel=\"noopener\">Gaudium et spes<\/a><\/i>, 22: <i>AAS<\/i> 58 (1966), 1042. <a class=\"fnup\" href=\"#rn1\">↩<\/a><\/span><\/li><li id=\"fn2\"><a class=\"fnback\" href=\"#rn2\" aria-label=\"Volver al texto\">2.<\/a><span>Cf. <i><a href=\"https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651207_gaudium-et-spes_sp.html\" target=\"_blank\" rel=\"noopener\">ibíd<\/a><\/i>., 11: <i>AAS <\/i>58 (1966), 1033-1034. <a class=\"fnup\" href=\"#rn2\">↩<\/a><\/span><\/li><li id=\"fn3\"><a class=\"fnback\" href=\"#rn3\" aria-label=\"Volver al texto\">3.<\/a><span>Id., Const. dogm. <i><a href=\"https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19641121_lumen-gentium_sp.html\" target=\"_blank\" rel=\"noopener\">Lumen gentium<\/a><\/i>, 1: <i>AAS <\/i>57 (1965), 5. <a class=\"fnup\" href=\"#rn3\">↩<\/a><\/span><\/li><li id=\"fn4\"><a class=\"fnback\" href=\"#rn4\" aria-label=\"Volver al texto\">4.<\/a><span>Cf. León XIII,Carta enc. <i><a href=\"https://www.vatican.va/content/leo-xiii/es/encyclicals/documents/hf_l-xiii_enc_15051891_rerum-novarum.html\" target=\"_blank\" rel=\"noopener\">Rerum novarum<\/a> <\/i>(15 mayo 1891), 22: <i>ASS <\/i>23 (1890-1891), 653. <a class=\"fnup\" href=\"#rn4\">↩<\/a><\/span><\/li><li id=\"fn5\"><a class=\"fnback\" href=\"#rn5\" aria-label=\"Volver al texto\">5.<\/a><span>Benedicto XVI, Carta enc. <i><a href=\"http://www.vatican.va/holy_father/benedict_xvi/encyclicals/documents/hf_ben-xvi_enc_20051225_deus-caritas-est_sp.html\" target=\"_blank\" rel=\"noopener\">Caritas in veritate<\/a> <\/i>(29 junio 2009), 69: <i>AAS <\/i>101 (2009), 702. <a class=\"fnup\" href=\"#rn5\">↩<\/a><\/span><\/li><li id=\"fn6\"><a class=\"fnback\" href=\"#rn6\" aria-label=\"Volver al texto\">6.<\/a><span>Francisco, Carta enc. <i><a href=\"https://www.vatican.va/content/francesco/es/encyclicals/documents/papa-francesco_20150524_enciclica-laudato-si.html\" target=\"_blank\" rel=\"noopener\">Laudato si’<\/a> <\/i>(24 mayo 2015), 104: <i>AAS<\/i> 107 (2015), 888. <a class=\"fnup\" href=\"#rn6\">↩<\/a><\/span><\/li><li id=\"fn7\"><a class=\"fnback\" href=\"#rn7\" aria-label=\"Volver al texto\">7.<\/a><span><i><a href=\"https://www.vatican.va/content/francesco/es/encyclicals/documents/papa-francesco_20150524_enciclica-laudato-si.html\" target=\"_blank\" rel=\"noopener\">Ibíd<\/a>.<\/i> <a class=\"fnup\" href=\"#rn7\">↩<\/a><\/span><\/li><li id=\"fn8\"><a class=\"fnback\" href=\"#rn8\" aria-label=\"Volver al texto\">8.<\/a><span>S. Agustín, <i>Confesiones<\/i>, I, 1, 1: <i>CCSL<\/i> 27, Turnhout 1981, 1. <a class=\"fnup\" href=\"#rn8\">↩<\/a><\/span><\/li><li id=\"fn9\"><a class=\"fnback\" href=\"#rn9\" aria-label=\"Volver al texto\">9.<\/a><span>Francisco, Exhort. ap. <i><a href=\"https://www.vatican.va/content/francesco/es/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html\" target=\"_blank\" rel=\"noopener\">Evangelii gaudium<\/a><\/i> (24 noviembre 2013), 183: <i>AAS <\/i>105 (2013), 1097. <a class=\"fnup\" href=\"#rn9\">↩<\/a><\/span><\/li><li id=\"fn10\"><a class=\"fnback\" href=\"#rn10\" aria-label=\"Volver al texto\">10.<\/a><span>Conc. Ecum. Vat. II, Const. past. <i><a href=\"https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651207_gaudium-et-spes_sp.html\" target=\"_blank\" rel=\"noopener\">Gaudium et spes<\/a><\/i>, 36: <i>AAS <\/i>58 (1966), 1054; cf. id., Decr. <a href=\"https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_decree_19651118_apostolicam-actuositatem_sp.html\" target=\"_blank\" rel=\"noopener\"><i>Apostolicam actuositatem<\/i><\/a>, 7: <i>AAS<\/i> 58 (1966), 843-844. <a class=\"fnup\" href=\"#rn10\">↩<\/a><\/span><\/li><li id=\"fn11\"><a class=\"fnback\" href=\"#rn11\" aria-label=\"Volver al texto\">11.<\/a><span>Conc. Ecum. Vat. II, Const. past. <i><a href=\"https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651207_gaudium-et-spes_sp.html\" target=\"_blank\" rel=\"noopener\">Gaudium et spes<\/a><\/i>, 44: <i>AAS <\/i>58 (1966), 1065. <a class=\"fnup\" href=\"#rn11\">↩<\/a><\/span><\/li><li id=\"fn12\"><a class=\"fnback\" href=\"#rn12\" aria-label=\"Volver al texto\">12.<\/a><span>Francisco, Exhort. ap. <i><a href=\"https://www.vatican.va/content/francesco/es/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html\" target=\"_blank\" rel=\"noopener\">Evangelii gaudium<\/a> <\/i>(24 noviembre 2013), 257: <i>AAS <\/i>105 (2013), 1123. <a class=\"fnup\" href=\"#rn12\">↩<\/a><\/span><\/li><li id=\"fn13\"><a class=\"fnback\" href=\"#rn13\" aria-label=\"Volver al texto\">13.<\/a><span>S. Juan Pablo II, Carta ap. en forma de “Motu proprio” <i><a href=\"https://www.vatican.va/content/john-paul-ii/es/motu_proprio/documents/hf_jp-ii_motu-proprio_01011994_socialium-scientiarum.html\" target=\"_blank\" rel=\"noopener\">Socialium scientiarum<\/a> <\/i>(1 enero 1994): <i>AAS<\/i> 86 (1994), 209. <a class=\"fnup\" href=\"#rn13\">↩<\/a><\/span><\/li><li id=\"fn14\"><a class=\"fnback\" href=\"#rn14\" aria-label=\"Volver al texto\">14.<\/a><span>Francisco, Carta enc. <i><a href=\"https://www.vatican.va/content/francesco/es/encyclicals/documents/papa-francesco_20150524_enciclica-laudato-si.html\" target=\"_blank\" rel=\"noopener\">Laudato si’<\/a> <\/i>(24 mayo 2015), 61: <i>AAS <\/i>107 (2015), 871. <a class=\"fnup\" href=\"#rn14\">↩<\/a><\/span><\/li><li id=\"fn15\"><a class=\"fnback\" href=\"#rn15\" aria-label=\"Volver al texto\">15.<\/a><span>Cf. S. Juan Pablo II, Carta enc. <i><a href=\"https://www.vatican.va/content/john-paul-ii/es/encyclicals/documents/hf_jp-ii_enc_30121987_sollicitudo-rei-socialis.html\" target=\"_blank\" rel=\"noopener\">Sollicitudo rei socialis<\/a> <\/i>(30 diciembre 1987), 41: <i>AAS <\/i>80 (1988), 570-572. <a class=\"fnup\" href=\"#rn15\">↩<\/a><\/span><\/li><li id=\"fn16\"><a class=\"fnback\" href=\"#rn16\" aria-label=\"Volver al texto\">16.<\/a><span>Id., Carta ap. <i><a href=\"https://www.vatican.va/content/john-paul-ii/es/apost_letters/1994/documents/hf_jp-ii_apl_19941110_tertio-millennio-adveniente.html\" target=\"_blank\" rel=\"noopener\">Tertio millennio adveniente<\/a> <\/i>(10 noviembre 1994), 35: <i>AAS <\/i>87 (1995), 27. <a class=\"fnup\" href=\"#rn16\">↩<\/a><\/span><\/li><li id=\"fn17\"><a class=\"fnback\" href=\"#rn17\" aria-label=\"Volver al texto\">17.<\/a><span><i><a href=\"https://www.vatican.va/content/leo-xiv/es/speeches/2025/may/documents/20250517-centesimus-annus-pro-pontifice.html\" target=\"_blank\" rel=\"noopener\">Discurso a la Fundación Centesimus Annus Pro Pontifice<\/a> <\/i>(17 mayo 2025): <i>AAS<\/i> 117 (2025), 696. <a class=\"fnup\" href=\"#rn17\">↩<\/a><\/span><\/li><li id=\"fn18\"><a class=\"fnback\" href=\"#rn18\" aria-label=\"Volver al texto\">18.<\/a><span>Francisco, Exhort. ap. <i><a href=\"https://www.vatican.va/content/francesco/es/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html\" target=\"_blank\" rel=\"noopener\">Evangelii gaudium<\/a> <\/i>(24 noviembre 2013), 222: <i>AAS <\/i>105 (2013), 1111. <a class=\"fnup\" href=\"#rn18\">↩<\/a><\/span><\/li><li id=\"fn19\"><a class=\"fnback\" href=\"#rn19\" aria-label=\"Volver al texto\">19.<\/a><span>Cf. <i><a href=\"https://www.vatican.va/content/francesco/es/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html\" target=\"_blank\" rel=\"noopener\">ibíd<\/a>.<\/i>, 236: <i>AAS <\/i>105 (2013), 1115; id., Carta enc. <i><a href=\"https://www.vatican.va/content/francesco/es/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\">Fratelli tutti<\/a> <\/i>(3 octubre 2020), 215: <i>AAS<\/i> 112 (2020), 1045-1046. <a class=\"fnup\" href=\"#rn19\">↩<\/a><\/span><\/li><li id=\"fn20\"><a class=\"fnback\" href=\"#rn20\" aria-label=\"Volver al texto\">20.<\/a><span>Conc. Ecum. Vat. II, Const. dogm. <i><a href=\"https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19641121_lumen-gentium_sp.html\" target=\"_blank\" rel=\"noopener\">Lumen gentium<\/a>, <\/i>13: <i>AAS <\/i>57 (1965), 17. <a class=\"fnup\" href=\"#rn20\">↩<\/a><\/span><\/li><li id=\"fn21\"><a class=\"fnback\" href=\"#rn21\" aria-label=\"Volver al texto\">21.<\/a><span>S. Pablo VI, Carta ap. <i><a href=\"https://www.vatican.va/content/paul-vi/es/apost_letters/documents/hf_p-vi_apl_19710514_octogesima-adveniens.html\" target=\"_blank\" rel=\"noopener\">Octogesima adveniens<\/a> <\/i>(14 mayo 1971), 4: <i>AAS <\/i>63 (1971), 403. <a class=\"fnup\" href=\"#rn21\">↩<\/a><\/span><\/li><li id=\"fn22\"><a class=\"fnback\" href=\"#rn22\" aria-label=\"Volver al texto\">22.<\/a><span>Cf. Francisco, Exhort. ap. <i><a href=\"https://www.vatican.va/content/francesco/es/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html\" target=\"_blank\" rel=\"noopener\">Evangelii gaudium<\/a> <\/i>(24 noviembre 2013), 243: <i>AAS <\/i>105 (2013), 1118. <a class=\"fnup\" href=\"#rn22\">↩<\/a><\/span><\/li><li id=\"fn23\"><a class=\"fnback\" href=\"#rn23\" aria-label=\"Volver al texto\">23.<\/a><span>Cf. Pío XII, Exhort. ap. <i><a href=\"https://www.vatican.va/content/pius-xii/es/apost_exhortations/documents/hf_p-xii_exh_19500923_menti-nostrae.html\" target=\"_blank\" rel=\"noopener\">Menti Nostrae<\/a> <\/i>(23 septiembre 1950): <i>AAS <\/i>42 (1950), 657-702. <a class=\"fnup\" href=\"#rn23\">↩<\/a><\/span><\/li><li id=\"fn24\"><a class=\"fnback\" href=\"#rn24\" aria-label=\"Volver al texto\">24.<\/a><span>S. Juan Pablo II, Carta enc. <i><a href=\"https://www.vatican.va/content/john-paul-ii/es/encyclicals/documents/hf_jp-ii_enc_01051991_centesimus-annus.html\" target=\"_blank\" rel=\"noopener\">Centesimus annus<\/a> <\/i>(1 mayo 1991), 5: <i>AAS <\/i>83 (1991), 799. <a class=\"fnup\" href=\"#rn24\">↩<\/a><\/span><\/li><li id=\"fn25\"><a class=\"fnback\" href=\"#rn25\" aria-label=\"Volver al texto\">25.<\/a><span>Pío XI, Carta enc. <i><a href=\"https://www.vatican.va/content/pius-xi/es/encyclicals/documents/hf_p-xi_enc_19310515_quadragesimo-anno.html\" target=\"_blank\" rel=\"noopener\">Quadragesimo anno<\/a> <\/i>(15 mayo 1931), 39: <i>AAS <\/i>23 (1931), 189; cf. Pío XII, <i><a href=\"https://www.vatican.va/content/pius-xii/es/speeches/1941/documents/hf_p-xii_spe_19410601_radiomessage-pentecost.html\" target=\"_blank\" rel=\"noopener\">Radiomensaje en el 50° aniversario de la “Rerum novarum”<\/a><\/i>: <i>AAS<\/i> 33 (1941), 198. <a class=\"fnup\" href=\"#rn25\">↩<\/a><\/span><\/li><li id=\"fn26\"><a class=\"fnback\" href=\"#rn26\" aria-label=\"Volver al texto\">26.<\/a><span>Cf. id., <i><a href=\"https://www.vatican.va/content/pius-xii/es/speeches/1940/documents/hf_p-xii_spe_19401224_venerabili-fratelli.html\" target=\"_blank\" rel=\"noopener\">Discurso al Sacro Colegio de Cardenales y a la Prelatura Romana<\/a> <\/i>(24 diciembre 1940): <i>AAS<\/i> 33 (1941), 13. <a class=\"fnup\" href=\"#rn26\">↩<\/a><\/span><\/li><li id=\"fn27\"><a class=\"fnback\" href=\"#rn27\" aria-label=\"Volver al texto\">27.<\/a><span>Cf. S. Juan XXIII, Carta enc. <i><a href=\"https://www.vatican.va/content/john-xxiii/es/encyclicals/documents/hf_j-xxiii_enc_15051961_mater.html\" target=\"_blank\" rel=\"noopener\">Mater et magistra<\/a> <\/i>(15 mayo 1961), 2-3: <i>AAS <\/i>53 (1961), 402. <a class=\"fnup\" href=\"#rn27\">↩<\/a><\/span><\/li><li id=\"fn28\"><a class=\"fnback\" href=\"#rn28\" aria-label=\"Volver al texto\">28.<\/a><span>Cf. id <i>.<\/i>, Carta enc. <i><a href=\"https://www.vatican.va/content/john-xxiii/es/encyclicals/documents/hf_j-xxiii_enc_11041963_pacem.html\" target=\"_blank\" rel=\"noopener\">Pacem in terris<\/a> <\/i>(11 abril 1963), 163: <i>AAS <\/i>55 (1963), 301. <a class=\"fnup\" href=\"#rn28\">↩<\/a><\/span><\/li><li id=\"fn29\"><a class=\"fnback\" href=\"#rn29\" aria-label=\"Volver al texto\">29.<\/a><span>Cf. Conc. Ecum. Vat. II, Const. past. <i><a href=\"https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651207_gaudium-et-spes_sp.html\" target=\"_blank\" rel=\"noopener\">Gaudium et spes<\/a><\/i>, 26: <i>AAS <\/i>58 (1966), 1046-1047. <a class=\"fnup\" href=\"#rn29\">↩<\/a><\/span><\/li><li id=\"fn30\"><a class=\"fnback\" href=\"#rn30\" aria-label=\"Volver al texto\">30.<\/a><span>Cf. id., Decl. <i><a href=\"https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_decl_19651207_dignitatis-humanae_sp.html\" target=\"_blank\" rel=\"noopener\">Dignitatis humanae<\/a><\/i>, 2: <i>AAS<\/i> 58 (1966), 930-931. <a class=\"fnup\" href=\"#rn30\">↩<\/a><\/span><\/li><li id=\"fn31\"><a class=\"fnback\" href=\"#rn31\" aria-label=\"Volver al texto\">31.<\/a><span>S. Pablo VI, Carta enc. <i><a href=\"https://www.vatican.va/content/paul-vi/es/encyclicals/documents/hf_p-vi_enc_26031967_populorum.html\" target=\"_blank\" rel=\"noopener\">Populorum progressio<\/a> <\/i>(26 marzo 1967), 14: <i>AAS <\/i>59 (1967), 264. <a class=\"fnup\" href=\"#rn31\">↩<\/a><\/span><\/li><li id=\"fn32\"><a class=\"fnback\" href=\"#rn32\" aria-label=\"Volver al texto\">32.<\/a><span><i><a href=\"https://www.vatican.va/content/paul-vi/es/encyclicals/documents/hf_p-vi_enc_26031967_populorum.html\" target=\"_blank\" rel=\"noopener\">Ibíd<\/a><\/i>., 87: <i>AAS <\/i>59 (1967), 299. <a class=\"fnup\" href=\"#rn32\">↩<\/a><\/span><\/li><li id=\"fn33\"><a class=\"fnback\" href=\"#rn33\" aria-label=\"Volver al texto\">33.<\/a><span>Cf. id., Carta ap. <i><a href=\"https://www.vatican.va/content/paul-vi/es/apost_letters/documents/hf_p-vi_apl_19710514_octogesima-adveniens.html\" target=\"_blank\" rel=\"noopener\">Octogesima adveniens<\/a> <\/i>(14 mayo 1971), 4-7: <i>AAS <\/i>63 (1971), 404-406. <a class=\"fnup\" href=\"#rn33\">↩<\/a><\/span><\/li><li id=\"fn34\"><a class=\"fnback\" href=\"#rn34\" aria-label=\"Volver al texto\">34.<\/a><span>S. Juan Pablo II, Carta enc. <i><a href=\"https://www.vatican.va/content/john-paul-ii/es/encyclicals/documents/hf_jp-ii_enc_30121987_sollicitudo-rei-socialis.html\" target=\"_blank\" rel=\"noopener\">Sollicitudo rei socialis<\/a> <\/i>(30 diciembre 1987), 36: <i>AAS<\/i> 80 (1988), 561. <a class=\"fnup\" href=\"#rn34\">↩<\/a><\/span><\/li><li id=\"fn35\"><a class=\"fnback\" href=\"#rn35\" aria-label=\"Volver al texto\">35.<\/a><span>Cf. id., Carta enc. <i><a href=\"https://www.vatican.va/content/john-paul-ii/es/encyclicals/documents/hf_jp-ii_enc_14091981_laborem-exercens.html\" target=\"_blank\" rel=\"noopener\">Laborem exercens<\/a> <\/i>(14 septiembre 1981), 19: <i>AAS <\/i>73 (1981), 625-629. <a class=\"fnup\" href=\"#rn35\">↩<\/a><\/span><\/li><li id=\"fn36\"><a class=\"fnback\" href=\"#rn36\" aria-label=\"Volver al texto\">36.<\/a><span>Cf. <i><a href=\"https://www.vatican.va/content/john-paul-ii/es/encyclicals/documents/hf_jp-ii_enc_14091981_laborem-exercens.html\" target=\"_blank\" rel=\"noopener\">ibíd<\/a>.<\/i>, 10: <i>AAS <\/i>73 (1981), 600-602. <a class=\"fnup\" href=\"#rn36\">↩<\/a><\/span><\/li><li id=\"fn37\"><a class=\"fnback\" href=\"#rn37\" aria-label=\"Volver al texto\">37.<\/a><span>Cf. id., Carta enc. <i><a href=\"https://www.vatican.va/content/john-paul-ii/es/encyclicals/documents/hf_jp-ii_enc_30121987_sollicitudo-rei-socialis.html\" target=\"_blank\" rel=\"noopener\">Sollicitudo rei socialis<\/a> <\/i>(30 diciembre 1987), 14: <i>AAS<\/i> 80 (1988), 526-528. <a class=\"fnup\" href=\"#rn37\">↩<\/a><\/span><\/li><li id=\"fn38\"><a class=\"fnback\" href=\"#rn38\" aria-label=\"Volver al texto\">38.<\/a><span>Cf. <i><a href=\"https://www.vatican.va/content/john-paul-ii/es/encyclicals/documents/hf_jp-ii_enc_30121987_sollicitudo-rei-socialis.html\" target=\"_blank\" rel=\"noopener\">ibíd<\/a>.<\/i>, 16: <i>AAS<\/i> 80 (1988), 531. <a class=\"fnup\" href=\"#rn38\">↩<\/a><\/span><\/li><li id=\"fn39\"><a class=\"fnback\" href=\"#rn39\" aria-label=\"Volver al texto\">39.<\/a><span>Cf. <i><a href=\"https://www.vatican.va/content/john-paul-ii/es/encyclicals/documents/hf_jp-ii_enc_30121987_sollicitudo-rei-socialis.html\" target=\"_blank\" rel=\"noopener\">ibíd<\/a>.<\/i>, 31-33: <i>AAS<\/i> 80 (1988), 555-559. <a class=\"fnup\" href=\"#rn39\">↩<\/a><\/span><\/li><li id=\"fn40\"><a class=\"fnback\" href=\"#rn40\" aria-label=\"Volver al texto\">40.<\/a><span>Cf. id., Carta enc. <i><a href=\"https://www.vatican.va/content/john-paul-ii/es/encyclicals/documents/hf_jp-ii_enc_01051991_centesimus-annus.html\" target=\"_blank\" rel=\"noopener\">Centesimus annus<\/a> <\/i>(1 mayo 1991), 46: <i>AAS <\/i>83 (1991), 850-851. <a class=\"fnup\" href=\"#rn40\">↩<\/a><\/span><\/li><li id=\"fn41\"><a class=\"fnback\" href=\"#rn41\" aria-label=\"Volver al texto\">41.<\/a><span>Cf. <i><a href=\"https://www.vatican.va/content/john-paul-ii/es/encyclicals/documents/hf_jp-ii_enc_01051991_centesimus-annus.html\" target=\"_blank\" rel=\"noopener\">ibíd<\/a>.<\/i>, 42: <i>AAS <\/i>83 (1991), 845-846. <a class=\"fnup\" href=\"#rn41\">↩<\/a><\/span><\/li><li id=\"fn42\"><a class=\"fnback\" href=\"#rn42\" aria-label=\"Volver al texto\">42.<\/a><span>Benedicto XVI, Carta enc. <i><a href=\"https://www.vatican.va/content/benedict-xvi/es/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate.html\" target=\"_blank\" rel=\"noopener\">Caritas in veritate<\/a> <\/i>(29 junio 2009), 21: <i>AAS <\/i>101 (2009), 656. <a class=\"fnup\" href=\"#rn42\">↩<\/a><\/span><\/li><li id=\"fn43\"><a class=\"fnback\" href=\"#rn43\" aria-label=\"Volver al texto\">43.<\/a><span>Cf. <i><a href=\"https://www.vatican.va/content/benedict-xvi/es/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate.html\" target=\"_blank\" rel=\"noopener\">ibíd<\/a>.<\/i>, 22: <i>AAS <\/i>101 (2009), 657. <a class=\"fnup\" href=\"#rn43\">↩<\/a><\/span><\/li><li id=\"fn44\"><a class=\"fnback\" href=\"#rn44\" aria-label=\"Volver al texto\">44.<\/a><span>Cf. <i><a href=\"https://www.vatican.va/content/benedict-xvi/es/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate.html\" target=\"_blank\" rel=\"noopener\">ibíd<\/a>.<\/i>, 24: <i>AAS <\/i>101 (2009), 658-659. <a class=\"fnup\" href=\"#rn44\">↩<\/a><\/span><\/li><li id=\"fn45\"><a class=\"fnback\" href=\"#rn45\" aria-label=\"Volver al texto\">45.<\/a><span>Cf. <i><a href=\"https://www.vatican.va/content/benedict-xvi/es/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate.html\" target=\"_blank\" rel=\"noopener\">ibíd<\/a>.<\/i>, 36: <i>AAS <\/i>101 (2009), 671-672. <a class=\"fnup\" href=\"#rn45\">↩<\/a><\/span><\/li><li id=\"fn46\"><a class=\"fnback\" href=\"#rn46\" aria-label=\"Volver al texto\">46.<\/a><span><i><a href=\"https://www.vatican.va/content/benedict-xvi/es/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate.html\" target=\"_blank\" rel=\"noopener\">Ibíd<\/a>.<\/i>, 2: <i>AAS <\/i>101 (2009), 642. <a class=\"fnup\" href=\"#rn46\">↩<\/a><\/span><\/li><li id=\"fn47\"><a class=\"fnback\" href=\"#rn47\" aria-label=\"Volver al texto\">47.<\/a><span>Cf. Francisco, Exhort. ap. <i><a href=\"https://www.vatican.va/content/francesco/es/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html\" target=\"_blank\" rel=\"noopener\">Evangelii gaudium<\/a> <\/i>(24 noviembre 2013), 198: <i>AAS <\/i>105 (2013), 1103. <a class=\"fnup\" href=\"#rn47\">↩<\/a><\/span><\/li><li id=\"fn48\"><a class=\"fnback\" href=\"#rn48\" aria-label=\"Volver al texto\">48.<\/a><span>Id., Carta enc. <i><a href=\"https://www.vatican.va/content/francesco/es/encyclicals/documents/papa-francesco_20150524_enciclica-laudato-si.html\" target=\"_blank\" rel=\"noopener\">Laudato si’<\/a><\/i> (24 mayo 2015), 49: <i>AAS<\/i> 107 (2015), 866. <a class=\"fnup\" href=\"#rn48\">↩<\/a><\/span><\/li><li id=\"fn49\"><a class=\"fnback\" href=\"#rn49\" aria-label=\"Volver al texto\">49.<\/a><span>Id., Carta enc. <i><a href=\"https://www.vatican.va/content/francesco/es/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\">Fratelli tutti<\/a> <\/i>(3 octubre 2020), 127: <i>AAS<\/i> 112 (2020), 1013. <a class=\"fnup\" href=\"#rn49\">↩<\/a><\/span><\/li><li id=\"fn50\"><a class=\"fnback\" href=\"#rn50\" aria-label=\"Volver al texto\">50.<\/a><span>Id., Carta enc. <i><a href=\"https://www.vatican.va/content/francesco/es/encyclicals/documents/20241024-enciclica-dilexit-nos.html\" target=\"_blank\" rel=\"noopener\">Dilexit nos<\/a> <\/i>(24 octubre 2024), 167: <i>AAS <\/i>116 (2024), 1421. <a class=\"fnup\" href=\"#rn50\">↩<\/a><\/span><\/li><li id=\"fn51\"><a class=\"fnback\" href=\"#rn51\" aria-label=\"Volver al texto\">51.<\/a><span>Cf. Pontificio Consejo Justicia y Paz, <i><a href=\"https://www.vatican.va/roman_curia/pontifical_councils/justpeace/documents/rc_pc_justpeace_doc_20060526_compendio-dott-soc_sp.html\" target=\"_blank\" rel=\"noopener\">Compendio de la doctrina social de la Iglesia<\/a>,<\/i> 32. <a class=\"fnup\" href=\"#rn51\">↩<\/a><\/span><\/li><li id=\"fn52\"><a class=\"fnback\" href=\"#rn52\" aria-label=\"Volver al texto\">52.<\/a><span>Conc. Ecum. Vat. II, Const. past. <i><a href=\"https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651207_gaudium-et-spes_sp.html\" target=\"_blank\" rel=\"noopener\">Gaudium et spes<\/a>, <\/i>24: <i>AAS <\/i>58 (1966), 1045. <a class=\"fnup\" href=\"#rn52\">↩<\/a><\/span><\/li><li id=\"fn53\"><a class=\"fnback\" href=\"#rn53\" aria-label=\"Volver al texto\">53.<\/a><span><i><a href=\"https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651207_gaudium-et-spes_sp.html\" target=\"_blank\" rel=\"noopener\">Ibíd<\/a>.<\/i>, 22: <i>AAS <\/i>58 (1966), 1042. <a class=\"fnup\" href=\"#rn53\">↩<\/a><\/span><\/li><li id=\"fn54\"><a class=\"fnback\" href=\"#rn54\" aria-label=\"Volver al texto\">54.<\/a><span>Cf. Pontificio Consejo Justicia y Paz, <i><a href=\"https://www.vatican.va/roman_curia/pontifical_councils/justpeace/documents/rc_pc_justpeace_doc_20060526_compendio-dott-soc_sp.html\" target=\"_blank\" rel=\"noopener\">Compendio de la doctrina social de la Iglesia<\/a><\/i>, 38. <a class=\"fnup\" href=\"#rn54\">↩<\/a><\/span><\/li><li id=\"fn55\"><a class=\"fnback\" href=\"#rn55\" aria-label=\"Volver al texto\">55.<\/a><span>S. Juan Pablo II, Carta enc. <i><a href=\"https://www.vatican.va/content/john-paul-ii/es/encyclicals/documents/hf_jp-ii_enc_04031979_redemptor-hominis.html\" target=\"_blank\" rel=\"noopener\">Redemptor hominis<\/a> <\/i>(4 marzo 1979), 14: <i>AAS<\/i> 71 (1979), 284. <a class=\"fnup\" href=\"#rn55\">↩<\/a><\/span><\/li><li id=\"fn56\"><a class=\"fnback\" href=\"#rn56\" aria-label=\"Volver al texto\">56.<\/a><span>Cf. Benedicto XVI, Carta enc. <i><a href=\"https://www.vatican.va/content/benedict-xvi/es/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate.html\" target=\"_blank\" rel=\"noopener\">Caritas in veritate<\/a> <\/i>(29 junio 2009), 11: <i>AAS <\/i>101 (2009), 647-648. <a class=\"fnup\" href=\"#rn56\">↩<\/a><\/span><\/li><li id=\"fn57\"><a class=\"fnback\" href=\"#rn57\" aria-label=\"Volver al texto\">57.<\/a><span>S. Juan Pablo II, Carta enc. <i><a href=\"https://www.vatican.va/content/john-paul-ii/es/encyclicals/documents/hf_jp-ii_enc_06081993_veritatis-splendor.html\" target=\"_blank\" rel=\"noopener\">Veritatis splendor<\/a> <\/i>(6 agosto 1993), 31: <i>AAS<\/i> 85 (1993), 1159. <a class=\"fnup\" href=\"#rn57\">↩<\/a><\/span><\/li><li id=\"fn58\"><a class=\"fnback\" href=\"#rn58\" aria-label=\"Volver al texto\">58.<\/a><span>Cf. Conc. Ecum. Vat. II, Const. past. <i><a href=\"https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651207_gaudium-et-spes_sp.html\" target=\"_blank\" rel=\"noopener\">Gaudium et spes<\/a>,<\/i> 26: <i>AAS<\/i> 58 (1966), 1046-1047. <a class=\"fnup\" href=\"#rn58\">↩<\/a><\/span><\/li><li id=\"fn59\"><a class=\"fnback\" href=\"#rn59\" aria-label=\"Volver al texto\">59.<\/a><span>Cf. S. Juan Pablo II, Carta enc. <i><a href=\"https://www.vatican.va/content/john-paul-ii/es/encyclicals/documents/hf_jp-ii_enc_01051991_centesimus-annus.html\" target=\"_blank\" rel=\"noopener\">Centesimus annus<\/a><\/i> (1 mayo 1991), 11: <i>AAS<\/i> 83 (1991), 806-807. <a class=\"fnup\" href=\"#rn59\">↩<\/a><\/span><\/li><li id=\"fn60\"><a class=\"fnback\" href=\"#rn60\" aria-label=\"Volver al texto\">60.<\/a><span>Cf. Dicasterio para la Doctrina de la Fe, Decl. <i><a href=\"https://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_ddf_doc_20240402_dignitas-infinita_sp.html\" target=\"_blank\" rel=\"noopener\">Dignitas infinita<\/a> <\/i>(2 abril 2024), 7: <i>AAS<\/i> 116 (2024), 592-593. <a class=\"fnup\" href=\"#rn60\">↩<\/a><\/span><\/li><li id=\"fn61\"><a class=\"fnback\" href=\"#rn61\" aria-label=\"Volver al texto\">61.<\/a><span>Cf. <i><a href=\"https://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_ddf_doc_20240402_dignitas-infinita_sp.html\" target=\"_blank\" rel=\"noopener\">ibíd<\/a>.<\/i>, 8: <i>AAS <\/i>116 (2024), 593-594. <a class=\"fnup\" href=\"#rn61\">↩<\/a><\/span><\/li><li id=\"fn62\"><a class=\"fnback\" href=\"#rn62\" aria-label=\"Volver al texto\">62.<\/a><span><i><a href=\"https://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_ddf_doc_20240402_dignitas-infinita_sp.html\" target=\"_blank\" rel=\"noopener\">Ibíd<\/a>.<\/i>, 1: <i>AAS <\/i>116 (2024), 589-590. <a class=\"fnup\" href=\"#rn62\">↩<\/a><\/span><\/li><li id=\"fn63\"><a class=\"fnback\" href=\"#rn63\" aria-label=\"Volver al texto\">63.<\/a><span>Cf. S. Juan Pablo II, <i><a href=\"https://www.vatican.va/content/john-paul-ii/es/angelus/1980/documents/hf_jp-ii_ang_19801116.html\" target=\"_blank\" rel=\"noopener\">Ángelus<\/a> <\/i>(Osnabrück, 16 noviembre 1980): <i>L’Osservatore Romano<\/i>, ed. en lengua española, 23 noviembre 1980, 9. <a class=\"fnup\" href=\"#rn63\">↩<\/a><\/span><\/li><li id=\"fn64\"><a class=\"fnback\" href=\"#rn64\" aria-label=\"Volver al texto\">64.<\/a><span>Pontificio Consejo Justicia y Paz, <i><a href=\"https://www.vatican.va/roman_curia/pontifical_councils/justpeace/documents/rc_pc_justpeace_doc_20060526_compendio-dott-soc_sp.html\" target=\"_blank\" rel=\"noopener\">Compendio de la doctrina social de la Iglesia<\/a><\/i>, 152. <a class=\"fnup\" href=\"#rn64\">↩<\/a><\/span><\/li><li id=\"fn65\"><a class=\"fnback\" href=\"#rn65\" aria-label=\"Volver al texto\">65.<\/a><span>Cf. S. Juan Pablo II, <i><a href=\"https://www.vatican.va/content/john-paul-ii/es/speeches/1995/october/documents/hf_jp-ii_spe_05101995_address-to-uno.html\" target=\"_blank\" rel=\"noopener\">Discurso a la 50ª Asamblea General de las Naciones Unidas<\/a> <\/i>(5 octubre 1995), 2: <i>L’Osservatore Romano<\/i>, ed. en lengua española, 13 octubre 1995, 7. <a class=\"fnup\" href=\"#rn65\">↩<\/a><\/span><\/li><li id=\"fn66\"><a class=\"fnback\" href=\"#rn66\" aria-label=\"Volver al texto\">66.<\/a><span>Id., <i><a href=\"https://www.vatican.va/content/john-paul-ii/es/speeches/1979/october/documents/hf_jp-ii_spe_19791002_general-assembly-onu.html\" target=\"_blank\" rel=\"noopener\">Discurso a la 34ª Asamblea General de las Naciones Unidas<\/a><\/i> (2 octubre 1979), 7: <i>AAS<\/i> 71 (1979), 1148. <a class=\"fnup\" href=\"#rn66\">↩<\/a><\/span><\/li><li id=\"fn67\"><a class=\"fnback\" href=\"#rn67\" aria-label=\"Volver al texto\">67.<\/a><span>Id., <i><a href=\"https://www.vatican.va/content/john-paul-ii/es/messages/peace/documents/hf_jp-ii_mes_14121998_xxxii-world-day-for-peace.html\" target=\"_blank\" rel=\"noopener\">Mensaje para la 32ª Jornada Mundial de la Paz<\/a> <\/i>(1 enero 1999), 3: <i>AAS<\/i> 91 (1999), 379. <a class=\"fnup\" href=\"#rn67\">↩<\/a><\/span><\/li><li id=\"fn68\"><a class=\"fnback\" href=\"#rn68\" aria-label=\"Volver al texto\">68.<\/a><span>Cf. S. Juan XXIII, Carta enc. <i><a href=\"https://www.vatican.va/content/john-xxiii/es/encyclicals/documents/hf_j-xxiii_enc_11041963_pacem.html\" target=\"_blank\" rel=\"noopener\">Pacem in terris<\/a><\/i> (11 abril 1963), 5: <i>AAS<\/i> 55 (1963), 259. <a class=\"fnup\" href=\"#rn68\">↩<\/a><\/span><\/li><li id=\"fn69\"><a class=\"fnback\" href=\"#rn69\" aria-label=\"Volver al texto\">69.<\/a><span>S. Pablo VI, <i><a href=\"https://www.vatican.va/content/paul-vi/es/messages/pont-messages/documents/hf_p-vi_mess_19680415_confer-teheran.html\" target=\"_blank\" rel=\"noopener\">Mensaje a la Conferencia Internacional de los Derechos del Hombre<\/a> <\/i>(15 abril 1968): <i>AAS<\/i> 60 (1968), 285. <a class=\"fnup\" href=\"#rn69\">↩<\/a><\/span><\/li><li id=\"fn70\"><a class=\"fnback\" href=\"#rn70\" aria-label=\"Volver al texto\">70.<\/a><span>Cf. S. Juan Pablo II, Carta enc. <i><a href=\"https://www.vatican.va/content/john-paul-ii/es/encyclicals/documents/hf_jp-ii_enc_25031995_evangelium-vitae.html\" target=\"_blank\" rel=\"noopener\">Evangelium vitae<\/a><\/i> (25 marzo 1995), 2: <i>AAS<\/i> 87 (1995), 402. <a class=\"fnup\" href=\"#rn70\">↩<\/a><\/span><\/li><li id=\"fn71\"><a class=\"fnback\" href=\"#rn71\" aria-label=\"Volver al texto\">71.<\/a><span>Cf. Conc. Ecum. Vat. II, Const. past. <i><a href=\"https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651207_gaudium-et-spes_sp.html\" target=\"_blank\" rel=\"noopener\">Gaudium et spes<\/a>,<\/i> 27: <i>AAS<\/i> 58 (1966), 1047-1048; S. Juan Pablo II, Carta enc. <i><a href=\"https://www.vatican.va/content/john-paul-ii/es/encyclicals/documents/hf_jp-ii_enc_06081993_veritatis-splendor.html\" target=\"_blank\" rel=\"noopener\">Veritatis splendor<\/a><\/i> (6 agosto 1993), 80: <i>AAS<\/i> 85 (1993), 1197-1198; Id., Carta enc. <i><a href=\"https://www.vatican.va/content/john-paul-ii/es/encyclicals/documents/hf_jp-ii_enc_25031995_evangelium-vitae.html\" target=\"_blank\" rel=\"noopener\">Evangelium vitae<\/a><\/i> (25 marzo 1995), 7-28: <i>AAS<\/i> 87 (1995), 408-427. <a class=\"fnup\" href=\"#rn71\">↩<\/a><\/span><\/li><li id=\"fn72\"><a class=\"fnback\" href=\"#rn72\" aria-label=\"Volver al texto\">72.<\/a><span>Francisco, Carta enc. <i><a href=\"https://www.vatican.va/content/francesco/es/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\">Fratelli tutti<\/a> <\/i>(3 octubre 2020), 208: <i>AAS<\/i> 112 (2020), 1043. <a class=\"fnup\" href=\"#rn72\">↩<\/a><\/span><\/li><li id=\"fn73\"><a class=\"fnback\" href=\"#rn73\" aria-label=\"Volver al texto\">73.<\/a><span>Cf. <i><a href=\"https://www.vatican.va/content/francesco/es/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\">ibíd<\/a>.<\/i>, 209: <i>AAS<\/i> 112 (2020), 1043-1044. <a class=\"fnup\" href=\"#rn73\">↩<\/a><\/span><\/li><li id=\"fn74\"><a class=\"fnback\" href=\"#rn74\" aria-label=\"Volver al texto\">74.<\/a><span><i><a href=\"https://www.vatican.va/content/francesco/es/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\">Ibíd<\/a>.<\/i>, 23: <i>AAS<\/i> 112 (2020), 977. Cf. id., Exhort. ap. <i><a href=\"https://www.vatican.va/content/francesco/es/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html\" target=\"_blank\" rel=\"noopener\">Evangelii gaudium<\/a><\/i> (24 noviembre 2013), 212: <i>AAS<\/i> 105 (2013), 1108. <a class=\"fnup\" href=\"#rn74\">↩<\/a><\/span><\/li><li id=\"fn75\"><a class=\"fnback\" href=\"#rn75\" aria-label=\"Volver al texto\">75.<\/a><span>Benedicto XVI, Exhort. ap. <i><a href=\"https://www.vatican.va/content/benedict-xvi/es/apost_exhortations/documents/hf_ben-xvi_exh_20070222_sacramentum-caritatis.html\" target=\"_blank\" rel=\"noopener\">Sacramentum caritatis<\/a> <\/i>(22 febrero 2007), 83: <i>AAS<\/i> 99 (2007), 169. <a class=\"fnup\" href=\"#rn75\">↩<\/a><\/span><\/li><li id=\"fn76\"><a class=\"fnback\" href=\"#rn76\" aria-label=\"Volver al texto\">76.<\/a><span>Conc. Ecum. Vat. II, Const. past. <i><a href=\"https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651207_gaudium-et-spes_sp.html\" target=\"_blank\" rel=\"noopener\">Gaudium et spes<\/a><\/i>, 26: <i>AAS<\/i> 58 (1966), 1046-1047. <a class=\"fnup\" href=\"#rn76\">↩<\/a><\/span><\/li><li id=\"fn77\"><a class=\"fnback\" href=\"#rn77\" aria-label=\"Volver al texto\">77.<\/a><span>Cf. Pontificio Consejo Justicia y Paz, <i><a href=\"https://www.vatican.va/roman_curia/pontifical_councils/justpeace/documents/rc_pc_justpeace_doc_20060526_compendio-dott-soc_sp.html\" target=\"_blank\" rel=\"noopener\">Compendio de la doctrina social de la Iglesia<\/a><\/i>, 164. <a class=\"fnup\" href=\"#rn77\">↩<\/a><\/span><\/li><li id=\"fn78\"><a class=\"fnback\" href=\"#rn78\" aria-label=\"Volver al texto\">78.<\/a><span>Francisco, Exhort. ap. <i><a href=\"https://www.vatican.va/content/francesco/es/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html\" target=\"_blank\" rel=\"noopener\">Evangelii gaudium<\/a> <\/i>(24 noviembre 2013), 235: <i>AAS<\/i> 105 (2013), 1115. <a class=\"fnup\" href=\"#rn78\">↩<\/a><\/span><\/li><li id=\"fn79\"><a class=\"fnback\" href=\"#rn79\" aria-label=\"Volver al texto\">79.<\/a><span>Id., Carta enc. <i><a href=\"https://www.vatican.va/content/francesco/es/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\">Fratelli tutti<\/a><\/i> (3 octubre 2020), 105: <i>AAS<\/i> 112 (2020), 1005. <a class=\"fnup\" href=\"#rn79\">↩<\/a><\/span><\/li><li id=\"fn80\"><a class=\"fnback\" href=\"#rn80\" aria-label=\"Volver al texto\">80.<\/a><span>S. Juan Pablo II, Carta enc. <i><a href=\"https://www.vatican.va/content/john-paul-ii/es/encyclicals/documents/hf_jp-ii_enc_30121987_sollicitudo-rei-socialis.html\" target=\"_blank\" rel=\"noopener\">Sollicitudo rei socialis<\/a><\/i> (30 diciembre 1987), 38: <i>AAS<\/i> 80 (1988), 564. <a class=\"fnup\" href=\"#rn80\">↩<\/a><\/span><\/li><li id=\"fn81\"><a class=\"fnback\" href=\"#rn81\" aria-label=\"Volver al texto\">81.<\/a><span>Francisco, Exhort. ap. <i><a href=\"https://www.vatican.va/content/francesco/es/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html\" target=\"_blank\" rel=\"noopener\">Evangelii gaudium<\/a> <\/i>(24 noviembre 2013), 220: <i>AAS<\/i> 105 (2013), 1110. <a class=\"fnup\" href=\"#rn81\">↩<\/a><\/span><\/li><li id=\"fn82\"><a class=\"fnback\" href=\"#rn82\" aria-label=\"Volver al texto\">82.<\/a><span>Pontificio Consejo Justicia y Paz, <i><a href=\"https://www.vatican.va/roman_curia/pontifical_councils/justpeace/documents/rc_pc_justpeace_doc_20060526_compendio-dott-soc_sp.html\" target=\"_blank\" rel=\"noopener\">Compendio de la doctrina social de la Iglesia<\/a><\/i>, 169. <a class=\"fnup\" href=\"#rn82\">↩<\/a><\/span><\/li><li id=\"fn83\"><a class=\"fnback\" href=\"#rn83\" aria-label=\"Volver al texto\">83.<\/a><span>Francisco, Carta enc. <i><a href=\"https://www.vatican.va/content/francesco/es/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\">Fratelli tutti<\/a><\/i> (3 octubre 2020), 16: <i>AAS<\/i> 112 (2020), 974. <a class=\"fnup\" href=\"#rn83\">↩<\/a><\/span><\/li><li id=\"fn84\"><a class=\"fnback\" href=\"#rn84\" aria-label=\"Volver al texto\">84.<\/a><span>Cf. S. Juan Pablo II, <i><a href=\"https://www.vatican.va/content/john-paul-ii/es/speeches/1995/october/documents/hf_jp-ii_spe_05101995_address-to-uno.html\" target=\"_blank\" rel=\"noopener\">Discurso a la 50ª Asamblea General de las Naciones Unidas<\/a> <\/i>(5 octubre 1995), 8: <i>L’Osservatore Romano<\/i>, ed. en lengua española, 13 octubre 1995, 8. <a class=\"fnup\" href=\"#rn84\">↩<\/a><\/span><\/li><li id=\"fn85\"><a class=\"fnback\" href=\"#rn85\" aria-label=\"Volver al texto\">85.<\/a><span>Pontificio Consejo Justicia y Paz, <i><a href=\"https://www.vatican.va/roman_curia/pontifical_councils/justpeace/documents/rc_pc_justpeace_doc_20060526_compendio-dott-soc_sp.html\" target=\"_blank\" rel=\"noopener\">Compendio de la doctrina social de la Iglesia<\/a><\/i>, 171. <a class=\"fnup\" href=\"#rn85\">↩<\/a><\/span><\/li><li id=\"fn86\"><a class=\"fnback\" href=\"#rn86\" aria-label=\"Volver al texto\">86.<\/a><span>S. Juan Pablo II, Carta enc. <i><a href=\"https://www.vatican.va/content/john-paul-ii/es/encyclicals/documents/hf_jp-ii_enc_01051991_centesimus-annus.html\" target=\"_blank\" rel=\"noopener\">Centesimus annus<\/a><\/i> (1 mayo 1991), 31: <i>AAS<\/i> 83 (1991), 831. <a class=\"fnup\" href=\"#rn86\">↩<\/a><\/span><\/li><li id=\"fn87\"><a class=\"fnback\" href=\"#rn87\" aria-label=\"Volver al texto\">87.<\/a><span>Id., <i><a href=\"https://www.vatican.va/content/john-paul-ii/es/homilies/1980/documents/hf_jp-ii_hom_19800707_recife-brazil.html\" target=\"_blank\" rel=\"noopener\">Homilía durante la Misa celebrada para los agricultores en Recife, Brasil<\/a><\/i> (7 julio 1980), 4: <i>AAS<\/i> 72 (1980), 926. <a class=\"fnup\" href=\"#rn87\">↩<\/a><\/span><\/li><li id=\"fn88\"><a class=\"fnback\" href=\"#rn88\" aria-label=\"Volver al texto\">88.<\/a><span>Id., Carta enc. <i><a href=\"https://www.vatican.va/content/john-paul-ii/es/encyclicals/documents/hf_jp-ii_enc_14091981_laborem-exercens.html\" target=\"_blank\" rel=\"noopener\">Laborem exercens<\/a><\/i> (14 septiembre 1981), 19: <i>AAS<\/i> 73 (1981), 626. <a class=\"fnup\" href=\"#rn88\">↩<\/a><\/span><\/li><li id=\"fn89\"><a class=\"fnback\" href=\"#rn89\" aria-label=\"Volver al texto\">89.<\/a><span>Francisco, Carta enc. <i><a href=\"https://www.vatican.va/content/francesco/es/encyclicals/documents/papa-francesco_20150524_enciclica-laudato-si.html\" target=\"_blank\" rel=\"noopener\">Laudato si’<\/a> <\/i>(24 mayo 2015), 93: <i>AAS<\/i> 107 (2015), 884; cf. id., Carta enc. <i><a href=\"https://www.vatican.va/content/francesco/es/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\">Fratelli tutti<\/a><\/i> (3 octubre 2020), 120: <i>AAS<\/i> 112 (2020), 1010. <a class=\"fnup\" href=\"#rn89\">↩<\/a><\/span><\/li><li id=\"fn90\"><a class=\"fnback\" href=\"#rn90\" aria-label=\"Volver al texto\">90.<\/a><span>Id., Exhort. ap. <i><a href=\"https://www.vatican.va/content/francesco/es/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html\" target=\"_blank\" rel=\"noopener\">Evangelii gaudium<\/a> <\/i>(24 noviembre 2013), 189: <i>AAS<\/i> 105 (2013), 1099. <a class=\"fnup\" href=\"#rn90\">↩<\/a><\/span><\/li><li id=\"fn91\"><a class=\"fnback\" href=\"#rn91\" aria-label=\"Volver al texto\">91.<\/a><span>Cf. Pontificio Consejo Justicia y Paz, <i><a href=\"https://www.vatican.va/roman_curia/pontifical_councils/justpeace/documents/rc_pc_justpeace_doc_20060526_compendio-dott-soc_sp.html\" target=\"_blank\" rel=\"noopener\">Compendio de la doctrina social de la Iglesia<\/a><\/i>, 187. <a class=\"fnup\" href=\"#rn91\">↩<\/a><\/span><\/li><li id=\"fn92\"><a class=\"fnback\" href=\"#rn92\" aria-label=\"Volver al texto\">92.<\/a><span>Cf. León XIII, Carta enc. <i><a href=\"https://www.vatican.va/content/leo-xiii/es/encyclicals/documents/hf_l-xiii_enc_15051891_rerum-novarum.html\" target=\"_blank\" rel=\"noopener\">Rerum novarum<\/a> <\/i>(15 mayo 1891), 26: <i>ASS <\/i>23 (1890-1891), 656. <a class=\"fnup\" href=\"#rn92\">↩<\/a><\/span><\/li><li id=\"fn93\"><a class=\"fnback\" href=\"#rn93\" aria-label=\"Volver al texto\">93.<\/a><span>Cf. S. Juan Pablo II, Carta enc. <i><a href=\"https://www.vatican.va/content/john-paul-ii/es/encyclicals/documents/hf_jp-ii_enc_01051991_centesimus-annus.html\" target=\"_blank\" rel=\"noopener\">Centesimus annus<\/a> <\/i>(1 mayo 1991), 11: <i>AAS <\/i>83 (1991), 806-807. <a class=\"fnup\" href=\"#rn93\">↩<\/a><\/span><\/li><li id=\"fn94\"><a class=\"fnback\" href=\"#rn94\" aria-label=\"Volver al texto\">94.<\/a><span>Cf. <i><a href=\"https://www.vatican.va/content/john-paul-ii/es/encyclicals/documents/hf_jp-ii_enc_01051991_centesimus-annus.html\" target=\"_blank\" rel=\"noopener\">ibíd<\/a><\/i>. <a class=\"fnup\" href=\"#rn94\">↩<\/a><\/span><\/li><li id=\"fn95\"><a class=\"fnback\" href=\"#rn95\" aria-label=\"Volver al texto\">95.<\/a><span>Cf. <i><a href=\"https://www.vatican.va/content/john-paul-ii/es/encyclicals/documents/hf_jp-ii_enc_01051991_centesimus-annus.html\" target=\"_blank\" rel=\"noopener\">ibíd<\/a>.<\/i>, 48: <i>AAS <\/i>83 (1991), 852-854. <a class=\"fnup\" href=\"#rn95\">↩<\/a><\/span><\/li><li id=\"fn96\"><a class=\"fnback\" href=\"#rn96\" aria-label=\"Volver al texto\">96.<\/a><span>Cf. Francisco, Carta enc. <i><a href=\"https://www.vatican.va/content/francesco/es/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\">Fratelli tutti<\/a><\/i> (3 octubre 2020), 169: <i>AAS <\/i>112 (2020), 1028. <a class=\"fnup\" href=\"#rn96\">↩<\/a><\/span><\/li><li id=\"fn97\"><a class=\"fnback\" href=\"#rn97\" aria-label=\"Volver al texto\">97.<\/a><span>Cf. <i><a href=\"https://www.vatican.va/content/francesco/es/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\">ibíd<\/a>.<\/i>, 168: <i>AAS <\/i>112 (2020), 1027-1028. <a class=\"fnup\" href=\"#rn97\">↩<\/a><\/span><\/li><li id=\"fn98\"><a class=\"fnback\" href=\"#rn98\" aria-label=\"Volver al texto\">98.<\/a><span>Cf. S. Pablo VI, Carta enc. <i><a href=\"https://www.vatican.va/content/paul-vi/es/encyclicals/documents/hf_p-vi_enc_26031967_populorum.html\" target=\"_blank\" rel=\"noopener\">Populorum progressio<\/a><\/i> (26 marzo 1967), 17: <i>AAS<\/i> 59 (1967), 265-266. <a class=\"fnup\" href=\"#rn98\">↩<\/a><\/span><\/li><li id=\"fn99\"><a class=\"fnback\" href=\"#rn99\" aria-label=\"Volver al texto\">99.<\/a><span>Francisco, Carta enc. <i><a href=\"https://www.vatican.va/content/francesco/es/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\">Fratelli tutti<\/a><\/i> (3 octubre 2020), 32 y 54: <i>AAS <\/i>112 (2020), 980 y 988. <a class=\"fnup\" href=\"#rn99\">↩<\/a><\/span><\/li><li id=\"fn100\"><a class=\"fnback\" href=\"#rn100\" aria-label=\"Volver al texto\">100.<\/a><span>Cf. Benedicto XVI, Carta enc. <i><a href=\"https://www.vatican.va/content/benedict-xvi/es/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate.html\" target=\"_blank\" rel=\"noopener\">Caritas in veritate<\/a> <\/i>(29 junio 2009), 58: <i>AAS <\/i>101 (2009), 693-694. <a class=\"fnup\" href=\"#rn100\">↩<\/a><\/span><\/li><li id=\"fn101\"><a class=\"fnback\" href=\"#rn101\" aria-label=\"Volver al texto\">101.<\/a><span>Francisco, Carta enc. <i><a href=\"https://www.vatican.va/content/francesco/es/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\">Fratelli tutti<\/a><\/i> (3 octubre 2020), 116: <i>AAS <\/i>112 (2020), 1009. <a class=\"fnup\" href=\"#rn101\">↩<\/a><\/span><\/li><li id=\"fn102\"><a class=\"fnback\" href=\"#rn102\" aria-label=\"Volver al texto\">102.<\/a><span>S. Juan Pablo II, Carta enc. <i><a href=\"https://www.vatican.va/content/john-paul-ii/es/encyclicals/documents/hf_jp-ii_enc_30121987_sollicitudo-rei-socialis.html\" target=\"_blank\" rel=\"noopener\">Sollicitudo rei socialis<\/a><\/i> (30 diciembre 1987), 38: <i>AAS<\/i> 80 (1988), 564. <a class=\"fnup\" href=\"#rn102\">↩<\/a><\/span><\/li><li id=\"fn103\"><a class=\"fnback\" href=\"#rn103\" aria-label=\"Volver al texto\">103.<\/a><span>Francisco, Carta enc. <i><a href=\"https://www.vatican.va/content/francesco/es/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\">Fratelli tutti<\/a><\/i> (3 octubre 2020), 116: <i>AAS <\/i>112 (2020), 1009. <a class=\"fnup\" href=\"#rn103\">↩<\/a><\/span><\/li><li id=\"fn104\"><a class=\"fnback\" href=\"#rn104\" aria-label=\"Volver al texto\">104.<\/a><span>Cf. Benedicto XVI, Carta enc. <i><a href=\"https://www.vatican.va/content/benedict-xvi/es/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate.html\" target=\"_blank\" rel=\"noopener\">Caritas in veritate<\/a><\/i> (29 junio 2009), 48: <i>AAS<\/i> 101 (2009), 685. <a class=\"fnup\" href=\"#rn104\">↩<\/a><\/span><\/li><li id=\"fn105\"><a class=\"fnback\" href=\"#rn105\" aria-label=\"Volver al texto\">105.<\/a><span>Cf. Conc. Ecum. Vat. II, Const. past. <i><a href=\"https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651207_gaudium-et-spes_sp.html\" target=\"_blank\" rel=\"noopener\">Gaudium et spes<\/a><\/i>, 25: <i>AAS<\/i> 58 (1966), 1045-1046. <a class=\"fnup\" href=\"#rn105\">↩<\/a><\/span><\/li><li id=\"fn106\"><a class=\"fnback\" href=\"#rn106\" aria-label=\"Volver al texto\">106.<\/a><span>Cf. S. Juan Pablo II, Carta enc. <i><a href=\"https://www.vatican.va/content/john-paul-ii/es/encyclicals/documents/hf_jp-ii_enc_30121987_sollicitudo-rei-socialis.html\" target=\"_blank\" rel=\"noopener\">Sollicitudo rei socialis<\/a> <\/i>(30 diciembre 1987), 42: <i>AAS<\/i> 80 (1988), 572-574. <a class=\"fnup\" href=\"#rn106\">↩<\/a><\/span><\/li><li id=\"fn107\"><a class=\"fnback\" href=\"#rn107\" aria-label=\"Volver al texto\">107.<\/a><span>Francisco, Exhort. ap. <i><a href=\"https://www.vatican.va/content/francesco/es/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html\" target=\"_blank\" rel=\"noopener\">Evangelii gaudium<\/a><\/i> (24 noviembre 2013), 53: <i>AAS<\/i> 105 (2013), 1042. <a class=\"fnup\" href=\"#rn107\">↩<\/a><\/span><\/li><li id=\"fn108\"><a class=\"fnback\" href=\"#rn108\" aria-label=\"Volver al texto\">108.<\/a><span>Cf. S. Juan Pablo II, Carta enc <i>. <a href=\"https://www.vatican.va/content/john-paul-ii/es/encyclicals/documents/hf_jp-ii_enc_30121987_sollicitudo-rei-socialis.html\" target=\"_blank\" rel=\"noopener\">Sollicitudo rei socialis<\/a> <\/i>(30 diciembre 1987), 36-37: <i>AAS<\/i> 80 (1988), 561-564. <a class=\"fnup\" href=\"#rn108\">↩<\/a><\/span><\/li><li id=\"fn109\"><a class=\"fnback\" href=\"#rn109\" aria-label=\"Volver al texto\">109.<\/a><span>Francisco, <i><a href=\"https://www.vatican.va/content/francesco/es/messages/migration/documents/20240524-world-migrants-day-2024.html\" target=\"_blank\" rel=\"noopener\">Mensaje para la 110ª Jornada Mundial del Migrante y del Refugiado<\/a><\/i> (29 septiembre 2024): <i>AAS<\/i> 116 (2024), 735. <a class=\"fnup\" href=\"#rn109\">↩<\/a><\/span><\/li><li id=\"fn110\"><a class=\"fnback\" href=\"#rn110\" aria-label=\"Volver al texto\">110.<\/a><span>S. Pablo VI, Carta enc. <i><a href=\"https://www.vatican.va/content/paul-vi/es/encyclicals/documents/hf_p-vi_enc_26031967_populorum.html\" target=\"_blank\" rel=\"noopener\">Populorum progressio<\/a><\/i> (26 marzo 1967), 14: <i>AAS<\/i> 59 (1967), 264. <a class=\"fnup\" href=\"#rn110\">↩<\/a><\/span><\/li><li id=\"fn111\"><a class=\"fnback\" href=\"#rn111\" aria-label=\"Volver al texto\">111.<\/a><span>Cf. <i>ibíd<\/i>., 17: <i>AAS<\/i> 59 (1967), 265-266; Francisco, Carta enc. <i><a href=\"https://www.vatican.va/content/francesco/es/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\">Fratelli tutti<\/a><\/i> (3 octubre 2020), 125-127: <i>AAS<\/i> 112 (2020), 1012-1013. <a class=\"fnup\" href=\"#rn111\">↩<\/a><\/span><\/li><li id=\"fn112\"><a class=\"fnback\" href=\"#rn112\" aria-label=\"Volver al texto\">112.<\/a><span>Cf. S. Pablo VI, Carta enc. <i><a href=\"https://www.vatican.va/content/paul-vi/es/encyclicals/documents/hf_p-vi_enc_26031967_populorum.html\" target=\"_blank\" rel=\"noopener\">Populorum progressio<\/a><\/i> (26 marzo 1967), 14: <i>AAS<\/i> 59 (1967), 264; Benedicto XVI, <i><a href=\"https://www.vatican.va/content/benedict-xvi/es/speeches/2007/january/documents/hf_ben-xvi_spe_20070108_diplomatic-corps.html\" target=\"_blank\" rel=\"noopener\">Discurso al Cuerpo Diplomático acreditado ante la Santa Sede<\/a> <\/i>(8 enero 2007): <i>AAS<\/i> 99 (2007), 73; Francisco, <i><a href=\"https://www.vatican.va/content/francesco/es/speeches/2017/february/documents/papa-francesco_20170215_popoli-indigeni.html\" target=\"_blank\" rel=\"noopener\">Discurso en el III Foro de los pueblos indígenas convocado por el Fondo Internacional de Desarrollo Agrícola<\/a> <\/i>(15 febrero 2017): <i>AAS<\/i> 109 (2017), 244-245. <a class=\"fnup\" href=\"#rn112\">↩<\/a><\/span><\/li><li id=\"fn113\"><a class=\"fnback\" href=\"#rn113\" aria-label=\"Volver al texto\">113.<\/a><span><i><a href=\"https://www.synod.va/content/dam/synod/news/2024-10-26_final-document/ESP---Documento-finale.pdf\" target=\"_blank\" rel=\"noopener\">Documento Final de la Segunda Sesión de la XVI Asamblea General Ordinaria del Sínodo de los Obispos<\/a><\/i> (26 octubre 2024), 17. <a class=\"fnup\" href=\"#rn113\">↩<\/a><\/span><\/li><li id=\"fn114\"><a class=\"fnback\" href=\"#rn114\" aria-label=\"Volver al texto\">114.<\/a><span>Cf. <i><a href=\"https://www.synod.va/content/dam/synod/news/2024-10-26_final-document/ESP---Documento-finale.pdf\" target=\"_blank\" rel=\"noopener\">ibíd<\/a><\/i>., 11. <a class=\"fnup\" href=\"#rn114\">↩<\/a><\/span><\/li><li id=\"fn115\"><a class=\"fnback\" href=\"#rn115\" aria-label=\"Volver al texto\">115.<\/a><span>Cf. <i><a href=\"https://www.synod.va/content/dam/synod/news/2024-10-26_final-document/ESP---Documento-finale.pdf\" target=\"_blank\" rel=\"noopener\">ibíd<\/a><\/i>., 103-108. <a class=\"fnup\" href=\"#rn115\">↩<\/a><\/span><\/li><li id=\"fn116\"><a class=\"fnback\" href=\"#rn116\" aria-label=\"Volver al texto\">116.<\/a><span>Cf. <i><a href=\"https://www.synod.va/content/dam/synod/news/2024-10-26_final-document/ESP---Documento-finale.pdf\" target=\"_blank\" rel=\"noopener\">ibíd<\/a>.<\/i>, 100-101. <a class=\"fnup\" href=\"#rn116\">↩<\/a><\/span><\/li><li id=\"fn117\"><a class=\"fnback\" href=\"#rn117\" aria-label=\"Volver al texto\">117.<\/a><span>Cf. Francisco, Carta enc. <i><a href=\"https://www.vatican.va/content/francesco/es/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\">Fratelli tutti<\/a><\/i> (3 octubre 2020), 94: <i>AAS<\/i> 112 (2020), 1001. <a class=\"fnup\" href=\"#rn117\">↩<\/a><\/span><\/li><li id=\"fn118\"><a class=\"fnback\" href=\"#rn118\" aria-label=\"Volver al texto\">118.<\/a><span>Cf. Pontificio Consejo Justicia y Paz, <i><a href=\"https://www.vatican.va/roman_curia/pontifical_councils/justpeace/documents/rc_pc_justpeace_doc_20060526_compendio-dott-soc_sp.html\" target=\"_blank\" rel=\"noopener\">Compendio de la doctrina social de la Iglesia<\/a><\/i>, 53. <a class=\"fnup\" href=\"#rn118\">↩<\/a><\/span><\/li><li id=\"fn119\"><a class=\"fnback\" href=\"#rn119\" aria-label=\"Volver al texto\">119.<\/a><span>Cf. Francisco, Carta enc. <i><a href=\"https://www.vatican.va/content/francesco/es/encyclicals/documents/papa-francesco_20150524_enciclica-laudato-si.html\" target=\"_blank\" rel=\"noopener\">Laudato si’<\/a><\/i> (24 mayo 2015), 106-109: <i>AAS<\/i> 107 (2015), 889-891. <a class=\"fnup\" href=\"#rn119\">↩<\/a><\/span><\/li><li id=\"fn120\"><a class=\"fnback\" href=\"#rn120\" aria-label=\"Volver al texto\">120.<\/a><span>R. Guardini, <i>El ocaso de la edad moderna<\/i>, Madrid 1963, 111. <a class=\"fnup\" href=\"#rn120\">↩<\/a><\/span><\/li><li id=\"fn121\"><a class=\"fnback\" href=\"#rn121\" aria-label=\"Volver al texto\">121.<\/a><span>S. Pablo VI, <i><a href=\"https://www.vatican.va/content/paul-vi/es/speeches/1970/documents/hf_p-vi_spe_19701116_xxv-istituzione-fao.html\" target=\"_blank\" rel=\"noopener\">Discurso en el 25º aniversario de la FAO<\/a><\/i> (16 noviembre 1970): <i>AAS<\/i> 62 (1970), 833. <a class=\"fnup\" href=\"#rn121\">↩<\/a><\/span><\/li><li id=\"fn122\"><a class=\"fnback\" href=\"#rn122\" aria-label=\"Volver al texto\">122.<\/a><span>Cf. Francisco, <i><a href=\"https://www.vatican.va/content/francesco/es/speeches/2019/november/documents/papa-francesco_20191111_consiglio-capitalismo-inclusivo.html\" target=\"_blank\" rel=\"noopener\">Discurso al Consejo para un capitalismo inclusivo<\/a><\/i> (11 noviembre 2019): <i>L’Osservatore Romano<\/i>, 11-12 noviembre 2019, 8. <a class=\"fnup\" href=\"#rn122\">↩<\/a><\/span><\/li><li id=\"fn123\"><a class=\"fnback\" href=\"#rn123\" aria-label=\"Volver al texto\">123.<\/a><span>Cf. Dicasterio para la Doctrina de la Fe – Dicasterio para la Cultura y la Educación, Nota <i><a href=\"https://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_ddf_doc_20250128_antiqua-et-nova_sp.html\" target=\"_blank\" rel=\"noopener\">Antiqua et nova<\/a><\/i> (14 enero 2025): <i>AAS<\/i> 117 (2025), 159-210; Francisco, <i><a href=\"https://www.vatican.va/content/francesco/es/messages/peace/documents/20231208-messaggio-57giornatamondiale-pace2024.html\" target=\"_blank\" rel=\"noopener\">Mensaje para la 57ª Jornada Mundial de la Paz<\/a> <\/i>(8 diciembre 2023): <i>AAS<\/i> 116 (2024), 54-64; Id., <i><a href=\"https://www.vatican.va/content/francesco/es/messages/communications/documents/20240124-messaggio-comunicazioni-sociali.html\" target=\"_blank\" rel=\"noopener\">Mensaje para la 58ª Jornada Mundial de las Comunicaciones Sociales<\/a><\/i> (24 enero 2024): <i>AAS<\/i> 116 (2024), 261-266; Id., <i><a href=\"https://www.vatican.va/content/francesco/es/speeches/2024/june/documents/20240614-g7-intelligenza-artificiale.html\" target=\"_blank\" rel=\"noopener\">Discurso en la Sesión del G7 sobre la inteligencia artificial. “Un instrumento fascinante y tremendo”<\/a><\/i> (14 junio 2024): <i>AAS<\/i> 116 (2024), 866-875; Comisión Teológica Internacional, <i><a href=\"https://www.vatican.va/roman_curia/congregations/cfaith/cti_documents/rc_cti_doc_20260304_quo-vadis-humanits_sp.html\" target=\"_blank\" rel=\"noopener\">Quo vadis, humanitas? Pensar la antropología cristiana ante algunos escenarios futuros de la humanidad<\/a> <\/i>(9 febrero 2026); <i><a href=\"https://www.vatican.va/content/leo-xiv/es/messages/communications/documents/20260124-messaggio-comunicazioni-sociali.html\" target=\"_blank\" rel=\"noopener\">Mensaje para la 60ª Jornada Mundial de las Comunicaciones Sociales<\/a><\/i> (24 enero 2026): <i>L’Osservatore Romano<\/i>, ed. en lengua española, febrero 2026, 63-67. <a class=\"fnup\" href=\"#rn123\">↩<\/a><\/span><\/li><li id=\"fn124\"><a class=\"fnback\" href=\"#rn124\" aria-label=\"Volver al texto\">124.<\/a><span>Cf. Dicasterio para la Doctrina de la Fe – Dicasterio para la Cultura y la Educación, Nota <i><a href=\"https://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_ddf_doc_20250128_antiqua-et-nova_sp.html\" target=\"_blank\" rel=\"noopener\">Antiqua et nova<\/a><\/i> (14 enero 2025), 96: <i>AAS<\/i> 117 (2025), 201. <a class=\"fnup\" href=\"#rn124\">↩<\/a><\/span><\/li><li id=\"fn125\"><a class=\"fnback\" href=\"#rn125\" aria-label=\"Volver al texto\">125.<\/a><span>Francisco, <i><a href=\"https://www.vatican.va/content/francesco/es/speeches/2023/march/documents/20230327-minerva-dialogues.html\" target=\"_blank\" rel=\"noopener\">Discurso en los “Minerva Dialogues” organizados por el Dicasterio para la Cultura y la Educación<\/a><\/i> (27 marzo 2023): <i>AAS <\/i>115 (2023), 465. <a class=\"fnup\" href=\"#rn125\">↩<\/a><\/span><\/li><li id=\"fn126\"><a class=\"fnback\" href=\"#rn126\" aria-label=\"Volver al texto\">126.<\/a><span>Cf. Dicasterio para la Doctrina de la Fe – Dicasterio para la Cultura y la Educación, Nota <i><a href=\"https://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_ddf_doc_20250128_antiqua-et-nova_sp.html\" target=\"_blank\" rel=\"noopener\">Antiqua et nova<\/a><\/i> (14 enero 2025), 41: <i>AAS<\/i> 117 (2025), 178. <a class=\"fnup\" href=\"#rn126\">↩<\/a><\/span><\/li><li id=\"fn127\"><a class=\"fnback\" href=\"#rn127\" aria-label=\"Volver al texto\">127.<\/a><span>Cf. <i><a href=\"https://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_ddf_doc_20250128_antiqua-et-nova_sp.html\" target=\"_blank\" rel=\"noopener\">ibíd<\/a>.<\/i>, 44-45: <i>AAS<\/i> 117 (2025), 179-180. <a class=\"fnup\" href=\"#rn127\">↩<\/a><\/span><\/li><li id=\"fn128\"><a class=\"fnback\" href=\"#rn128\" aria-label=\"Volver al texto\">128.<\/a><span>Cf. S. Juan Pablo II, Carta enc. <a href=\"http://w2.vatican.va/content/john-paul-ii/es/encyclicals/documents/hf_jp-ii_enc_01051991_centesimus-annus.html\" target=\"_blank\" rel=\"noopener\"><i>Centesimus annus<\/i><\/a> (1 mayo 1991), 40: <i>AAS <\/i>83 (1991), 843. <a class=\"fnup\" href=\"#rn128\">↩<\/a><\/span><\/li><li id=\"fn129\"><a class=\"fnback\" href=\"#rn129\" aria-label=\"Volver al texto\">129.<\/a><span>Cf. Comisión Teológica Internacional, <i><a href=\"https://www.vatican.va/roman_curia/congregations/cfaith/cti_documents/rc_cti_doc_20260304_quo-vadis-humanits_sp.html\" target=\"_blank\" rel=\"noopener\">Quo vadis, humanitas? Pensar la antropología cristiana ante algunos escenarios futuros de la humanidad<\/a><\/i> (9 febrero 2026), 63. <a class=\"fnup\" href=\"#rn129\">↩<\/a><\/span><\/li><li id=\"fn130\"><a class=\"fnback\" href=\"#rn130\" aria-label=\"Volver al texto\">130.<\/a><span>Cf. S. Pablo VI, <i><a href=\"https://www.vatican.va/content/paul-vi/es/speeches/1970/documents/hf_p-vi_spe_19701116_xxv-istituzione-fao.html\" target=\"_blank\" rel=\"noopener\">Discurso en el 25º aniversario de la FAO<\/a><\/i> (16 noviembre 1970): <i>AAS<\/i> 62 (1970), 833. <a class=\"fnup\" href=\"#rn130\">↩<\/a><\/span><\/li><li id=\"fn131\"><a class=\"fnback\" href=\"#rn131\" aria-label=\"Volver al texto\">131.<\/a><span>Comisión Teológica Internacional, <i><a href=\"https://www.vatican.va/roman_curia/congregations/cfaith/cti_documents/rc_cti_doc_20260304_quo-vadis-humanits_sp.html\" target=\"_blank\" rel=\"noopener\">Quo vadis, humanitas? Pensar la antropología cristiana ante algunos escenarios futuros de la humanidad<\/a> <\/i>(9 febrero 2026), 3. <a class=\"fnup\" href=\"#rn131\">↩<\/a><\/span><\/li><li id=\"fn132\"><a class=\"fnback\" href=\"#rn132\" aria-label=\"Volver al texto\">132.<\/a><span>«Si el corazón está devaluado también se devalúa lo que significa hablar desde el corazón, actuar con corazón, madurar y cuidar el corazón. Cuando no se aprecia lo específico del corazón perdemos las respuestas que la sola inteligencia no puede dar, perdemos el encuentro con los demás, perdemos la poesía. Y nos perdemos la historia y nuestras historias, porque la verdadera aventura personal es la que se construye desde el corazón. Al final de la vida contará sólo eso»: Francisco, Carta enc. <i><a href=\"https://www.vatican.va/content/francesco/es/encyclicals/documents/20241024-enciclica-dilexit-nos.html\" target=\"_blank\" rel=\"noopener\">Dilexit nos<\/a><\/i> (24 octubre 2024), 11: <i>AAS<\/i> 116 (2024), 1372. <a class=\"fnup\" href=\"#rn132\">↩<\/a><\/span><\/li><li id=\"fn133\"><a class=\"fnback\" href=\"#rn133\" aria-label=\"Volver al texto\">133.<\/a><span>V. Frankl, <i>El hombre en busca de sentido<\/i>, Barcelona 1991, 74. <a class=\"fnup\" href=\"#rn133\">↩<\/a><\/span><\/li><li id=\"fn134\"><a class=\"fnback\" href=\"#rn134\" aria-label=\"Volver al texto\">134.<\/a><span>Sto. Tomás de Aquino, <i>Summa Theologiae<\/i>, I-II, q. 112, a. 1, co.; q. 114, a. 5, co.: ed. Leonina, VII, Roma 1892, 323 y 349. <a class=\"fnup\" href=\"#rn134\">↩<\/a><\/span><\/li><li id=\"fn135\"><a class=\"fnback\" href=\"#rn135\" aria-label=\"Volver al texto\">135.<\/a><span>Cf. <i>ibíd.<\/i>, q. 114, a. 1, co.: ed. Leonina, VII, 344. <a class=\"fnup\" href=\"#rn135\">↩<\/a><\/span><\/li><li id=\"fn136\"><a class=\"fnback\" href=\"#rn136\" aria-label=\"Volver al texto\">136.<\/a><span>Cf. id., <i>Super Boetium De Trinitate<\/i>, q. 1, a. 2, ad 3: ed. Leonina, L, Roma 1992, 96; <i>Summa Theologiae<\/i>, I, q. 7, a. 1, ad 3: ed. Leonina, IV, Roma 1888, 72. <a class=\"fnup\" href=\"#rn136\">↩<\/a><\/span><\/li><li id=\"fn137\"><a class=\"fnback\" href=\"#rn137\" aria-label=\"Volver al texto\">137.<\/a><span>Francisco, Exhort. ap. <i><a href=\"https://www.vatican.va/content/francesco/es/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html\" target=\"_blank\" rel=\"noopener\">Evangelii gaudium<\/a><\/i> (24 noviembre 2013), 8: <i>AAS<\/i> 105 (2013), 1022. <a class=\"fnup\" href=\"#rn137\">↩<\/a><\/span><\/li><li id=\"fn138\"><a class=\"fnback\" href=\"#rn138\" aria-label=\"Volver al texto\">138.<\/a><span>S. Juan Pablo II, Carta enc. <i><a href=\"https://www.vatican.va/content/john-paul-ii/es/encyclicals/documents/hf_jp-ii_enc_04031979_redemptor-hominis.html\" target=\"_blank\" rel=\"noopener\">Redemptor hominis<\/a><\/i> (4 marzo 1979), 15: <i>AAS<\/i> 71 (1979), 286-287. <a class=\"fnup\" href=\"#rn138\">↩<\/a><\/span><\/li><li id=\"fn139\"><a class=\"fnback\" href=\"#rn139\" aria-label=\"Volver al texto\">139.<\/a><span>S. Agustín, <i>La ciudad de Dios<\/i>, XIV, 28: <i>CCSL<\/i> 48, Turnhout 1955, 451. <a class=\"fnup\" href=\"#rn139\">↩<\/a><\/span><\/li><li id=\"fn140\"><a class=\"fnback\" href=\"#rn140\" aria-label=\"Volver al texto\">140.<\/a><span>Benedicto XVI, Carta enc. <i><a href=\"https://www.vatican.va/content/benedict-xvi/es/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate.html\" target=\"_blank\" rel=\"noopener\">Caritas in veritate<\/a><\/i> (29 junio 2009), 34: <i>AAS<\/i> 101 (2009), 668-669. <a class=\"fnup\" href=\"#rn140\">↩<\/a><\/span><\/li><li id=\"fn141\"><a class=\"fnback\" href=\"#rn141\" aria-label=\"Volver al texto\">141.<\/a><span>S. Juan Pablo II, Carta enc. <i><a href=\"https://www.vatican.va/content/john-paul-ii/es/encyclicals/documents/hf_jp-ii_enc_06081993_veritatis-splendor.html\" target=\"_blank\" rel=\"noopener\">Veritatis splendor<\/a> <\/i>(6 agosto 1993), 32: <i>AAS<\/i> 85 (1993), 1159. <a class=\"fnup\" href=\"#rn141\">↩<\/a><\/span><\/li><li id=\"fn142\"><a class=\"fnback\" href=\"#rn142\" aria-label=\"Volver al texto\">142.<\/a><span>Francisco, Carta enc. <i><a href=\"https://www.vatican.va/content/francesco/es/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\">Fratelli tutti<\/a><\/i> (3 octubre 2020), 207: <i>AAS <\/i>112 (2020), 1043. <a class=\"fnup\" href=\"#rn142\">↩<\/a><\/span><\/li><li id=\"fn143\"><a class=\"fnback\" href=\"#rn143\" aria-label=\"Volver al texto\">143.<\/a><span>H. Arendt, <i>Los orígenes del totalitarismo<\/i>, Madrid 2014, 634. <a class=\"fnup\" href=\"#rn143\">↩<\/a><\/span><\/li><li id=\"fn144\"><a class=\"fnback\" href=\"#rn144\" aria-label=\"Volver al texto\">144.<\/a><span><i><a href=\"https://www.vatican.va/content/leo-xiv/es/speeches/2025/may/documents/20250512-media.html\" target=\"_blank\" rel=\"noopener\">Discurso a los representantes de los medios de comunicación<\/a> <\/i>(12 mayo 2025): <i>AAS<\/i> 117 (2025), 682. <a class=\"fnup\" href=\"#rn144\">↩<\/a><\/span><\/li><li id=\"fn145\"><a class=\"fnback\" href=\"#rn145\" aria-label=\"Volver al texto\">145.<\/a><span>Benedicto XVI, <i><a href=\"https://www.vatican.va/content/benedict-xvi/es/messages/communications/documents/hf_ben-xvi_mes_20130124_47th-world-communications-day.html\" target=\"_blank\" rel=\"noopener\">Mensaje para la 47ª Jornada Mundial de las Comunicaciones Sociales<\/a> <\/i>(24 enero 2013): <i>AAS <\/i>105 (2013), 183. <a class=\"fnup\" href=\"#rn145\">↩<\/a><\/span><\/li><li id=\"fn146\"><a class=\"fnback\" href=\"#rn146\" aria-label=\"Volver al texto\">146.<\/a><span>Francisco, <i>Discurso con motivo de la concesión de la insignia de la Orden de Piano al Sr. Philip Pullella y a la Sra. Valentina Alazraki <\/i>(13 noviembre 2021): <i>L’Osservatore Romano<\/i>, 13 noviembre 2021, 12. <a class=\"fnup\" href=\"#rn146\">↩<\/a><\/span><\/li><li id=\"fn147\"><a class=\"fnback\" href=\"#rn147\" aria-label=\"Volver al texto\">147.<\/a><span>Cf. Platón, <i>Carta VII<\/i>, 344b-c, Madrid 1970, 92. <a class=\"fnup\" href=\"#rn147\">↩<\/a><\/span><\/li><li id=\"fn148\"><a class=\"fnback\" href=\"#rn148\" aria-label=\"Volver al texto\">148.<\/a><span>Cf. <i><a href=\"https://www.vatican.va/content/leo-xiv/es/speeches/2025/november/documents/20251113-fondazione-infanzia-adolescenza.html\" target=\"_blank\" rel=\"noopener\">Discurso en la Conferencia “La dignidad de los niños y adolescentes en la era de la IA”<\/a><\/i> (13 noviembre 2025): <i>L’Osservatore Romano<\/i>, 13 noviembre 2025, 3. <a class=\"fnup\" href=\"#rn148\">↩<\/a><\/span><\/li><li id=\"fn149\"><a class=\"fnback\" href=\"#rn149\" aria-label=\"Volver al texto\">149.<\/a><span>Cf. <i><a href=\"https://www.vatican.va/content/leo-xiv/es/speeches/2025/november/documents/20251107-rcs-academy.html\" target=\"_blank\" rel=\"noopener\">Discurso al Consejo Asesor de la RCS Academy<\/a><\/i> (7 noviembre 2025): <i>L’Osservatore Romano<\/i>, 7 noviembre 2025, 4. <a class=\"fnup\" href=\"#rn149\">↩<\/a><\/span><\/li><li id=\"fn150\"><a class=\"fnback\" href=\"#rn150\" aria-label=\"Volver al texto\">150.<\/a><span>S. Juan Pablo II, Carta enc. <i><a href=\"https://www.vatican.va/content/john-paul-ii/es/encyclicals/documents/hf_jp-ii_enc_14091981_laborem-exercens.html\" target=\"_blank\" rel=\"noopener\">Laborem exercens<\/a><\/i> (14 septiembre 1981), 3: <i>AAS<\/i> 73 (1981), 584. <a class=\"fnup\" href=\"#rn150\">↩<\/a><\/span><\/li><li id=\"fn151\"><a class=\"fnback\" href=\"#rn151\" aria-label=\"Volver al texto\">151.<\/a><span>Cf. Francisco, Carta enc. <i><a href=\"https://www.vatican.va/content/francesco/es/encyclicals/documents/papa-francesco_20150524_enciclica-laudato-si.html\" target=\"_blank\" rel=\"noopener\">Laudato si’<\/a> <\/i>(24 mayo 2015), 128: <i>AAS <\/i>107 (2015), 898. <a class=\"fnup\" href=\"#rn151\">↩<\/a><\/span><\/li><li id=\"fn152\"><a class=\"fnback\" href=\"#rn152\" aria-label=\"Volver al texto\">152.<\/a><span>Dicasterio para la Doctrina de la Fe – Dicasterio para la Cultura y la Educación, Nota <i><a href=\"https://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_ddf_doc_20250128_antiqua-et-nova_sp.html\" target=\"_blank\" rel=\"noopener\">Antiqua et nova<\/a> <\/i>(14 enero 2025), 67: <i>AAS<\/i> 117 (2025), 188-189. <a class=\"fnup\" href=\"#rn152\">↩<\/a><\/span><\/li><li id=\"fn153\"><a class=\"fnback\" href=\"#rn153\" aria-label=\"Volver al texto\">153.<\/a><span>Cf. S. Juan Pablo II, Carta enc. <i><a href=\"https://www.vatican.va/content/john-paul-ii/es/encyclicals/documents/hf_jp-ii_enc_14091981_laborem-exercens.html\" target=\"_blank\" rel=\"noopener\">Laborem exercens<\/a><\/i> (14 septiembre 1981), 18: <i>AAS <\/i>73 (1981), 622-625. <a class=\"fnup\" href=\"#rn153\">↩<\/a><\/span><\/li><li id=\"fn154\"><a class=\"fnback\" href=\"#rn154\" aria-label=\"Volver al texto\">154.<\/a><span>Cf. Francisco, Carta enc. <i><a href=\"https://www.vatican.va/content/francesco/es/encyclicals/documents/papa-francesco_20150524_enciclica-laudato-si.html\" target=\"_blank\" rel=\"noopener\">Laudato si’<\/a><\/i> (24 mayo 2015), 109: <i>AAS <\/i>107 (2015), 891. <a class=\"fnup\" href=\"#rn154\">↩<\/a><\/span><\/li><li id=\"fn155\"><a class=\"fnback\" href=\"#rn155\" aria-label=\"Volver al texto\">155.<\/a><span>Cf. Benedicto XVI, Carta enc. <i><a href=\"https://www.vatican.va/content/benedict-xvi/es/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate.html\" target=\"_blank\" rel=\"noopener\">Caritas in veritate<\/a><\/i> (29 junio 2009), 32: <i>AAS <\/i>101 (2009), 666. <a class=\"fnup\" href=\"#rn155\">↩<\/a><\/span><\/li><li id=\"fn156\"><a class=\"fnback\" href=\"#rn156\" aria-label=\"Volver al texto\">156.<\/a><span>Cf. Pontificio Consejo Justicia y Paz, <a href=\"http://www.vatican.va/roman_curia/pontifical_councils/justpeace/documents/rc_pc_justpeace_doc_20060526_compendio-dott-soc_sp.html\" target=\"_blank\" rel=\"noopener\"><i>Compendio de la doctrina social de la Iglesia<\/i><\/a>, 268. <a class=\"fnup\" href=\"#rn156\">↩<\/a><\/span><\/li><li id=\"fn157\"><a class=\"fnback\" href=\"#rn157\" aria-label=\"Volver al texto\">157.<\/a><span>Cf. Benedicto XVI, Carta enc. <i><a href=\"https://www.vatican.va/content/benedict-xvi/es/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate.html\" target=\"_blank\" rel=\"noopener\">Caritas in veritate<\/a><\/i> (29 junio 2009), 64: <i>AAS <\/i>101 (2009), 698. <a class=\"fnup\" href=\"#rn157\">↩<\/a><\/span><\/li><li id=\"fn158\"><a class=\"fnback\" href=\"#rn158\" aria-label=\"Volver al texto\">158.<\/a><span>Cf. Francisco, Carta enc. <i><a href=\"https://www.vatican.va/content/francesco/es/encyclicals/documents/papa-francesco_20150524_enciclica-laudato-si.html\" target=\"_blank\" rel=\"noopener\">Laudato si’<\/a> <\/i>(24 mayo 2015), 129: <i>AAS<\/i> 107 (2015), 899. <a class=\"fnup\" href=\"#rn158\">↩<\/a><\/span><\/li><li id=\"fn159\"><a class=\"fnback\" href=\"#rn159\" aria-label=\"Volver al texto\">159.<\/a><span>Cf. <i><a href=\"https://www.vatican.va/content/francesco/es/encyclicals/documents/papa-francesco_20150524_enciclica-laudato-si.html\" target=\"_blank\" rel=\"noopener\">ibíd<\/a>.<\/i> <a class=\"fnup\" href=\"#rn159\">↩<\/a><\/span><\/li><li id=\"fn160\"><a class=\"fnback\" href=\"#rn160\" aria-label=\"Volver al texto\">160.<\/a><span>Cf. id., Carta enc. <a href=\"https://www.vatican.va/content/francesco/es/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\"><i>Fratelli tutti<\/i><\/a> (3 octubre 2020), 108: <i>AAS <\/i>112 (2020), 1006. <a class=\"fnup\" href=\"#rn160\">↩<\/a><\/span><\/li><li id=\"fn161\"><a class=\"fnback\" href=\"#rn161\" aria-label=\"Volver al texto\">161.<\/a><span>Cf. Congregación para la Doctrina de la Fe – Dicasterio para el Servicio del Desarrollo Humano Integral, <i><a href=\"https://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_con_cfaith_doc_20180106_oeconomicae-et-pecuniariae_sp.html\" target=\"_blank\" rel=\"noopener\">Oeconomicae et pecuniariae quaestiones. Consideraciones para un discernimiento ético sobre algunos aspectos del actual sistema económico y financiero<\/a><\/i> (6 enero 2018), 6: <i>AAS<\/i> 110 (2018), 772. <a class=\"fnup\" href=\"#rn161\">↩<\/a><\/span><\/li><li id=\"fn162\"><a class=\"fnback\" href=\"#rn162\" aria-label=\"Volver al texto\">162.<\/a><span>Francisco, <i><a href=\"https://www.vatican.va/content/francesco/es/speeches/2019/february/documents/papa-francesco_20190214_fao.html\" target=\"_blank\" rel=\"noopener\">Discurso al personal del Fondo Internacional para el Desarrollo Agrícola (FIDA)<\/a><\/i> (14 febrero 2019): <i>AAS<\/i> 111 (2019), 309. Cf. Benedicto XVI, Carta enc. <i><a href=\"https://www.vatican.va/content/benedict-xvi/es/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate.html\" target=\"_blank\" rel=\"noopener\">Caritas in veritate<\/a><\/i> (29 junio 2009), 22: <i>AAS <\/i>101 (2009), 657. <a class=\"fnup\" href=\"#rn162\">↩<\/a><\/span><\/li><li id=\"fn163\"><a class=\"fnback\" href=\"#rn163\" aria-label=\"Volver al texto\">163.<\/a><span>Cf. <i><a href=\"https://www.vatican.va/content/benedict-xvi/es/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate.html\" target=\"_blank\" rel=\"noopener\">ibíd<\/a>.<\/i>, 36: <i>AAS <\/i>101 (2009), 671-672. <a class=\"fnup\" href=\"#rn163\">↩<\/a><\/span><\/li><li id=\"fn164\"><a class=\"fnback\" href=\"#rn164\" aria-label=\"Volver al texto\">164.<\/a><span>Cf. Francisco, Exhort. ap. <i><a href=\"https://www.vatican.va/content/francesco/es/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html\" target=\"_blank\" rel=\"noopener\">Evangelii gaudium<\/a> <\/i>(24 noviembre 2013), 204: <i>AAS <\/i>105 (2013), 1105-1106. <a class=\"fnup\" href=\"#rn164\">↩<\/a><\/span><\/li><li id=\"fn165\"><a class=\"fnback\" href=\"#rn165\" aria-label=\"Volver al texto\">165.<\/a><span>Cf. S. Pablo VI, Carta enc. <i><a href=\"https://www.vatican.va/content/paul-vi/es/encyclicals/documents/hf_p-vi_enc_26031967_populorum.html\" target=\"_blank\" rel=\"noopener\">Populorum progressio<\/a> <\/i>(26 marzo 1967), 87: <i>AAS <\/i>59 (1967), 299. <a class=\"fnup\" href=\"#rn165\">↩<\/a><\/span><\/li><li id=\"fn166\"><a class=\"fnback\" href=\"#rn166\" aria-label=\"Volver al texto\">166.<\/a><span>Cf. S. Juan Pablo II, Carta enc. <a href=\"http://w2.vatican.va/content/john-paul-ii/es/encyclicals/documents/hf_jp-ii_enc_01051991_centesimus-annus.html\" target=\"_blank\" rel=\"noopener\"><i>Centesimus annus<\/i><\/a> (1 mayo 1991), 39: <i>AAS <\/i>83 (1991), 841. <a class=\"fnup\" href=\"#rn166\">↩<\/a><\/span><\/li><li id=\"fn167\"><a class=\"fnback\" href=\"#rn167\" aria-label=\"Volver al texto\">167.<\/a><span>Cf.Pontificio Consejo Justicia y Paz, <a href=\"http://www.vatican.va/roman_curia/pontifical_councils/justpeace/documents/rc_pc_justpeace_doc_20060526_compendio-dott-soc_sp.html\" target=\"_blank\" rel=\"noopener\"><i>Compendio de la doctrina social de la Iglesia<\/i><\/a>, 211. <a class=\"fnup\" href=\"#rn167\">↩<\/a><\/span><\/li><li id=\"fn168\"><a class=\"fnback\" href=\"#rn168\" aria-label=\"Volver al texto\">168.<\/a><span>Cf. S. Juan Pablo II, Carta <a href=\"https://www.vatican.va/content/john-paul-ii/es/letters/1994/documents/hf_jp-ii_let_02021994_families.html\" target=\"_blank\" rel=\"noopener\"><i>Gratissimam sane<\/i><\/a> (2 febrero 1994), 17: <i>AAS <\/i>86 (1994), 903-906. <a class=\"fnup\" href=\"#rn168\">↩<\/a><\/span><\/li><li id=\"fn169\"><a class=\"fnback\" href=\"#rn169\" aria-label=\"Volver al texto\">169.<\/a><span>Cf. Conferencia de Obispos Católicos de los Estados Unidos, <i>Hijos e Hijas de la Luz: Plan Pastoral para el Ministerio con Jóvenes Adultos <\/i>(12 noviembre 1996), Washington D.C. 1996, I, 3. <a class=\"fnup\" href=\"#rn169\">↩<\/a><\/span><\/li><li id=\"fn170\"><a class=\"fnback\" href=\"#rn170\" aria-label=\"Volver al texto\">170.<\/a><span>Cf. Pontificio Consejo Justicia y Paz, <a href=\"http://www.vatican.va/roman_curia/pontifical_councils/justpeace/documents/rc_pc_justpeace_doc_20060526_compendio-dott-soc_sp.html\" target=\"_blank\" rel=\"noopener\"><i>Compendio de la doctrina social de la Iglesia<\/i><\/a>, 290. <a class=\"fnup\" href=\"#rn170\">↩<\/a><\/span><\/li><li id=\"fn171\"><a class=\"fnback\" href=\"#rn171\" aria-label=\"Volver al texto\">171.<\/a><span>Cf. <i><a href=\"http://www.vatican.va/roman_curia/pontifical_councils/justpeace/documents/rc_pc_justpeace_doc_20060526_compendio-dott-soc_sp.html\" target=\"_blank\" rel=\"noopener\">ibíd<\/a>.<\/i>, 214. <a class=\"fnup\" href=\"#rn171\">↩<\/a><\/span><\/li><li id=\"fn172\"><a class=\"fnback\" href=\"#rn172\" aria-label=\"Volver al texto\">172.<\/a><span>Cf. Francisco, <i><a href=\"https://www.vatican.va/content/francesco/es/messages/peace/documents/papa-francesco_20141208_messaggio-xlviii-giornata-mondiale-pace-2015.html\" target=\"_blank\" rel=\"noopener\">Mensaje para la 48ª Jornada Mundial de la Paz<\/a> <\/i>(8 diciembre 2014), 4: <i>AAS <\/i>107 (2015), 70-71. <a class=\"fnup\" href=\"#rn172\">↩<\/a><\/span><\/li><li id=\"fn173\"><a class=\"fnback\" href=\"#rn173\" aria-label=\"Volver al texto\">173.<\/a><span>Cf. Comisión Teológica Internacional, <i><a href=\"https://www.vatican.va/roman_curia/congregations/cfaith/cti_documents/rc_con_cfaith_doc_20000307_memory-reconc-itc_sp.html\" target=\"_blank\" rel=\"noopener\">Memoria y reconciliación. La Iglesia y las culpas del pasado<\/a><\/i> (7 marzo 2000), V. 3, Madrid 2000, 67-68. <a class=\"fnup\" href=\"#rn173\">↩<\/a><\/span><\/li><li id=\"fn174\"><a class=\"fnback\" href=\"#rn174\" aria-label=\"Volver al texto\">174.<\/a><span>Como en las Bulas <i>Sicut dudum<\/i> (13 enero 1435) y <i>Etsi suscepti<\/i> (9 enero 1442) de Eugenio IV, y en las Bulas <i>Dum diversas<\/i> (18 junio 1452) y <i>Romanus Pontifex<\/i> (8 enero 1455) de Nicolás V. Las presiones políticas, y en ocasiones también las económicas, prevalecieron sobre las exigencias evangélicas. La evangelización se vio así frecuentemente doblegada o malinterpretada según las injerencias de los poderes temporales, relativizando la incompatibilidad de la esclavitud con la conciencia cristiana. <a class=\"fnup\" href=\"#rn174\">↩<\/a><\/span><\/li><li id=\"fn175\"><a class=\"fnback\" href=\"#rn175\" aria-label=\"Volver al texto\">175.<\/a><span>Cf. León XIII, Carta enc. <i>In plurimis<\/i> (5 mayo 1888): <i>Acta Leonis XIII<\/i>, VIII, Roma 1889, 169-192. Considérese que aún en 1866, el Santo Oficio distinguía entre los aspectos inmorales y morales de la servidumbre, sin condenarla por completo: Roma, Archivo del Dicasterio para la Doctrina de la Fe, <i>Instr. 1293<\/i>: <i>Instrucción del Santo Oficio sobre diversas dudas planteadas por Monseñor Massaia, Vicario apostólico en el país de los Galla<\/i>, abril 1866, respuesta a la pregunta n. 15. <a class=\"fnup\" href=\"#rn175\">↩<\/a><\/span><\/li><li id=\"fn176\"><a class=\"fnback\" href=\"#rn176\" aria-label=\"Volver al texto\">176.<\/a><span>Cf. S. Juan Pablo II, Bula <i><a href=\"https://www.vatican.va/content/john-paul-ii/es/bulls/documents/hf_jp-ii_doc_19981129_bolla-incarnationis-mysterium.html\" target=\"_blank\" rel=\"noopener\">Incarnationis mysterium<\/a><\/i> (29 noviembre 1998), 11: <i>AAS<\/i> 91 (1999), 139-141. <a class=\"fnup\" href=\"#rn176\">↩<\/a><\/span><\/li><li id=\"fn177\"><a class=\"fnback\" href=\"#rn177\" aria-label=\"Volver al texto\">177.<\/a><span>Cf. S. Pablo VI, <i>Regina caeli<\/i> (17 mayo 1970): <i>Insegnamenti di Paolo VI<\/i>, VIII, Ciudad del Vaticano 1971, 506. <a class=\"fnup\" href=\"#rn177\">↩<\/a><\/span><\/li><li id=\"fn178\"><a class=\"fnback\" href=\"#rn178\" aria-label=\"Volver al texto\">178.<\/a><span>Cf. Francisco, Carta enc. <i><a href=\"https://www.vatican.va/content/francesco/es/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\">Fratelli tutti<\/a> <\/i>(3 octubre 2020), 183: <i>AAS <\/i>112 (2020), 1033-1034. <a class=\"fnup\" href=\"#rn178\">↩<\/a><\/span><\/li><li id=\"fn179\"><a class=\"fnback\" href=\"#rn179\" aria-label=\"Volver al texto\">179.<\/a><span>Cf. Conc. Ecum. Vat. II, Const. past. <i><a href=\"https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651207_gaudium-et-spes_sp.html\" target=\"_blank\" rel=\"noopener\">Gaudium et spes<\/a><\/i>, 26: <i>AAS <\/i>58 (1966), 1046-1047. <a class=\"fnup\" href=\"#rn179\">↩<\/a><\/span><\/li><li id=\"fn180\"><a class=\"fnback\" href=\"#rn180\" aria-label=\"Volver al texto\">180.<\/a><span>S. Pablo VI, <i><a href=\"https://www.vatican.va/content/paul-vi/es/speeches/1965/documents/hf_p-vi_spe_19651004_united-nations.html\" target=\"_blank\" rel=\"noopener\">Discurso a la 20ª Asamblea General de las Naciones Unidas<\/a> <\/i>(4 octubre 1965): <i>AAS<\/i> 57 (1965), 881. <a class=\"fnup\" href=\"#rn180\">↩<\/a><\/span><\/li><li id=\"fn181\"><a class=\"fnback\" href=\"#rn181\" aria-label=\"Volver al texto\">181.<\/a><span>Organización de las Naciones Unidas, <i>Carta de las Naciones Unidas <\/i>(26 junio 1945), San Francisco 1945, Preámbulo. <a class=\"fnup\" href=\"#rn181\">↩<\/a><\/span><\/li><li id=\"fn182\"><a class=\"fnback\" href=\"#rn182\" aria-label=\"Volver al texto\">182.<\/a><span>Cf. Francisco, Carta enc. <i><a href=\"https://www.vatican.va/content/francesco/es/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\">Fratelli tutti<\/a> <\/i>(3 octubre 2020), 258: <i>AAS <\/i>112 (2020), 1061: «De hecho, en las últimas décadas todas las guerras han sido pretendidamente “justificadas”. El <i><a href=\"https://www.vatican.va/archive/catechism_sp/index_sp.html\" target=\"_blank\" rel=\"noopener\">Catecismo de la Iglesia Católica<\/a><\/i> habla de la posibilidad de una legítima defensa mediante la fuerza militar, que supone demostrar que se den algunas “condiciones rigurosas de legitimidad moral”. Pero fácilmente se cae en una interpretación demasiado amplia de este posible derecho. Así se quieren justificar indebidamente aun ataques “preventivos” o acciones bélicas que difícilmente no entrañen “males y desórdenes más graves que el mal que se pretende eliminar”»; cf. <i><a href=\"https://www.vatican.va/archive/catechism_sp/p3s2c2a5_sp.html#III La defensa de la paz\" target=\"_blank\" rel=\"noopener\">Catecismo de la Iglesia Católica<\/a><\/i>, 2309. <a class=\"fnup\" href=\"#rn182\">↩<\/a><\/span><\/li><li id=\"fn183\"><a class=\"fnback\" href=\"#rn183\" aria-label=\"Volver al texto\">183.<\/a><span>Cf. Dicasterio para la Doctrina de la Fe – Dicasterio para la Cultura y la Educación, Nota <i><a href=\"https://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_ddf_doc_20250128_antiqua-et-nova_sp.html\" target=\"_blank\" rel=\"noopener\">Antiqua et nova<\/a><\/i> (14 enero 2025), 99: <i>AAS<\/i> 117 (2025), 202-203. <a class=\"fnup\" href=\"#rn183\">↩<\/a><\/span><\/li><li id=\"fn184\"><a class=\"fnback\" href=\"#rn184\" aria-label=\"Volver al texto\">184.<\/a><span>Cf. <i><a href=\"https://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_ddf_doc_20250128_antiqua-et-nova_sp.html\" target=\"_blank\" rel=\"noopener\">ibíd<\/a>.<\/i>, 103: <i>AAS<\/i> 117 (2025), 204. <a class=\"fnup\" href=\"#rn184\">↩<\/a><\/span><\/li><li id=\"fn185\"><a class=\"fnback\" href=\"#rn185\" aria-label=\"Volver al texto\">185.<\/a><span>Cf. <i><a href=\"https://www.vatican.va/content/leo-xiv/es/speeches/2025/june/documents/20250626-roaco.html\" target=\"_blank\" rel=\"noopener\">Discurso en la Asamblea Plenaria de la Reunión de las Obras para la Ayuda a las Iglesias Orientales<\/a> (ROACO) <\/i>(26 junio 2025): <i>AAS<\/i> 117 (2025), 847-849. <a class=\"fnup\" href=\"#rn185\">↩<\/a><\/span><\/li><li id=\"fn186\"><a class=\"fnback\" href=\"#rn186\" aria-label=\"Volver al texto\">186.<\/a><span>Cf. Francisco, <i><a href=\"https://www.vatican.va/content/francesco/es/messages/peace/documents/papa-francesco_20191208_messaggio-53giornatamondiale-pace2020.html\" target=\"_blank\" rel=\"noopener\">Mensaje para la 53ª Jornada Mundial de la Paz<\/a> <\/i>(8 diciembre 2019): <i>AAS<\/i> 112 (2020), 54-61. <a class=\"fnup\" href=\"#rn186\">↩<\/a><\/span><\/li><li id=\"fn187\"><a class=\"fnback\" href=\"#rn187\" aria-label=\"Volver al texto\">187.<\/a><span>J.R.R. Tolkien, <i>El señor de los anillos<\/i>, III: <i>El retorno del rey<\/i>, Barcelona 1991, 194. <a class=\"fnup\" href=\"#rn187\">↩<\/a><\/span><\/li><li id=\"fn188\"><a class=\"fnback\" href=\"#rn188\" aria-label=\"Volver al texto\">188.<\/a><span><i><a href=\"https://www.vatican.va/content/leo-xiv/es/speeches/2025/may/documents/20250512-media.html\" target=\"_blank\" rel=\"noopener\">Discurso a los representantes de los medios de comunicación<\/a><\/i> (12 mayo 2025): <i>AAS<\/i> 117 (2025), 682. <a class=\"fnup\" href=\"#rn188\">↩<\/a><\/span><\/li><li id=\"fn189\"><a class=\"fnback\" href=\"#rn189\" aria-label=\"Volver al texto\">189.<\/a><span><i><a href=\"https://www.vatican.va/content/leo-xiv/es/speeches/2025/may/documents/20250512-media.html\" target=\"_blank\" rel=\"noopener\">Ibíd<\/a>.<\/i> <a class=\"fnup\" href=\"#rn189\">↩<\/a><\/span><\/li><li id=\"fn190\"><a class=\"fnback\" href=\"#rn190\" aria-label=\"Volver al texto\">190.<\/a><span>S. Juan Pablo II, <i><a href=\"https://www.vatican.va/content/john-paul-ii/es/messages/peace/documents/hf_jp-ii_mes_08121997_xxxi-world-day-for-peace.html\" target=\"_blank\" rel=\"noopener\">Mensaje para la 31ª Jornada Mundial de la Paz<\/a> <\/i>(1 enero 1998), 1: <i>AAS<\/i> 90 (1998), 147. <a class=\"fnup\" href=\"#rn190\">↩<\/a><\/span><\/li><li id=\"fn191\"><a class=\"fnback\" href=\"#rn191\" aria-label=\"Volver al texto\">191.<\/a><span>S. Agustín, <i>Comentarios a los Salmos<\/i>, 84, 12: <i>CCSL<\/i> 39, Turnhout 1956, 1172-1173. <a class=\"fnup\" href=\"#rn191\">↩<\/a><\/span><\/li><li id=\"fn192\"><a class=\"fnback\" href=\"#rn192\" aria-label=\"Volver al texto\">192.<\/a><span>Cf. Francisco, Carta enc. <i><a href=\"https://www.vatican.va/content/francesco/es/encyclicals/documents/20241024-enciclica-dilexit-nos.html\" target=\"_blank\" rel=\"noopener\">Dilexit nos<\/a> <\/i>(24 octubre 2024), 22: <i>AAS <\/i>116 (2024), 1375-1376. <a class=\"fnup\" href=\"#rn192\">↩<\/a><\/span><\/li><li id=\"fn193\"><a class=\"fnback\" href=\"#rn193\" aria-label=\"Volver al texto\">193.<\/a><span>Cf. id., Carta enc. <i><a href=\"https://www.vatican.va/content/francesco/es/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\">Fratelli tutti<\/a> <\/i>(3 octubre 2020), 115: <i>AAS <\/i>112 (2020), 1008-1009. <a class=\"fnup\" href=\"#rn193\">↩<\/a><\/span><\/li><li id=\"fn194\"><a class=\"fnback\" href=\"#rn194\" aria-label=\"Volver al texto\">194.<\/a><span>Cf. <i><a href=\"https://www.vatican.va/content/francesco/es/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\">ibíd<\/a>.<\/i>, 261: <i>AAS <\/i>112 (2020), 1062. <a class=\"fnup\" href=\"#rn194\">↩<\/a><\/span><\/li><li id=\"fn195\"><a class=\"fnback\" href=\"#rn195\" aria-label=\"Volver al texto\">195.<\/a><span>Cf. S. Pablo VI, <i><a href=\"https://www.vatican.va/content/paul-vi/es/speeches/1965/documents/hf_p-vi_spe_19651004_united-nations.html\" target=\"_blank\" rel=\"noopener\">Discurso a la 20ª Asamblea General de las Naciones Unidas<\/a> <\/i>(4 octubre 1965): <i>AAS<\/i> 57 (1965), 878-879. <a class=\"fnup\" href=\"#rn195\">↩<\/a><\/span><\/li><li id=\"fn196\"><a class=\"fnback\" href=\"#rn196\" aria-label=\"Volver al texto\">196.<\/a><span>Cf. Pío XII, <i>Radiomensaje dirigido a los gobernantes y a los pueblos ante el inminente peligro de la guerra<\/i> (24 agosto 1939): <i>AAS <\/i>31 (1939), 334. <a class=\"fnup\" href=\"#rn196\">↩<\/a><\/span><\/li><li id=\"fn197\"><a class=\"fnback\" href=\"#rn197\" aria-label=\"Volver al texto\">197.<\/a><span>G. La Pira, <i>Reflexiones sobre el Concilio<\/i>. Discurso del Prof. Giorgio La Pira, Alcalde de Florencia, a las <i>Guides de France<\/i> (Roma, 4 septiembre 1962), Florencia 1962, 6. <a class=\"fnup\" href=\"#rn197\">↩<\/a><\/span><\/li><li id=\"fn198\"><a class=\"fnback\" href=\"#rn198\" aria-label=\"Volver al texto\">198.<\/a><span><i> <a href=\"https://www.vatican.va/content/leo-xiv/es/speeches/2025/may/documents/20250514-giubileo-chiese-orientali.html\" target=\"_blank\" rel=\"noopener\">Discurso en el Jubileo de las Iglesias Orientales<\/a> <\/i>(14 mayo 2025): <i>AAS <\/i>117 (2025), 686. <a class=\"fnup\" href=\"#rn198\">↩<\/a><\/span><\/li><li id=\"fn199\"><a class=\"fnback\" href=\"#rn199\" aria-label=\"Volver al texto\">199.<\/a><span>Cf. Francisco, Carta enc. <i><a href=\"https://www.vatican.va/content/francesco/es/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\">Fratelli tutti<\/a> <\/i>(3 octubre 2020), 271: <i>AAS<\/i> 112 (2020), 1066. <a class=\"fnup\" href=\"#rn199\">↩<\/a><\/span><\/li><li id=\"fn200\"><a class=\"fnback\" href=\"#rn200\" aria-label=\"Volver al texto\">200.<\/a><span>Cf. id., <i><a href=\"https://www.vatican.va/content/francesco/es/speeches/2016/september/documents/papa-francesco_20160920_assisi-preghiera-pace.html\" target=\"_blank\" rel=\"noopener\">Llamamiento de paz en Asís para la Jornada Mundial de Oración por la Paz. “Sed de paz. Religiones y culturas en diálogo”<\/a> <\/i>(20 septiembre 2016): <i>AAS <\/i>108 (2016), 1124. <a class=\"fnup\" href=\"#rn200\">↩<\/a><\/span><\/li><li id=\"fn201\"><a class=\"fnback\" href=\"#rn201\" aria-label=\"Volver al texto\">201.<\/a><span>Id., <i><a href=\"https://www.vatican.va/content/francesco/es/speeches/2025/january/documents/20250109-corpo-diplomatico.html\" target=\"_blank\" rel=\"noopener\">Discurso al Cuerpo Diplomático acreditado ante la Santa Sede para la presentación de las felicitaciones de año nuevo<\/a><\/i> (9 enero 2025): <i>AAS <\/i>117 (2025), 110. <a class=\"fnup\" href=\"#rn201\">↩<\/a><\/span><\/li><li id=\"fn202\"><a class=\"fnback\" href=\"#rn202\" aria-label=\"Volver al texto\">202.<\/a><span>Cf. id., <i><a href=\"https://www.vatican.va/content/francesco/es/speeches/2013/june/documents/papa-francesco_20130620_38-sessione-fao.html\" target=\"_blank\" rel=\"noopener\">Discurso en la 38ª Sesión de la FAO<\/a><\/i> ( <i>20 junio 2013): AAS 105 (2013), 616-617.<\/i> <a class=\"fnup\" href=\"#rn202\">↩<\/a><\/span><\/li><li id=\"fn203\"><a class=\"fnback\" href=\"#rn203\" aria-label=\"Volver al texto\">203.<\/a><span><i><a href=\"https://www.vatican.va/content/leo-xiv/es/messages/urbi/documents/20250508-prima-benedizione-urbietorbi.html\" target=\"_blank\" rel=\"noopener\">Primera Bendición “Urbi et Orbi”<\/a> <\/i>(8 mayo 2025): <i>AAS <\/i>117 (2025), 660. <a class=\"fnup\" href=\"#rn203\">↩<\/a><\/span><\/li><li id=\"fn204\"><a class=\"fnback\" href=\"#rn204\" aria-label=\"Volver al texto\">204.<\/a><span><i><a href=\"https://www.vatican.va/content/leo-xiv/es/messages/urbi/documents/20250508-prima-benedizione-urbietorbi.html\" target=\"_blank\" rel=\"noopener\">Ibíd<\/a>.<\/i> <a class=\"fnup\" href=\"#rn204\">↩<\/a><\/span><\/li><li id=\"fn205\"><a class=\"fnback\" href=\"#rn205\" aria-label=\"Volver al texto\">205.<\/a><span>Cf. <i><a href=\"https://www.vatican.va/content/leo-xiv/es/homilies/2025/documents/20251231-te-deum.html\" target=\"_blank\" rel=\"noopener\">Homilía en las Primeras Vísperas de la Solemnidad de Santa María Madre de Dios<\/a> <\/i>(31 diciembre 2025): <i>L’Osservatore Romano<\/i>, ed. en lengua española, enero 2026, 26-27. <a class=\"fnup\" href=\"#rn205\">↩<\/a><\/span><\/li><li id=\"fn206\"><a class=\"fnback\" href=\"#rn206\" aria-label=\"Volver al texto\">206.<\/a><span>Cf. <i><a href=\"https://www.vatican.va/content/leo-xiv/es/homilies/2025/documents/20251225-messa-natale.html\" target=\"_blank\" rel=\"noopener\">Homilía de la Misa del día en la Solemnidad de la Natividad del Señor<\/a> <\/i>(25 diciembre 2025): <i>L’Osservatore Romano<\/i>, ed. en lengua española, enero 2026, 17-18. <a class=\"fnup\" href=\"#rn206\">↩<\/a><\/span><\/li><li id=\"fn207\"><a class=\"fnback\" href=\"#rn207\" aria-label=\"Volver al texto\">207.<\/a><span>Cf. <i><a href=\"https://www.vatican.va/content/leo-xiv/es/homilies/2025/documents/20251225-messa-natale.html\" target=\"_blank\" rel=\"noopener\">ibíd<\/a>.<\/i> <a class=\"fnup\" href=\"#rn207\">↩<\/a><\/span><\/li><li id=\"fn208\"><a class=\"fnback\" href=\"#rn208\" aria-label=\"Volver al texto\">208.<\/a><span>Cf. <i><a href=\"https://www.vatican.va/content/leo-xiv/es/angelus/2026/documents/20260106-angelus.html\" target=\"_blank\" rel=\"noopener\">Ángelus en la Solemnidad de la Epifanía<\/a><\/i> (6 enero 2026): <i>L’Osservatore Romano<\/i>, ed. en lengua española, enero 2026, 34-35. <a class=\"fnup\" href=\"#rn208\">↩<\/a><\/span><\/li><li id=\"fn209\"><a class=\"fnback\" href=\"#rn209\" aria-label=\"Volver al texto\">209.<\/a><span>Cf. <i><a href=\"https://www.vatican.va/content/leo-xiv/es/homilies/2025/documents/20251224-messa-notte-natale.html\" target=\"_blank\" rel=\"noopener\">Homilía de la Santa Misa de la noche en la Solemnidad de la Natividad del Señor<\/a> <\/i>(24 diciembre 2025): <i>L’Osservatore Romano<\/i>, ed. en lengua española, enero 2026, 14-16. <a class=\"fnup\" href=\"#rn209\">↩<\/a><\/span><\/li><li id=\"fn210\"><a class=\"fnback\" href=\"#rn210\" aria-label=\"Volver al texto\">210.<\/a><span>P. de Bérulle, <i>Discursos y elevaciones: Discursos sobre el estado y las grandezas de Jesús, Elevación sobre la gracia de Dios en Magdalena, Escritos breves<\/i>, Madrid 2003, 77. <a class=\"fnup\" href=\"#rn210\">↩<\/a><\/span><\/li><li id=\"fn211\"><a class=\"fnback\" href=\"#rn211\" aria-label=\"Volver al texto\">211.<\/a><span><i>Ibíd.<\/i> <a class=\"fnup\" href=\"#rn211\">↩<\/a><\/span><\/li><li id=\"fn212\"><a class=\"fnback\" href=\"#rn212\" aria-label=\"Volver al texto\">212.<\/a><span>Cf. <i>Discurso en la Conferencia “Inteligencia artificial y cuidado de la Casa común”<\/i> (5 diciembre 2025): <i>L’Osservatore Romano<\/i>, 5 diciembre 2025, 2. <a class=\"fnup\" href=\"#rn212\">↩<\/a><\/span><\/li><li id=\"fn213\"><a class=\"fnback\" href=\"#rn213\" aria-label=\"Volver al texto\">213.<\/a><span>Benedicto XVI, Carta enc. <a href=\"http://www.vatican.va/holy_father/benedict_xvi/encyclicals/documents/hf_ben-xvi_enc_20051225_deus-caritas-est_sp.html\" target=\"_blank\" rel=\"noopener\"><i>Deus caritas est<\/i><\/a> (25 diciembre 2005), 14: <i>AAS <\/i>98 (2006), 228. <a class=\"fnup\" href=\"#rn213\">↩<\/a><\/span><\/li><li id=\"fn214\"><a class=\"fnback\" href=\"#rn214\" aria-label=\"Volver al texto\">214.<\/a><span>S. Agustín, <i>Sermón<\/i> 272, <i>Alocución a los neófitos<\/i>: <i>PL<\/i> 38, París 1865, col. 1247. <a class=\"fnup\" href=\"#rn214\">↩<\/a><\/span><\/li><li id=\"fn215\"><a class=\"fnback\" href=\"#rn215\" aria-label=\"Volver al texto\">215.<\/a><span>Benedicto XVI, <i><a href=\"https://www.vatican.va/content/benedict-xvi/es/homilies/2011/documents/hf_ben-xvi_hom_20110421_coena-domini.html\" target=\"_blank\" rel=\"noopener\">Homilía en la Misa de la Cena del Señor<\/a> <\/i>(21 abril 2011): <i>AAS <\/i>103 (2011), 321. <a class=\"fnup\" href=\"#rn215\">↩<\/a><\/span><\/li><li id=\"fn216\"><a class=\"fnback\" href=\"#rn216\" aria-label=\"Volver al texto\">216.<\/a><span><i><a href=\"https://www.vatican.va/content/leo-xiv/es/speeches/2025/december/documents/20251222-curia-romana.html\" target=\"_blank\" rel=\"noopener\">Discurso a la Curia Romana en ocasión del saludo de Navidad<\/a> <\/i>(22 diciembre 2025): <i>L’Osservatore Romano<\/i>, ed. en lengua española, enero 2026, 10. <a class=\"fnup\" href=\"#rn216\">↩<\/a><\/span><\/li><li id=\"fn217\"><a class=\"fnback\" href=\"#rn217\" aria-label=\"Volver al texto\">217.<\/a><span>Cf. <i>supra<\/i>, nn. 11-14. <a class=\"fnup\" href=\"#rn217\">↩<\/a><\/span><\/li><li id=\"fn218\"><a class=\"fnback\" href=\"#rn218\" aria-label=\"Volver al texto\">218.<\/a><span>Cf. <i><a href=\"https://www.vatican.va/content/leo-xiv/es/speeches/2025/november/documents/20251113-fondazione-infanzia-adolescenza.html\" target=\"_blank\" rel=\"noopener\">Discurso en la Conferencia “La dignidad de los niños y adolescentes en la era de la IA”<\/a> <\/i>(13 noviembre 2025): <i>L’Osservatore Romano<\/i>, 13 noviembre 2025, 3. <a class=\"fnup\" href=\"#rn218\">↩<\/a><\/span><\/li><li id=\"fn219\"><a class=\"fnback\" href=\"#rn219\" aria-label=\"Volver al texto\">219.<\/a><span>Cf. Benedicto XVI, Carta enc. <i><a href=\"https://www.vatican.va/content/benedict-xvi/es/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate.html\" target=\"_blank\" rel=\"noopener\">Caritas in veritate<\/a><\/i> (29 junio 2009), 34: <i>AAS <\/i>101 (2009), 668-670. <a class=\"fnup\" href=\"#rn219\">↩<\/a><\/span><\/li><li id=\"fn220\"><a class=\"fnback\" href=\"#rn220\" aria-label=\"Volver al texto\">220.<\/a><span>Francisco, Exhort. ap. <i><a href=\"https://www.vatican.va/content/francesco/es/apost_exhortations/documents/20231004-laudate-deum.html\" target=\"_blank\" rel=\"noopener\">Laudate Deum<\/a><\/i> (4 octubre 2023), 67: <i>AAS <\/i>115 (2023), 1059. <a class=\"fnup\" href=\"#rn220\">↩<\/a><\/span><\/li><li id=\"fn221\"><a class=\"fnback\" href=\"#rn221\" aria-label=\"Volver al texto\">221.<\/a><span><i><a href=\"https://www.vatican.va/content/leo-xiv/es/angelus/2026/documents/20260106-angelus.html\" target=\"_blank\" rel=\"noopener\">Ángelus en la Solemnidad de la Epifanía<\/a> <\/i>(6 enero 2026): <i>L’Osservatore Romano<\/i>, ed. en lengua española, enero 2026, 34-35. <a class=\"fnup\" href=\"#rn221\">↩<\/a><\/span><\/li><li id=\"fn222\"><a class=\"fnback\" href=\"#rn222\" aria-label=\"Volver al texto\">222.<\/a><span>Benedicto XVI, <i><a href=\"https://www.vatican.va/content/benedict-xvi/es/audiences/2006/documents/hf_ben-xvi_aud_20060215.html\" target=\"_blank\" rel=\"noopener\">Catequesis<\/a><\/i> (15 febrero 2006): <i>L’Osservatore Romano<\/i>, ed. en lengua española, 7-17 febrero 2006, 12. <a class=\"fnup\" href=\"#rn222\">↩<\/a><\/span><\/li><li id=\"fn223\"><a class=\"fnback\" href=\"#rn223\" aria-label=\"Volver al texto\">223.<\/a><span><i><a href=\"https://www.vatican.va/content/leo-xiv/es/speeches/2025/october/documents/20251011-veglia-di-preghiera.html\" target=\"_blank\" rel=\"noopener\">Meditación del Rosario por la paz durante el Jubileo de la Espiritualidad Mariana<\/a> <\/i>(11 octubre 2025): <i>L’Osservatore Romano<\/i>, ed. en lengua española, noviembre 2025, 19-20. <a class=\"fnup\" href=\"#rn223\">↩<\/a><\/span><\/li><li id=\"fn224\"><a class=\"fnback\" href=\"#rn224\" aria-label=\"Volver al texto\">224.<\/a><span>S. Pablo VI, <i>Homilía en el Santuario mariano de Nuestra Señora de Bonaria <\/i>(24 abril 1970): <i>AAS <\/i>62 (1970), 301. <a class=\"fnup\" href=\"#rn224\">↩<\/a><\/span><\/li><\/ol><\/section>", "fr": "<details class=\"chapter\" id=\"ch-intro\"><summary><div class=\"csum\"><span class=\"csum-title\">Introduction<\/span><span class=\"csum-desc\">Les « choses nouvelles » de notre temps, et le choix entre Babel et la cité reconstruite. <span class=\"csum-n\">· 16 sections<\/span><\/span><span class=\"csum-cta\"><span class=\"chev\">›<\/span><span class=\"cta-read\">cliquez pour lire<\/span><span class=\"cta-collapse\">cliquez pour réduire<\/span><\/span><\/div><\/summary><div class=\"chapter-body\"><p class=\"vp\" id=\"p1\"><span class=\"pnum\">1<\/span>La magnifique humanité créée par Dieu se trouve aujourd’hui face à un choix décisif : ériger une nouvelle tour de Babel ou bâtir la cité où Dieu et l’humanité habitent ensemble. Chaque génération reçoit en héritage la tâche de façonner son époque : faire mûrir l’histoire comme un lieu où la dignité de toute personne est préservée, la justice promue et la fraternité rendue possible. Mais sur chaque époque pèse le risque de construire un monde inhumain et plus injuste. Là où l’humanité court le danger de perdre son visage, nous, chrétiens, nous levons les yeux vers le Dieu qui s’est fait chair, sachant que « le mystère de l’homme ne s’éclaire vraiment que dans le mystère du Verbe incarné ». <a class=\"ref\" id=\"rn1\" href=\"#fn1\">1<\/a> Cette magnifique humanité devient en Jésus-Christ le Chemin, la Vérité et la Vie, ouvrant à chacun de nous la voie vers la plénitude.<\/p><p class=\"vp\" id=\"p2\"><span class=\"pnum\">2<\/span>Fondés sur le Christ, pierre vivante, nous faisons l’expérience de l’action puissante et mystérieuse de l’Esprit Saint, et nous croyons que tout effort humain authentique visant à coopérer avec Lui pour le bien sera béni par le Père céleste en qui nous plaçons notre espérance. C’est pourquoi nous pouvons participer activement à toutes ces initiatives qui construisent un monde plus juste, et nous pouvons appeler d’autres personnes à collaborer avec nous dans la promotion du développement intégral de chaque être humain. Nous souhaitons entrer en dialogue avec tous les hommes et toutes les femmes de notre temps avec lesquels nous partageons les événements, les questions et les aspirations de l’humanité. <a class=\"ref\" id=\"rn2\" href=\"#fn2\">2<\/a> Nous voulons trouver, avec eux, de nouvelles voies pour le bien commun et la promotion d’une vie digne pour tous. Cette attitude de dialogue fait partie intégrante de la vocation de l’Église, car celle-ci, constituée « dans le Christ, en quelque sorte comme le sacrement […] de l’union intime avec Dieu et de l’unité de tout le genre humain », <a class=\"ref\" id=\"rn3\" href=\"#fn3\">3<\/a> reconnaît dans l’histoire le lieu où l’Évangile interpelle et accompagne l’expérience humaine.<\/p><p class=\"vp\" id=\"p3\"><span class=\"pnum\">3<\/span>C’est dans cet esprit qu’en 1891, Léon XIII a publié l’Encyclique Rerum novarum dont nous célébrons cette année, avec une profonde reconnaissance, le 135 e anniversaire. Par ce document, mon bien-aimé Prédécesseur a donné une impulsion à cette réflexion sur la société, sur l’économie et sur la politique que nous appelons aujourd’hui la Doctrine sociale de l’Église. Et lorsque certains objectaient que l’Église ne devait pas gaspiller son énergie en questions mondaines mais se préoccuper de communiquer un message de vie éternelle, il répondait avec réalisme et sagesse que l’annonce de l’Évangile ne peut oublier la vie concrète des peuples. <a class=\"ref\" id=\"rn4\" href=\"#fn4\">4<\/a> De nombreuses décennies se sont écoulées depuis, et le Magistère, les pasteurs, les théologiens comme les fidèles ont continué à réfléchir aux questions sociales à la lumière de l’Évangile. Aujourd’hui, la Doctrine sociale de l’Église est un patrimoine de sagesse où nous trouvons des principes pour penser, des critères pour discerner ou juger et des orientations concrètes pour agir. Elle se fonde sur l’Écriture Sainte et sur la Tradition. Ainsi en dialogue avec les sciences, elle nous aide à analyser avec lucidité les défis du présent, en identifiant les voies appropriées pour vivre un témoignage chrétien authentique, dans la joie et au service du monde. Ce n’est pas un ensemble statique de concepts, mais un corpus vivant de vérités qui préserve et interprète la vocation de l’humanité à une vie pleine et juste. À cette tradition vivante, je désire donc ajouter ma voix, en invoquant l’aide de l’Esprit de sagesse qui habite le monde depuis son commencement (cf. Pr 8, 22-31).<\/p><h3 class=\"sub\">Les res novae de notre époque<\/h3><p class=\"vp\" id=\"p4\"><span class=\"pnum\">4<\/span>Si, en son temps, Léon XIII parlait de « questions nouvelles » ( rerum novarum), nous ne pouvons pas aujourd’hui nous contenter de répéter ses précieux enseignements, mais nous devons demander à Dieu la sagesse nécessaire pour interpréter les grandes tendances de notre époque, en particulier les progrès de la technique. Ces dernières années, il est apparu de plus en plus évident combien la numérisation, l’intelligence artificielle (IA) et la robotique sont en train de transformer rapidement et profondément notre monde. La technique ne doit pas être considérée, en soi, comme une force antagoniste par rapport à la personne : au contraire, elle est enracinée dans notre histoire depuis le commencement, en tant que « réalité profondément humaine, liée à l’autonomie et à la liberté de l’homme ». <a class=\"ref\" id=\"rn5\" href=\"#fn5\">5<\/a> Au fil des siècles, le développement technologique a contribué à une amélioration significative des conditions de vie de l’humanité ; en même temps, chaque étape du progrès a également révélé la face ambiguë d’outils susceptibles de causer du tort lorsqu’ils ne sont pas mis au service du bien. Cependant aujourd’hui, nous sommes confrontés à une situation nouvelle, où la puissance et l’omniprésence des technologies émergentes s’inscrivent dans le tissu de la vie quotidienne, façonnent les processus décisionnels et marquent profondément l’imaginaire collectif. Auparavant, « jamais l’humanité n’avait eu autant de pouvoir sur elle-même ». <a class=\"ref\" id=\"rn6\" href=\"#fn6\">6<\/a> Les nouvelles technologies ouvrent un horizon étendu vers des directions que, bien qu’intuitives, nous ne pouvons pas encore pleinement prévoir. Cela rend plus complexe l’évaluation de leur impact et de leurs effets à long terme sur la dignité des personnes et sur le bien commun.<\/p><p class=\"vp\" id=\"p5\"><span class=\"pnum\">5<\/span>Maintenant c’est à nous de relever avec lucidité et responsabilité les défis de notre époque. Il est nécessaire d’adopter des instruments réglementaires adaptés, capables de préserver la justice et de limiter les effets perturbateurs du pouvoir technologique. Mais la question ne se limite pas à la réglementation. Comme l’a souligné le Pape François, il faut se demander avec réalisme qui détient aujourd’hui ce pouvoir et à quelles fins il l’utilise : « Nous ne pouvons pas ignorer que l’énergie nucléaire, la biotechnologie, l’informatique, la connaissance de notre propre ADN et d’autres capacités que nous avons acquises […] donnent à ceux qui ont la connaissance, et surtout le pouvoir économique d’en faire usage, une emprise impressionnante sur l’ensemble de l’humanité et sur le monde entier ». <a class=\"ref\" id=\"rn7\" href=\"#fn7\">7<\/a> Par le passé, c’étaient surtout les États qui guidaient et orientaient l’innovation. Aujourd’hui, en revanche, les principaux moteurs du développement sont des acteurs privés, souvent transnationaux, dotés de ressources et de capacités d’intervention supérieures à celles de nombreux gouvernements. Le pouvoir technologique prend ainsi un visage inédit, essentiellement privé, et donc d’autant plus difficile à cerner, à réguler et à orienter vers le bien commun.<\/p><p class=\"vp\" id=\"p6\"><span class=\"pnum\">6<\/span>C’est pourquoi il faut engager un discernement commun capable de s’enraciner dans les fondements spirituels et culturels des transformations en cours. Si nous nous limitons aux aléas du moment, nous risquons de laisser la succession des urgences décider à notre place de la direction à prendre. Nous vivons une phase de transition rapide, un “tournant historique”, où – tandis que certains se disputent l’avenir des nouvelles technologies et que d’autres s’attachent à y réfléchir – la plupart des personnes restent dans l’expectative, observent de loin et espèrent simplement que tout ira pour le mieux. C’est précisément pour cette raison que des questions décisives s’imposent à notre conscience, questions auxquelles on ne peut plus échapper : où allons-nous ? Vers quel but souhaitons-nous nous orienter ? Quelle direction choisir en tant que communauté humaine et en tant que peuples ?<\/p><h3 class=\"sub\">Deux icônes bibliques<\/h3><p class=\"vp\" id=\"p7\"><span class=\"pnum\">7<\/span>Pour répondre à ces questions et discerner comment vivre de manière responsable à l’ère de l’intelligence artificielle, je voudrais évoquer deux images bibliques : la construction de la tour de Babel (cf. Gn 11, 1-9) et la reconstruction des murs de Jérusalem (cf. Ne 2-6). Dans le livre de la Genèse, le récit de Babel se situe aux origines de l’humanité, juste après les généalogies des fils de Noé. Les êtres humains, une fois établis dans la plaine de Sennaar, décident de construire une ville et une tour « dont le sommet pénètre les cieux » (Gn 11, 4). Ils veulent ainsi s’assurer stabilité et pouvoir, et surtout se faire un nom, craignant d’être dispersés sur la terre. L’entreprise semble colossale : une seule langue, une seule technologie, une seule direction. Cependant, le projet cache un piège profond : c’est une œuvre conçue sans référence à Dieu, soutenue par une uniformité qui élimine la diversité et, au lieu de la communion, choisit l’homogénéisation. Lorsque la cité est construite sur l’orgueil et la prétention à se suffire à elle-même, la communication se dégrade, les langues se confondent et les êtres humains ne se comprennent plus. Le résultat n’est pas l’unité, mais la dispersion. Babel révèle ainsi la limite de toute construction qui, aussi grandiose soit-elle, naît de l’absolutisation de l’humain et de sa prétention à l’autosuffisance, sacrifie la dignité des personnes à l’efficacité et aspire à atteindre le ciel sans la bénédiction de Dieu.<\/p><p class=\"vp\" id=\"p8\"><span class=\"pnum\">8<\/span>Le livre de Néhémie, quant à lui, s’ouvre sur un moment de grande vulnérabilité dans l’histoire de l’antique Israël. Après l’exil babylonien, une partie du peuple est revenue à Jérusalem, mais la ville est encore en ruines, les murs se sont effondrés et les portes ont été brûlées (cf. Ne 1-2). Néhémie, un juif au service du roi perse Artaxerxès, apprend l’état désastreux de la ville de ses pères. Avant d’agir, il jeûne, prie, intercède pour le peuple ; puis il demande au roi la permission de retourner à Jérusalem et, une fois sur place, il examine en silence les lieux détruits. Il n’impose pas de solutions venues d’en haut. Il convoque les familles, confie à chacune un tronçon de mur à reconstruire, écoute les craintes, coordonne les efforts, fait face aux oppositions. Le récit montre comment la ville renaît non pas grâce à l’initiative d’une seule personne, mais grâce à la responsabilité partagée de tout le peuple : prêtres, artisans, chefs de famille, femmes et jeunes. C’est une œuvre qui a Dieu au centre et qui rétablit les liens avant même de poser les pierres. L’ancienne Jérusalem retrouve ainsi un langage commun, non pas celui de l’uniformité, mais celui de la communion : l’harmonie naît lorsque chacun assume son rôle et que tout le peuple reconnaît sa force comme venant du Seigneur.<\/p><p class=\"vp\" id=\"p9\"><span class=\"pnum\">9<\/span>À la lumière de ces deux icônes, l’Esprit Saint nous interpelle aujourd’hui sur notre rapport à la technique et à la révolution numérique en cours. Les découvertes scientifiques sont un talent confié à l’humanité afin qu’elle le fasse fructifier (cf. Mt 25, 14-30). La technologie peut soigner, relier, éduquer, protéger la Maison commune ; mais elle peut aussi diviser, rejeter, engendrer de nouvelles injustices. En théorie, elle n’est pas en soi une solution aux problèmes de l’humanité, tout comme elle n’est pas en soi un mal ; mais concrètement, elle n’est pas neutre, car elle prend le visage de ceux qui la conçoivent, la financent, la régulent et l’utilisent. C’est pourquoi le premier choix ne se situe pas entre un “oui” ou un “non” à la technologie, mais entre bâtir Babel ou reconstruire Jérusalem ; entre un pouvoir qui prétend dominer le ciel et un peuple qui, en présence de Dieu, se met à travailler de manière unie pour relever les murs de la cohabitation fraternelle.<\/p><p class=\"vp\" id=\"p10\"><span class=\"pnum\">10<\/span>Évitons donc le “syndrome de Babel” : l’idolâtrie du profit qui sacrifie les plus faibles, l’uniformité qui gomme les différences, la prétention d’un langage unique – y compris numérique – capable de tout traduire, même le mystère de la personne, en données et en performances. C’est là le risque de la déshumanisation – construire l’avenir en excluant Dieu et en réduisant l’autre à un moyen –, une tentation ancienne et toujours nouvelle qui prend aujourd’hui aussi un visage technique. Choisissons plutôt la “voie de Néhémie” mettant en évidence la valeur du travail partagé pour rendre sûre la cité de Dieu pour les exilés de retour. Reconstruire aujourd’hui, c’est reconnaître que, dans la pluralité des voix et des visions rappelant parfois la dispersion des langues, il existe néanmoins une possibilité lumineuse : celle de bâtir ensemble, en transformant la diversité en ressource et en faisant de l’écoute comme du dialogue le terrain d’entente sur lequel faire grandir la justice et la fraternité. Au sein de cette œuvre commune, les chrétiens trouvent leur propre manière de construire : orienter l’action vers Dieu afin que, à sa lumière, le pluralisme ne se disperse pas dans le désordre, mais devienne, dans l’exercice de la synodalité, l’espace où l’humanité retrouve ses fondements solides et sa fin ultime. Dans l’Apocalypse, Jean voit la nouvelle Jérusalem « qui descendait du ciel, de chez Dieu » (Ap 21, 2) comme un don pour toute l’humanité. Et cette vision de grâce est pour nous, chrétiens, un appel à œuvrer ensemble, en cultivant une vie commune pacifique, juste et digne dans les “cités” d’aujourd’hui.<\/p><h3 class=\"sub\">Édifier dans le bien<\/h3><p class=\"vp\" id=\"p11\"><span class=\"pnum\">11<\/span>Construire une ville fondée sur le bien commun exige donc, avant tout, de bâtir sur le roc de la relation avec Dieu ; reconnaître que la vérité de son amour nous appelle à une vie « en abondance » ( Jn 10, 10) et à la communion avec Lui. À l’instar de saint Augustin, nous pouvons nous aussi dire : « Vous nous avez faits pour vous, et notre cœur est inquiet jusqu’à ce qu’il repose en vous ». <a class=\"ref\" id=\"rn8\" href=\"#fn8\">8<\/a> Dieu, en effet, a inscrit dans notre cœur un désir de bonheur qui embrasse toutes les dimensions de la vie et dans le dialogue avec les hommes et les femmes de notre temps, l’Église ressent l’urgence de préserver et d’orienter cette aspiration vers sa vérité la plus profonde.<\/p><p class=\"vp\" id=\"p12\"><span class=\"pnum\">12<\/span>Par ailleurs, édifier dans le bien signifie accepter les limites et la fragilité de l’humanité sans les considérer comme une erreur à corriger. Aujourd’hui, le désir de plénitude de l’être humain risque d’être détourné vers des objectifs trompeurs : l’illusion d’une technique promettant de nous libérer de toute fragilité ou des modèles de bien-être qui laissent de côté des peuples entiers. Il n’est pas rare que nous placions notre espoir dans un développement illimité, dans des formes de progrès susceptibles d’exacerber les inégalités ou dans des solutions immédiates incapables de panser les blessures des peuples. Ainsi, tandis que certains poursuivent le rêve chimérique d’une affirmation de soi sans limites, beaucoup se retrouvent privés du nécessaire. D’une voix humble mais ferme, l’Église rappelle que la véritable réalisation ne naît pas de la suppression des fragilités, mais d’une croissance harmonieuse : là où la liberté et la responsabilité vont de pair avec une attention mutuelle et une véritable solidarité, et où le progrès se mesure à la lumière de la dignité de chacun et du bien des peuples.<\/p><p class=\"vp\" id=\"p13\"><span class=\"pnum\">13<\/span>En troisième lieu, construire un monde où chacun peut s’épanouir exige une coresponsabilité courageuse. Aucune main ne suffit, à elle seule, à supporter le poids des défis pesant sur le monde ; et aucune n’est si faible qu’elle ne puisse apporter sa contribution : « La puissance se déploie dans la faiblesse » (2 Co 12, 9). À chacun sa partie du mur : scientifiques et chercheurs, entrepreneurs et travailleurs, éducateurs et législateurs, société civile, mouvements populaires et communautés de foi. Telle est la logique de la subsidiarité qui valorise la coopération entre les générations, entre les peuples, entre les disciplines et les cultures comme voie royale pour favoriser la stabilité, la prospérité et la paix. Les tensions et les divergences ne doivent pas faire peur : elles peuvent devenir des énergies créatives lorsqu’elles sont guidées par une responsabilité partagée.<\/p><p class=\"vp\" id=\"p14\"><span class=\"pnum\">14<\/span>Enfin, édifier dans le bien exige un langage évangélique. Évitons les mots qui humilient ou opposent. Choisissons la lumière qui éclaire et la franchise qui ouvre des voies. Ne bénissons pas des enthousiasmes naïfs, n’alimentons pas des peurs stériles. Indiquons plutôt des critères de discernement – dignité de la personne, destination universelle des biens, option pour les pauvres, soin de la Maison commune, paix – et traduisons-les en pratiques : une approche responsable, des évaluations d’impact humain et social, l’inclusion des plus fragiles, une alphabétisation numérique, une recherche et une industrie orientées vers la justice et la paix.<\/p><h3 class=\"sub\">Rester humains<\/h3><p class=\"vp\" id=\"p15\"><span class=\"pnum\">15<\/span>Lors du récent Jubilé ordinaire de 2025, nous avons cheminé comme des pèlerins d’espérance et nous avons été comblés de grâces. Forts de ces dons, nous pouvons avancer avec un cœur confiant face aux tâches ardues et aux défis exigeants qui se profilent à l’horizon. À l’ère de l’intelligence artificielle où la dignité humaine risque d’être éclipsée par de nouvelles formes de déshumanisation, nous avons le devoir urgent de rester profondément humains, en préservant avec amour cette magnifique humanité qui nous a été donnée et manifestée dans sa plénitude dans le Christ, mais qu’aucune machine ne pourra jamais remplacer dans sa splendeur. Le véritable progrès naît toujours d’un cœur ouvert à l’autre, d’une intelligence disposée à l’écoute, d’une volonté qui cherche ce qui unit plutôt que ce qui sépare.<\/p><p class=\"vp\" id=\"p16\"><span class=\"pnum\">16<\/span>À tous les fidèles catholiques, à tous les chrétiens, à tous les hommes et à toutes les femmes de bonne volonté, j’adresse un appel vibrant : ne craignons pas de nous salir les mains sur le chantier de notre époque. Comme Néhémie, prions, planifions avec sagesse, travaillons avec persévérance en replaçant Dieu à l’horizon de notre action et l’être humain au centre de nos choix. Alors, les pierres rejetées – les pauvres, les malades, les migrants, les petits – deviendront la pierre angulaire, et sur la terre s’élèvera une demeure commune solide et accueillante, où finalement l’amour et la vérité se rencontrent, la justice et la paix s’embrassent (Cf. Ps 85, 11). Telle est la bénédiction que nous implorons de Dieu et la tâche qui nous attend : être des bâtisseurs de communion et non des architectes de Babel ; des serviteurs du Royaume à venir et non des maîtres de donjons voués à s’effondrer. Et, avec l’âme d’un pasteur et d’un père, je demande à tous d’arrêter le chantier d’une énième Babel et d’unir nos forces pour édifier le bien, afin que l’humanité ne perde jamais sa beauté et que le monde puisse reconnaître une fois encore au cœur de l’être humain, le lieu où Dieu désire habiter.<\/p><\/div><\/details>\n<details class=\"chapter\" id=\"ch1\"><summary><div class=\"csum\"><span class=\"csum-eyebrow\">Chapitre 1<\/span><span class=\"csum-title\">Une Pensée Dynamique Fidèle à L’Évangile<\/span><span class=\"csum-desc\">Une approche dynamique fidèle à l'Évangile, et comment l'enseignement social de l'Église se développe. <span class=\"csum-n\">· 29 sections<\/span><\/span><span class=\"csum-cta\"><span class=\"chev\">›<\/span><span class=\"cta-read\">cliquez pour lire<\/span><span class=\"cta-collapse\">cliquez pour réduire<\/span><\/span><\/div><\/summary><div class=\"chapter-body\"><p class=\"vp\" id=\"p17\"><span class=\"pnum\">17<\/span>Dans ce premier chapitre, j’entends retracer, de manière synthétique, le cheminement par lequel la Doctrine sociale de l’Église a pris forme dans le Magistère récent des Papes et du Concile Vatican II, afin de mettre en lumière son caractère dynamique. À chaque époque, en effet, les res novae invitent cet enseignement à se confronter aux questions de l’histoire à la lumière de la Vérité révélée. C’est pourquoi l’intelligence artificielle doit être comprise non pas comme un thème annexe ni comme une urgence à gérer, mais comme une transformation qui interpelle de l’intérieur les catégories de la Doctrine sociale et en réclame un développement supplémentaire dans la fidélité à l’Évangile.<\/p><p class=\"vp\" id=\"p18\"><span class=\"pnum\">18<\/span>Cependant, ce parcours ne serait pas vraiment compréhensible si, avant de nous attarder sur la contribution de chaque Pape et sur les documents les plus importants, nous ne clarifiions pas certaines convictions fondamentales concernant la manière dont l’Église s’inscrit dans l’histoire et se rapporte au monde. Sans cette précision, la Doctrine sociale risquerait d’apparaître comme une ingérence indue dans les questions temporelles ou comme un code éthique externe à appliquer d’en haut. En réalité, elle émane d’une Église qui chemine avec l’humanité, reconnaît l’autonomie des réalités terrestres, comme la distinction entre communauté ecclésiale et communauté politique et, précisément pour cette raison, aspire à servir le bien commun.<\/p><h3 class=\"sub\">Une Église en marche dans l’histoire de l’humanité<\/h3><p class=\"vp\" id=\"p19\"><span class=\"pnum\">19<\/span>Présente dans le monde comme signe d’unité pour toute la famille humaine, l’Église reconnaît dans les questions et les défis du temps actuel le cadre dans lequel exercer sa vocation à l’écoute, au dialogue et au service, en se laissant interpeller par tout ce qui touche à l’existence des hommes et des femmes d’aujourd’hui. Cette imbrication de vie avec les peuples lui fait comprendre de plus en plus que sa mission revêt une portée historique et implique une responsabilité vis-à-vis de la manière dont se tissent les relations sociales. C’est pourquoi elle ne peut se considérer comme étrangère aux dynamiques qui façonnent le visage de la société. Au contraire, elle participe activement aux processus par lesquels la société même se développe et s’organise, apportant sa contribution à la mise en place d’une coexistence plus juste et plus fraternelle. Le Pape François a rappelé avec force cette dimension historique de la mission ecclésiale en affirmant que « personne ne peut exiger de nous que nous reléguions la religion dans la secrète intimité des personnes, sans aucune influence sur la vie sociale et nationale, sans se préoccuper de la santé des institutions de la société civile, sans s’exprimer sur les événements qui intéressent les citoyens ». <a class=\"ref\" id=\"rn9\" href=\"#fn9\">9<\/a><\/p><p class=\"vp\" id=\"p20\"><span class=\"pnum\">20<\/span>L’appel et l’engagement à cheminer avec l’humanité dans la réalité concrète de l’histoire conduisent l’Église à reconnaître que les réalités terrestres possèdent une consistance et un ordre qui leur sont propres. Le Concile Vatican II a exprimé ce principe avec une grande précision dans la Constitution pastorale Gaudium et spes, dont nous avons célébré avec reconnaissance le 60 e anniversaire, le 7 décembre 2025 : « Si, par autonomie des réalités terrestres, on veut dire que les choses créées et les sociétés elles-mêmes ont leurs lois et leurs valeurs propres […] une telle exigence d’autonomie est pleinement légitime ». <a class=\"ref\" id=\"rn10\" href=\"#fn10\">10<\/a> Cette mise en évidence montre que la création porte en elle une bonté originelle que le regard humain doit préserver, cultiver et faire mûrir. Dans cette perspective, l’Église apparaît comme une présence qui aide à lire la réalité en profondeur, en soutenant avec une humble fermeté les choix favorisant la dignité de chaque personne, la cohésion des communautés et le bien de tous. Ainsi se place-t-elle aux côtés du monde sans s’y superposer, afin que dans chaque événement humain puisse germer la promesse de justice et de paix que l’Esprit Saint continue de susciter au cœur de l’humanité.<\/p><p class=\"vp\" id=\"p21\"><span class=\"pnum\">21<\/span>Reconnaissant que Dieu accompagne la liberté des êtres humains dans le déroulement de l’histoire, le Concile Vatican II affirmait la distinction entre communauté ecclésiale et communauté politique, soulignant comment chacune d’elles doit agir en toute autonomie. La présence de l’Église dans le monde s’exprime également dans ses relations avec la société civile et les institutions publiques. Dans son dialogue avec elles, l’Église reconnaît la valeur des réalités sociales et politiques et respecte leur responsabilité propre en soutenant tout ce qui protège la vie des personnes et renforce les fondements du tissu social. Elle ne prétend pas assumer les fonctions qui relèvent de l’État ; au contraire, elle apprécie son service du bien commun et reconnaît avec conviction la responsabilité exercée par les institutions civiles dans la société. En même temps, la mission qui lui est confiée l’incite à ne pas rester indifférente face aux souffrances concrètes des hommes et des femmes de notre temps. Sa proximité ne découle pas d’une volonté de se substituer aux institutions ni d’une critique implicite de leur action, mais de la charité évangélique qui la pousse à s’approcher des blessures de l’humanité lorsque celles-ci se manifestent avec plus de gravité. Lorsqu’elle intervient, elle le fait en imitant le bon Samaritain, avec discrétion et proximité, consciente que ce qui naît d’une nécessité immédiate ne peut devenir la norme ni se substituer aux responsabilités institutionnelles propres à la communauté civile.<\/p><p class=\"vp\" id=\"p22\"><span class=\"pnum\">22<\/span>À partir de cette double reconnaissance – l’autonomie des réalités terrestres et la distinction des compétences entre la communauté ecclésiale et la communauté politique –, il est plus facile de comprendre l’orientation que le Concile Vatican II a donnée à l’Église dans ses relations avec le monde. Gaudium et spes rappelle qu’il « revient à tout le Peuple de Dieu, notamment aux pasteurs et aux théologiens, avec l’aide de l’Esprit Saint, de scruter, de discerner et d’interpréter les multiples langages de notre temps et de les juger à la lumière de la Parole de Dieu, pour que la Vérité révélée puisse être sans cesse mieux perçue, mieux comprise et présentée sous une forme plus adaptée ». <a class=\"ref\" id=\"rn11\" href=\"#fn11\">11<\/a> L’écoute des différents langages n’est pas une simple attention sociologique mais implique un discernement spirituel dans lequel, avec l’aide de l’Esprit, le peuple de Dieu reconnaît dans les transformations culturelles et sociales non seulement les signes de la présence du Christ qui vient et guide l’histoire vers son accomplissement mais aussi les dérives qui en obscurcissent le visage. Ainsi, la Vérité révélée n’est pas modifiée dans son essence, mais explicitée et assumée comme critère vivant pour orienter des choix concrets, inspirer des chemins de conversion personnelle et communautaire, promouvoir des réformes de structures et soutenir de nouvelles formes de témoignage évangélique dans la vie publique. L’histoire est donc l’un des lieux où l’Église se laisse instruire par l’Esprit sur la portée humanisante de l’Évangile et apprend à développer son enseignement au service de la dignité de chaque personne et du bien des peuples.<\/p><h3 class=\"sub\">La sagesse de la Parole et le dialogue avec les sciences humaines<\/h3><p class=\"vp\" id=\"p23\"><span class=\"pnum\">23<\/span>L’Église considère comme compagnons de route tous ceux qui cherchent sincèrement « la vérité, la bonté, la beauté », en les considérant comme « de précieux alliés » <a class=\"ref\" id=\"rn12\" href=\"#fn12\">12<\/a> dans la défense de la dignité de chaque personne et dans la sauvegarde de la création. En adoptant le style pastoral du Concile Vatican II invitant à écouter, discerner et interpréter les signes des temps, et éclairée par la sagesse de la Parole, l’Église ne craint pas la rencontre avec le savoir humain. La Parole de Dieu offre des critères fiables pour orienter les chemins de la justice et ouvrir des voies de réconciliation et de paix entre les êtres humains. Lorsqu’il s’agit d’appliquer ces critères aux situations complexes de notre temps, la contribution de la philosophie et des sciences humaines et sociales s’avère essentielle, car elles aident à comprendre et à analyser plus en profondeur les dynamiques culturelles, économiques et politiques. Saint Jean-Paul II rappelait que l’Église accueille la contribution des sciences sociales « afin d’en tirer des indications concrètes dans l’accomplissement de ses tâches magistérielles ». <a class=\"ref\" id=\"rn13\" href=\"#fn13\">13<\/a> La confrontation avec ces savoirs n’affaiblit pas la force de l’Évangile ; au contraire, elle permet de discerner avec plus de lucidité ce qui favorise réellement la vie des personnes et des communautés. Dans la continuité de cette perspective, le Pape François soulignait que l’Église ne prétend pas offrir « une parole définitive » <a class=\"ref\" id=\"rn14\" href=\"#fn14\">14<\/a> sur de nombreuses questions spécifiques, mais elle reconnaît l’importance d’écouter la recherche scientifique et de favoriser un dialogue sérieux et loyal entre les chercheurs tout en accueillant la diversité des opinions.<\/p><p class=\"vp\" id=\"p24\"><span class=\"pnum\">24<\/span>Nourrie par ce dialogue fécond entre l’Évangile et les savoirs humains, l’Église a progressivement approfondi sa Doctrine sociale, faisant mûrir au fil du temps un patrimoine de sagesse doté d’une cohérence théologique et anthropologique enracinée dans la vision chrétienne de la personne. Précisément parce qu’il naît de la foi et de sa compréhension de la réalité, ce patrimoine ne se traduit pas en répertoire de solutions techniques ni en modèle économique ou politique à opposer à d’autres : il appartient à un registre différent, <a class=\"ref\" id=\"rn15\" href=\"#fn15\">15<\/a> celui des principes qui orientent la lecture des événements et soutiennent une interprétation évangélique des processus historiques comme des choix qu’ils impliquent. C’est de là que découle la fonction propre de la Doctrine sociale qui ne prétend pas se substituer aux responsabilités de la politique et des institutions, mais s’offre comme soutien au discernement commun, en aidant à reconnaître et à promouvoir ce qui sert la dignité des personnes, la vitalité des communautés et le bien de tous.<\/p><h3 class=\"sub\">La Doctrine sociale comme discernement communautaire<\/h3><p class=\"vp\" id=\"p25\"><span class=\"pnum\">25<\/span>La compréhension de la vérité, comme un don à partager et non comme une possession à revendiquer, libère l’Église de la tentation de regretter des formes de présence fondées sur le pouvoir. Saint Jean-Paul II invitait à porter un regard sincère sur les temps où l’on a cédé à « des méthodes d’intolérance et même de violence dans le service de la vérité », <a class=\"ref\" id=\"rn16\" href=\"#fn16\">16<\/a> afin de retrouver la voie évangélique de l’annonce douce et de la vérité qui ne s’impose pas. Dans le même esprit, j’ai réaffirmé que l’Église « ne veut pas lever l’étendard de la possession de la vérité », <a class=\"ref\" id=\"rn17\" href=\"#fn17\">17<\/a> car la vérité n’est pas un territoire à défendre, mais un bien à partager. Cette même perspective a été résumée par le Pape François dans ses fameuses paroles selon lesquelles « le temps est supérieur à l’espace » : <a class=\"ref\" id=\"rn18\" href=\"#fn18\">18<\/a> il ne s’agit pas avant tout d’occuper des espaces de pouvoir ou de défendre des bastions culturels, mais d’engager des processus de bien et de les laisser mûrir. Ainsi, la vérité de l’Évangile ne s’impose pas d’en haut, mais grandit au fil du temps, au cœur de l’articulation concrète de la vie, des communautés et des cultures. C’est une vérité qui ne craint pas la diversité, mais l’accueille et l’ordonne ; elle n’élimine pas les conflits, mais les transfigure ; elle recompose ce que l’histoire tend à disperser. D’où également l’image du polyèdre, une figure aux multiples faces dans lesquelles se reflète sous différents angles la même vérité de l’Évangile. <a class=\"ref\" id=\"rn19\" href=\"#fn19\">19<\/a><\/p><p class=\"vp\" id=\"p26\"><span class=\"pnum\">26<\/span>Cette attitude d’ouverture à la vérité, à la fois une et multiforme, exprime en profondeur la catholicité de l’Église qui englobe toute la famille humaine et, en même temps, vit immergée dans les réalités concrètes des peuples et des cultures. Le Concile Vatican II rappelle que, précisément en vertu de cette catholicité, « chacune des parties apporte aux autres et à toute l’Église le bénéfice de ses propres dons », <a class=\"ref\" id=\"rn20\" href=\"#fn20\">20<\/a> de sorte que, dans son ensemble et dans chaque communauté, elle grandit grâce à un échange réciproque et à un effort commun vers une communion toujours plus pleine. Il s’ensuit que le peuple de Dieu n’est pas seulement constitué de nombreux peuples, mais qu’il est tissé en son sein de fonctions, de vocations, de cultures et de traditions diverses, appelées à se soutenir et à s’enrichir mutuellement. Dans cette perspective, compte tenu de la grande diversité des situations historiques, saint Paul VI reconnaissait qu’il n’est pas réaliste de penser que la Doctrine sociale puisse proposer une réponse unique et valable pour tous les contextes ; <a class=\"ref\" id=\"rn21\" href=\"#fn21\">21<\/a> c’est pourquoi il invitait chaque communauté chrétienne à analyser avec lucidité et responsabilité la réalité de son propre pays. La tension féconde entre l’universalité de la mission et l’enracinement local appartient intimement à la vie de l’Église : celle-ci porte en son sein l’horizon du monde entier, mais elle assume les questions de chaque contexte comme lieu réel où l’Évangile prend corps.<\/p><p class=\"vp\" id=\"p27\"><span class=\"pnum\">27<\/span>À la lumière de ce qui a été dit jusqu’ici, la Doctrine sociale de l’Église apparaît sous son jour le plus authentique : non pas un recueil de principes et de normes à appliquer, mais un chemin de discernement communautaire. Elle naît de la rencontre entre la vérité éternelle de l’Évangile et les questions de l’histoire, elle se laisse interroger par les signes des temps ; elle se nourrit de la contribution des sciences, des cultures et des expériences humaines. C’est pourquoi, lorsque la dignité des frères est bafouée, lorsque la politique ne répond pas aux drames de l’humanité, lorsque l’économie se retourne contre la personne ou que la science dépasse les limites de sa méthode, <a class=\"ref\" id=\"rn22\" href=\"#fn22\">22<\/a> l’Église – avec les autres confessions chrétiennes et les croyants d’autres religions – doit faire entendre sa voix, non pour dominer, mais pour servir la communion. Ainsi comprise, la Doctrine sociale devient une théologie de la communion dans l’histoire, un lieu où la Parole devenue chair continue à se faire dialogue, mémoire et prophétie.<\/p><h3 class=\"sub\">L’évolution du Magistère social de Léon XIII à nos jours<\/h3><p class=\"vp\" id=\"p28\"><span class=\"pnum\">28<\/span>Après avoir rappelé la manière dont l’Église s’inscrit dans l’histoire et dialogue avec le monde, je voudrais maintenant me pencher sur le développement de la Doctrine sociale dans le Magistère qui a accompagné les grandes transformations sociales du XIXe siècle à nos jours. Je ne pourrai évidemment pas rendre compte de toute la richesse de cet enseignement dont les principes fondamentaux sont présentés dans le Compendium de la Doctrine sociale de l’Église et par la suite approfondis dans le Magistère récent. Je ne pourrai pas non plus reprendre de manière systématique ce qui a été élaboré dans les Encycliques de mes vénérés Prédécesseurs, en particulier dans Laudato si’ et dans Fratelli tutti. J’entends toutefois rappeler quelques lignes essentielles, afin de montrer que ce que j’écris s’inscrit dans la continuité de cette tradition. Je veux en même temps souligner comment, au sein de celle-ci, le noyau stable des vérités révélées sur la personne et la vie en communauté s’entremêle avec une capacité sans cesse renouvelée à écouter les situations historiques et à se laisser interpeller par les questions qui émergent du présent. Je retracerai donc quelques étapes décisives de cette évolution, en commençant par la période ouverte par l’Encyclique Rerum novarum.<\/p><h3 class=\"sub\">Les premiers pas de la Doctrine sociale de l’Église<\/h3><p class=\"vp\" id=\"p29\"><span class=\"pnum\">29<\/span>Ce que nous appelons aujourd’hui la “Doctrine sociale de l’Église” n’est pas apparue soudainement à l’époque contemporaine, mais rassemble et organise une longue tradition de réflexion ecclésiale sur la vie sociale puisant ses sources dans l’Écriture Sainte, les Pères de l’Église, les élaborations théologiques et juridiques du Moyen Âge comme de l’époque moderne. L’expression “Doctrine sociale de l’Église” a été employée pour la première fois par Pie XII en 1950, <a class=\"ref\" id=\"rn23\" href=\"#fn23\">23<\/a> mais le contenu qu’elle recouvre, compris comme un corpus organique d’enseignements sociaux, a commencé à se dessiner avec l’Encyclique Rerum novarum de Léon XIII. Face aux « questions nouvelles » de son époque – le conflit entre le capital et le travail, la question ouvrière, les transformations économiques et sociales – Léon XIII ne s’est pas contenté de constater le malaise, mais a considéré ces situations comme lieu de la mission pastorale de l’Église, les a soumises à un discernement rigoureux et a mis en évidence les causes et les issues possibles à la lumière de l’Évangile et d’une vision intégrale de la personne créée à l’image de Dieu. Saint Jean-Paul II a vu dans cette manière de procéder un « paradigme permanent » <a class=\"ref\" id=\"rn24\" href=\"#fn24\">24<\/a> de la Doctrine sociale : une pratique exemplaire par laquelle l’Église, face aux transformations historiques, exerce son droit et devoir d’examiner les réalités sociales, de se prononcer à leur sujet et d’indiquer des voies de solution juste. Ainsi, les contenus pérennes de la foi et de la sagesse ecclésiale ancestrale s’articulent en une doctrine vivante qui, tout en restant fidèle à l’Évangile, s’enrichit au contact des « questions nouvelles » de chaque époque.<\/p><p class=\"vp\" id=\"p30\"><span class=\"pnum\">30<\/span>L’Encyclique Rerum novarum de Léon XIII constitue un jalon dans l’évolution du Magistère social. Le document place au centre de sa réflexion la dignité du travail et de l’ouvrier, affirme le droit à un salaire juste pour soi-même et pour sa famille,reconnaît dans les personnes une valeur essentielle prioritaire par rapport au capital et au profit, défend la propriété privée ainsi que sa fonction sociale indispensable, apprécie les associations de travailleurs et propose des formes de collaboration entre les différentes composantes de la société comme alternative à la logique de la lutte des classes. Il n’est donc pas étonnant que Pie XI ait pu la qualifier de « Grande Charte » <a class=\"ref\" id=\"rn25\" href=\"#fn25\">25<\/a> de l’action sociale des chrétiens. Dans Rerum novarum, la sagesse séculaire de l’Église sur la personne et la vie en société prend une forme nouvelle, capable de s’adapter à l’ère industrielle et d’offrir le premier grand cadre systématique de cette Doctrine sociale que les décennies suivantes allaient davantage développer. Bien que bon nombre des conditions historiques décrites par Léon XIII aient changé, deux principes au moins restent d’une grande actualité : la primauté du travail humain sur toute logique purement productive ou financière, avec l’attention qui en découle pour les personnes et les familles les plus exposées à l’exploitation, et le lien indissociable entre l’annonce évangélique et la recherche d’un ordre social plus juste. Ainsi, Rerum novarum continue à nous rappeler qu’il n’y a pas d’évangélisation authentique qui ne touche pas également les structures de la vie en société.<\/p><p class=\"vp\" id=\"p31\"><span class=\"pnum\">31<\/span>L’Encyclique Quadragesimo anno de Pie XI, publiée en 1931 à l’occasion du 40e anniversaire de Rerum novarum et en pleine crise économique mondiale, franchit une nouvelle étape dans le développement du Magistère social. Elle ne se contente pas de reprendre la question ouvrière, mais élargit son regard à la configuration générale de l’ordre économique et politique. Elle dénonce la concentration du pouvoir économique entre les mains d’une minorité ; elle critique tant la concurrence sans limites que les projets collectivistes annulant la liberté et la responsabilité des personnes ; elle rappelle avec force le droit d’association des ouvriers et réaffirme l’exigence que le salaire soit proportionné non seulement à la prestation, mais aussi aux besoins de l’ouvrier et de sa famille. Dans ce contexte, elle formule de manière systématique le principe de subsidiarité, destiné à devenir l’un des repères constants de la Doctrine sociale, selon lequel ce qui peut être accompli par les personnes, les familles, les organismes intermédiaires et ou les communautés locales ne doit pas être absorbé par des instances supérieures. Parallèlement à ces contributions, Pie XI rappelle clairement la fonction sociale de la propriété et, à travers diverses interventions de son Magistère – depuis les Encycliques Non abbiamo bisogno et Mit brennender Sorge jusqu’à Divini Redemptoris – dénonce les totalitarismes qui bafouent la dignité de la personne, étouffent la vie sociale, exaltent l’État au-delà de sa juste valeur et recourent à la catégorie discriminatoire de race. Au moins trois idées de son enseignement social restent particulièrement d’actualité aujourd’hui : la prise de conscience que les injustices ne concernent pas seulement les comportements individuels mais aussi les structures économiques et institutionnelles ; la valeur du principe de subsidiarité qui invite à renforcer le tissu associatif et communautaire, en évitant de nouvelles concentrations de pouvoir ; et le lien entre la dignité du travail, une rémunération juste et la possibilité réelle pour les familles de mener une vie décente.<\/p><p class=\"vp\" id=\"p32\"><span class=\"pnum\">32<\/span>Dans le contexte dramatique de la Seconde Guerre mondiale et des années de reconstruction, le Magistère de Pie XII apporte une contribution significative au développement de la Doctrine sociale, notamment à travers ses Messages radiophoniques de Noël dans lesquels il esquisse les contours d’un ordre international fondé sur la reconnaissance de la dignité humaine, la justice et la paix. À ces occasions, le Pape propose un dialogue avec la société en partant d’un rappel exigeant du droit naturel, compris comme un ensemble de principes objectifs qui précèdent les intérêts des individus et des États et doivent régir la vie interne des nations ainsi que leurs relations mutuelles. Pie XII attribue en outre un rôle décisif aux associations professionnelles, aux syndicats de travailleurs et aux divers corps intermédiaires de la vie économique et sociale, reconnaissant dans ces formes organisées de la société un rempart essentiel pour l’équilibre civil et la sauvegarde du bien commun.Il défend la nécessité d’un État de droit solide pour prévenir les abus de pouvoir et considère la démocratie un instrument susceptible de favoriser un exercice correct de l’autorité. En même temps, il met en garde contre toute prétention de fonder le droit sur l’utilité ou la force, rappelant qu’un ordre international fondé sur l’avantage des plus forts expose les peuples les plus faibles à l’oppression et mine la confiance entre les nations. Il identifie enfin, dans les profonds déséquilibres économiques entre pays, l’un des facteurs alimentant les conflits. <a class=\"ref\" id=\"rn26\" href=\"#fn26\">26<\/a> À notre époque, marquée par de nouvelles formes de pouvoir mondial et par des inégalités croissantes, trois orientations restent particulièrement importantes : la nécessité de faire passer le droit avant l’intérêt, la prise de conscience que les disparités économiques constituent un terrain fertile pour les tensions et les violences, et la valeur d’un maillage associatif capable de jouer un rôle de médiateur entre l’individu et l’État. Elles continuent d’offrir à la Doctrine sociale des critères importants pour interpréter les dynamiques de la mondialisation et pour promouvoir un ordre international plus juste et pacifique.<\/p><h3 class=\"sub\">Les années du Concile Vatican II<\/h3><p class=\"vp\" id=\"p33\"><span class=\"pnum\">33<\/span>Avec saint Jean XXIII s’ouvre une nouvelle étape du Magistère social marquée par une attention plus explicite à la dimension mondiale des questions sociales et au langage des droits. Dans Mater et magistra, il présente la foi chrétienne comme une lumière capable de relier le ciel et la terre, rappelant que l’Église, bien qu’ayant pour mission première la sanctification et l’annonce des biens éternels, ne néglige pas pour autant les exigences concrètes de la vie quotidienne des personnes, mais s’intéresse à tout bien humain authentique. <a class=\"ref\" id=\"rn27\" href=\"#fn27\">27<\/a> Partant de cette vision unitaire de l’humain, il souligne que la vie sociale exige un équilibre entre l’initiative des citoyens et des groupes, appelés à s’auto-organiser et à collaborer, et l’action de l’État qui doit coordonner et soutenir sans étouffer la liberté et la responsabilité des individus ; d’où l’attention à la juste rémunération du travail, à la participation des ouvriers et aux disparités croissantes entre les pays. Quelques années plus tard, dans Pacem in terris, s’adressant pour la première fois non seulement aux fidèles mais à tous les hommes de bonne volonté, Jean XXIII relie de manière organique la dignité de la personne à la reconnaissance des droits et devoirs fondamentaux et propose un ordre de vie en société – y compris au niveau international – fondé sur la vérité, la justice, l’amour et la liberté. <a class=\"ref\" id=\"rn28\" href=\"#fn28\">28<\/a> La portée universelle de son appel, la référence aux droits de l’homme comme grammaire commune et la conviction que la paix durable passe par des institutions et des relations entre les peuples inspirées par la dignité de chaque personne restent particulièrement significatives pour notre époque marquée par des conflits et de nouvelles formes d’interdépendance généralisés.<\/p><p class=\"vp\" id=\"p34\"><span class=\"pnum\">34<\/span>Le Concile Vatican II a marqué un tournant dans l’auto-compréhension de l’Église dans le monde contemporain. Dans la Constitution pastorale Gaudium et spes, il nous a donné l’image d’une Église qui se fait proche de l’humanité, engagée dans le monde, et déterminée à réfléchir non à partir de schémas abstraits, mais à partir de la réalité concrète des situations historiques. Le texte aborde les grandes questions du mariage et de la famille, de la vie économique et sociale, de la communauté politique, de la guerre et de la paix, en insistant sur le fait que les structures économiques et institutionnelles sont justes uniquement dans la mesure où elles servent le développement intégral de la personne et favorisent la participation responsable de tous. <a class=\"ref\" id=\"rn29\" href=\"#fn29\">29<\/a> L’importance de ce document conciliaire pour la Doctrine sociale de l’Église réside non seulement dans le fait qu’il a ouvert des perspectives de réflexions thématiques, mais aussi dans le fait qu’il a fourni une méthode de discernement invitant à lire les transformations historiques avec un regard évangélique et une compétence humaine. Ce style montre que le dialogue avec le monde n’est pas pour l’Église une option tactique, mais une forme concrète de sa mission, car l’Évangile tel un levain peut transformer de l’intérieur les structures de la cohabitation et ouvrir des voies vers une plus grande humanité. C’est dans cette perspective que s’inscrit également la Déclaration Dignitatis humanae dans laquelle le Concile reconnaît que la liberté religieuse est un droit fondamental enraciné dans la dignité de la personne qui doit être garanti par l’ordre juridique afin que nul ne soit contraint d’agir contre sa conscience ou empêché de rechercher ou de professer la vérité en privé et en public. <a class=\"ref\" id=\"rn30\" href=\"#fn30\">30<\/a> Ce principe, d’une grande importance pour notre époque, continue d’offrir à la Doctrine sociale des critères décisifs pour la protection de la personne et pour la construction de sociétés pluralistes et pacifiques.<\/p><p class=\"vp\" id=\"p35\"><span class=\"pnum\">35<\/span>Sous le Pontificat de saint Paul VI émerge une conception de la paix qui ne se réduit pas à l’absence de guerre, mais qui prend forme dans le cheminement vers un développement humain intégral. Dans Populorum progressio, il décrit le développement comme un passage de conditions de vie moins humaines à des conditions plus humaines et le conçoit comme un processus qui concerne tout homme et tout l’homme, <a class=\"ref\" id=\"rn31\" href=\"#fn31\">31<\/a> c’est-à-dire toutes les dimensions de la personne et tous les peuples, sans exception. Sur cette base, Paul VI peut affirmer qu’un développement ainsi conçu est en réalité « le nouveau nom de la paix », <a class=\"ref\" id=\"rn32\" href=\"#fn32\">32<\/a> car il vise à éliminer les racines de l’injustice et du conflit et à ouvrir des espaces de vie plus dignes pour tous. La création de la Commission pontificale Iustitia et Pax doit également être lue dans cette optique comme une tentative de donner à cette intuition une forme stable, au niveau ecclésial et international, en maintenant vivante la conscience du fossé croissant entre pays riches et pays pauvres et de la nécessité de politiques favorisant des conditions de vie réellement plus humaines pour tous.<\/p><p class=\"vp\" id=\"p36\"><span class=\"pnum\">36<\/span>Dans l’ Octogesima adveniens écrite à l’occasion du 80 e anniversaire de Rerum novarum, Paul VI transpose cette perspective dans la société post-industrielle, marquée par des transformations urbaines, de nouvelles formes de pauvreté, des changements dans le travail et des mutations culturelles rapides remettant en question l’avenir des personnes et des communautés. Pour Paul VI, l’Évangile, bien qu’il ait été « annoncé, écrit, vécu » <a class=\"ref\" id=\"rn33\" href=\"#fn33\">33<\/a> dans un contexte historico-culturel très différent du nôtre, n’est pas un message dépassé, mais une vision de la personne humaine, des relations, de l’autorité et du bien commun capable d’orienter encore aujourd’hui les choix économiques, politiques et culturels. En d’autres termes, l’Évangile reste d’actualité car il fournit les critères permettant de reconnaître ce qui humanise ou déshumanise, ce qui libère ou opprime au sein de situations sans cesse renouvelées. Pour la Doctrine sociale de l’Église, l’héritage le plus exigeant de Paul VI est précisément celui-ci : tant qu’il y aura dans le monde des peuples exclus d’un développement digne de l’être humain, la communauté chrétienne ne pourra se contenter de proclamer la paix de manière abstraite, mais devra laisser l’Évangile juger ces structures économiques et politiques à partir de ceux qui en sont écartés. Celles-ci, comme devait le rappeler Jean-Paul II, peuvent devenir de véritables « structures de péché », <a class=\"ref\" id=\"rn34\" href=\"#fn34\">34<\/a> afin qu’aucune personne ni aucun peuple ne soit traité comme sacrifiable dans les processus de développement.<\/p><h3 class=\"sub\">Le Magistère récent<\/h3><p class=\"vp\" id=\"p37\"><span class=\"pnum\">37<\/span>Le fécond Magistère social de saint Jean-Paul II se situe à la croisée de la crise des grands systèmes idéologiques du XX e siècle et des débuts de la mondialisation économique. Dans l’Encyclique Laborem exercens, rédigée quatre-vingt-dix ans après la publication de Rerum novarum, il ouvre une nouvelle piste de réflexion sur le travail. Le juste salaire y est présenté comme une vérification concrète de l’équité de l’ensemble du système socio-économique, dans la mesure où il montre si le travailleur est traité comme une personne ou comme un simple coût de production. <a class=\"ref\" id=\"rn35\" href=\"#fn35\">35<\/a> Le travail n’est pas seulement considéré comme un problème à gérer ou un moyen pour obtenir un revenu, mais un bien fondamental pour la personne, principe de l’activité économique et élément clé de toute la question sociale. En lui, l’être humain met en jeu sa liberté, sa créativité et sa capacité à coopérer, contribuant ainsi à l’élévation culturelle et morale de la société. <a class=\"ref\" id=\"rn36\" href=\"#fn36\">36<\/a> À la lumière de cela, les différentes formes de précarité, la fragmentation des parcours professionnels et l’automatisation ne peuvent être évaluées uniquement en termes d’efficacité, mais à partir de la dignité du travailleur, du droit à une rémunération suffisante et de la possibilité effective de participer à la vie sociale.<\/p><p class=\"vp\" id=\"p38\"><span class=\"pnum\">38<\/span>À l’occasion du 20 e anniversaire de Populorum progressio, dans l’Encyclique Sollicitudo rei socialis, Jean-Paul II revient sur le fléau du sous-développement. Il reconnaît l’échec de nombreuses tentatives visant à combler le retard économique des peuples pauvres et à accompagner leur industrialisation, constatant la persistance et parfois l’aggravation du fossé entre le Nord et le Sud. <a class=\"ref\" id=\"rn37\" href=\"#fn37\">37<\/a> Il dénonce en outre les mécanismes économiques, financiers et commerciaux qui, gérés par les pays les plus puissants, favorisent structurellement leurs intérêts ou étouffent les économies les plus faibles, et demande qu’ils soient soumis à un jugement éthique sérieux, et non seulement technique. <a class=\"ref\" id=\"rn38\" href=\"#fn38\">38<\/a> Dans ce contexte, la solidarité est comprise comme une coresponsabilité concrète entre les personnes, les peuples et les nations, une forme d’amitié sociale ou de charité politique orientée vers la « civilisation de l’amour » invoquée par Paul VI. <a class=\"ref\" id=\"rn39\" href=\"#fn39\">39<\/a><\/p><p class=\"vp\" id=\"p39\"><span class=\"pnum\">39<\/span>À l’occasion du centenaire de Rerum novarum, l’Encyclique Centesimus annus offre enfin un discernement sur l’effondrement du système soviétique et l’affirmation de la démocratie et de l’économie de marché. Saint Jean-Paul II réitère le message de Pie XII selon lequel l’Église peut apprécier la démocratie dans la mesure où elle garantit la participation effective des citoyens, permet de choisir et de remplacer pacifiquement les dirigeants et empêche que le pouvoir ne soit monopolisé par des élites restreintes motivées par des intérêts particuliers ou idéologiques. <a class=\"ref\" id=\"rn40\" href=\"#fn40\">40<\/a> De même, elle reconnaît le potentiel positif du marché et de l’initiative privée uniquement s’ils restent soumis à la loi morale et guidés par le principe de solidarité, sans sacrifier les plus faibles à la logique du profit. <a class=\"ref\" id=\"rn41\" href=\"#fn41\">41<\/a> La Doctrine sociale de l’Église laisse ainsi un héritage particulièrement actuel : l’affirmation du lien entre dignité du travail, solidarité entre les peuples et évaluation critique de la démocratie et de l’économie de marché continue à offrir des critères pour juger les nouvelles formes d’exploitation, d’exclusion et de crises de la représentation politique.<\/p><p class=\"vp\" id=\"p40\"><span class=\"pnum\">40<\/span>Dans son Encyclique sociale Caritas in veritate, le Pape Benoît XVI a souhaité reprendre et approfondir le concept de développement présenté dans Populorum progressio, en le replaçant dans le contexte de la mondialisation. Il rappelle que ce développement devrait se traduire par « une croissance réelle, qui s’étende à tous et soit concrètement durable », <a class=\"ref\" id=\"rn42\" href=\"#fn42\">42<\/a> c’est-à-dire par un progrès économique véritablement inclusif et respectueux des limites de la création. Il constate toutefois que, dans les pays riches, de nouvelles catégories de pauvres apparaissent et que des formes inédites d’exclusion se multiplient, tandis que, dans les régions plus pauvres, de petits groupes vivent dans un bien-être consumériste qui cohabite avec des situations de misère déshumanisante. <a class=\"ref\" id=\"rn43\" href=\"#fn43\">43<\/a> Il observe en outre que le nouveau système économique et financier mondial, caractérisé par une grande mobilité des capitaux et des moyens de production, a réduit le pouvoir politique des États ainsi que leur capacité à orienter les processus économiques. <a class=\"ref\" id=\"rn44\" href=\"#fn44\">44<\/a> C’est pourquoi il réaffirme que l’activité économique ne peut prétendre résoudre les problèmes sociaux en élargissant simplement la logique du marché, mais qu’elle doit être ordonnée au bien commun, envers lequel la communauté politique porte une responsabilité propre et irremplaçable. <a class=\"ref\" id=\"rn45\" href=\"#fn45\">45<\/a><\/p><p class=\"vp\" id=\"p41\"><span class=\"pnum\">41<\/span>Benoît XVI place la charité au cœur de cette relecture, affirmant qu’elle « est la voie maîtresse de la Doctrine sociale de l’Église », <a class=\"ref\" id=\"rn46\" href=\"#fn46\">46<\/a> à condition qu’elle soit toujours unie à la vérité ; et il constate avec inquiétude que, précisément dans les domaines social, juridique, politique et économique, on tend à déclarer son insignifiance morale. La nouveauté de sa contribution réside dans le fait de montrer que le développement, la justice, les institutions et le marché ne sont pas des réalités neutres, mais des lieux où la charité dans la vérité doit prendre une forme historique. Pour l’époque actuelle, marquée par des inégalités croissantes, la pression des marchés financiers, la crise environnementale et la méfiance envers la politique, cet enseignement reste d’actualité car il invite à juger chaque modèle de développement sur sa capacité à être inclusif et durable, à recomposer la relation entre économie et politique autour du bien commun et à reconnaître à la charité un rôle critique et générateur dans la vie publique.<\/p><p class=\"vp\" id=\"p42\"><span class=\"pnum\">42<\/span>Le magistère social du Pape François s’inscrit dans la lignée de Gaudium et spes qui invite à considérer l’histoire à partir des blessures et des espoirs des personnes et à les mettre en dialogue avec l’Évangile. Cette orientation transparaît avec une particulière clarté dans Evangelii gaudium, où il est affirmé que l’annonce chrétienne possède une dimension sociale intrinsèque et où est invoquée une Église capable d’écouter le cri des pauvres, des migrants ou des victimes des nouvelles formes d’esclavage. C’est dans cette perspective que s’inscrit également l’insistance de François sur une Église synodale, une Église qui “marche ensemble”, cherche à lire les signes des temps à la lumière de l’Évangile et se laisse évangéliser par les pauvres avec lesquels elle partage son histoire. <a class=\"ref\" id=\"rn47\" href=\"#fn47\">47<\/a><\/p><p class=\"vp\" id=\"p43\"><span class=\"pnum\">43<\/span>Avec Laudato si’, François propose la première grande analyse systématique de la crise environnementale dans une Encyclique sociale, en montrant qu’il ne s’agit pas d’une question sectorielle, mais de l’aspect écologique de la crise socio-économique contemporaine. Sa proposition d’écologie intégrale associe la sauvegarde de la Maison commune et l’option préférentielle pour les pauvres et affirme avec force que « tant la clameur de la terre que la clameur des pauvres » <a class=\"ref\" id=\"rn48\" href=\"#fn48\">48<\/a> ne peuvent être séparées. Dans cette optique, reviennent au premier plan la destination universelle des biens, la critique d’un paradigme technocratique prétendant tout réduire à un objet de domination, la défense du travail humain menacé par la logique du rejet, l’exigence d’une justice entre les générations et l’appel à un véritable dialogue entre politique et économie, afin qu’aucune des deux ne s’enferme dans son autoréférentialité.<\/p><p class=\"vp\" id=\"p44\"><span class=\"pnum\">44<\/span>Face à la désagrégation du tissu social, à la « guerre mondiale par morceaux », à la mondialisation individualiste et aux conséquences de la pandémie de Covid-19 sur les liens communautaires, François relance dans Fratelli tutti le rêve d’une humanité capable de choisir l’amitié sociale et la fraternité universelle. Il propose la culture de la rencontre, une « politique meilleure » capable de rechercher le bien commun, des chemins de réconciliation et un monde qui assure « une terre, un toit et un travail pour tous ». <a class=\"ref\" id=\"rn49\" href=\"#fn49\">49<\/a> Enfin, avec Dilexit nos, il montre que ces grands engagements sociaux ne peuvent être séparés de la relation personnelle avec le Christ : en revenant à la Parole de Dieu, il rappelle que la réponse la plus authentique à l’amour du Cœur de Jésus est l’amour concret pour les frères et affirme qu’« il n’y a pas d’acte plus grand que nous puissions offrir pour Lui rendre amour pour amour ». <a class=\"ref\" id=\"rn50\" href=\"#fn50\">50<\/a><\/p><h3 class=\"sub\">Une lecture de l’histoire à la lumière de la foi<\/h3><p class=\"vp\" id=\"p45\"><span class=\"pnum\">45<\/span>En considérant ce parcours dans son ensemble, on comprend que la Doctrine sociale de l’Église n’est pas le fruit d’un projet élaboré derrière un bureau, mais le résultat d’un processus patient, dans lequel chaque pape – avec le Concile Vatican II – offre une contribution originale à la lumière des « questions nouvelles » de son temps. Chacun, en relevant les défis de son époque et en interprétant les changements historiques à la lumière de l’Évangile, a fait ressortir différents aspects d’un patrimoine unique : la dignité de la personne, la valeur du travail, la destination universelle des biens, la solidarité et la subsidiarité, la sauvegarde de la création, la centralité de la paix et de la fraternité. Il en résulte un développement harmonieux, mais pas toujours linéaire, marqué par des accents différents, des approfondissements progressifs et, parfois, des changements de perspective qui ne tranchent pas avec ce qui précède, mais en font mûrir les implications. Si nous pouvons aujourd’hui parler d’un corpus de principes et de critères partagés, c’est parce que cette lecture de l’histoire à la lumière de la foi ne s’est jamais interrompue et a su se laisser interpeller par les questions de chaque génération. C’est sur ce noyau central – les grands principes de la Doctrine sociale guidant le discernement des croyants dans leur vie personnelle et publique – que je voudrais maintenant porter l’attention, afin d’en mieux saisir la cohérence interne et la force génératrice pour notre temps.<\/p><\/div><\/details>\n<details class=\"chapter\" id=\"ch2\"><summary><div class=\"csum\"><span class=\"csum-eyebrow\">Chapitre 2<\/span><span class=\"csum-title\">Fondements et Principes de la Doctrine Sociale de L’Église<\/span><span class=\"csum-desc\">Les fondements et les principes de la Doctrine sociale de l'Église. <span class=\"csum-n\">· 44 sections<\/span><\/span><span class=\"csum-cta\"><span class=\"chev\">›<\/span><span class=\"cta-read\">cliquez pour lire<\/span><span class=\"cta-collapse\">cliquez pour réduire<\/span><\/span><\/div><\/summary><div class=\"chapter-body\"><p class=\"vp\" id=\"p46\"><span class=\"pnum\">46<\/span>La Doctrine sociale de l’Église est une réalité vivante, en dialogue avec l’histoire, les cultures et les sciences, tout en conservant un noyau de vérité qui ne passe pas. C’est pourquoi elle peut être considérée comme une forme de sagesse capable d’orienter encore aujourd’hui la vie personnelle et sociale des croyants. Dans ce deuxième chapitre, je désire m’attarder sur certains fondements et principes de la Doctrine sociale qui aident à lire les « questions nouvelles » de notre temps, à la lumière de la dignité fondamentale de la personne humaine. J’estime qu’aujourd’hui, pour préserver la personne humaine à l’ère de l’intelligence artificielle, nous devons revenir à une réflexion sur le bien commun, la destination universelle des biens, la subsidiarité, la solidarité et la justice sociale. Je suis convaincu que la relation harmonieuse entre ces principes exige qu’ils soient considérés conjointement, afin qu’apparaisse clairement comment ils se rapportent entre eux et s’éclairent mutuellement.<\/p><p class=\"vp\" id=\"p47\"><span class=\"pnum\">47<\/span>En proposant ces réflexions, je désire avant tout aider les fidèles laïcs, tous les hommes et toutes les femmes de bonne volonté à redécouvrir leur mission : mettre en pratique, dans la vie quotidienne, dans les relations familiales, au travail et dans la vie sociale, les principes que je m’apprête à rappeler, en se laissant animer par l’intention d’incarner l’amour de Dieu dans le cours concret de l’histoire. En même temps, je voudrais encourager les académies et les universités à donner un nouvel élan à ces principes, en les repensant d’une manière adaptée à notre époque et efficace pour faire face à la révolution numérique. De cette manière, la recherche théologique et philosophique pourra approfondir et soutenir le cheminement pastoral de l’Église, en contribuant à la mission du Magistère qui consiste à éclairer la conscience des croyants et à orienter leur engagement pour rendre plus juste et plus fraternelle la vie de nos sociétés.<\/p><h3 class=\"sub\">Les fondements de la Doctrine sociale<\/h3><h3 class=\"sub\">L’être humain, image du Dieu trinitaire<\/h3><p class=\"vp\" id=\"p48\"><span class=\"pnum\">48<\/span>La Doctrine sociale de l’Église nous ramène au cœur même de notre foi : le mystère du Dieu vivant, révélé en Jésus-Christ comme communion de Personnes, Père, Fils et Saint-Esprit, amour en relation qui se donne réciproquement et se communique au monde. <a class=\"ref\" id=\"rn51\" href=\"#fn51\">51<\/a> Comme le rappelle le Concile, la personne humaine est invitée à la communion avec Dieu et ne peut « pleinement se trouver que par un don désintéressé d’elle-même » : <a class=\"ref\" id=\"rn52\" href=\"#fn52\">52<\/a> sa vocation la plus profonde est d’entrer dans le mouvement trinitaire de l’amour reçu et partagé.<\/p><p class=\"vp\" id=\"p49\"><span class=\"pnum\">49<\/span>Si le mystère du Dieu-Amour est la source de la Doctrine sociale, c’est en Jésus-Christ, Verbe incarné, que nous en contemplons le visage le plus concret. En se faisant homme, le Fils de Dieu entre dans notre histoire et dans notre chair, en y apportant l’amour qui l’unit au Père et au Saint-Esprit. En Lui, « le mystère de l’homme trouve sa véritable lumière », <a class=\"ref\" id=\"rn53\" href=\"#fn53\">53<\/a> car son humanité est pleinement libre, ouverte aux autres, capable de construire des relations solidaires et belles, vouée au don total de soi. Celui qui croit en Lui est associé à la grande œuvre de renouveau inaugurée par le mystère de sa passion, de sa mort et de sa résurrection, et coopère à l’édification du Royaume de Dieu, en apprenant à accueillir chaque homme et chaque femme comme un frère ou une sœur, enfants d’un seul Père. Ainsi, tant l’annonce que l’expérience chrétienne, guidées par l’action de l’Esprit Saint, tendent à générer des conséquences sociales dans le monde. <a class=\"ref\" id=\"rn54\" href=\"#fn54\">54<\/a><\/p><p class=\"vp\" id=\"p50\"><span class=\"pnum\">50<\/span>Au cœur de la vision chrétienne de l’être humain se trouve la grande affirmation selon laquelle l’homme et la femme sont créés à l’image et à la ressemblance du Dieu trinitaire (Cf. Gn 1, 26-27). Destinée par nature à la relation, chaque personne est conçue et voulue par Dieu pour entrer dans une histoire de communion avec Lui, avec les autres et avec la création. Sa dignité ne dépend pas des capacités qu’elle possède, de ses richesses ou du rôle qu’elle occupe, des choix justes ou erronés qu’elle pose, mais elle est un don, qui la précède et la dépasse, placé par Dieu comme expression de son amour qui ne fait jamais défaut. C’est pourquoi la personne humaine reste toujours « la route de l’Église » <a class=\"ref\" id=\"rn55\" href=\"#fn55\">55<\/a> et le cœur de tout cheminement authentique vers le développement humain intégral. <a class=\"ref\" id=\"rn56\" href=\"#fn56\">56<\/a><\/p><h3 class=\"sub\">L’égale dignité de tous les êtres humains<\/h3><p class=\"vp\" id=\"p51\"><span class=\"pnum\">51<\/span>Saint Jean-Paul II affirmait que « le sens le plus aigu de la dignité de la personne humaine et de son unicité, comme aussi du respect dû au cheminement de la conscience, constitue une acquisition positive de la culture moderne ». <a class=\"ref\" id=\"rn57\" href=\"#fn57\">57<\/a> Cette affirmation s’inscrit dans la lignée déjà tracée par le Concile Vatican II qui avait constaté une prise de conscience croissante de la dignité sublime de chaque personne, de sa valeur supérieure aux choses et de ses droits et devoirs universels et inviolables. <a class=\"ref\" id=\"rn58\" href=\"#fn58\">58<\/a> Il est important de veiller à ce que cette prise de conscience croissante de la dignité humaine ne soit pas occultée sous la pression de nouvelles idéologies ou de certains intérêts très puissants dans le monde d’aujourd’hui. Parmi ces idéologies, je considère comme particulièrement insidieuse celle qui laisse entendre que chaque personne devrait mériter ou justifier sa propre valeur, au point d’attribuer un plus grand prix à celles qui sont les plus efficaces et les plus performantes. Dans une telle perspective, la personne finit par être réduite à un moyen pour obtenir des résultats, à une ressource à utiliser ou à exploiter, et n’est plus reconnue comme une fin en soi, jamais à instrumentaliser. Or la valeur de la personne ne dépend pas de ce qu’elle réalise ou produit, et il existe des droits qui sont dus à tous du simple fait d’être des personnes. Aucun pouvoir humain ne peut légitimement les nier ou les limiter arbitrairement. <a class=\"ref\" id=\"rn59\" href=\"#fn59\">59<\/a><\/p><p class=\"vp\" id=\"p52\"><span class=\"pnum\">52<\/span>Quand nous parlons de dignité, nous n’utilisons pas toujours ce mot de la même manière : nous faisons parfois référence à la dignité morale, c’est-à-dire à la manière dont une personne oriente ses choix et ses actes ; d’autres fois, nous pensons à la dignité sociale, c’est-à-dire aux conditions de vie de la personne et au respect concret que la société lui accorde ; dans d’autres cas encore, nous faisons référence à la dignité existentielle, c’est-à-dire à la manière dont une personne perçoit la valeur d’elle-même et de sa propre vie. Ces dimensions de la dignité peuvent croître ou diminuer. Au-delà de ces significations, cependant, il existe un niveau plus profond, le plus important qui consiste en la dignité ontologique. C’est la dignité qui appartient à chaque être humain du simple fait qu’il existe, qu’il a été voulu, créé et aimé par Dieu : <a class=\"ref\" id=\"rn60\" href=\"#fn60\">60<\/a> aucun péché, aucun échec, aucune humiliation, aucune exclusion ne peut porter atteinte à la valeur profonde d’une vie humaine que Lui-même a voulue et appelée à l’existence. <a class=\"ref\" id=\"rn61\" href=\"#fn61\">61<\/a><\/p><p class=\"vp\" id=\"p53\"><span class=\"pnum\">53<\/span>C’est pourquoi la dignité fondamentale de chaque personne ne s’acquiert pas, ne se mérite pas et n’a pas besoin d’être démontrée. La récente Déclaration Dignitas infinita a offert une synthèse des convictions de l’Église sur ce point : « Une dignité infinie, qui repose de manière inaliénable sur son être même, appartient à chaque personne humaine, au-delà de toute circonstance et quel que soit l’état ou la situation dans laquelle elle se trouve », <a class=\"ref\" id=\"rn62\" href=\"#fn62\">62<\/a> c’est-à-dire toujours et de manière inéluctable. Cette dignité de chaque être humain peut être qualifiée d’infinie, comme l’a fait saint Jean-Paul II, <a class=\"ref\" id=\"rn63\" href=\"#fn63\">63<\/a> pour deux raisons : parce que l’amour de Dieu qui l’appelle à l’amitié avec Lui est infini, et parce qu’elle est absolument inconditionnelle, en ce sens que, même en cherchant à l’infini, on ne trouvera jamais rien qui puisse la supprimer ou la réfuter.<\/p><h3 class=\"sub\">La valeur suprême des droits de l’homme<\/h3><p class=\"vp annp\" id=\"p54\"><span class=\"pnum\">54<\/span>L’Église reconnaît avec gratitude que « le mouvement vers l’identification et la proclamation des droits de l’homme est l’un des efforts les plus importants pour répondre efficacement aux exigences irréductibles de la dignité humaine ». <a class=\"ref\" id=\"rn64\" href=\"#fn64\">64<\/a> Et, comme l’a affirmé Jean-Paul II, la Déclaration universelle des droits de l’homme, proclamée par les Nations Unies le 10 décembre 1948, continue à être aujourd’hui l’une des plus hautes expressions de la conscience humaine. <a class=\"ref\" id=\"rn65\" href=\"#fn65\">65<\/a> Elle est « une pierre milliaire sur le chemin du progrès moral de l’humanité ». <a class=\"ref\" id=\"rn66\" href=\"#fn66\">66<\/a> C’est pourquoi, dans la perspective chrétienne, les droits de l’homme ne sont pas un ajout extérieur à la personne, mais une traduction historique de sa dignité intrinsèque que la communauté internationale est appelée à protéger et à promouvoir.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"1\" aria-label=\"Annotation 1: Human rights\">1<\/button><\/span><\/p><p class=\"vp\" id=\"p55\"><span class=\"pnum\">55<\/span>Les droits de l’homme sont inviolables, car « inhérents à la personne et à sa dignité ». <a class=\"ref\" id=\"rn67\" href=\"#fn67\">67<\/a> Par conséquent, ils sont universels et inaliénables. <a class=\"ref\" id=\"rn68\" href=\"#fn68\">68<\/a> Précisément parce qu’ils sont fondés sur la dignité commune de chaque homme et de chaque femme, ils ont des conséquences pratiques et des effets juridiques, car « il serait vain de proclamer des droits, si l’on ne mettait en même temps tout en œuvre pour assurer le devoir de les respecter, par tous, partout, et pour tous ». <a class=\"ref\" id=\"rn69\" href=\"#fn69\">69<\/a> Parmi eux, le premier droit humain est le droit à la vie, de sa conception à son terme naturel, <a class=\"ref\" id=\"rn70\" href=\"#fn70\">70<\/a> sans lequel il est impossible d’exercer aucun autre droit. Lorsque ce droit fondamental est nié, comme c’est le cas pour l’avortement provoqué, pour le meurtre d’innocents et pour l’euthanasie, on se trouve face à des choix que l’Église juge gravement illicites. <a class=\"ref\" id=\"rn71\" href=\"#fn71\">71<\/a><\/p><p class=\"vp\" id=\"p56\"><span class=\"pnum\">56<\/span>En considérant notre époque, nous ne pouvons ignorer que la protection des droits de l’homme est aujourd’hui exposée à deux risques particulièrement graves. Le premier est celui d’une déclaration purement formelle de ces droits alors que, parallèlement au progrès technologique, les violations de la dignité humaine se répandent ouvertement ou de manière dissimulée. Le second, qui est en réalité à l’origine du premier, est celui de ne plus pouvoir reconnaître le fondement de leur universalité, parce qu’on a renoncé à la « recherche des fondements les plus solides de nos options ainsi que de nos lois ». <a class=\"ref\" id=\"rn72\" href=\"#fn72\">72<\/a> Le Pape François invitait à ne pas sous-estimer ce dernier problème. Il rappelait que lorsque la raison se laisse sérieusement interroger sur la nature humaine, elle est capable de découvrir des valeurs qui s’appliquent à tous, car elles découlent de celle-ci. Si ce travail de recherche venait à être abandonné, il pourrait advenir que des droits aujourd’hui considérés comme intouchables finissent par être remis en question ou niés dans le futur par ceux qui détiennent le pouvoir, éventuellement après avoir obtenu un consentement seulement apparent de la part de populations effrayées ou manipulées. <a class=\"ref\" id=\"rn73\" href=\"#fn73\">73<\/a><\/p><p class=\"vp\" id=\"p57\"><span class=\"pnum\">57<\/span>Parallèlement à une prise de conscience accrue de la valeur de chaque personne humaine et de ses droits, la reconnaissance des droits des minorités s’est également développée. Il reste encore pourtant beaucoup à faire pour que partout dans le monde les droits d’un grand nombre, à savoir ceux des femmes, soient véritablement garantis de manière égale. C’est un fait, « doublement pauvres sont les femmes qui souffrent des situations d’exclusion, de maltraitance et de violence, parce que, souvent, elles se trouvent avec de plus faibles possibilités de défendre leurs droits ». <a class=\"ref\" id=\"rn74\" href=\"#fn74\">74<\/a> Il ne suffit donc pas d’affirmer en paroles que hommes et femmes ont la même dignité et les mêmes droits ; il faut que cela se traduise par des choix concrets, dans des lois, dans l’accès au travail, à l’éducation, aux responsabilités sociales et politiques, dans la manière dont la société écoute et valorise la contribution des femmes. Tant que cet écart persistera, nous ne pourrons pas dire que la société reconnaît véritablement, sans réserve, que les femmes ont la même dignité que les hommes.<\/p><p class=\"vp\" id=\"p58\"><span class=\"pnum\">58<\/span>Ce sont les personnes concrètes qui comptent, chacune, ainsi que leurs familles. Les mouvements sociaux, les grandes déclarations politiques en faveur du peuple et les idéologies communautaires ne servent à rien si elles ne s’orientent pas vers la promotion des personnes – hommes et femmes – avec leurs droits inaliénables. De même, il ne suffit pas de vanter la liberté individuelle ou l’initiative privée si l’on accepte ensuite qu’une multitude de personnes continue à vivre sans un travail décent, sans protection, sans accès aux biens fondamentaux.<\/p><h3 class=\"sub\">Les principes de la Doctrine sociale<\/h3><h3 class=\"sub\">Le principe du bien commun<\/h3><p class=\"vp\" id=\"p59\"><span class=\"pnum\">59<\/span>Reconnaître que chaque homme et chaque femme porte en soi une dignité inaliénable et a des droits qu’aucun pouvoir humain ne peut léser ou annuler, exige de façonner la manière dont nous vivons ensemble, nos choix économiques et politiques, ainsi que le visage concret de nos villes. De là naît le premier grand principe de la Doctrine sociale que je désire rappeler : le bien commun. Nous pouvons le décrire comme la forme sociale de la dignité reconnue à chacun. Lorsque Benoît XVI a évoqué les valeurs non négociables que l’Église doit toujours défendre, il a inclus parmi celles-ci « la promotion du bien commun ». <a class=\"ref\" id=\"rn75\" href=\"#fn75\">75<\/a> Pour un chrétien, en effet, sortir du petit monde de ses propres intérêts et s’engager, dans la mesure de ses possibilités, pour le bien commun est une valeur non négociable, tout comme l’est la promotion de la vie.<\/p><p class=\"vp\" id=\"p60\"><span class=\"pnum\">60<\/span>Le Concile Vatican II a affirmé que le bien commun consiste en « cet ensemble de conditions sociales qui permettent, tant aux groupes qu’à chacun de leurs membres, d’atteindre leur perfection d’une façon plus totale et plus aisée ». <a class=\"ref\" id=\"rn76\" href=\"#fn76\">76<\/a> Cette définition nous offre une première orientation précieuse, car le bien commun ne se réduit pas à une simple liste de conditions ou d’institutions. Il ne coïncide pas avec la somme des avantages des individus ni avec le croisement de leurs intérêts particuliers ; c’est un bien plus grand qui appartient à tous et que nous pouvons construire, accroître et préserver seulement ensemble. Nous pouvons dire que l’action sociale atteint sa pleine mesure lorsqu’elle tend vers ce bien partagé, tout comme l’action morale de la personne trouve son accomplissement dans le choix du vrai bien. <a class=\"ref\" id=\"rn77\" href=\"#fn77\">77<\/a><\/p><p class=\"vp\" id=\"p61\"><span class=\"pnum\">61<\/span>En ce sens, nous pouvons affirmer que « le tout est plus que la somme des parties » <a class=\"ref\" id=\"rn78\" href=\"#fn78\">78<\/a> et que, précisément pour cette raison, « la simple somme des intérêts individuels n’est pas capable de créer un monde meilleur pour toute l’humanité ». <a class=\"ref\" id=\"rn79\" href=\"#fn79\">79<\/a> C’est une illusion de penser qu’il suffit de rechercher son propre progrès pour contribuer au bien de tous, sans avoir à se soucier réellement des autres. Cette vision ignore la valeur propre et spécifique du bien commun : celui-ci est le fruit de l’« interdépendance » <a class=\"ref\" id=\"rn80\" href=\"#fn80\">80<\/a> qui engendre un réseau de biens sociaux se diffusant et se répercutant sur les personnes. Le bien commun est un plus, résultat de l’interaction et de l’influence réciproque qui relie différentes actions, initiatives, efforts ou décisions. Si l’on se contentait d’additionner les biens individuels, on ne pourrait expliquer l’existence de ce plus qui les dépasse et, en même temps, les enrichit.<\/p><p class=\"vp\" id=\"p62\"><span class=\"pnum\">62<\/span>C’est la recherche du bien commun qui donne vie à un peuple, entendu non pas comme une simple somme d’individus, mais comme une réalité vivante où les personnes apprennent à se reconnaître liées les unes aux autres et co-responsables de la res publica. De ce point de vue, chaque personne contribue à construire son propre peuple par « un travail lent et ardu qui exige de se laisser intégrer, et d’apprendre à le faire au point de développer une culture de la rencontre dans une harmonie multiforme ». <a class=\"ref\" id=\"rn81\" href=\"#fn81\">81<\/a> Travailler ensemble à la recherche du bien de tous signifie avoir un projet commun. Il est évident qu’il existe entre les personnes de nombreuses différences idéologiques et pragmatiques, des intérêts divergents et de fréquents désaccords, mais cela ne signifie pas qu’il soit impossible d’engager un dialogue pour établir un consensus qui permette de constituer un projet pour tous et d’avancer ensemble.<\/p><p class=\"vp\" id=\"p63\"><span class=\"pnum\">63<\/span>Il incombe à l’État de garantir la cohésion, l’unité et une organisation équitable de la société civile, afin que le bien commun puisse être véritablement recherché avec la contribution de chacun. Cela signifie concrètement que les pouvoirs publics ont pour tâche délicate d’« harmoniser avec justice » <a class=\"ref\" id=\"rn82\" href=\"#fn82\">82<\/a> les différents intérêts en jeu, en recherchant un équilibre entre biens particuliers et bien commun, sans laisser de côté les plus faibles. Lorsque la politique renonce à une vision à long terme et se réduit à des calculs à court terme ou à des logiques d’opposition, le langage du bien commun perd en crédibilité et les inégalités comme les fractures sociales augmentent.<\/p><p class=\"vp\" id=\"p64\"><span class=\"pnum\">64<\/span>Cela vaut également pour la politique internationale. Alors que les distances entre les peuples s’accroissent, des logiques d’opposition et d’agressivité se mettent en place, et le difficile chemin vers un monde plus uni et plus fraternel subit de nouveaux et douloureux revers. Dans ce contexte, parler d’un chemin commun vers un développement plus juste pour toute la famille humaine « semble relever de la folie ». <a class=\"ref\" id=\"rn83\" href=\"#fn83\">83<\/a> Mais nous ne pouvons pas perdre espoir. J’invite chacun à réfléchir à des formes de coopération et d’institutions internationales plus efficaces, capables de préserver le bien commun global sans pour autant supprimer la légitime pluralité des peuples et des États. En effet, la promotion du bien commun ne peut jamais être dissociée du respect du droit des peuples à exister, à préserver leur propre identité et à contribuer par leur spécificité à la famille des nations. <a class=\"ref\" id=\"rn84\" href=\"#fn84\">84<\/a> Toute tentative ou tout projet visant à éliminer ou à soumettre une nation est gravement immoral et donc inacceptable.<\/p><h3 class=\"sub\">Le principe de la destination universelle des biens<\/h3><p class=\"vp\" id=\"p65\"><span class=\"pnum\">65<\/span>« Parmi les multiples implications du bien commun, le principe de la destination universelle des biens revêt une importance immédiate ». <a class=\"ref\" id=\"rn85\" href=\"#fn85\">85<\/a> Ce principe nous rappelle avant tout que les biens de la terre – le sol, l’eau, l’air, les ressources naturelles – sont donnés par Dieu à toute la famille humaine pour soutenir la vie de chacun, aujourd’hui comme pour les générations futures, et que chaque personne a un droit originel à l’usage de ces biens. Saint Jean-Paul II rappelait que « Dieu a donné la terre à tout le genre humain pour qu’elle fasse vivre tous ses membres, sans exclure ni privilégier personne ». <a class=\"ref\" id=\"rn86\" href=\"#fn86\">86<\/a> Par conséquent, « il n’est pas conforme au dessein de Dieu d’utiliser ce don de telle sorte que ses bienfaits ne profitent qu’à quelques-uns ». <a class=\"ref\" id=\"rn87\" href=\"#fn87\">87<\/a> Aujourd’hui, nous sommes appelés à reconnaître que cette destination universelle ne concerne pas seulement les biens matériels, mais aussi les biens immatériels et culturels.<\/p><p class=\"vp\" id=\"p66\"><span class=\"pnum\">66<\/span>Il existe un droit à la propriété privée qui possède son sens et sa fonction propres, mais toujours subordonné à la destination universelle des biens. Selon Jean-Paul II, cette subordination est la règle d’or du comportement social et le « premier principe de tout l’ordre éthico-social ». <a class=\"ref\" id=\"rn88\" href=\"#fn88\">88<\/a> La tradition de l’Église a vu dans la propriété un moyen de préserver et d’administrer les biens afin qu’ils puissent mieux servir le bien commun. Puisque « la tradition chrétienne n’a jamais reconnu comme absolu ou intouchable le droit à la propriété privée », <a class=\"ref\" id=\"rn89\" href=\"#fn89\">89<\/a> sa fonction sociale ne doit pas être considérée comme une simple opinion théologique, mais comme une doctrine certaine de l’Église, déjà présente dans les Saintes Écritures et chez les Pères. C’est pourquoi le Pape François a rappelé que la solidarité, vécue en profondeur, signifie aussi « rendre au pauvre ce qui lui revient ». <a class=\"ref\" id=\"rn90\" href=\"#fn90\">90<\/a><\/p><p class=\"vp\" id=\"p67\"><span class=\"pnum\">67<\/span>Aujourd’hui, parmi les biens universellement destinés à tous, nous devons également compter les nouvelles formes de propriété : brevets, algorithmes, plateformes numériques, infrastructures technologiques, données. Dans un contexte où la richesse des nations dépend de plus en plus des connaissances et des technologies, quand ces biens restent concentrés entre les mains de quelques-uns, sans formes adéquates de partage et d’accès, il se crée un nouveau déséquilibre contredisant la destination universelle des biens et alimentant le fossé entre les inclus et les exclus, entre ceux qui peuvent participer à la révolution numérique et ceux qui en restent à l’écart. De plus, le soin de la Maison commune comme la responsabilité envers les pauvres et les générations futures requièrent que l’usage des biens de la création et des nouvelles possibilités offertes par la technique soit réglementé de manière à respecter l’environnement, à éviter le gaspillage et les nouvelles formes de pillage.<\/p><h3 class=\"sub\">Le principe de subsidiarité<\/h3><p class=\"vp\" id=\"p68\"><span class=\"pnum\">68<\/span>Le principe de subsidiarité naît de la même vision de la personne qui a guidé notre réflexion sur la dignité et le bien commun. Si tout homme, et toute femme, est appelé à devenir acteur de sa propre vie et à participer à la construction de la société, alors l’organisation sociale doit elle aussi respecter et favoriser cette responsabilité. La Doctrine sociale de l’Église appelle “subsidiarité” le principe selon lequel ce que les personnes, les familles, les communautés locales et les corps intermédiaires peuvent faire ne doit pas être assumé par des instances supérieures. Les institutions de niveau supérieur doivent reconnaître, protéger et promouvoir la liberté et la créativité des niveaux inférieurs, en coordonnant leurs contributions afin qu’elles coopèrent efficacement au bien commun. <a class=\"ref\" id=\"rn91\" href=\"#fn91\">91<\/a><\/p><p class=\"vp\" id=\"p69\"><span class=\"pnum\">69<\/span>Depuis les débuts du Magistère social moderne, à partir de Léon XIII, l’Église a insisté sur le fait que ni la personne ni la famille ne doivent être absorbées par l’État, mais qu’elles doivent être laissées libres d’agir, dans la mesure du possible, sans nuire au bien commun. <a class=\"ref\" id=\"rn92\" href=\"#fn92\">92<\/a> Saint Jean-Paul II a repris et approfondi cette perspective, en rappelant que la communauté politique est au service de la société civile et que l’État doit veiller au bien commun, en intervenant lorsque cela est nécessaire, mais sans se substituer de manière stable à la responsabilité des corps intermédiaires et des réalités sociales. <a class=\"ref\" id=\"rn93\" href=\"#fn93\">93<\/a> La subsidiarité ne justifie pas le désengagement de l’État, mais oriente son action : l’intervention publique est précisément nécessaire pour permettre à tous les acteurs sociaux d’accomplir leur mission sans être écrasés. Il appartient à la communauté politique de créer les conditions permettant aux personnes, aux familles, aux associations et aux corps intermédiaires de réaliser leur vocation sociale, sans être remplacés ou réduits à de simples exécutants. <a class=\"ref\" id=\"rn94\" href=\"#fn94\">94<\/a><\/p><p class=\"vp\" id=\"p70\"><span class=\"pnum\">70<\/span>Ce principe encourage à dépasser toute forme de gestion paternaliste ou d’assistanat de la vie sociale, en favorisant un style de coresponsabilité : un État qui valorise l’initiative des citoyens, une société civile capable de tisser des liens et de susciter des énergies au service du bien commun. Dans une logique de subsidiarité, les choix sont pris au niveau le plus proche possible des personnes concernées, en valorisant la vie associative de sorte que le peuple ne se trouve pas face à des décisions déjà prises, mais puisse participer à leur élaboration. Là où les familles, les associations, les communautés locales, les réalités du volontariat et du secteur tertiaire sont reconnues et soutenues, la vie sociale se rapproche des personnes, les services sont plus attentifs aux besoins réels, les réponses plus créatives et respectueuses de la dignité de chacun. <a class=\"ref\" id=\"rn95\" href=\"#fn95\">95<\/a><\/p><p class=\"vp\" id=\"p71\"><span class=\"pnum\">71<\/span>Le principe de subsidiarité s’applique de manière particulière dans le contexte de la révolution numérique. Ici, le niveau supérieur n’est pas l’État, mais chaque grand acteur économique et technologique exerçant un pouvoir de fait sur les conditions de la vie en communauté. Le niveau qui concentre les compétences, les données et le pouvoir décisionnel est constitué d’entreprises et de plateformes définissant les conditions d’accès, les règles de visibilité, les formes de relation et même les opportunités économiques. La subsidiarité exige que ces processus ne soient pas imposés d’en haut de façon opaque et unilatérale, mais qu’ils soient orientés vers le bien commun à travers la transparence, la responsabilité et des formes réelles de participation (contrôles indépendants, transparence sur les algorithmes, accès équitable aux données, dispositifs de recours). <a class=\"ref\" id=\"rn96\" href=\"#fn96\">96<\/a><\/p><p class=\"vp\" id=\"p72\"><span class=\"pnum\">72<\/span>Dans ce contexte, les États et les institutions supranationales sont appelés à garantir des règles justes et des protections efficaces, afin que les communautés locales, les corps intermédiaires, les écoles, les universités, les réalités ecclésiales et associatives puissent avoir leur mot à dire et contribuer au discernement sur les choix qui affectent la vie des personnes : travail, accès aux services, gestion des données et environnements numériques. Dans les choix relatifs aux flux économiques et aux plateformes numériques, dans la gouvernance des données et des algorithmes, on ne peut permettre que seuls quelques acteurs orientent les processus, il faut au contraire construire des formes de coopération qui respectent les différents niveaux de la communauté mondiale et les rendent co-responsables du bien commun. <a class=\"ref\" id=\"rn97\" href=\"#fn97\">97<\/a><\/p><h3 class=\"sub\">Le principe de solidarité<\/h3><p class=\"vp\" id=\"p73\"><span class=\"pnum\">73<\/span>Après avoir considéré le bien commun et la subsidiarité, je voudrais m’arrêter sur le principe de solidarité. Celui-ci tire son origine de la vision de la personne générée par la foi : chaque être humain est créé à l’image de Dieu et s’inscrit dans un réseau de relations qui le lient aux autres, aux peuples et à la création. Saint Paul VI rappelait que les obligations de solidarité, de justice et de charité sont enracinées dans la fraternité humaine et surnaturelle unissant les hommes et les peuples entre eux. <a class=\"ref\" id=\"rn98\" href=\"#fn98\">98<\/a> La fraternité n’est pas seulement une aspiration intérieure de celui qui croit, mais une forme sociale et politique à incarner dans des choix et des parcours partagés. La solidarité est donc la reconnaissance concrète de ce que le destin de chacun est lié au destin de tous : en effet, « personne ne se sauve tout seul ». <a class=\"ref\" id=\"rn99\" href=\"#fn99\">99<\/a> Le lien étroit entre subsidiarité et solidarité apparaît ainsi évident. Lorsque la subsidiarité n’est pas accompagnée de solidarité, elle finit par se transformer en simple défense d’intérêts particuliers ; lorsque la solidarité n’est pas soutenue par la subsidiarité, elle dégénère en assistanat qui ne favorise pas la responsabilité. <a class=\"ref\" id=\"rn100\" href=\"#fn100\">100<\/a> Cette imbrication renvoie également à la responsabilité d’une authentique participation : la solidarité s’exprime lorsque chacun, personnellement et avec les autres, prend part à la vie de la communauté – s’informe, s’associe, fait entendre sa voix, contribue aux décisions et aux choix publics – en assumant des responsabilités réelles afin que le bien commun se traduise en choix partagés.<\/p><p class=\"vp\" id=\"p74\"><span class=\"pnum\">74<\/span>Dans de nombreux domaines, nous faisons déjà l’expérience d’une sorte de “solidarité de fait” : nos vies sont étroitement liées, les économies et les communications mondiales font que ce qui se passe en un lieu a des répercussions lointaines, et les réseaux numériques relient en temps réel personnes et communautés aux quatre coins du monde. Ce tissu de relations n’est pourtant pas encore une solidarité au sens plein s’il ne devient pas un choix conscient. La foi nous invite à lire cette réalité comme un appel : nous ne sommes pas simplement proches les uns des autres, mais confiés les uns aux autres, afin que chacun prenne en charge, dans la mesure de ses moyens, la vie et les souffrances de son frère ou de sa sœur. La solidarité naît précisément lorsque nous décidons de ne pas rester indifférents face à ce qui arrive à notre prochain et que nous transformons des liens inévitables – économiques, culturels, technologiques – en voies de partage, de coopération et de soin mutuel, en apprenant à « penser et agir en termes de communauté ». <a class=\"ref\" id=\"rn101\" href=\"#fn101\">101<\/a><\/p><p class=\"vp\" id=\"p75\"><span class=\"pnum\">75<\/span>Le Magistère social a insisté sur le fait que la solidarité est à la fois un principe et une vertu. En tant que principe, elle exprime l’ordre objectif des relations entre personnes, groupes et peuples, et renvoie à la conscience d’une interdépendance selon laquelle le bien de chacun passe par le bien des autres. En tant que vertu, elle exige en revanche une « détermination ferme et persévérante » <a class=\"ref\" id=\"rn102\" href=\"#fn102\">102<\/a> à œuvrer pour le bien commun, en accordant une attention particulière aux plus faibles. Le Pape François a rappelé que la solidarité est « une manière de faire l’histoire » <a class=\"ref\" id=\"rn103\" href=\"#fn103\">103<\/a> qui construit des peuples et non de simples masses d’individus. C’est pourquoi elle implique des modes de vie sobres et partagés, la capacité à renoncer à des avantages immédiats pour ouvrir des perspectives d’avenir à d’autres, la disponibilité à remettre en question habitudes et privilèges – y compris en matière de consommation numérique et d’utilisation des technologies – lorsqu’ils empêchent les autres de vivre avec dignité.<\/p><p class=\"vp\" id=\"p76\"><span class=\"pnum\">76<\/span>Dans un monde marqué par des relations de plus en plus étroites entre les personnes, les communautés et les nations, la solidarité revêt également une dimension globale. Benoît XVI a vigoureusement rappelé le lien entre développement, justice et responsabilité envers les générations futures, soulignant que le développement authentique exige une solidarité intergénérationnelle <a class=\"ref\" id=\"rn104\" href=\"#fn104\">104<\/a> et une attention particulière aux liens qui nous unissent à l’environnement naturel. Aujourd’hui, cette responsabilité s’étend également aux infrastructures numériques ou d’information : tout comme l’environnement naturel, l’“écosystème numérique” peut être préservé ou exploité, partagé ou monopolisé. La solidarité exige que les choix en matière de données, d’algorithmes, de plateformes et d’intelligence artificielle tiennent compte non seulement de l’avantage immédiat de certains, mais aussi de l’impact sur l’ensemble des peuples comme sur les générations à venir.<\/p><h3 class=\"sub\">Le principe de la justice sociale<\/h3><p class=\"vp\" id=\"p77\"><span class=\"pnum\">77<\/span>Pour la communauté chrétienne, la justice sociale est une forme concrète de vie à la suite de Jésus et de fidélité à son Évangile. Dans le Nouveau Testament, Jésus annonce une « bonne nouvelle aux pauvres » ( Lc 4, 18) et s’identifie aux petits, aux malades, aux prisonniers, aux étrangers (cf. Mt 25, 31-46). Il nous enseigne ainsi que la justice naît et s’accomplit dans la fraternité, car la manière dont nous nous approchons des plus démunis et entrons en relation avec eux devient, concrètement, la mesure de notre rapport avec Dieu et avec nos frères. La justice ne concerne toutefois pas seulement les comportements individuels, mais aussi la manière dont les structures de la vie en société sont conçues et organisées. Le Concile Vatican II rappelle à cet égard que toute institution est appelée à servir la personne humaine et sa dignité. <a class=\"ref\" id=\"rn105\" href=\"#fn105\">105<\/a> La justice sociale se reconnaît alors à la capacité pour un ordre social, économique et politique de permettre à tous – et en particulier aux plus fragiles – de vivre de manière vraiment humaine, sans que personne ne soit laissé pour compte.<\/p><p class=\"vp\" id=\"p78\"><span class=\"pnum\">78<\/span>Le Magistère récent a insisté sur le fait que la justice sociale exige un regard qui parte des plus démunis. Saint Jean-Paul II a évoqué une « option préférentielle pour les pauvres » <a class=\"ref\" id=\"rn106\" href=\"#fn106\">106<\/a> qui doit guider les choix personnels et sociaux, tandis que le Pape François a dénoncé une « culture du “déchet” » <a class=\"ref\" id=\"rn107\" href=\"#fn107\">107<\/a> qui engendre sans cesse de nouvelles formes d’exclusion. Dans cette perspective, la justice sociale demande de considérer les personnes et les peuples en commençant par les plus vulnérables : les pauvres, les migrants, les réfugiés, les personnes déplacées à l’intérieur de leur propre pays, les victimes de violence, les personnes vivant dans des périphéries urbaines ou existentielles.<\/p><p class=\"vp\" id=\"p79\"><span class=\"pnum\">79<\/span>La notion de justice sociale aide à reconnaître que les injustices ne naissent pas seulement de mauvais choix individuels, mais aussi de structures, de mécanismes, d’ordres économiques et culturels produisant presque automatiquement des inégalités. Saint Jean-Paul II a parlé en ce sens de structures de péché <a class=\"ref\" id=\"rn108\" href=\"#fn108\">108<\/a> qui s’opposent à la volonté de Dieu et exigent un engagement de conversion personnelle et sociale. Dans cette perspective, la justice ne concerne pas seulement une répartition plus équitable des biens ou la rectification des injustices actuelles, mais elle revêt également une dimension réparatrice. Elle vise à rétablir les liens rompus et à réintégrer ceux qui ont été exclus, en tenant compte des blessures laissées par les injustices : guerres, colonialisme, discriminations raciales ou de genre, violences contre des peuples entiers, exploitation. Cela peut signifier redonner dignité et voix à ceux qui ont été ignorés, favoriser des processus de guérison de la mémoire collective, lutter contre des lois et des pratiques discriminatoires, soutenir concrètement ceux qui portent encore aujourd’hui les conséquences de torts subis dans le passé.<\/p><p class=\"vp\" id=\"p80\"><span class=\"pnum\">80<\/span>À notre époque, la justice sociale doit également faire face au contexte généré par les technologies numériques. La diffusion des réseaux mondiaux, des plateformes et des systèmes d’intelligence artificielle modifie la manière dont nous nous informons, communiquons et accédons aux services. La justice exige que l’on empêche l’émergence de nouvelles formes d’exclusion et de privation de liberté : des personnes et des peuples se voyant refuser ou restreindre l’accès aux technologies de base, des communautés exposées à une surveillance invasive, des groupes sociaux pénalisés par des algorithmes opaques qui reproduisent préjugés et discriminations. À l’ère du numérique, un ordre social juste est celui qui garantit à tous un accès équitable aux opportunités, protège les plus petits et les plus fragiles, lutte contre la haine et la désinformation, et soumet l’utilisation des données et des technologies à un contrôle public, afin que le critère ne soit pas uniquement le profit, mais la dignité de chaque personne et le bien des peuples.<\/p><p class=\"vp\" id=\"p81\"><span class=\"pnum\">81<\/span>La situation des migrants, des réfugiés et de tous ceux qui sont contraints de se déplacer en raison de la pauvreté, de la violence, du changement climatique ou des catastrophes environnementales constitue aujourd’hui un test décisif pour la justice sociale. La manière dont une société les traite révèle si son idée de la justice est guidée par la peur ou par la fraternité. Le Pape François invitait à reconnaître dans les migrants non pas simplement un problème à gérer, mais « une image vivante du Peuple de Dieu en marche » ; <a class=\"ref\" id=\"rn109\" href=\"#fn109\">109<\/a> des personnes dotées de dignité, de ressources et de rêves, ayant droit à être traitées avec respect et désireuses de devenir partie prenante des sociétés qui les accueillent. La justice sociale, dans ce domaine, implique au moins deux engagements complémentaires. D’une part, préserver le droit à l’espoir de ceux qui sont contraints de partir en garantissant des voies sûres et légales, des conditions d’accueil dignes, des parcours d’intégration concrets. D’autre part, promouvoir également le droit de rester sur sa propre terre en paix et en sécurité, en s’attaquant aux causes profondes qui poussent à la migration, y compris celles liées aux injustices économiques et à la crise climatique. Lorsque ces droits sont respectés, les migrations peuvent devenir une occasion de rencontre et d’enrichissement mutuel entre les peuples.<\/p><h3 class=\"sub\">Le développement humain intégral<\/h3><p class=\"vp\" id=\"p82\"><span class=\"pnum\">82<\/span>Dans l’Encyclique Populorum progressio, Paul VI affirme que le développement n’est authentique que s’il est « intégral », c’est-à-dire « orienté vers la promotion de chaque homme et de l’homme tout entier ». <a class=\"ref\" id=\"rn110\" href=\"#fn110\">110<\/a> Au cours des décennies suivantes, la Doctrine sociale de l’Église a repris et approfondi cette expression pour indiquer la manière concrète dont les grands principes – dignité, bien commun, destination universelle des biens, subsidiarité, solidarité, justice sociale – trouvent leur application dans l’histoire. Par “développement humain intégral”, nous entendons un processus dans lequel la croissance des personnes et des peuples concerne toutes les dimensions de l’existence et ouvre le futur aux générations à venir.<\/p><p class=\"vp\" id=\"p83\"><span class=\"pnum\">83<\/span>Le développement, tant pour les personnes que pour les nations, est à la fois un devoir et un droit : il exige des conditions minimales qui permettent à chaque personne et à chaque peuple de s’épanouir selon sa dignité, sans être maintenu dans la dépendance ou exclu de l’accès aux biens nécessaires. Le développement est humain lorsqu’il place au centre les personnes et non l’accumulation de biens, mais aussi lorsqu’il concerne les peuples, et non seulement les individus. La justice exige la reconnaissance des droits sociaux et des droits des peuples, et inclut la responsabilité envers ceux qui viendront après nous. C’est pourquoi un développement qui augmente la consommation de certains en faisant peser les coûts et les souffrances sur d’autres, ou encore qui relègue des régions entières à des rôles subordonnés en les empêchant d’exprimer leur potentialité, n’est pas humain. <a class=\"ref\" id=\"rn111\" href=\"#fn111\">111<\/a> Le développement est intégral lorsqu’il ne se réduit pas au domaine économique, mais qu’il favorise la qualité de vie dans ses dimensions spirituelles, culturelles, morales et relationnelles, dans le respect de la Maison commune, de la diversité des peuples et de leurs modes de vie. <a class=\"ref\" id=\"rn112\" href=\"#fn112\">112<\/a><\/p><p class=\"vp\" id=\"p84\"><span class=\"pnum\">84<\/span>L’idée de développement humain intégral trouve aujourd’hui un critère de vérification décisif dans l’écologie intégrale, devenue une dimension incontournable de la Doctrine sociale de l’Église. La qualité du développement se mesure en effet à sa capacité à concilier, sans les séparer, la justice envers les personnes et la sauvegarde de la Maison commune, favorisant des conditions de vie dignes, l’accès aux biens nécessaires, des relations sociales justes, l’attention à la création et aux générations futures. Il s’ensuit que ce n’est pas un véritable progrès que d’accroître le bien-être de certains en dégradant les écosystèmes, en faisant reposer les coûts sur les communautés les plus vulnérables ou en compromettant les conditions de vie de ceux qui viendront après nous.<\/p><p class=\"vp\" id=\"p85\"><span class=\"pnum\">85<\/span>Ainsi compris, le développement humain intégral est l’horizon à partir duquel nous pouvons lire les transformations de notre temps, y compris celles de la révolution numérique. Les innovations technologiques – notamment l’intelligence artificielle – ne sont pas neutres : elles peuvent favoriser la participation et la justice, ou bien aggraver les inégalités, le contrôle et l’exclusion. C’est pourquoi elles doivent être évaluées à l’aune d’une question décisive : contribuent-elles réellement à faire grandir les personnes et les peuples en humanité et en fraternité, dans le respect de la Maison commune et des générations futures ? C’est là que les principes de la Doctrine sociale deviennent des critères concrets de discernement pour les thématiques que nous aborderons dans les chapitres suivants.<\/p><h3 class=\"sub\">Un examen pour l’Église<\/h3><p class=\"vp\" id=\"p86\"><span class=\"pnum\">86<\/span>Pour conclure, je voudrais aborder un point qui me tient particulièrement à cœur. La Doctrine sociale n’est pas seulement un message adressé à la société : c’est aussi un examen de conscience pour l’Église, maison et école de communion, toujours appelée à vérifier que les principes évoqués dans ce chapitre sont d’abord vécus en son sein. Le bien commun, dans le contexte ecclésial, prend le visage d’un style synodal pour la mission au service du Royaume. L’Église, en effet, est le « sujet communautaire et historique de la synodalité et de la mission ». <a class=\"ref\" id=\"rn113\" href=\"#fn113\">113<\/a> Cela exige de prêter attention à la manière de prendre des décisions et d’exercer la responsabilité. Le Document final du Synode identifie, parmi les pratiques décisives pour la transformation missionnaire, la culture de la transparence, du rendre-compte et de l’évaluation. <a class=\"ref\" id=\"rn114\" href=\"#fn114\">114<\/a><\/p><p class=\"vp\" id=\"p87\"><span class=\"pnum\">87<\/span>Dans cette perspective, la subsidiarité devient un critère de gouvernement et de vie pastorale qui reconnaît et soutient la responsabilité des fidèles et des instances ecclésiales intermédiaires, valorise les charismes et les compétences et évite tout paternalisme qui étouffe la liberté évangélique. Concrètement, la participation des baptisés aux processus décisionnels et la coresponsabilité dans la mission passent par des organismes de participation réels, et non nominaux. <a class=\"ref\" id=\"rn115\" href=\"#fn115\">115<\/a><\/p><p class=\"vp\" id=\"p88\"><span class=\"pnum\">88<\/span>Pour la communauté chrétienne, la solidarité trouve sa source dans le mystère du Christ et se nourrit de l’Eucharistie. Elle naît de la communion dans la foi et dans les Sacrements : le Baptême et la Confirmation nous unissent au Christ, pour faire de nous un seul corps et un seul esprit, un seul cœur et une seule âme (cf. Ep 4, 4 ; Ac 4, 32). L’Eucharistie, sacrement de l’unité, nourrit notre appartenance au Corps du Christ et nous éduque au partage. Les différentes sensibilités présentes dans l’Église, les convictions fortes qui animent chacun, sont une richesse si elles restent ancrées dans la certitude de l’unité comme don reçu et tâche à assumer.<\/p><p class=\"vp\" id=\"p89\"><span class=\"pnum\">89<\/span>Vivre la justice dans l’Église signifie assainir les relations et les structures ecclésiales de ces distorsions qui engendrent des inégalités, de l’opacité et des abus de pouvoir. À ce propos, l’écoute des victimes d’abus spirituels, économiques, institutionnels, sexuels, de pouvoir et de conscience fait partie intégrante d’une démarche de justice comprenant la reconnaissance du préjudice, la juste réparation et la prévention. Tout pouvoir est au service de la communion et de la mission. Toute autorité est au service du peuple de Dieu. Cette diaconie se manifeste non seulement dans la foi célébrée et vécue dans les Sacrements, dans l’adoption d’un style synodal, mais aussi dans le partage concret des biens : à l’exemple de l’Église des origines, les ressources ecclésiales sont appelées à devenir réellement communes, afin que nul parmi nous ne soit dans le besoin (cf. Ac 4, 34) et pour que leur administration soutienne la mission d’annonce de l’Évangile aux plus pauvres. Il faut promouvoir des formes régulières d’évaluation de l’exercice des responsabilités ministérielles qui ne soient pas un jugement sur les personnes, mais des instruments d’apprentissage et de correction tournés vers la mission. <a class=\"ref\" id=\"rn116\" href=\"#fn116\">116<\/a> Dans la mesure où nous sommes ouverts à l’action de l’Esprit Saint, ces principes de la Doctrine sociale prennent corps dans la vie ecclésiale. C’est ainsi que l’Église est capable d’offrir à la société un signe crédible : la recherche commune du bien de tous, dans la coresponsabilité et la fraternité, n’est pas une utopie, mais une possibilité réelle. <a class=\"ref\" id=\"rn117\" href=\"#fn117\">117<\/a><\/p><\/div><\/details>\n<details class=\"chapter ai\" id=\"ch3\" open><summary><div class=\"csum\"><span class=\"csum-eyebrow\">Chapitre 3<\/span><span class=\"csum-title\">Technique et Maîtrise · La Grandeur de la Personne Humaine · Face aux Promesses de L’IA<\/span><span class=\"csum-desc\">Technologie et domination : le cœur de la lecture de l'IA proposée par l'encyclique. <span class=\"csum-n\">· 41 sections<\/span><\/span><span class=\"csum-cta\"><span class=\"chev\">›<\/span><span class=\"cta-read\">cliquez pour lire<\/span><span class=\"cta-collapse\">cliquez pour réduire<\/span><\/span><\/div><\/summary><div class=\"chapter-body\"><p class=\"vp annp\" id=\"p90\"><span class=\"pnum\">90<\/span>Après avoir rappelé les principes qui éclairent la Doctrine sociale, je souhaite me pencher sur certains défis qui touchent de près notre manière de vivre notre époque. L’image biblique qui accompagne ces pages est celle d’une construction : d’un côté, la tour de Babel où l’œuvre commune est guidée par un projet de domination qui finit par déshumaniser (cf. Gn 11, 1-9) ; de l’autre, les ruines de Jérusalem qui, sous Néhémie, sont reconstruites pierre par pierre, comme une œuvre de responsabilité partagée (cf. Ne 2-6). Nous sommes appelés à nous interroger sur le grand chantier de notre époque : que sommes-nous en train de construire ? Alors que le développement technologique modifie rapidement les langages, les relations, les institutions et les formes de pouvoir, nous, croyants, devons et pouvons choisir à quel projet travailler et avec quel style pour préserver et valoriser la magnifique humanité qui nous est offerte en don. Il ne s’agit pas d’un choix concernant notre avenir, mais notre présent, car l’intelligence artificielle et les autres technologies émergentes font déjà partie de notre quotidien.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"2\" aria-label=\"Annotation 2: Key questions that are overlooked\">2<\/button><\/span><\/p><p class=\"vp\" id=\"p91\"><span class=\"pnum\">91<\/span>Je suis convaincu que la manière concrète de vivre les relations sociales à la lumière de l’Évangile n’est pas fixée une fois pour toutes, mais qu’elle reste une tâche confiée, de génération en génération, à la communauté chrétienne. Sous la conduite de l’Esprit Saint, l’Église se laisse éclairer par la Parole, afin de lire les signes des temps et de rechercher avec créativité de nouvelles voies pour que les relations entre les personnes et les peuples deviennent plus conformes aux exigences du Royaume de Dieu. <a class=\"ref\" id=\"rn118\" href=\"#fn118\">118<\/a> C’est pourquoi j’encourage tout le monde, en particulier les fidèles laïcs, à ne pas avoir peur de se laisser interpeller par la réalité, à s’écouter mutuellement et à assumer avec fermeté leur responsabilité dans la construction d’une société plus humaine et plus fraternelle.<\/p><h3 class=\"sub\">Le paradigme technocratique et le pouvoir numérique<\/h3><p class=\"vp\" id=\"p92\"><span class=\"pnum\">92<\/span>Dans l’Encyclique Laudato si’, le Pape François dénonçait l’affirmation croissante d’un paradigme technocratique <a class=\"ref\" id=\"rn119\" href=\"#fn119\">119<\/a> dans le monde globalisé : la tendance à laisser la logique de l’efficacité, du contrôle et du profit régir à elle seule les choix personnels, sociaux et économiques. Il apparaît ainsi plus clairement que la technique n’est pas un simple instrument et que, lorsqu’elle devient un critère, elle finit par déterminer ce qui compte et ce qui peut être écarté, réduisant la création à un objet d’exploitation et les personnes à des rouages d’un système qu’il faut rendre toujours plus performant.<\/p><p class=\"vp\" id=\"p93\"><span class=\"pnum\">93<\/span>Ce paradigme s’est rapidement étendu ces dernières années, notamment sous l’effet de la diffusion de l’intelligence artificielle, des sciences cognitives, de la nanotechnologie, de la robotique et de la biotechnologie. En soi, ces innovations peuvent devenir une aide précieuse pour le développement humain intégral et pour la sauvegarde de notre Maison commune. Mais, précisément en raison de leur puissance, elles peuvent agir comme un accélérateur du paradigme technocratique et nécessitent un nouveau cadre spirituel, éthique et politique. Plus puissant ne signifie pas nécessairement meilleur. En ce sens, les paroles de Romano Guardini restent d’actualité : « L’homme moderne n’a pas reçu l’éducation nécessaire pour faire un bon usage de son pouvoir ». <a class=\"ref\" id=\"rn120\" href=\"#fn120\">120<\/a><\/p><p class=\"vp\" id=\"p94\"><span class=\"pnum\">94<\/span>Le danger que l’humanité devienne victime de ses propres conquêtes avait déjà été clairement perçu par saint Paul VI, lorsqu’il avertissait que « les progrès scientifiques les plus extraordinaires, les prouesses techniques les plus étonnantes, la croissance économique la plus prodigieuse, si elles ne s’accompagnent d’un authentique progrès social et moral, se retournent en définitive contre l’homme ». <a class=\"ref\" id=\"rn121\" href=\"#fn121\">121<\/a> C’est pourquoi le progrès technique, précieux en soi, exige un discernement quant à la vision anthropologique qui le guide et aux fins qu’il poursuit. Si le développement technologique se poursuit sans une maturation éthique et sociale adéquate, il peut arriver que les moyens augmentent sans que l’humanité ne croisse dans la même mesure : on “a plus” mais on “n’est pas plus”, et la personne risque d’être évaluée avant tout en fonction des performances qu’elle garantit. <a class=\"ref\" id=\"rn122\" href=\"#fn122\">122<\/a><\/p><p class=\"vp annp\" id=\"p95\"><span class=\"pnum\">95<\/span>Il convient ici de reconnaître un fait déterminant, que j’ai déjà rappelé précédemment : dans de nombreux cas, dans le contexte numérique, le contrôle des plateformes, des infrastructures, des données et de la puissance de calcul n’appartient pas aux États, mais à de grands acteurs économiques et technologiques qui, dans les faits, fixent les conditions d’accès, les règles de visibilité et les possibilités de participation. Lorsqu’un pouvoir d’une telle ampleur se concentre entre quelques mains, il tend à devenir opaque et à échapper au contrôle public, et augmente le risque d’un développement faussé qui engendre de nouvelles dépendances, des exclusions, des manipulations et des inégalités.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"3\" aria-label=\"Annotation 3: Concentration of power\">3<\/button><\/span><\/p><p class=\"vp\" id=\"p96\"><span class=\"pnum\">96<\/span>Face à cette concentration du pouvoir dans le monde numérique, les grands principes de la Doctrine sociale deviennent des critères pour évaluer et discerner ce nouveau scénario : la dignité inaliénable de la personne, le bien commun, la destination universelle des biens, la subsidiarité, la solidarité et la justice sociale. Ils nous invitent à vérifier si le pouvoir des infrastructures numériques et des algorithmes favorise réellement la participation et la responsabilité, protège les plus fragiles, assure un accès équitable aux opportunités et reste ordonné au bien de tous. Sur ces prémisses, nous pouvons désormais examiner de plus près ce qu’est l’intelligence artificielle, à quelles possibilités elle ouvre et quels risques elle comporte.<\/p><h3 class=\"sub\">L’intelligence artificielle<\/h3><p class=\"vp\" id=\"p97\"><span class=\"pnum\">97<\/span>Ce n’est pas mon intention de proposer ici une analyse sur l’intelligence artificielle, ni de s’attarder sur une bibliographie désormais très abondante ; il existe déjà des contributions faisant autorité, y compris dans le domaine ecclésial, auxquelles il est possible de se référer. <a class=\"ref\" id=\"rn123\" href=\"#fn123\">123<\/a> Je me limiterai à rappeler quelques éléments essentiels pour un discernement moral et social qui préserve le primat de la personne, afin que ce soit toujours l’intelligence humaine, avec sa conscience et sa liberté, qui guide les innovations techniques et en établisse avec responsabilité l’usage et les limites.<\/p><p class=\"vp\" id=\"p98\"><span class=\"pnum\">98<\/span>Il convient de formuler deux remarques préliminaires : la première est que toute affirmation concernant l’IA risque de devenir rapidement obsolète, compte tenu de la vitesse impressionnante à laquelle ces systèmes évoluent. La seconde est que nous tous, y compris ceux qui les conçoivent, en savons peu sur leur fonctionnement réel. Les intelligences artificielles modernes sont en effet davantage “cultivées ” que “construites” : les développeurs n’en conçoivent pas directement chaque détail, mais créent une architecture sur laquelle l’IA “se développe”. En conséquence, des aspects scientifiques fondamentaux – tels que les représentations internes et les processus computationnels de ces systèmes – restent pour l’instant inconnus. Il en résulte donc l’urgence d’un double engagement : d’une part, un approfondissement de la recherche scientifique ; d’autre part, un exercice de discernement moral et spirituel.<\/p><p class=\"vp annp\" id=\"p99\"><span class=\"pnum\">99<\/span>Il n’est pas possible de donner une définition univoque et complète de l’IA. Ce que nous pouvons affirmer, c’est qu’il faut éviter l’erreur consistant à assimiler cette intelligence à l’intelligence humaine. Ces systèmes imitent certaines fonctions de l’intelligence humaine. Ce faisant, ils la surpassent souvent en termes de vitesse et d’ampleur de calcul, offrant des avantages concrets dans de nombreux domaines. Et pourtant, cette puissance reste exclusivement liée au traitement des données : les prétendues intelligences artificielles ne vivent pas d’expérience, ne possèdent pas de corps, ne connaissent ni la joie ni la douleur, ne mûrissent pas dans la relation, ne savent pas de l’intérieur ce que signifient l’amour, le travail, l’amitié, la responsabilité. Elles n’ont pas de conscience morale : elles ne jugent pas le bien et le mal, ne saisissent pas le sens ultime des situations, n’assument pas le poids des conséquences. Elles peuvent imiter des langages, des comportements, des évaluations, elles peuvent simuler de l’empathie ou de la compréhension, mais elles ne comprennent pas ce qu’elles produisent, car elles n’habitent pas l’horizon affectif, relationnel et spirituel dans lequel l’humain devient sage. Même lorsque ces outils sont présentés comme capables d’“apprendre”, leur manière de le faire diffère de celle de l’être humain. Il ne s’agit pas de l’expérience de celui qui se laisse façonner par la vie et grandit au fil du temps à travers ses choix, ses erreurs, le pardon et la fidélité ; il s’agit plutôt d’une adaptation statistique à partir de données et de résultats qui peut s’avérer très efficace, mais qui n’implique pas de croissance intérieure.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"4\" aria-label=\"Annotation 4: Not a mind, and not pretending to be one\">4<\/button><\/span><\/p><h3 class=\"sub\">Une aide précieuse qui requiert de l’attention<\/h3><p class=\"vp annp\" id=\"p100\"><span class=\"pnum\">100<\/span>À la lumière de ce que nous venons de dire, nous pouvons mieux comprendre pourquoi l’IA peut être une aide précieuse tout en nécessitant une approche mesurée et vigilante. Ces dernières années, son utilisation à des fins privées s’est considérablement développée et de nombreuses voix s’élèvent pour réfléchir aux opportunités et aux risques liés à sa diffusion rapide. Dans un usage personnel, trois aspects en particulier doivent être pris en compte : la facilité d’obtenir un résultat, l’impression d’objectivité et la simulation de la communication humaine. La rapidité et la simplicité avec lesquelles il est possible d’obtenir des indications, des élaborations complexes, des contenus médiatiques et des formes d’assistance concrète simplifient nos vies, mais peuvent aussi nous habituer à trop déléguer et à rechercher des réponses immédiates, affaiblissant notre jugement personnel et notre créativité. L’impression d’objectivité que les réponses et les propositions de ces systèmes peuvent susciter risque de nous faire oublier qu’elles reflètent les paramètres culturels de ceux qui les ont conçus et formés, avec toutes leurs qualités et leurs défauts. L’imitation artificielle d’une communication humaine positive – paroles de conseil, d’empathie, d’amitié, d’amour – peut s’avérer gratifiante et même utile, mais chez des utilisateurs peu avertis, elle peut induire en erreur et donner l’illusion d’être en relation avec un sujet personnel authentique. Lorsque la parole est simulée, elle ne construit pas une relation, mais son apparence. L’imitation artificielle de la relation de soins ou d’accompagnement peut devenir dangereuse lorsqu’elle s’insinue dans un contexte pauvre en relations et en affections réelles : le risque n’est alors pas tant qu’une personne croie parler à une autre personne, mais qu’elle perde le désir même de rechercher véritablement l’autre.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"5\" aria-label=\"Annotation 5: Over-reliance & de-skilling\">5<\/button><button class=\"ann annmark\" data-n=\"6\" aria-label=\"Annotation 6: AI companions & emotional dependence\">6<\/button><\/span><\/p><p class=\"vp annp\" id=\"p101\"><span class=\"pnum\">101<\/span>En élargissant notre regard sur le recours à l’IA dans nos sociétés, nous constatons qu’elle est désormais présente dans les processus décisionnels dans tous les domaines et à différents niveaux : dans la communication, la gestion, le contrôle. Les avantages en termes d’efficacité et le potentiel d’amélioration de certains services sont évidents ; cependant, une adoption rapide et sans discernement nous expose à divers risques, notamment celui de sous-estimer son impact environnemental. Les systèmes d’IA actuels nécessitent de grandes quantités d’énergie et d’eau, ils ont un impact significatif sur les émissions de dioxyde de carbone et consomment des ressources de manière intensive. Avec l’augmentation de la complexité, notamment dans les grands modèles linguistiques, les besoins en puissance de calcul et en capacité de stockage augmentent également, s’appuyant sur un ensemble de machines, de câbles, de centres de données et d’infrastructures énergivores. C’est pourquoi il est essentiel de développer des solutions technologiques plus durables afin de réduire l’impact sur l’environnement et de prendre soin de notre Maison commune. <a class=\"ref\" id=\"rn124\" href=\"#fn124\">124<\/a><span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"7\" aria-label=\"Annotation 7: Environmental cost\">7<\/button><\/span><\/p><h3 class=\"sub\">Responsabilité, transparence et gouvernance de l’IA<\/h3><p class=\"vp annp\" id=\"p102\"><span class=\"pnum\">102<\/span>L’utilisation de l’IA n’est jamais un fait purement technique : lorsqu’elle intervient dans des processus qui ont une incidence sur la vie des personnes, elle touche aux droits, aux opportunités, à la réputation et à la liberté. Des décisions délicates qui touchent au travail, au crédit, à l’accès aux services et à la réputation des personnes risquent d’être entièrement confiées à des systèmes automatisés qui ne connaissent pas « la compassion, la miséricorde, le pardon et, surtout, l’ouverture à l’espérance d’un changement de la personne », <a class=\"ref\" id=\"rn125\" href=\"#fn125\">125<\/a> et peuvent ainsi engendrer de nouvelles formes d’exclusion. Il peut y avoir des utilisations manifestement inhumaines, comme la manipulation de l’information ou la violation de la vie privée, mais il peut aussi y avoir un danger moins évident, lorsque les systèmes d’IA, se présentant comme neutres et objectifs, reflètent et renforcent les stéréotypes ou les positions idéologiques de ceux qui les ont conçus et formés.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"8\" aria-label=\"Annotation 8: The myth of neutrality\">8<\/button><\/span><\/p><p class=\"vp\" id=\"p103\"><span class=\"pnum\">103<\/span>Confier, dans les faits, à un algorithme le pouvoir de sélectionner qui mérite et qui ne mérite pas sans que personne n’assume plus le poids de cette décision, revient à lui confier la tâche de redéfinir les limites des possibilités humaines. Ce qui fait défaut dans ce processus, ce n’est pas seulement l’empathie envers l’exclu, qui peut être imitée artificiellement, mais la responsabilité politique, car l’écartement des plus faibles est revêtu de neutralité et d’objectivité, face auxquelles il est impossible de protester. Ainsi, l’injustice devient silencieuse, et la compassion, la miséricorde et le pardon, non pas comme de simples apparences, mais comme des gestes politiques disparaissent de l’horizon.<\/p><p class=\"vp annp\" id=\"p104\"><span class=\"pnum\">104<\/span>Il en découle une conséquence simple mais incontournable : nous ne pouvons pas considérer l’IA comme moralement neutre. En réalité, tout dispositif technique implique des choix et des priorités : ce qu’il mesure, ce qu’il ignore, ce qu’il optimise, et la manière dont il classe les personnes et les situations. Si un système est conçu ou utilisé de manière à traiter certaines vies comme moins dignes ou à les exclure sans possibilité d’appel, il ne s’agit pas d’un simple instrument “à bien utiliser” ; il introduit déjà un critère qui contredit la dignité inaliénable de la personne. C’est pourquoi le discernement éthique ne peut se limiter à se demander si nous utilisons un certain système à des fins bonnes ou mauvaises, mais doit également s’interroger sur la manière dont il est conçu et sur la conception de la personne et de la société qui est inscrite dans les données et les modèles qui le guident. <a class=\"ref\" id=\"rn126\" href=\"#fn126\">126<\/a><span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"9\" aria-label=\"Annotation 9: Every tool embeds choices\">9<\/button><\/span><\/p><p class=\"vp annp\" id=\"p105\"><span class=\"pnum\">105<\/span>Pour que l’IA respecte la dignité humaine et serve véritablement le bien commun, il est essentiel que les responsabilités soient clairement définies à chaque étape : depuis ceux qui conçoivent et programment les systèmes jusqu’à ceux qui les utilisent ou ceux qui décident de leur confier des choix concrets. Cependant, dans de nombreux cas, les processus internes qui mènent à un résultat peuvent manquer de transparence, ce qui rend plus difficile l’attribution des responsabilités et la correction des erreurs. C’est là que la responsabilité devient décisive, à savoir la possibilité d’identifier qui doit “rendre compte” des décisions, les motiver, les contrôler et, si nécessaire, les contester et réparer les dommages qui en dérivent. <a class=\"ref\" id=\"rn127\" href=\"#fn127\">127<\/a><span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"10\" aria-label=\"Annotation 10: Accountability at every stage\">10<\/button><\/span><\/p><p class=\"vp annp\" id=\"p106\"><span class=\"pnum\">106<\/span>Appeler à la prudence, à des contrôles rigoureux et parfois même à un ralentissement dans l’adoption de l’IA ne signifie pas être contre le progrès, mais faire preuve d’une attention responsable envers la famille humaine. Cette exigence est d’autant plus urgente qu’il existe souvent un déséquilibre entre la vitesse du développement technologique et le rythme auquel se développent les consciences, les normes, les contrôles et les institutions capables d’en réguler les effets. Il ne suffit pas d’invoquer de façon générale l’éthique : il faut des cadres juridiques adéquats, une surveillance indépendante, l’éducation des utilisateurs, une politique qui n’abdique pas son devoir. Autrement le changement ne sera régi que par des logiques technocratiques et présenté comme nécessaire et inévitable, finissant par imposer des règles dictées par ceux qui possèdent les données, les infrastructures et les capacités de calcul.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"11\" aria-label=\"Annotation 11: Ethics statements are not enough\">11<\/button><\/span><\/p><p class=\"vp annp\" id=\"p107\"><span class=\"pnum\">107<\/span>Nous ne pouvons pas nous contenter d’invoquer la moralisation de la machine, ce qu’on appelle “l’alignement” de l’IA sur les valeurs humaines, sans avoir le courage de poser une condition supplémentaire : la possibilité de débattre du code éthique à utiliser, en le soumettant à des critères de justice sociale partagés. Sans cela ceux qui contrôlent l’IA imposeront leur propre vision morale qui deviendra l’infrastructure invisible des systèmes. Une IA plus morale ne sert à rien si cette morale est décidée par une poignée de personnes. Il faut une politique plus présente, capable de ralentir là où tout s’accélère et de protéger les espaces où les communautés peuvent encore participer et s’interroger.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"12\" aria-label=\"Annotation 12: Whose values? The limits of “alignment”\">12<\/button><\/span><\/p><p class=\"vp annp\" id=\"p108\"><span class=\"pnum\">108<\/span>En effet, comme c’est le cas pour toute grande avancée technologique, l’IA tend surtout à renforcer le pouvoir de ceux qui disposent déjà de ressources économiques, de compétences et de l’accès aux données. À la lumière du bien commun et de la destination universelle des biens, ce phénomène suscite de sérieuses préoccupations : de petits groupes très influents peuvent orienter l’information et la consommation, conditionner les processus démocratiques et influencer les dynamiques économiques à leur avantage, en contradiction avec la justice sociale et la solidarité entre les peuples. C’est pourquoi il est indispensable que l’utilisation de l’IA – surtout lorsqu’elle touche aux biens publics et aux droits fondamentaux – s’accompagne de critères clairs et de contrôles effectifs, inspirés de la participation et de la subsidiarité : les communautés et les corps intermédiaires ne peuvent être réduits à de simples destinataires de décisions prises ailleurs, mais doivent pouvoir contribuer au discernement et à la vigilance. En outre, la propriété des données ne peut être confiée uniquement à des acteurs privés, mais doit être réglementée. Elles sont le fruit de la contribution de nombreux acteurs et ne peuvent être vendues ou confiées à quelques-uns. Une créativité capable de les gérer comme un bien commun ou collectif est nécessaire, dans une logique de partage, comme le suggérait déjà saint Jean-Paul II à propos des biens collectifs. <a class=\"ref\" id=\"rn128\" href=\"#fn128\">128<\/a><span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"13\" aria-label=\"Annotation 13: AI amplifies existing power\">13<\/button><button class=\"ann annmark\" data-n=\"14\" aria-label=\"Annotation 14: Data as a shared good\">14<\/button><\/span><\/p><p class=\"vp annp\" id=\"p109\"><span class=\"pnum\">109<\/span>Les principes de la Doctrine sociale nous aident à lire cette nouvelle réalité. Dans un monde où quelques sujets concentrent les données, les ressources informatiques et le pouvoir réglementaire, parler de bien commun signifie démasquer cette nouvelle asymétrie épistémique, économique et politique, en dénonçant les nouveaux monopoles de l’IA. Parler de destination universelle des biens signifie trouver des moyens d’assurer l’accès universel aux technologies et à la formation. Parler de subsidiarité exige de protéger la capacité des communautés à choisir et à corriger, sans reléguer leur intervention à un simple rôle de surveillance, une fois que les normes ont été établies ailleurs. Parler de solidarité oblige à reconnaître le travail invisible, souvent exploité, qui alimente les modèles algorithmiques. Parler de justice impose de s’interroger sur les géographies du pouvoir définissant qui peut entraîner les modèles et qui n’est qu’objet d’entraînement, et de reconnaître que la justice sociale n’est pas seulement un objectif à protéger après l’adoption des technologies, mais une condition préalable à mettre en œuvre dès leur conception.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"15\" aria-label=\"Annotation 15: The hidden workers\">15<\/button><button class=\"ann annmark\" data-n=\"16\" aria-label=\"Annotation 16: Justice by design, not retrofit\">16<\/button><\/span><\/p><p class=\"vp annp\" id=\"p110\"><span class=\"pnum\">110<\/span>Je voudrais enfin employer un mot qui me tient à cœur : “désarmer”. Désarmer l’IA, c’est la soustraire à la logique de la compétition armée qui n’est plus aujourd’hui seulement militaire, mais aussi économique et cognitive. C’est la course à l’algorithme le plus performant et à la banque de données la plus vaste dans le but de consolider un avantage géopolitique ou commercial sur tous les autres. Désarmer, c’est rompre cette équivalence entre la puissance technique et le droit de gouverner. Désarmer ne signifie pas renoncer à la technologie, mais l’empêcher de dominer l’humain. Cela signifie la soustraire aux monopoles, la rendre discutable, contestable, et donc habitable, en la restituant à la pluralité des cultures humaines et des formes de vie. La tâche, aujourd’hui, n’est pas seulement éthique ou technique : elle est écologique au sens le plus radical, car elle met en jeu une nouvelle dimension de notre Maison commune. L’IA est déjà un environnement dans lequel nous sommes immergés et un pouvoir avec lequel nous devons composer. C’est pourquoi il ne suffit pas de la réglementer : elle doit être désarmée et rendue accessible.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"17\" aria-label=\"Annotation 17: The “arms race” is a narrative, not a fact\">17<\/button><\/span><\/p><p class=\"vp annp\" id=\"p111\"><span class=\"pnum\">111<\/span>J’adresse un appel particulier à ceux qui développent les intelligences artificielles. L’innovation technologique peut être, d’une certaine manière, une forme humaine de participation à l’acte divin de la création. Les développeurs portent donc une responsabilité éthique et spirituelle particulière, car chaque choix de conception exprime une vision de l’humanité. Tout comme l’auteur d’une œuvre artistique ou littéraire est tenu de prendre en compte les valeurs qu’elle exprime, ils sont appelés à traiter avec le sérieux qui s’impose les valeurs qu’ils insufflent à leurs projets : avec transparence, avec responsabilité envers les communautés impliquées et en veillant à vérifier que ce qui est cultivé est véritablement un bien.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"18\" aria-label=\"Annotation 18: The developer's vocation\">18<\/button><\/span><\/p><h3 class=\"sub\">Ce que nous ne pouvons pas perdre<\/h3><p class=\"vp annp\" id=\"p112\"><span class=\"pnum\">112<\/span>Après avoir rappelé les questions de responsabilité et de gouvernance de l’IA, il faut revenir à notre thème central : que signifie préserver l’humain ? Le risque n’est pas seulement que certaines technologies soient mal utilisées, mais que le paradigme technocratique dans lequel nous sommes plongés, renforcé par la révolution numérique et l’IA, fasse passer pour juste et normale une vision anti-humaine, selon laquelle la plénitude de la vie consisterait à avoir plus, à réduire la fragilité, à éliminer l’imprévu, à contrôler chaque chose. Lorsque l’efficacité devient la mesure de la valeur, l’être humain est tenté de se considérer comme un projet à optimiser plutôt que comme une créature appelée à la relation et à la communion.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"19\" aria-label=\"Annotation 19: The optimization mindset\">19<\/button><\/span><\/p><p class=\"vp\" id=\"p113\"><span class=\"pnum\">113<\/span>En réalité, absolutiser une seule dimension de l’être humain est toujours une erreur. En effet, ce n’est pas seulement le manque qui engendre le désordre. Ce qui se développe sans mesure peut lui aussi devenir une forme de pauvreté. Dans un écosystème, l’harmonie se brise lorsqu’une seule espèce prolifère au détriment des autres. Chez l’être humain, il en va de même lorsqu’une faculté prétend devenir la mesure de tout. Ainsi, l’intelligence, si elle est absolutisée, finit par occulter d’autres dimensions essentielles de la vie : l’affection, la volonté, le dévouement ou la relation. Le pouvoir technique, s’il n’est pas équilibré, ne nous rend pas plus capables : il nous rend plus seuls, et plus exposés aux logiques de domination et d’exclusion. Il ne s’agit certainement pas de s’opposer à l’intelligence, mais de rappeler que celle-ci, lorsqu’elle se replie sur elle-même, oublie qu’elle est faite pour servir la vie et la personne humaine.<\/p><p class=\"vp annp\" id=\"p114\"><span class=\"pnum\">114<\/span>La qualité d’une civilisation ne se mesure pas à la puissance de ses moyens, mais à l’attention qu’elle sait offrir, à sa capacité à reconnaître l’autre comme un visage et non comme une fonction. La capacité à prendre soin les uns des autres est une dimension importante de notre humanité. Cette capacité s’apprend et se perfectionne avec l’expérience. Lire des contes à un enfant, tenir compagnie à une personne âgée, rendre un espace accueillant sont des gestes qui se vivent dans un environnement familial mais qui nous aident à apprendre et à intérioriser l’importance de la bienveillance au niveau social et nous entraînent à reconnaître l’autre comme une personne digne d’attention. La technologie peut aussi soutenir l’attention mutuelle entre les personnes, par exemple si elle offre des instruments qui aident à prévenir et à organiser, mais sans priver de liberté ni de jugement l’être humain, sujet des relations et responsable des décisions.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"20\" aria-label=\"Annotation 20: Care at the center\">20<\/button><\/span><\/p><h3 class=\"sub\">Récits de fond : transhumanisme et posthumanisme<\/h3><p class=\"vp\" id=\"p115\"><span class=\"pnum\">115<\/span>En essayant de faire émerger les présupposés culturels qui accompagnent la révolution numérique en cours, je voudrais maintenant m’intéresser à certains courants qui interprètent le progrès comme un dépassement de l’humain et que l’on peut regrouper sous les noms de transhumanisme et de posthumanisme. Ils constituent les fondements idéologiques qui animent certains centres de pouvoir technologique et colonisent l’imaginaire collectif sous une forme simplifiée, en particulier dans les médias et sur les réseaux sociaux, entrainant l’enthousiasme pour les nouvelles technologies d’une vision futuriste de l’ “homme amélioré” ou de l’ “homme hybridé” avec la machine.<\/p><p class=\"vp\" id=\"p116\"><span class=\"pnum\">116<\/span>Le transhumanisme et le posthumanisme comprennent en leur sein une multitude de courants et de sensibilités, et il est difficile d’en donner une description univoque. On peut les comparer à un archipel d’îles conceptuelles différentes, reliées toutefois par le même océan de présupposés : la centralité de la technique et le rêve de dépasser les limites de la condition humaine. En général, le transhumanisme imagine un renforcement de l’être humain grâce aux technologies (biomédecine, ingénierie corporelle, dispositifs, algorithmes), avec l’ambition d’accroître les performances et les capacités. Le posthumanisme, surtout dans ses versions les plus radicales, va plus loin : il critique l’anthropocentrisme et envisage une forme d’hybridation entre l’être humain, la machine et l’environnement, allant jusqu’à imaginer un franchissement de seuil où l’humanité se surpassera en entrant dans une nouvelle étape évolutive. Même si ces hypothèses restent en grande partie spéculatives, elles acquièrent une importance, car elles modifient l’imaginaire collectif et, par conséquent, orientent les choix sociaux, économiques et politiques. <a class=\"ref\" id=\"rn129\" href=\"#fn129\">129<\/a><\/p><p class=\"vp annp\" id=\"p117\"><span class=\"pnum\">117<\/span>À la lumière de la Doctrine sociale de l’Église, le point crucial n’est pas l’usage de la technique en tant que telle, mais la vision qui la sous-tend : si l’être humain est traité comme un matériau à perfectionner ou à surpasser, il devient alors plus facile d’accepter que certains soient considérés comme moins utiles, moins désirables, moins dignes. Au nom du progrès, on peut en venir à imaginer des “sacrifices nécessaires” et à faire payer aux plus fragiles le prix d’une prétendue optimisation de l’espèce. L’avertissement déjà mentionné de saint Paul VI reste alors d’une grande clairvoyance : ce sont véritablement les acquis de la science et de la technique libérés du progrès moral et social qui finissent par se retourner contre l’homme. <a class=\"ref\" id=\"rn130\" href=\"#fn130\">130<\/a> C’est pourquoi il faut distinguer clairement : une chose est d’intégrer les technologies dans une vision humaine et relationnelle ; une autre est de se laisser guider par un imaginaire qui minimise les limites et promet un “salut” purement technique.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"21\" aria-label=\"Annotation 21: Tech Ideologies\">21<\/button><\/span><\/p><h3 class=\"sub\">La limite, le cœur, la grandeur de l’être humain<\/h3><p class=\"vp\" id=\"p118\"><span class=\"pnum\">118<\/span>Notre rapport à la vie semble aujourd’hui en crise. Tout ce qui apparaît comme une “limite” – incapacité, maladie, vieillesse, souffrance, vulnérabilité – tend à être perçu avant tout comme un défaut à corriger, plutôt qu’un espace où l’humain mûrit et s’ouvre à la relation. Or, nous devons nous rappeler que l’humain ne s’épanouit pas malgré la limite, mais souvent à travers la limite. Une vision de la réalité à la lumière de la foi aide à reconnaître ce que nous appelons la “contingence” des choses de ce monde. Si, d’une part, il est de notre devoir d’essayer d’éliminer la souffrance qui marque la vie humaine, d’autre part, il est sage de reconnaître notre finitude constitutive, sachant que « l’expérience religieuse, et en particulier la foi chrétienne, proposent d’habiter, sans simplifications, cette ambivalence entre la grandeur et la limite de l’humain, en la lisant à la lumière de la relation originelle et fondatrice avec Dieu ». <a class=\"ref\" id=\"rn131\" href=\"#fn131\">131<\/a><\/p><p class=\"vp\" id=\"p119\"><span class=\"pnum\">119<\/span>C’est précisément dans notre nature limitée que trouvent leur place la compassion, la sincère préoccupation face aux besoins des autres, la générosité qui surprend même au milieu des ténèbres et de l’échec, l’expérience spirituelle et l’adoration de Dieu. Nous le constatons dans de nombreux moments où la limite se fait concrète dans notre vie, lorsque nous essuyons un refus, lorsque nous souffrons de la maladie ou de la mort d’un être cher, lorsque nous faisons l’expérience de l’incapacité ou de l’échec. Mystérieusement, c’est précisément dans ces moments-là que nous pouvons trouver une sagesse nouvelle, toucher de nos mains l’affection des gens et expérimenter la présence du Seigneur.<\/p><p class=\"vp\" id=\"p120\"><span class=\"pnum\">120<\/span>Même lorsque la limite se manifeste par des souffrances intérieures, la sagesse humaine nous enseigne à ne pas la refouler ni la réprimer, mais à l’intégrer. Pour éliminer totalement la douleur, il faudrait, au fond, éteindre aussi l’amour et le désir. En effet, celui qui aime et désire ne peut éviter de passer par l’épreuve et la souffrance, et c’est pourquoi, au fil des ans, nous gardons en nous des enseignements qui s’impriment comme des cicatrices, mémoire du chemin parcouru entre liberté et chutes, rêves et déceptions. Ce n’est que grâce à l’entrelacement de ces éléments que, dans le cœur, se produisent ces merveilles de l’âme qui nous font savourer la saveur la plus douce de notre humanité. <a class=\"ref\" id=\"rn132\" href=\"#fn132\">132<\/a> Renoncer à cette aventure, à la fois dramatique et splendide, au nom d’un prétendu dépassement de toutes les limites, pourrait signifier bien des choses mais pas être humain.<\/p><p class=\"vp\" id=\"p121\"><span class=\"pnum\">121<\/span>La corruption morale de notre condition de créature – le mal qui agite manifestement le cœur de l’homme – ruine la société et la vie, allant jusqu’aux extrêmes de la déshumanisation. Et pourtant, même cette forme douloureuse de limitation laisse entrevoir des lueurs de bien. Même lorsque l’être humain se déshumanise et provoque des tragédies, une petite lumière continue de briller dans l’humanité et reste capable de se rallumer, par la grâce de Dieu, sur les chemins de la conversion et de la réconciliation. Viktor Frankl disait à juste titre que dans les moments d’horreur « nous avons appris à connaître l’homme tel qu’il est réellement.Après tout, l’homme est l’être qui a inventé les chambres à gaz d’Auschwitz ; mais il est aussi celui qui y est entré debout, le Notre Père ou le Shema Israël aux lèvres ». <a class=\"ref\" id=\"rn133\" href=\"#fn133\">133<\/a><\/p><p class=\"vp\" id=\"p122\"><span class=\"pnum\">122<\/span>La finitude, lorsqu’elle est acceptée dans la vérité, n’appauvrit pas l’être humain, mais l’ouvre à la reconnaissance du visage de Dieu et de l’autre. D’ailleurs, c’est précisément parce qu’il fait l’expérience de la limite – la vulnérabilité, la douleur, l’échec – qu’il peut reconnaître sa propre dignité et celle d’autrui comme inviolables. Et dans cette même expérience de la limite, il reste capable de percevoir une fraternité plus grande que lui-même et de reconnaître l’injustice comme un scandale. La culture et l’art, lorsqu’ils sont authentiques, préservent cette étincelle, empêchant la normalisation du mal. Ainsi, certaines œuvres ont pris une valeur presque prophétique : la NeuvièmeSymphonie de Beethoven comme désir d’unité ; Guernica comme dénonciation de la déshumanisation ; La Liste de Schindler comme invitation à ne pas livrer le passé à l’oubli.<\/p><p class=\"vp annp\" id=\"p123\"><span class=\"pnum\">123<\/span>L’histoire n’apparaît pas seulement comme un catalogue de nos violences, mais aussi comme la preuve que l’être humain sait créer des institutions capables de protéger la vie en communauté. Au cours des deux derniers siècles, nous en voyons l’illustration dans certaines réalisations emblématiques : la fondation du Comité International de la Croix-Rouge (1863), dont la neutralité opérationnelle garantit des soins prodigués avec compassion à tous ; le long processus qui a conduit à l’abolition de l’esclavage qui n’a pas été un simple changement juridique, mais un changement de conscience ; la création de l’Organisation des Nations Unies (1945) et la Déclaration universelle des droits de l’homme (1948) qui ont établi un langage commun pour affirmer, au moins en tant qu’idéal partagé, que la dignité humaine est universelle ; la Convention relative au statut des réfugiés (1951) qui reconnaît un devoir de protection envers ceux qui fuient les persécutions et les menaces. Dans ces exemples, le désir de bien se traduit concrètement par des formes publiques – normes, institutions, pratiques – capables de limiter la force et de défendre les plus vulnérables. Mais rien de tout cela ne vit le jour sans se heurter à des résistances, à des intérêts mesquins et à des inerties culturelles. Les conquêtes morales prennent presque toujours la forme d’un chemin long et laborieux, marqué également par des revers : pensons aux processus de paix interrompus ou aux engagements environnementaux mis en œuvre avec lenteur. Pourtant, c’est précisément la fragilité de ces résultats qui montre à quel point la responsabilité de ceux qui les initient et les soutiennent est précieuse.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"22\" aria-label=\"Annotation 22: Human rights\">22<\/button><button class=\"ann annmark\" data-n=\"23\" aria-label=\"Annotation 23: Huamn rights\">23<\/button><\/span><\/p><p class=\"vp\" id=\"p124\"><span class=\"pnum\">124<\/span>Certains événements nous aident à comprendre que l’histoire peut changer dès lors qu’un seul homme ou une seule femme prend vraiment au sérieux la dignité de chacun : le mouvement des droits civiques aux États-Unis d’Amérique, lié notamment au témoignage de Martin Luther King Jr., ou la fin de l’apartheid en Afrique du Sud après la libération de Nelson Mandela et son choix de ne pas abandonner l’avenir à la haine. Dans des contextes différents, des femmes courageuses et généreuses se sont également distinguées, telles que sainte Laura Montoya, sainte Thérèse de Calcutta, Dorothy Day, Marie Skłodowska-Curie, Maria Montessori, Elisabeth Elliot, Wangari Maathai, Benazir Bhutto et tant d’autres, sur tous les continents, qui, par leur engagement, ont contribué à rendre l’histoire plus humaine.<\/p><p class=\"vp\" id=\"p125\"><span class=\"pnum\">125<\/span>À côté de ces signes publics, il existe une trame plus cachée mais décisive : les communautés religieuses qui choisissent des lieux pauvres et dangereux ; les martyrs de la fraternité et de la justice comme saint Maximilien Marie Kolbe, saint Oscar Romero et le bienheureux Enrique Angelelli, ainsi que des témoins qui ont incarné, dans des conditions difficiles et souvent inhumaines, l’espérance de l’Évangile et la dignité de l’homme, comme le vénérable François-Xavier Nguyễn Văn Thuận. Et, surtout, les “martyrs du quotidien” qui soignent, éduquent, accompagnent, consolent sans faire de bruit, comme les parents, les infirmiers, les médecins, les bénévoles, les personnes qui restent aux côtés d’une personne âgée ou d’un exclu. Leur témoignage montre que le bien ne se fait pas de manière automatique, mais qu’il exige de la persévérance, de la mémoire et une conversion qui rend capable de recommencer même après les défaites.<\/p><p class=\"vp\" id=\"p126\"><span class=\"pnum\">126<\/span>C’est précisément cette imbrication d’institutions justes, de témoignages crédibles et de fidélités quotidiennes qui entretient l’espérance et indique une direction : faire progresser la technique sans faire régresser le cœur. C’est pourquoi l’humanité – magnifique et blessée – ne doit être ni remplacée ni dépassée : elle peut accueillir les progrès de la technique pour soulager les souffrances et ouvrir de nouvelles possibilités, à condition de ne pas renier ce qui fait d’elle ce qu’elle est, c’est-à-dire la capacité de relation et d’amour. À ce stade, une question décisive s’impose : s’il existe un authentique “plus qu’humain”, où se trouve-t-il ? La foi chrétienne y répond en indiquant un accomplissement qui ne découle pas d’une divinisation technologique, mais de l’opération de la grâce de Dieu reçue dans le Christ.<\/p><h3 class=\"sub\">Le véritable “plus qu’humain” : grâce et humanisme chrétien<\/h3><p class=\"vp\" id=\"p127\"><span class=\"pnum\">127<\/span>L’expression “plus qu’humain” n’appartient pas seulement au langage des promesses techniques. Depuis des siècles, la tradition chrétienne affirme que l’être humain n’est pas enfermé dans les limites de sa propre nature, mais qu’il est appelé à se transcender : non pas pour fuir la réalité ou par mépris des limites, mais pour s’épanouir dans l’amour. La foi connaît un “au-delà” qui naît du don de Dieu. Cette transformation est l’œuvre de l’Esprit Saint. Comme l’enseignait saint Thomas d’Aquin, ce processus d’élévation et de transformation « dépasse les facultés naturelles », <a class=\"ref\" id=\"rn134\" href=\"#fn134\">134<\/a> car il existe une distance infinie <a class=\"ref\" id=\"rn135\" href=\"#fn135\">135<\/a> entre notre nature et la vie de Dieu. Cependant, il est possible de nous insérer au sein de cette vie inépuisable, tandis que nous marchons dans les limites de ce monde. Et celui qui rend ce chemin possible ne peut être que l’Infini qui se donne : c’est Dieu lui-même qui surmonte la disproportion “infinie”. <a class=\"ref\" id=\"rn136\" href=\"#fn136\">136<\/a> C’est ainsi qu’a lieu la re-création de l’humain : « Si donc quelqu’un est dans le Christ, c’est une création nouvelle : l’être ancien a disparu, un être nouveau est là » ( 2 Co 5, 17).<\/p><p class=\"vp\" id=\"p128\"><span class=\"pnum\">128<\/span>Lorsque nous acceptons cette possibilité de nous transcender par la grâce de Dieu, nous ne nous renions pas, nous ne devenons pas moins humains. Au contraire, comme l’expliquait le Pape François, « nous parvenons à être pleinement humains quand nous sommes plus qu’humains, quand nous permettons à Dieu de nous conduire au-delà de nous-mêmes pour que nous parvenions à notre être le plus vrai ». <a class=\"ref\" id=\"rn137\" href=\"#fn137\">137<\/a> C’est là que réside la différence radicale par rapport aux rêves prométhéens : ce qui sauve l’humain, ce n’est pas une autosuffisance renforcée, mais une relation qui libère, une communion qui transforme. Face à cela, une technologie qui classe et optimise ce qui existe déjà peut devenir, sans le vouloir, un obstacle au changement et à la croissance. Pour un algorithme, l’erreur est quelque chose à corriger ; pour une personne, elle peut être le début d’un changement profond. L’avenir d’une personne n’est pas prévisible, mais dépend de sa liberté portée par la grâce divine inépuisable, et des liens qu’elle cultive.<\/p><h3 class=\"sub\">Deux cités et deux amours<\/h3><p class=\"vp\" id=\"p129\"><span class=\"pnum\">129<\/span>L’humanisme chrétien ne rejette pas la science et la technique, mais les assume avec gratitude et réalisme, et les inscrit “les pieds sur terre” dans une vocation plus élevée. L’intelligence créative de l’être humain est un don qui peut soulager les souffrances et ouvrir de nouvelles possibilités, mais elle doit rester au service du bien commun, de la justice, de la protection des plus fragiles et de la création. En ce sens, le véritable choix ne se situe pas entre l’enthousiasme et la peur, mais entre deux façons de construire : un progrès au service de la personne et des peuples, ou un progrès qui les soumet à des logiques de pouvoir. En fin de compte, la question décisive reste celle posée par saint Jean-Paul II : l’IA rend-elle« la vie humaine sur la terre “plus humaine” à tout point de vue ? La rend[-elle] plus “digne de l’homme” ? ». <a class=\"ref\" id=\"rn138\" href=\"#fn138\">138<\/a> Si la réponse est oui, alors nous pouvons y reconnaître une opportunité à accueillir avec responsabilité, dans un chemin de reconstruction patiente et partagée, sur le modèle de la renaissance de Jérusalem racontée dans le livre de Néhémie. Si, au contraire, la puissance grandit tandis que le cœur s’assèche et que les liens se rompent, alors nous sommes face à une nouvelle forme de Babel : une construction grandiose, mais inhumaine.<\/p><p class=\"vp\" id=\"p130\"><span class=\"pnum\">130<\/span>S’interroger sur cette possibilité de progrès et sur la manière dont nous l’interprétons et le vivons revient toujours, au fond, à nous interroger aussi sur notre cœur. La manière dont nous concevons et organisons nos relations, notre travail et nos institutions reflète en effet nos valeurs fondamentales et, en dernière analyse, découle de ce qui nous tient le plus à cœur. C’est un amour qui nous guide : ce que nous aimons vraiment, autant comme individus qu’en tant que société, oriente notre vie et notre agir. Saint Augustin décrit l’histoire humaine comme le théâtre d’une lutte entre deux amours, qui ont construit deux façons d’habiter le monde et de vivre ensemble, deux “cités” : d’un côté, l’amour de Dieu et du prochain ; de l’autre, l’amour uniquement de soi. « Deux amours ont fait deux cités : l’amour de soi jusqu’au mépris de Dieu, la cité terrestre, l’amour de Dieu jusqu’au mépris de soi, la cité céleste ». <a class=\"ref\" id=\"rn139\" href=\"#fn139\">139<\/a> Comme dans toute l’histoire humaine, aujourd’hui encore ces deux amours se disputent la suprématie dans notre cœur. L’ère de l’IA n’échappe pas à cette règle : la construction de Babel ou celle de Jérusalem commence en chacun de nous.<\/p><\/div><\/details>\n<details class=\"chapter ai\" id=\"ch4\" open><summary><div class=\"csum\"><span class=\"csum-eyebrow\">Chapitre 4<\/span><span class=\"csum-title\">Préserver L’Humain Dans la Transformation · Vérité, Travail, Liberté<\/span><span class=\"csum-desc\">Vérité, travail et liberté à l'heure de la transition numérique. <span class=\"csum-n\">· 51 sections<\/span><\/span><span class=\"csum-cta\"><span class=\"chev\">›<\/span><span class=\"cta-read\">cliquez pour lire<\/span><span class=\"cta-collapse\">cliquez pour réduire<\/span><\/span><\/div><\/summary><div class=\"chapter-body\"><p class=\"vp\" id=\"p131\"><span class=\"pnum\">131<\/span>Après avoir esquissé le contexte dans lequel s’inscrit le défi de la transformation technologique, en particulier celui lié à l’IA et aux courants transhumanistes et posthumanistes, nous ne pouvons nous contenter d’analyses générales. Lorsque les langages et les outils changent, les gestes quotidiens et les relations sociales changent eux aussi. C’est pourquoi il faut s’attarder sur certains domaines dans lesquels ces transformations ont des répercussions très concrètes, parfois dramatiques. À la lumière des principes de la Doctrine sociale de l’Église, la transformation numérique nous invite à redécouvrir la vérité comme bien commun, à protéger la dignité du travail et à préserver la liberté contre toute dépendance et toute marchandisation.<\/p><h3 class=\"sub\">La vérité comme bien commun<\/h3><h3 class=\"sub\">Vérité et démocratie<\/h3><p class=\"vp annp\" id=\"p132\"><span class=\"pnum\">132<\/span>L’utilisation des plateformes numériques et des systèmes d’IA accélère les profonds changements qui touchent la communication publique et politique. Des outils qui pourraient favoriser le débat et la participation sont souvent utilisés pour construire des récits déformés et brouiller les frontières entre le vrai et le faux, en mélangeant données et opinions. La désinformation n’est pas née avec l’IA, mais elle trouve aujourd’hui en elle un puissant multiplicateur. La possibilité de manipuler des contenus, des images et des vidéos expose les citoyens à des perspectives partielles ou trompeuses. Le problème touche à la dimension culturelle et morale, car la qualité de la communication publique dépend directement de la confiance sociale et a une incidence sur celle-ci. Une information véridique, en effet, ne naît pas d’un contrôle centralisé ou automatisé. Dans le discours public, la vérité des faits possède une dimension rationnelle car elle exige la vérification, le recoupement des sources et la responsabilité argumentative ; mais la vérité est encore plus relationnelle, elle se construit à travers des liens de confiance et des pratiques partagées, dans une confrontation honnête avec les autres et avec le monde. Seule la recherche partagée de la vérité des faits, considérée comme un bien commun, peut fonder une communication juste.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"24\" aria-label=\"Annotation 24: Synthetic media & truth\">24<\/button><\/span><\/p><p class=\"vp\" id=\"p133\"><span class=\"pnum\">133<\/span>Ceux qui disposent de puissantes ressources techniques et économiques – et, par là même, de nombreuses ressources humaines pour agir – ont une grande capacité à provoquer des changements culturels et, en fin de compte, à convaincre un nombre important de personnes de ce qu’est la vérité sur l’être humain, sur le monde, sur le sens de l’existence, sur la famille, voire sur Dieu. Il s’agit là d’un pouvoir pur, dépourvu de vérité, qui impose subtilement ou ouvertement ce qu’il veut que les autres considèrent comme vrai. Derrière tout cela se cache une racine malsaine difficile à reconnaître : le fait que « l’homme moderne est parfois convaincu, à tort, d’être le seul auteur de lui-même, de sa vie et de la société. C’est là une présomption, qui dérive de la fermeture égoïste sur lui-même ». <a class=\"ref\" id=\"rn140\" href=\"#fn140\">140<\/a> Par conséquent, il pense pouvoir construire la réalité et considérer valable ce qui correspond le mieux à ses prétentions. Saint Jean-Paul II a réfléchi aux conséquences de la “crise autour de la vérité”, allant jusqu’à affirmer qu’« une fois perdue l’idée d’une vérité universelle quant au Bien connaissable par la raison humaine, la conception de la conscience est, elle aussi, inévitablement modifiée ». <a class=\"ref\" id=\"rn141\" href=\"#fn141\">141<\/a> Ainsi, la reconnaissance de vérités universellement valables qui nous précèdent et que la conscience doit accepter, vient à manquer. Cela a conduit le Pape François à se demander de manière réaliste : « Qu’est-ce que la loi sans la conviction, acquise après un long cheminement de réflexion et de sagesse, que tout être humain est sacré et inviolable ? » et à en conclure que « pour qu’une société ait un avenir, il lui faut cultiver le sens du respect en ce qui concerne la vérité de la dignité humaine à laquelle nous nous soumettons. Par conséquent, on n’évitera pas de tuer quelqu’un uniquement pour éluder la réprimande de la société et le poids de la loi, mais par conviction. C’est une vérité incontournable que nous reconnaissons par la raison et que nous acceptons par la conscience. Une société est noble et respectable aussi par son sens de quête de la vérité et son attachement aux vérités les plus fondamentales ». <a class=\"ref\" id=\"rn142\" href=\"#fn142\">142<\/a><\/p><p class=\"vp\" id=\"p134\"><span class=\"pnum\">134<\/span>La recherche de la vérité est un élément essentiel de la démocratie, qui est elle-même un instrument de participation au bien commun. Lorsque la question de savoir ce qui est vrai perd de son intérêt et qu’un pragmatisme se répand, se contentant de ce qui semble utile ou efficace, la vie démocratique s’affaiblit. En effet, celle-ci ne se nourrit pas seulement de règles et de procédures, mais avant tout d’un rapport loyal aux faits et d’une réelle orientation vers le bien des personnes et de la société. Le désintérêt pour la vérité conduit lentement mais inexorablement à glisser vers le totalitarisme, pour lequel, comme l’a écrit la philosophe Hannah Arendt, les sujets idéaux ne sont pas tant ceux qui sont idéologiquement convaincu, mais « les gens pour qui la distinction entre fait et fiction (c’est-à-dire la réalité de l’expérience) et la distinction entre vrai et faux (c’est-à-dire les normes de la pensée) n’existent plus ». <a class=\"ref\" id=\"rn143\" href=\"#fn143\">143<\/a><\/p><h3 class=\"sub\">Communication et imaginaire collectif<\/h3><p class=\"vp\" id=\"p135\"><span class=\"pnum\">135<\/span>Dans cette perspective, il est important de rappeler que la communication « n’est pas seulement la transmission d’informations, mais aussi la création d’une culture ». <a class=\"ref\" id=\"rn144\" href=\"#fn144\">144<\/a> Les contenus qui circulent dans les espaces numériques influencent la manière dont les personnes perçoivent le monde et introduisent dans la conscience collective des images et des récits qui orientent les désirs et influencent les choix quotidiens. Ce « n’est pas un monde parallèle ou purement virtuel », <a class=\"ref\" id=\"rn145\" href=\"#fn145\">145<\/a> car ce qui naît en ligne fait désormais partie intégrante de la vie des personnes, surtout des plus jeunes.<\/p><p class=\"vp annp\" id=\"p136\"><span class=\"pnum\">136<\/span>C’est pourquoi ceux qui contrôlent les plateformes numériques et les moyens de communication ont une capacité remarquable pour influencer l’imaginaire collectif et présenter comme désirable une certaine vision de la réalité. C’est un pouvoir qui doit être constamment éclairé par la recherche de la vérité et le respect de la dignité humaine, afin que la culture qui se développe sur internet ne devienne pas un instrument de distraction excessive, d’uniformisation et de domination, mais un espace où puissent s’épanouir la liberté intérieure et la pensée critique.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"25\" aria-label=\"Annotation 25: Algorithms that shape what we see\">25<\/button><\/span><\/p><h3 class=\"sub\">Pour une écologie de la communication<\/h3><p class=\"vp\" id=\"p137\"><span class=\"pnum\">137<\/span>Le premier devoir qui nous incombe est de ne pas diaboliser ni idolâtrer les outils, mais de les maîtriser en partant d’un point d’ancrage : la vérité est un bien commun, et non la propriété de ceux qui détiennent le pouvoir ou la visibilité. Il faut donc promouvoir une écologie de la communication : sur le plan des règles publiques, cela signifie établir des normes qui rendent plus transparentes les logiques selon lesquelles les contenus sont sélectionnés et amplifiés et qui protègent les données personnelles ; sur le plan social et culturel, en revanche, cela implique le renforcement des corps intermédiaires, un journalisme sérieux et des lieux de débat où comptent davantage l’argumentation et la vérification que la réaction immédiate ; du côté de l’école et de la famille, la croissance du besoin d’une nouvelle conscience éducative et la formation à l’utilisation correcte et critique des outils numériques, de l’IA, des plateformes d’achat et d’investissement ; du côté de l’université, le grand défi de l’intégration des savoirs, en formant à la fois à la capacité de relier et de fusionner les connaissances pour appréhender la complexité, et aux techniques de vérification des faits.<\/p><p class=\"vp\" id=\"p138\"><span class=\"pnum\">138<\/span>Même les communautés chrétiennes doivent s’engager à communiquer de manière transparente et à rechercher fidèlement les faits. Malheureusement, cela n’a pas toujours été le cas. Nous avons assisté avec honte à la pénible découverte de vérités douloureuses concernant également des membres de l’Église et des réalités ecclésiales. En particulier, certains journalistes passionnés par la vérité ont joué un rôle fondamental dans la mise en lumière d’injustices et d’abus. À ces derniers je voudrais répéter les paroles que le Pape François a prononcées en s’adressant aux vaticanistes : « Je vous remercie aussi pour ce que vous racontez sur ce qui ne va pas dans l’Église, pour ce que vous nous aidez à ne pas cacher sous le tapis et pour la voix que vous avez donnée aux victimes ». <a class=\"ref\" id=\"rn146\" href=\"#fn146\">146<\/a> Cependant, la vigilance et la transparence sont avant tout une grave responsabilité de l’Église elle-même et nous ne devons pas attendre que d’autres nous obligent à affronter des vérités dérangeantes sur nous-mêmes.<\/p><h3 class=\"sub\">Une alliance éducative pour l’ère numérique<\/h3><p class=\"vp\" id=\"p139\"><span class=\"pnum\">139<\/span>À une époque où la vérité est souvent soumise aux intérêts et aux stratégies de communication, le monde de l’éducation revêt une importance cruciale. Mais les transformations technologiques rapides mettent en évidence notre manque de préparation sur le plan éducatif. L’omniprésence des médias numériques engendre une culture de l’immédiateté et de l’hyperstimulation, qui alimente la fatigue, l’ennui et l’apathie face à l’effort nécessaire pour rechercher la vérité.<\/p><p class=\"vp\" id=\"p140\"><span class=\"pnum\">140<\/span>Au contraire, les processus éducatifs ont besoin de temps de croissance, d’une confrontation avec la réalité au-delà des apparences et d’un cheminement patient. La question est fondamentale, car toute technologie éduque ceux qui l’utilisent. Éduquer à l’utilisation de l’IA implique donc d’éduquer à décider quand et pourquoi ne pas l’utiliser. La rapidité et la facilité avec lesquelles on obtient une réponse ou une synthèse risquent d’éteindre le désir de poser des questions, qui ne porte ses fruits qu’avec le temps. Comme l’écrit Platon, les choses les plus profondes et les plus importantes ne s’apprennent qu’après beaucoup de temps et d’efforts, en s’engageant dans la discussion avec les autres pour “frotter” les concepts et les expériences comme s’il s’agissait de silex, jusqu’à ce que jaillisse en nous l’étincelle de la compréhension. <a class=\"ref\" id=\"rn147\" href=\"#fn147\">147<\/a> Nous devons nous éduquer à jeûner de l’IA et protéger nos jeunes de la promesse de la machine parfaite, de cette séduction subtile qui fait paraître inutile la pensée humaine précisément au moment où elle est la plus nécessaire.<\/p><p class=\"vp annp\" id=\"p141\"><span class=\"pnum\">141<\/span>Ces dernières années, la littérature psychologique et psychiatrique a mis en évidence avec une insistance croissante comment une exposition précoce et non encadrée aux appareils numériques et aux réseaux sociaux peut avoir des répercussions négatives sur le sommeil, l’attention, la régulation émotionnelle et la vie relationnelle, en particulier chez les plus jeunes, avec des conséquences parfois dramatiques. À cela s’ajoute la facilité d’accès à des scènes violentes ou cruelles, qui blessent la sensibilité, à des contenus pornographiques et hypersexualisés, à des messages qui banalisent le corps et l’affectivité, ainsi qu’à des propositions qui normalisent des comportements à risque. Sur Internet, les phénomènes de détournement de mineurs, de chantage et d’exploitation sexuelle ne sont pas rares ; ils sont rendus plus insidieux par l’utilisation de faux profils, d’algorithmes qui amplifient les contacts dangereux et d’outils d’IA capables de manipuler des images et des vidéos. Le fait de disposer trop tôt d’un téléphone portable personnel et de l’utiliser sans contrôle parental peut accentuer la fragilité et favoriser les dépendances chez les jeunes, les exposant à des dynamiques d’isolement, de harcèlement et de cyberharcèlement, ainsi qu’à des pressions pour partager des images intimes ou des données sensibles.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"26\" aria-label=\"Annotation 26: Children & minors online\">26<\/button><\/span><\/p><p class=\"vp\" id=\"p142\"><span class=\"pnum\">142<\/span>Il est difficile pour les parents de résister seuls au conditionnement des modèles économiques qui monétisent l’attention et le temps. C’est pourquoi une alliance entre les responsables politiques, les institutions éducatives et les familles est indispensable, afin d’apporter un soutien concret aux adultes dans leur devoir. Il faut s’opposer, par des choix publics à long terme, aux intérêts immédiats des plateformes – concentrées entre quelques mains – lorsqu’ils vont à l’encontre du bien-être des mineurs. Dans cette perspective, il convient de prendre des mesures législatives qui fixent des limites d’âge, responsabilisent les fournisseurs de services – sans faire peser la charge de ces restrictions sur les familles – et prévoient des protections spécifiques contre toute forme d’exploitation et de violence sexuelle en ligne, afin de protéger véritablement l’enfance et l’adolescence en tant que biens précieux confiés à nos soins. <a class=\"ref\" id=\"rn148\" href=\"#fn148\">148<\/a> Dans le même temps, il faut éduquer les enfants, les adolescents et les jeunes afin qu’ils apprennent à reconnaître les manipulations, à défendre leur dignité et à respecter celle des autres, y compris dans les environnements numériques. <a class=\"ref\" id=\"rn149\" href=\"#fn149\">149<\/a><\/p><h3 class=\"sub\">Le rôle central de l’école<\/h3><p class=\"vp\" id=\"p143\"><span class=\"pnum\">143<\/span>L’école est le lieu où les nouvelles générations peuvent apprendre à rechercher et à aimer la vérité, à s’interroger sur le sens de la vie et sur la dignité de chaque personne. C’est pourquoi de nombreux parents, qui souhaitent que leurs enfants grandissent en développant des capacités relationnelles, un esprit critique et des valeurs solides, placent de grands espoirs en elle, qu’ils considèrent comme une alliée précieuse dans l’éducation de leurs enfants. Les parents ont en effet le droit primordial et inaliénable de choisir le type d’instruction et de formation à donner à leurs enfants, conformément à leurs convictions morales, culturelles et religieuses. Le monde scolaire, aujourd’hui, est confronté à des défis qui ne peuvent être reportés.<\/p><p class=\"vp\" id=\"p144\"><span class=\"pnum\">144<\/span>Le premier défi est d’ordre sociopolitique. Tant au sein des différents pays qu’entre les différentes régions du monde, de fortes inégalités persistent en matière d’accès à l’éducation de base et à l’enseignement supérieur. Dans bon nombre de pays, l’État n’a pas encore investi les ressources nécessaires pour garantir à tous une éducation de qualité, tant en soutenant de manière adéquate le système scolaire public qu’en soutenant les établissements privés qui offrent ce service fondamental. Lorsqu’une part importante de l’enseignement, à différents niveaux, est confiée à des établissements privés, il peut arriver que l’accès à l’école soit trop dépendant des moyens financiers des familles, en l’absence d’un soutien public adéquat. Face à ce risque, il convient toutefois de reconnaître et de soutenir la contribution de nombreuses œuvres éducatives catholiques qui, bien qu’étant des établissements privés, garantissent un accueil inclusif aux enfants et aux jeunes de toutes origines, même lorsque la situation économique des familles ne le permet pas.<\/p><p class=\"vp\" id=\"p145\"><span class=\"pnum\">145<\/span>Le deuxième grand défi est pédagogique. De nombreux systèmes éducatifs peinent à s’adapter au rythme des changements et à soutenir un épanouissement global des élèves. Le développement des technologies de l’information et de l’IA rend rapidement inadéquats les programmes d’études conçus pour une autre époque, tandis que l’organisation de l’école, les espaces, les méthodes d’évaluation et la figure même de l’enseignant doivent être repensés dans la perspective d’une éducation véritablement globale, ouverte à toutes les dimensions de la personne. Il est nécessaire de soutenir la formation continue des enseignants tout au long de leur vie professionnelle, afin qu’ils sachent dialoguer de manière positive avec les nouvelles technologies, en aidant les élèves à en faire un usage responsable, critique et créatif, et à ne pas subir passivement leur influence.<\/p><p class=\"vp\" id=\"p146\"><span class=\"pnum\">146<\/span>Le troisième grand défi est d’ordre intellectuel et lié à la sagesse. Si nous ne faisons pas attention, un système éducatif dépourvu d’amour pour la vérité risque de voir le jour, dans lequel le flux incessant d’informations se substitue à la recherche, à la réflexion et au discernement. Les connaissances fragmentaires se multiplient mais il devient plus difficile d’appréhender la réalité dans son ensemble, de poser des questions sur le sens des choses et de développer une véritable pensée critique et créative. De nombreux éducateurs perçoivent déjà les signes d’une possible déshumanisation où les personnes savent beaucoup de choses mais peinent à donner un sens à leur vie, notamment en raison de leur incapacité à relier les informations et les connaissances, et à ne pas en perdre de vue le sens. Il faut promouvoir une véritable hygiène de l’attention : des rythmes qui prévoient le silence, l’étude approfondie, la lecture, la confrontation mesurée ; sans ces éléments, la liberté intérieure risque d’être compromise.<\/p><p class=\"vp\" id=\"p147\"><span class=\"pnum\">147<\/span>La Doctrine sociale de l’Église invite les familles, les écoles, les communautés chrétiennes et les institutions publiques à une alliance éducative renouvelée. Celle-ci se concrétise lorsque les principes fondamentaux se traduisent en objectifs éducatifs : éduquer à la sobriété et au sens de la limite ; éduquer à la reconnaissance du droit, de l’autre et de ceux qui viendront après nous, à jouir des biens qui nous sont donnés ou que l’ingéniosité humaine rend disponibles ; éduquer à la liberté et à la responsabilité ; éduquer au sens de la transcendance et au bien commun. L’école n’est pas appelée à courir après la rapidité du monde numérique, mais à offrir ce que le numérique seul ne peut donner : du temps partagé pour apprendre et des relations de confiance.<\/p><h3 class=\"sub\">La dignité du travail dans la transition numérique<\/h3><h3 class=\"sub\">La valeur du travail<\/h3><p class=\"vp\" id=\"p148\"><span class=\"pnum\">148<\/span>Depuis la naissance de la Doctrine sociale, avec Rerum novarum, l’Église a attiré l’attention sur la protection des travailleurs et sur la nécessité de lutter contre toute forme d’exploitation. Mais, surtout, le Magistère a reconnu dans le travail « la clé essentielle » <a class=\"ref\" id=\"rn150\" href=\"#fn150\">150<\/a> pour comprendre l’ensemble de la question sociale, car c’est à travers lui que la personne développe de nombreuses dimensions de son existence. C’est dans cette perspective que l’on comprend également la grande intuition de saint Benoît de Nursie, qui a uni la prière et le travail en indiquant l’activité quotidienne comme partie de la réponse de la personne à l’appel de Dieu. Créés à l’image du Créateur, par nos œuvres nous prolongeons les siennes, nous contribuons au progrès de la société et à la construction du bien commun, nous mettons à profit les capacités reçues, nous améliorons et embellissons le monde, nous soutenons nos familles, nous entrons dans des relations de coopération et nous apprenons à construire ensemble, dans l’écoute et le dialogue, quelque chose que personne ne pourrait réaliser seul.<\/p><p class=\"vp\" id=\"p149\"><span class=\"pnum\">149<\/span>C’est pourquoi le travail n’est pas un simple instrument, mais il exprime et renforce la dignité de notre vie. Il est une exigence inscrite dans la condition humaine, un chemin ordinaire vers la maturité, le développement et l’épanouissement personnel. Dans cette optique, les aides économiques aux pauvres restent parfois nécessaires dans les situations d’urgence, mais elles ne peuvent devenir la seule réponse, car l’objectif est de permettre à chacun de vivre dignement grâce à son travail. <a class=\"ref\" id=\"rn151\" href=\"#fn151\">151<\/a><\/p><p class=\"vp annp\" id=\"p150\"><span class=\"pnum\">150<\/span>Aujourd’hui, l’imbrication entre l’automatisation, la robotique et l’IA transforme rapidement la structure même du travail. Selon certains, cela apportera de grandes améliorations pour tous. En réalité, les “nouvelles façons” de travailler ne sont pas nécessairement meilleures « alors que l’IA promet de stimuler la productivité en prenant en charge des tâches ordinaires, les travailleurs sont souvent contraints de s’adapter à la vitesse et aux exigences des machines, au lieu que ces dernières soient conçues pour aider ceux qui travaillent. Ainsi, contrairement aux avantages annoncés de l’IA, les approches actuelles de la technologie peuvent paradoxalement déqualifier les travailleurs, les soumettre à une surveillance automatisée et les reléguer à des tâches rigides et répétitives. La nécessité de suivre le rythme de la technologie peut éroder le sentiment d’autonomie des travailleurs et étouffer les compétences innovantes qu’ils sont appelés à apporter à leur travail ». <a class=\"ref\" id=\"rn152\" href=\"#fn152\">152<\/a> C’est précisément pour éviter cette dérive qu’il faut concevoir des systèmes centrés sur la personne et non seulement sur la performance.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"27\" aria-label=\"Annotation 27: The future of work\">27<\/button><\/span><\/p><h3 class=\"sub\">Le problème du chômage<\/h3><p class=\"vp\" id=\"p151\"><span class=\"pnum\">151<\/span>Saint Jean-Paul II a rappelé que le chômage est un mal grave qui, surtout lorsqu’il prend des proportions massives, peut devenir une véritable calamité sociale, qui interpelle tout particulièrement la responsabilité de l’État. <a class=\"ref\" id=\"rn153\" href=\"#fn153\">153<\/a> Aujourd’hui, dans la quatrième révolution industrielle, cette préoccupation s’accentue car l’innovation n’est souvent accueillie qu’en fonction de la réduction des coûts et de l’augmentation des profits. <a class=\"ref\" id=\"rn154\" href=\"#fn154\">154<\/a> Dans certains contextes, il est réaliste de craindre une contraction significative et rapide des emplois disponibles, avec un effet domino qui touche profondément les familles, les jeunes et les économies locales. Dans de nombreux secteurs, cela se traduit déjà par de nouvelles formes de précarité et d’inégalité, avec des rémunérations très élevées pour une minorité hautement spécialisée et des salaires de plus en plus bas pour une grande partie de la population active.<\/p><p class=\"vp\" id=\"p152\"><span class=\"pnum\">152<\/span>Il est certes souhaitable que la technologie soulage l’homme de certains travaux particulièrement pénibles, répétitifs ou dangereux et qu’elle apporte un soutien intelligent à l’activité humaine, mais la règle générale doit rester la protection des emplois et du rôle irremplaçable de la personne. La recherche d’un profit plus élevé ne peut justifier des choix qui sacrifient systématiquement l’emploi, car la personne humaine est une fin et non un moyen, et l’ordre économique doit rester soumis à sa dignité et au bien commun.<\/p><p class=\"vp\" id=\"p153\"><span class=\"pnum\">153<\/span>Parallèlement nous devons reconnaître que chaque transition réelle s’opère par à-coups : elle est inégale, fragmentaire, parfois conflictuelle. Il n’existe donc pas de modèle de changement unique ni de solution globale : il existe des territoires et des histoires qui exigent des réponses différentes. Compte tenu des inégalités qui caractérisent notre monde, la diffusion de l’IA et des systèmes informatiques produit des effets différents selon les lieux. Les sociétés riches s’automatisent rapidement et de manière chaotique, réduisant le besoin de main-d’œuvre, ce qui engendre des zones de chômage et des frictions institutionnelles. De vastes régions du monde, en revanche, restent prisonnières d’économies hybrides où le travail humain sous-payé et des technologies partielles coexistent sans jamais vraiment se transformer. Ces territoires deviennent des réservoirs de main-d’œuvre précaire et des foyers d’instabilité et de migrations forcées. Les solutions doivent donc être trouvées aux niveaux national et local, en impliquant les communautés intermédiaires. Il faut des outils capables de s’adapter : des modèles articulés, des expérimentations locales, des redistributions progressives, de nouveaux droits d’accès aux biens essentiels. Sans rechercher une harmonie abstraite, il s’agit de construire des formes concrètes de coexistence humaine dans cette transformation.<\/p><p class=\"vp\" id=\"p154\"><span class=\"pnum\">154<\/span>Le travail reste une dimension fondamentale de l’expérience humaine : non pas seulement un moyen de subsistance, mais aussi un lieu d’expression, de relations et de contribution à la communauté. C’est pourquoi les problèmes liés au travail ne concernent pas uniquement le revenu nécessaire à la survie des familles. Une société qui ne garantirait du travail qu’à une petite partie de la population exposerait beaucoup de personnes à une situation d’inactivité forcée, d’absence de responsabilités, de manque d’engagement et de stimuli quotidiens, avec pour conséquence un appauvrissement humain et culturel en contradiction avec le niveau élevé de développement technique. Nous serions alors confrontés à un paradoxe de progrès matériel et de régression anthropologique, dans lequel les conditions d’une paix sociale juste et stable viendraient à manquer. C’est pourquoi la Doctrine sociale de l’Église insiste sur le fait que l’accès au travail pour tous doit rester un objectif prioritaire des politiques publiques et des processus économiques, un critère d’évaluation de la qualité humaine d’un modèle de développement. <a class=\"ref\" id=\"rn155\" href=\"#fn155\">155<\/a> D’ailleurs, dans les régions du monde où le travail tend à diminuer ou à se transformer radicalement sous l’effet de processus technologiques et organisationnels qui échappent au contrôle démocratique, il est nécessaire de repenser le travail lui-même et sa relation avec la citoyenneté, afin que l’absence d’emploi ne compromette pas la participation sociale.<\/p><p class=\"vp\" id=\"p155\"><span class=\"pnum\">155<\/span>À la lumière de cette conviction nous pouvons également relire l’histoire de la Doctrine sociale de l’Église après Rerum novarum. Les initiatives nées dans ce sillage – associations, syndicats, coopératives, œuvres caritatives – ont contribué de manière décisive à améliorer la législation du travail, à protéger les plus vulnérables et à promouvoir des conditions plus humaines. <a class=\"ref\" id=\"rn156\" href=\"#fn156\">156<\/a> Aujourd’hui, cependant, ces instruments ne suffisent plus à eux seuls face aux transformations induites par l’IA, la nouvelle organisation des marchés et une compétitivité qui se soucie rarement de la durabilité sociale. Un nouvel effort concerté des responsables politiques, des organisations de travailleurs, du monde des entreprises et de la communauté scientifique est nécessaire pour élaborer rapidement des règles et des protections adéquates et partagées, y compris au niveau international. <a class=\"ref\" id=\"rn157\" href=\"#fn157\">157<\/a> Les organisations syndicales, que l’Église a toujours soutenues, sont appelées à s’ouvrir aux nouvelles formes de travail et aux nouveaux travailleurs, afin de les représenter et de les défendre dans un contexte où, sans choix courageux, se profilent davantage de pauvreté et d’inégalités, avec une multitude d’exclus entourés de machines et de systèmes automatisés qui ont pris leur place.<\/p><p class=\"vp\" id=\"p156\"><span class=\"pnum\">156<\/span>Dans cette transition, il ne suffit pas de réagir lorsque des emplois disparaissent, mais il faut anticiper la transformation. Une voie envisageable consiste tout d’abord à fixer des critères sociaux pour l’innovation : toute mise en place de l’automatisation et de l’IA devrait s’accompagner de mesures vérifiables en matière de protection de l’emploi, de reconversion professionnelle et de participation des travailleurs, afin que la technologie vise à libérer du temps et des capacités humaines, et non à générer de l’exclusion. Deuxièmement, il est nécessaire que des politiques actives rendent accessibles à tous la formation continue et les transitions professionnelles, sans faire peser sur les individus l’intégralité du coût de l’adaptation aux transformations. Enfin, il faut une responsabilité des entreprises qui inclue la qualité et la dignité du travail parmi les indicateurs de réussite. Lorsque ces conditions sont réunies, l’innovation peut devenir l’alliée d’un travail plus sûr, plus créatif et plus digne ; lorsqu’elles font défaut, elle tend à se transformer en une accélération de l’injustice.<\/p><h3 class=\"sub\">Une économie qui valorise la dignité<\/h3><p class=\"vp\" id=\"p157\"><span class=\"pnum\">157<\/span>Le marché du travail est l’un des domaines où les risques liés aux nouvelles technologies apparaissent le plus clairement. C’est pourquoi il faut rappeler que la liberté économique n’est pas absolue. Elle doit toujours être mesurée à l’aune du bien commun et de la dignité de chaque personne. L’initiative entrepreneuriale peut être une véritable vocation, capable de générer de la richesse et d’améliorer la vie de tous, à condition que la création d’emplois dignes et de valeur soit considérée comme une partie essentielle de son service à la société et non comme une variable dépendant uniquement du profit. <a class=\"ref\" id=\"rn158\" href=\"#fn158\">158<\/a><\/p><p class=\"vp\" id=\"p158\"><span class=\"pnum\">158<\/span>Avec un esprit prophétique, le Pape François a mis en garde contre une liberté économique qui n’est proclamée qu’en paroles, alors que les conditions réelles empêchent beaucoup de personnes d’en bénéficier effectivement. <a class=\"ref\" id=\"rn159\" href=\"#fn159\">159<\/a> Les modèles économiques qui exaltent l’efficacité et la réussite individuelle ont tendance à considérer comme inutile ou peu rentable l’investissement dans les personnes issues de situations défavorisées ou dont le parcours de croissance est plus lent, comme si leur destin dépendait exclusivement de leur capacité à suivre le rythme des gagnants. En réalité, une société juste exige un État présent et des institutions civiles capables de dépasser la seule logique de l’efficacité, en orientant explicitement les ressources, la créativité et les normes en faveur des plus vulnérables. <a class=\"ref\" id=\"rn160\" href=\"#fn160\">160<\/a> Au lieu d’attendre les bénéfices d’une croissance qui éventuellement profitera aussi aux pauvres, il faut des choix qui rendent la croissance inclusive dès le départ. Les expériences des dernières décennies montrent que, lors des crises économiques et financières, ce sont toujours les pauvres qui paient le prix le plus élevé, tandis que les théories qui promettent un bien-être général automatique s’avèrent souvent illusoires.<\/p><p class=\"vp\" id=\"p159\"><span class=\"pnum\">159<\/span>Depuis plus de quatre-vingts ans, on constate la nécessité de dépasser les paramètres actuels de mesure du niveau de développement étroitement liés au concept de Produit Intérieur Brut (PIB). Presque systématiquement, le PIB néglige des aspects essentiels du bien-être global des personnes et de l’environnement. Parallèlement, le PIB valorise des activités qui ont un impact, à court ou à long terme, sur la vie de notre planète. La mise au point de paramètres et d’indicateurs complémentaires au PIB est décisive pour améliorer les données de base utilisées pour effectuer des analyses, prendre des décisions politiques et économiques, et définir les priorités régionales, nationales et internationales. L’introduction de nouveaux paramètres permettra d’évaluer, avec une vision large et adaptée à notre époque, les effets des décisions législatives et réglementaires sur la dignité du travail, la prospérité partagée, la réduction des inégalités et la protection de l’environnement. Elle aura également une incidence sur le concept même de développement, sur les processus de formation, sur les mentalités et l’opinion publique, et aussi sur la paix qui n’est véritable que si elle repose sur la justice.<\/p><p class=\"vp\" id=\"p160\"><span class=\"pnum\">160<\/span>La finance a pris une importance croissante ces dernières années et a connu une forte innovation également suite à l’introduction des cryptomonnaies. Les réflexions et les indications contenues dans le Magistère de mes Prédécesseurs, en particulier dans les Encycliques, ont mis en évidence que le fonctionnement de l’intermédiation financière « lorsqu’il est déconnecté des justes fondements anthropologiques et moraux, non seulement produit des abus et des injustices évidents, mais se révèle capable de créer des crises systémiques de portée mondiale ». <a class=\"ref\" id=\"rn161\" href=\"#fn161\">161<\/a> Il est tout aussi vrai que la rentabilité du capital risque de se substituer au revenu du travail, souvent relégué en marge des principaux intérêts du système économique. Pourtant, l’épargne qui se transforme en crédit pour l’économie réelle, et pour créer des emplois salariés ou indépendants, reste centrale pour le développement et pour les investissements qui doivent accompagner les transitions en cours. La fonction sociale du crédit reste irremplaçable. La finance pour la finance est bien différente de la finance pour le développement et pour la création et l’évolution du travail.<\/p><p class=\"vp\" id=\"p161\"><span class=\"pnum\">161<\/span>Cette perspective doit s’inscrire dans une vision plus large des dynamiques mondiales. La richesse mondiale a augmenté en termes absolus, mais sa concentration entre quelques mains s’est accentuée et les déséquilibres se sont creusés, tant entre les pays qu’au sein d’un même pays : « Quelques-uns ont trop et trop de personnes ont trop peu, telle est la logique d’aujourd’hui ». <a class=\"ref\" id=\"rn162\" href=\"#fn162\">162<\/a> Les progrès scientifiques et technologiques, y compris dans le domaine médical, ne sont pas facilement accessibles à la grande majorité de la population, comme on l’a vu de manière dramatique lors de la récente pandémie de Covid-19. Alors que dans certaines régions, on investit dans des interventions superflues ou dans des rêves d’amélioration individuelle que peu de gens peuvent se permettre, dans d’autres parties du monde, il manque encore des équipements essentiels pour sauver des millions de vies humaines. Penser que les nouvelles technologies profiteront automatiquement à tous, c’est ignorer une évidence : si l’on ne gère pas les transformations en se fixant comme objectif prioritaire, dès la phase de conception, la prévention de nouvelles disparités supplémentaires, le progrès technologique engendrera automatiquement des inégalités structurelles. La justice passe aujourd’hui aussi par l’accès aux bienfaits de l’innovation : soins, connaissances, outils, opportunités.<\/p><p class=\"vp\" id=\"p162\"><span class=\"pnum\">162<\/span>Il faut certes des lois justes et des instruments de redistribution qui corrigent les déséquilibres, notamment par le biais de systèmes fiscaux en allégeant la charge pesant sur les plus faibles et exigent davantage de ceux qui disposent de ressources plus importantes. Mais il ne faut pas considérer la recherche de la justice sociale comme une question distincte et postérieure à la production de richesse, comme si l’économie devait simplement créer de la valeur et la politique n’intervenir qu’ensuite pour la redistribuer. Au contraire, la justice concerne toutes les phases de l’activité économique, de la mobilisation des ressources au financement, de la production à la consommation, et chaque choix a des conséquences morales. <a class=\"ref\" id=\"rn163\" href=\"#fn163\">163<\/a><\/p><p class=\"vp\" id=\"p163\"><span class=\"pnum\">163<\/span>À plus forte raison, à l’ère de l’IA et de la robotique, il n’est plus possible de se fier uniquement à la “main invisible” du marché : <a class=\"ref\" id=\"rn164\" href=\"#fn164\">164<\/a> la politique a pour mission d’orienter les dynamiques économico-technologiques vers le bien commun, en favorisant un travail décent, l’inclusion sociale et une égale répartition des bénéfices de l’innovation. Comme de nombreuses décisions économiques dépassent les frontières des États, une coopération internationale capable de définir des stratégies communes est également nécessaire, surtout en faveur des pays et des groupes les plus vulnérables, afin de promouvoir le développement et de dépasser l’assistanat. La logique qui inspire ces choix est celle de l’infinie dignité de chaque personne, du bien commun et d’un monde véritablement pensé pour tous. L’interdépendance entre paix et développement, comme l’écrivait prophétiquement en 1967 saint Paul VI, <a class=\"ref\" id=\"rn165\" href=\"#fn165\">165<\/a> pourrait ainsi être actualisée aujourd’hui : la prospérité ne peut contribuer à construire et à renforcer la paix que si elle est généralisée, inclusive et durable.<\/p><p class=\"vp\" id=\"p164\"><span class=\"pnum\">164<\/span>Concrètement, orienter l’économie vers la dignité signifie adopter certains critères d’action stables, même à l’ère de l’IA. Tout d’abord, la transparence et la responsabilité : lorsque les données et les algorithmes influencent l’octroi de crédits, la sélection du personnel, l’accès aux services ou aux opportunités, il est nécessaire que les décisions soient compréhensibles, contestables et soumises à un contrôle, afin que la personne ne soit pas réduite à un simple profil. En second lieu, l’inclusion et l’accès : les bénéfices de l’innovation doivent s’accompagner d’investissements dans les compétences, les infrastructures et les services essentiels, afin que la technologie ne creuse pas davantage le fossé entre ceux qui ont et ceux qui n’ont pas. Enfin, des mesures d’équité : la fiscalité, la protection sociale et les politiques industrielles doivent corriger les déséquilibres créés par la concentration de la richesse et du pouvoir. Ces critères ne sont pas un frein à l’innovation : ils la rendent, en réalité, viable et humaine.<\/p><h3 class=\"sub\">Famille et jeunes : conditions sociales de l’espérance<\/h3><p class=\"vp\" id=\"p165\"><span class=\"pnum\">165<\/span>La famille est un bien social primordial. Fondée sur l’union stable entre un homme et une femme, elle est le premier milieu dans lequel chacun développe ses potentialités, prend conscience de sa dignité et apprend les premières formes de vérité et de bonté, en intériorisant des habitudes qui préparent à la vie sociale. <a class=\"ref\" id=\"rn166\" href=\"#fn166\">166<\/a> Première société naturelle, dotée de droits originels, la famille est la cellule fondamentale et irremplaçable de toute organisation communautaire. <a class=\"ref\" id=\"rn167\" href=\"#fn167\">167<\/a> Par conséquent, lorsque les projets politiques et les grandes décisions économiques la relèguent à un rôle marginal ou secondaire, la croissance authentique de l’ensemble du corps social s’en trouve compromise. <a class=\"ref\" id=\"rn168\" href=\"#fn168\">168<\/a><\/p><p class=\"vp\" id=\"p166\"><span class=\"pnum\">166<\/span>La famille est toutefois un bien social fragile, qui subit de plein fouet les transformations économiques et technologiques qui bouleversent le monde du travail, et qui a besoin d’un soutien culturel, juridique et économique. L’impact dévastateur du chômage et de la précarité sur le tissu familial est bien connu. À court terme, il peut sembler avantageux de réduire le coût du travail ou de maximiser l’efficacité financière, mais à long terme, cela sape les fondements mêmes de la vie en société : tandis que l’on célèbre les succès technologiques, la structure sociale s’érode progressivement, comme sous l’effet d’un virus silencieux.<\/p><p class=\"vp\" id=\"p167\"><span class=\"pnum\">167<\/span>Pour les jeunes, la précarité de l’emploi est particulièrement dramatique. Comme le rappellent les évêques des États-Unis d’Amérique, le travail n’est pas seulement source de revenus, mais un domaine déterminant où se forge l’identité, où se nouent des amitiés et des relations, où l’on apprend des responsabilités concrètes et où l’on discerne sa vocation. <a class=\"ref\" id=\"rn169\" href=\"#fn169\">169<\/a> Lorsque l’accès à l’emploi est entravé par des taux de chômage élevés, des systèmes de formation inadéquats ou des barrières structurelles, de nombreux jeunes voient leur cheminement vers l’épanouissement humain et professionnel bloqué. La nécessité de changer plusieurs fois d’emploi au cours de la vie exige des parcours de mise à jour et de requalification permanents, qui rendent les nouvelles générations capables d’assumer, avec compétence et autonomie, les risques d’un contexte économique changeant et souvent imprévisible. <a class=\"ref\" id=\"rn170\" href=\"#fn170\">170<\/a><\/p><p class=\"vp\" id=\"p168\"><span class=\"pnum\">168<\/span>Il en découle une responsabilité publique spécifique. L’État a le devoir de soutenir l’activité des entreprises en créant des conditions favorables à l’emploi, en favorisant le travail là où il fait défaut et en le défendant en temps de crise, car il est un bien essentiel pour les familles et pour la société. <a class=\"ref\" id=\"rn171\" href=\"#fn171\">171<\/a> En particulier en cette période de profondes transformations technologiques, une créativité politique en faveur du travail qui place la famille et les nouvelles générations au centre est requise, si nous ne voulons pas que les progrès économiques se traduisent par de nouvelles formes d’insécurité et d’exclusion.<\/p><p class=\"vp\" id=\"p169\"><span class=\"pnum\">169<\/span>Soutenir les familles et les jeunes dans cette transition nécessite des choix qui rendent la stabilité possible. Ainsi qu’indiqué plus haut, il faut des politiques de l’emploi qui favorisent la continuité et la qualité de ce dernier, en luttant contre la précarité comme condition normale de vie et en promouvant des parcours réalistes d’accès à l’emploi et d’évolution professionnelle. Deuxièmement, il faut des mesures qui garantissent des rythmes humains : sans équilibre entre travail, services et repos, la famille s’affaiblit et les jeunes ont du mal à développer leur sens de la responsabilité. De plus, il est essentiel d’investir dans une formation et une reconversion accessibles, afin que la mobilité professionnelle exigée par l’économie numérique ne devienne pas une sélection cruelle entre ceux qui peuvent se former et ceux qui ne le peuvent pas. Enfin, il faut soutenir les liens sociaux : des réseaux et des communautés éducatives qui accompagnent les choix de vie et empêchent que l’incertitude ne génère solitude et dépendances. Ainsi, la transformation technologique peut être traversée sans briser ce qui rend une société féconde : la capacité de construire l’avenir.<\/p><h3 class=\"sub\">Préserver la liberté face à la dépendance et à la marchandisation<\/h3><h3 class=\"sub\">Dépendances et contrôle social<\/h3><p class=\"vp annp\" id=\"p170\"><span class=\"pnum\">170<\/span>Après avoir abordé les thèmes de la vérité et de l’éducation, du travail et de la famille, nous devons maintenant nous pencher sur l’impact de la révolution numérique sur la liberté humaine, en réfléchissant à la manière d’affronter tant les risques liés à la psychologie individuelle que les grands drames sociaux. Il ne faut pas sous-estimer les formes les plus subtiles de dépendance liées à l’économie numérique de l’attention, où les plateformes et les services sont conçus pour capter le temps et le regard des utilisateurs, en exploitant leurs fragilités et en affaiblissant leur liberté intérieure. Lorsque des modèles commerciaux prospèrent sur la faiblesse humaine, la personne est traitée comme un moyen et non comme une fin, et ceux qui conçoivent ou financent ces systèmes assument une responsabilité morale à laquelle ils ne peuvent se soustraire. Il est urgent de promouvoir une utilisation des technologies qui renforce la liberté intérieure : éducation à la sobriété numérique, protection des mineurs et lutte contre les modèles qui prospèrent sur la vulnérabilité.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"28\" aria-label=\"Annotation 28: The attention economy\">28<\/button><\/span><\/p><p class=\"vp annp\" id=\"p171\"><span class=\"pnum\">171<\/span>Un autre risque, moins visible mais non moins grave, est celui du contrôle social, rendu possible par la collecte massive de données et l’utilisation de systèmes algorithmiques. Lorsque chaque geste laisse des traces – déplacements, achats, relations, préférences –, un nouveau pouvoir se crée : celui de profiler, de prévoir et d’orienter les comportements, souvent sans que les personnes en aient pleinement conscience. Si ces données sont utilisées pour prendre des décisions qui ont une incidence sur des opportunités concrètes (accès au crédit, recrutement, services), on risque de porter atteinte à la liberté et de discriminer les plus vulnérables. De plus, le contrôle ne passe pas seulement par des interdictions explicites, mais par l’architecture de la visibilité : ce qui est amplifié ou rendu invisible, ce qui est récompensé ou pénalisé, finit par façonner les opinions et les choix, générant conformisme et autocensure. C’est pourquoi la liberté, à l’ère numérique, n’est pas seulement une question intérieure : elle est aussi une question publique, qui exige des règles claires, de la transparence, des voies de recours et des limites proportionnées à l’utilisation de technologies intrusives, afin que la technique reste au service de la personne et ne devienne pas une forme d’emprise des consciences.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"29\" aria-label=\"Annotation 29: Profiling & the right to contest\">29<\/button><\/span><\/p><p class=\"vp\" id=\"p172\"><span class=\"pnum\">172<\/span>À l’origine de ces problèmes se trouve une mentalité technocratique et post-humaniste qui tend à considérer la personne comme un objet manipulable ou une ressource à optimiser, <a class=\"ref\" id=\"rn172\" href=\"#fn172\">172<\/a> en éliminant tout ce qui fixe des limites à la maximisation du profit : ce qui compte, c’est l’efficacité, et non le respect de la liberté et de la dignité humaine. Certains courants post-humanistes vont même jusqu’à envisager des êtres humains “de seconde classe”, au service des intérêts d’élites qui se perçoivent comme supérieures : une perspective inquiétante, d’autant plus grave lorsqu’elle s’associe à des outils technologiques qui amplifient de manière exponentielle le pouvoir de contrôle et de sélection. De même certaines logiques d’endettement structurel qui maintiennent des peuples entiers dans des conditions de dépendance, révèlent la même mentalité en acceptant, sous de nouvelles formes, des relations de subordination proches de l’esclavage.<\/p><h3 class=\"sub\">Briser les chaînes des nouvelles formes d’esclavage<\/h3><p class=\"vp annp\" id=\"p173\"><span class=\"pnum\">173<\/span>Cette vision déformée de la personne se traduit aujourd’hui par diverses formes d’asservissement directement liées à l’économie numérique. Rien, dans le monde de l’IA, n’est immatériel ou magique. Chaque réponse qui semble immédiate et parfaite provient d’une longue chaîne de médiations, d’un vaste réseau de ressources naturelles, d’infrastructures énergétiques et, surtout, de personnes. Une part importante du fonctionnement de l’économie numérique repose sur le travail silencieux de millions d’êtres humains, employés à des activités peu visibles mais essentielles : étiquetage des données, modération des contenus – souvent très mauvais –, apprentissage des modèles. Dans de nombreux cas il s’agit de jeunes, pour la majorité des femmes, qui travaillent laborieusement pour un salaire de misère. À cette fatigue invisible s’ajoute celle, encore plus brutale, de l’extraction des ressources nécessaires à la production des appareils et des microprocesseurs sur lesquels repose l’IA. Dans certaines régions du monde, des enfants et des adolescents travaillent dans des conditions dangereuses au broyage des matériaux dont on tire les terres rares. Des corps marqués, mutilés, utilisés pour que le flux de calcul ne s’interrompe jamais. En outre, des réseaux criminels utilisent des plateformes en ligne, des systèmes de messagerie, des paiements anonymes et des techniques de profilage pour recruter, contrôler et déplacer des victimes de la traite, fréquemment mineures, transformant hommes et femmes en “données” à tracer et en “colis” à déplacer au sein des mêmes circuits numériques qui soutiennent une grande partie de l’économie mondiale. Cette réalité interpelle profondément la conscience morale de notre temps. Il ne suffit pas d’invoquer l’efficacité, ni de célébrer les bienfaits de l’innovation, s’ils reposent sur une chaîne d’exploitation qui reste délibérément invisible. Si une technologie promet l’émancipation mais produit de nouvelles formes de subordination mondiale, elle contredit le principe fondamental de la dignité de la personne.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"30\" aria-label=\"Annotation 30: The chain of mediation\">30<\/button><\/span><\/p><p class=\"vp\" id=\"p174\"><span class=\"pnum\">174<\/span>La lutte contre les nouvelles formes d’esclavage constitue un test décisif pour le discernement éthique de l’IA et de la transformation numérique. Dans le sillage de la tradition inaugurée par Léon XIII, l’Église renouvelle sa condamnation ferme de toute forme d’esclavage, de traite et de marchandisation des personnes, et rappelle l’urgence d’un vaste mouvement de réflexion et d’action qui place au centre la dignité inaliénable de chaque être humain et le bien commun comme fins de la société et comme critères de tout choix personnel, social et politique. Sans cette réflexion éthique et humanisante, le pouvoir croissant des systèmes numériques risque de nous conduire vers de nouvelles atrocités, non moins honteuses que celles du passé que nous déplorons aujourd’hui, alors que nous continuons à nous présenter comme des sociétés “avancées” et “civilisées”.<\/p><p class=\"vp\" id=\"p175\"><span class=\"pnum\">175<\/span>La traite doit être reconnue comme une forme contemporaine d’esclavage et comme une atteinte grave à la dignité humaine ; ne pas réagir avec fermeté ou tolérer de quelque manière que ce soit ces pratiques revient, dans une certaine mesure, à se rendre aujourd’hui complice des fautes commises hier, lorsque l’esclavage était justifié ou passé sous silence. <a class=\"ref\" id=\"rn173\" href=\"#fn173\">173<\/a><\/p><p class=\"vp\" id=\"p176\"><span class=\"pnum\">176<\/span>Au fur et à mesure que sa doctrine mûrissait, l’Église a progressivement pris conscience de la gravité de ces réalités. Il est vrai que les événements du passé ne peuvent être jugés hors du contexte historique, comme si tous les critères qui se sont affinés au fil du temps avaient toujours existé. Cependant, nous ne pouvons nier ni minimiser le retard avec lequel l’Église et la société ont condamné le fléau de l’esclavage. Si, dans l’Antiquité et au Moyen Âge, de nombreuses personnes et institutions ecclésiastiques avaient des esclaves, dès l’époque moderne, le Siège Apostolique romain, sollicité par les demandes des souverains, est intervenu à plusieurs reprises pour réglementer et légitimer les modalités de soumission et, dans certains cas, de réduction en esclavage des “infidèles”. <a class=\"ref\" id=\"rn174\" href=\"#fn174\">174<\/a> Il faut attendre le XIX e siècle pour trouver une condamnation formelle, absolue et universelle de l’esclavage, notamment avec Léon XIII. <a class=\"ref\" id=\"rn175\" href=\"#fn175\">175<\/a> Cela constitue un exemple clair de l’évolution de la compréhension, par l’Église, des vérités éternelles de la Révélation dont elle est la gardienne. Bien que l’on ne trouve pas d’homogénéité dans la question en soi – l’Église ayant longtemps toléré l’esclavage et n’en étant venue qu’ensuite à le condamner de manière absolue –, il existe une continuité, tout au long de l’histoire, de la conviction de la dignité de chaque être humain, crée à l’image de Dieu, même si, en dix-huit siècles, l'Église n’est pas parvenue à en exprimer officiellement l’incompatibilité totale avec l’esclavage. Il s’agit d’une blessure dans la mémoire chrétienne de laquelle nous ne pouvons nous considérer étrangers. <a class=\"ref\" id=\"rn176\" href=\"#fn176\">176<\/a> Il est inévitable d’éprouver une profonde douleur en considérant l’énorme souffrance et l’humiliation que l’esclavage a signifiées pour tant de personnes, infiniment aimées par le Seigneur, en contraste avec leur dignité sans limites. C’est pourquoi, au nom de l’Église, je demande sincèrement pardon.<\/p><p class=\"vp\" id=\"p177\"><span class=\"pnum\">177<\/span>C’est précisément pour cette raison que le souvenir de la complicité et de l’aveuglement d’hier, face à l’injustice de l’esclavage, devient pour nous un appel à la vigilance : ce que nous avons appris doit se traduire en discernement et responsabilité dans le présent. Si nous ne voulons pas avoir à demander pardon à l’avenir pour ne pas avoir été fidèles au trésor de la dignité humaine que renferme notre foi, c’est à nous aujourd’hui d’être directs et fermes dans la dénonciation de la traite sous ses multiples formes et de soutenir, pas à pas, aux côtés de tous ceux qui s’y engagent, des parcours concrets de prévention, de protection, de libération et de réhabilitation.<\/p><p class=\"vp annp\" id=\"p178\"><span class=\"pnum\">178<\/span>Le colonialisme revêt de nos jours un visage inédit. Il ne domine pas seulement les corps, mais s’approprie les données, transformant les vies personnelles en informations exploitables. Des territoires entiers, en particulier ceux de moindre importance géopolitique et de plus grande fragilité structurelle, sont actuellement traversés par une nouvelle logique d’extraction : celle des flux sanitaires, profils épidémiologiques, cartes génétiques et données démographiques. Ce sont là les nouvelles “terres rares” du pouvoir : des informations vitales qui, une fois mises en relation, peuvent servir à entraîner des modèles prédictifs, à orienter des stratégies d’investissement, à anticiper les crises et surtout à sélectionner les personnes et les choses qui comptent. Celui qui détient les données sanitaires de populations entières, aujourd’hui souvent collectées sous le couvert de l’aide, de la recherche ou de l’innovation, détient en réalité un levier structurel sur l’avenir : il peut modeler les besoins et les marchés. Et il peut décider, avant les autres, à qui destiner les médicaments, les investissements et les protections. C’est là que se joue l’un des enjeux moraux les plus urgents de notre époque : transformer la connaissance partagée en bien commun, et non en levier de domination ; rendre aux peuples non seulement les données qui les décrivent, mais aussi la possibilité de décider comment elles seront utilisées, par qui et pour qui. Autrement, l’ère numérique ne sera pas postcoloniale, mais coloniale sous une nouvelle forme.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"31\" aria-label=\"Annotation 31: Data colonialism\">31<\/button><\/span><\/p><p class=\"vp\" id=\"p179\"><span class=\"pnum\">179<\/span>Les nouvelles formes d’esclavage se nourrissent de chaînes économiques et d’infrastructures numériques. Il faut donc œuvrer dans plusieurs directions : tout d’abord, en renforçant les exigences en matière de transparence des filières qui soutiennent l’industrie technologique et l’économie numérique, afin qu’aucun avantage concurrentiel ne repose sur une exploitation invisible. Deuxièmement, il est nécessaire que les entreprises et les investisseurs adoptent des critères clairs de vérification éthique préventive (due diligence), en incluant parmi leurs priorités la protection des travailleurs, la lutte contre le travail forcé et l’impact social des modèles d’entreprise basés sur les données. En outre, les plateformes numériques doivent être appelées à coopérer de manière responsable avec les autorités et la société civile afin d’empêcher que les outils de communication, de paiement et de ciblage ne deviennent des canaux de recrutement et de contrôle des victimes. Lorsque ces choix convergent, l’environnement numérique peut se transformer d’un espace de prédation en un espace de protection, de prévention et de promotion de la dignité.<\/p><h3 class=\"sub\">Une responsabilité partagée<\/h3><p class=\"vp\" id=\"p180\"><span class=\"pnum\">180<\/span>Les différents domaines abordés – la recherche de la vérité dans la vie publique, l’éducation dans l’environnement numérique, les transformations du monde du travail, la fragilité des familles et les nouvelles formes d’esclavage – ne constituent pas des phénomènes isolés. Ils manifestent le même enjeu : si la technique devient un critère absolu, la personne risque d’être traitée comme une donnée, un engrenage ou une marchandise ; si, au contraire, la technique s’inscrit dans une perspective de sagesse, elle peut devenir une occasion de croissance, de justice et de fraternité.<\/p><p class=\"vp\" id=\"p181\"><span class=\"pnum\">181<\/span>Dans cette perspective, la Doctrine sociale de l’Église prône une responsabilité partagée. Elle demande que ces processus soient conduits avec clairvoyance : par des institutions capables de réguler sans étouffer et de protéger sans se substituer ; par des entreprises qui reconnaissent dans le travail et la dignité un critère de réussite ; par des corps intermédiaires et des communautés éducatives qui rétablissent la confiance et les liens ; par des citoyens qui cultivent la responsabilité, la sobriété, le discernement et le sens de la vérité. Ce n’est qu’ainsi que l’innovation pourra véritablement devenir un développement humain intégral et non un facteur d’exclusion et de domination ; et ce n’est qu’ainsi que la promesse du progrès pourra être reconnue comme vraie, car mesurée à l’aune de la dignité inviolable de chaque homme et de chaque femme.<\/p><\/div><\/details>\n<details class=\"chapter ai\" id=\"ch5\" open><summary><div class=\"csum\"><span class=\"csum-eyebrow\">Chapitre 5<\/span><span class=\"csum-title\">La Culture du Pouvoir et la Civilisation de L’Amour<\/span><span class=\"csum-desc\">La culture du pouvoir et la civilisation de l'amour, y compris les armes et l'IA. <span class=\"csum-n\">· 47 sections<\/span><\/span><span class=\"csum-cta\"><span class=\"chev\">›<\/span><span class=\"cta-read\">cliquez pour lire<\/span><span class=\"cta-collapse\">cliquez pour réduire<\/span><\/span><\/div><\/summary><div class=\"chapter-body\"><p class=\"vp\" id=\"p182\"><span class=\"pnum\">182<\/span>Après avoir examiné comment l’IA transforme certains aspects de la vie et de la société, avec de graves répercussions sur la dignité humaine, il est nécessaire de tourner notre regard vers un domaine encore plus dramatique : la guerre. Ici, la question ne concerne pas seulement l’efficacité de nouveaux outils, mais le risque que la technique, dissociée de l’éthique et de la responsabilité, rende plus rapide et impersonnelle la décision sur la vie et la mort, et présente le recours à la force comme une option immédiate et réalisable. Dans un monde de plus en plus interdépendant, la paix n’est pas un thème parmi d’autres, mais une condition du bien commun universel et un banc d’essai de la maturité morale des peuples, spécialement de ceux qui sont appelés à assumer des responsabilités gouvernementales.<\/p><p class=\"vp\" id=\"p183\"><span class=\"pnum\">183<\/span>La révolution numérique est en train de modifier la grammaire des conflits. La guerre visible côtoie désormais des formes hybrides : cyberattaques, manipulation de l’information, campagnes d’influence, automatisation des décisions stratégiques. L’IA intervient dans ces processus comme un facteur d’accélération, dans un contexte où de nombreuses technologies sont intrinsèquement ambivalentes : ce qui est conçu pour défendre peut rapidement être converti en attaque, et la frontière entre protection et agression tend à s’estomper. L’IA peut renforcer la défense et la protection des civils, mais elle peut aussi abaisser le seuil du recours à la force, rendre les responsabilités opaques, alimenter une culture où l’ennemi est réduit à une donnée et la victime à un “dommage collatéral”. Face à ces transformations, nous devons nous référer aux principes de la Doctrine sociale – dignité de la personne, bien commun, destination universelle des biens, subsidiarité, solidarité, justice – comme critères pour juger si les technologies servent réellement l’humanité ou finissent par l’asservir, et les considérer comme lignes directrices pour nos choix.<\/p><p class=\"vp\" id=\"p184\"><span class=\"pnum\">184<\/span>Dans ce chapitre, j’entends donc mettre en parallèle deux logiques opposées, que j’ai déjà évoquées à l’aide d’images bibliques : d’une part, la tentation de construire la tour de Babel, en misant sur la puissance et l’orgueil ; d’autre part, la patience de reconstruire Jérusalem comme à l’époque de Néhémie, pierre par pierre, en préservant l’humain et le bien commun.<\/p><p class=\"vp\" id=\"p185\"><span class=\"pnum\">185<\/span>Si l’on observe la dynamique mondiale, on constate toujours plus clairement l’expansion d’une culture de la force, faite de polarisations et de violences. La Babel moderne n’est pas seulement le paradigme technocratique mondialisé, mais aussi l’affrontement à distance entre des impérialismes opposés, entre des puissances qui veulent conserver leur suprématie et celles qui aspirent à la conquérir, avec une multitude de conflits locaux. C’est aussi la course au développement de technologies toujours plus puissantes, ou à s’en assurer le contrôle, selon une dynamique déshumanisante qui semble ne connaître aucune limite. Et pourtant, à côté de cette dérive, nous entrevoyons une grande partie de l’humanité qui cherche à rester humaine et à s’employer à construire la cité de la paix et de la coexistence. Nous en sommes tous souvent les artisans inconscients et les architectes désunis, capables d’élans généreux mais dépourvus d’une vision d’ensemble : c’est une construction plus lente, moins visible et moins spectaculaire, qui attend d’être mieux comprise et mieux coordonnée, pour devenir ainsi l’engagement conscient et structuré de chaque communauté, de la famille au gouvernement des États et à leurs relations. C’est à cet horizon d’engagement, à ce chantier d’espérance, que nous donnons le nom de « civilisation de l’amour ».<\/p><h3 class=\"sub\">La civilisation de l’amour à l’ère numérique<\/h3><p class=\"vp\" id=\"p186\"><span class=\"pnum\">186<\/span>Lorsque saint Paul VI introduisit l’expression “civilisation de l’amour”, <a class=\"ref\" id=\"rn177\" href=\"#fn177\">177<\/a> le monde était marqué par la Guerre froide, la course aux armements et de forts déséquilibres économiques. Dans ce contexte, l’Église proposait une voie alternative à l’opposition idéologique entre les systèmes, en imaginant un ordre social où justice et charité s’entremêlent et où l’amour devient le principe d’organisation de la vie économique, politique et culturelle. Aujourd’hui, nous devons retrouver avec force cette vision : la civilisation de l’amour n’est pas une utopie naïve, mais un projet exigeant. Elle consiste à traduire la charité en structures de justice, à donner une forme institutionnelle à la fraternité et à considérer l’autre – qu’il s’agisse d’une personne ou d’un peuple – comme un allié nécessaire à la construction du bien commun. Comme nous l’a rappelé l’Encyclique Fratelli tutti, seul cet amour social, capable de devenir culture et norme, peut engendrer un ordre international stable, transformant la cohabitation d’une simple coexistence armée en une communauté de destin. <a class=\"ref\" id=\"rn178\" href=\"#fn178\">178<\/a><\/p><p class=\"vp\" id=\"p187\"><span class=\"pnum\">187<\/span>Aujourd’hui, dans le contexte de la révolution numérique, cette intuition s’avère encore plus déterminante. Les réseaux numériques, l’économie mondialisée et le développement de l’IA créent des liens de plus en plus étroits, reliant en temps réel les décisions prises en un lieu aux effets qu’elles produisent ailleurs. Les paroles du Concile Vatican II sur l’interdépendance croissante entre les peuples restent donc d’actualité : le bien commun revêt de plus en plus une dimension universelle, avec des droits et des devoirs qui concernent l’ensemble de la famille humaine. <a class=\"ref\" id=\"rn179\" href=\"#fn179\">179<\/a> Le projet de la civilisation de l’amour assume ici la tâche décisive de transformer cette interdépendance subie en une solidarité voulue et choisie. C’est le critère qui doit orienter les processus technologiques : il ne suffit pas que l’IA nous rende plus efficaces ou plus connectés, elle doit servir à édifier cette famille humaine universelle, avec des droits et des devoirs partagés, où la proximité numérique devient une occasion réelle de rencontre et de sollicitude réciproque.<\/p><h3 class=\"sub\">La culture du pouvoir<\/h3><p class=\"vp\" id=\"p188\"><span class=\"pnum\">188<\/span>Dans le monde actuel une culture de la puissance s’installe progressivement, où la disponibilité des moyens et la capacité de dominer tendent à dicter l’ordre du jour et les critères de décision, en reléguant le bien commun de l’humanité au second plan et en réduisant le drame concret des peuples en guerre à une variable secondaire face aux intérêts stratégiques. Cette culture de la puissance s’infiltre dans la société, modifie les relations et les comportements, se répand en normalisant la guerre, en recherchant une puissance militaire toujours plus grande, en profitant de la crise du multilatéralisme et en alimentant un faux réalisme qui répète qu’il n’existe pas d’alternatives.<\/p><h3 class=\"sub\">La banalisation de la guerre<\/h3><p class=\"vp\" id=\"p189\"><span class=\"pnum\">189<\/span>En 1965, le cri de saint Paul VI résonnait avec force devant l’Assemblée Générale des Nations Unies : « jamais plus la guerre, jamais plus la guerre ! ». <a class=\"ref\" id=\"rn180\" href=\"#fn180\">180<\/a> Nous devons reconnaître que, malgré les aspirations et les proclamations de paix, les soixante dernières années ont été marquées par des conflits d’une férocité impressionnante qui ont souvent impliqué massivement les populations civiles, causant des victimes innocentes, des vagues de réfugiés, une déstabilisation sociale et des blessures durables. Cependant, dans le discours public, il était communément admis que la guerre devait rester une extrema ratio, encadrée par des limites éthiques et juridiques rigoureuses, et en tout état de cause par une perspective politique orientée vers la paix. À la suite des événements survenus pendant l’entre-deux-guerres, un tournant s’est produit après la Seconde Guerre mondiale : la paix avait été placée au centre de l’ordre international, comme en témoigne notamment la Charte des Nations Unies, qui se propose de « préserver les générations futures du fléau de la guerre » ; <a class=\"ref\" id=\"rn181\" href=\"#fn181\">181<\/a> de nombreuses Constitutions nationales, dans le même esprit, avaient relégué le recours aux armes à des cas extrêmes et strictement délimités. Même pendant la Guerre froide, malgré la présence de conflits graves, la conscience qu’il fallait éviter à tout prix un nouveau conflit mondial persistait.<\/p><p class=\"vp\" id=\"p190\"><span class=\"pnum\">190<\/span>Aujourd’hui, en revanche, nous assistons à un véritable changement de paradigme dans le discours public et dans les choix en matière de réarmement, avec une réhabilitation inquiétante de la guerre en tant qu’instrument de politique internationale, tandis que les critères éthiques mêmes qui en avaient limité l’usage sont progressivement érodés. Les conflits régionaux qui s’éternisent, l’escalade des tensions et les menaces réciproques deviennent presque habituels, et des formes de conflit pour l’expansion territoriale que l’on croyait dépassées réapparaissent. L’opinion publique est progressivement orientée et habituée par des récits médiatiques polarisants, souvent amplifiés par des algorithmes qui valorisent la confrontation et l’opposition.<\/p><p class=\"vp\" id=\"p191\"><span class=\"pnum\">191<\/span>Nous assistons également à une perte inquiétante de la mémoire historique. La disparition progressive des témoins directs de la Shoah et des deux guerres mondiales facilite une réécriture sélective ou déformée du passé, dans un climat où les fausses informations et les manipulations narratives brouillent les leçons apprises. Sans une mémoire vive des horreurs de la guerre, les décisions politiques risquent d’être prises sur la base de calculs de force, sans vision des conséquences à long terme.<\/p><p class=\"vp\" id=\"p192\"><span class=\"pnum\">192<\/span>À tout cela s’ajoute un élément nouveau et déterminant : la dimension médiatique et numérique. Les réseaux de communication, les espaces d’information fragmentés et les algorithmes qui favorisent la confrontation peuvent amplifier la polarisation et le ressentiment, accélérer la propagande et rendre plus difficile un discernement commun. Ainsi, la guerre n’est pas seulement menée, mais aussi préparée culturellement à travers des récits simplistes, des logiques ami-ennemi, la désinformation et la peur. Lorsque la mémoire historique s’estompe et que les critères éthiques qui protègent les civils et les plus fragiles s’affaiblissent, il devient plus facile de présenter la violence comme nécessaire, inévitable, voire “propre”. C’est dans ce climat que l’humanité est en train de glisser vers une culture violente de la puissance, où la paix n’apparaît plus comme une tâche à assumer, mais comme un intervalle précaire entre les conflits. Aujourd’hui plus que jamais, il est important de réaffirmer le dépassement de la théorie de la “guerre juste” trop souvent invoquée pour justifier n’importe quelle guerre, sous réserve du droit à la légitime défense dans son sens le plus strict. <a class=\"ref\" id=\"rn182\" href=\"#fn182\">182<\/a> La magnifique humanité dispose d’outils bien plus efficaces et capables de promouvoir la vie humaine pour faire face aux conflits, tels que le dialogue, la diplomatie, le pardon. Le recours à la force, à la violence et aux armes témoigne d’une pauvreté relationnelle qui a toujours des conséquences désastreuses sur les populations civiles.<\/p><h3 class=\"sub\">La force sans limites<\/h3><p class=\"vp\" id=\"p193\"><span class=\"pnum\">193<\/span>Un élément déterminant du paysage actuel est l’essor de l’industrie de guerre, devenue un secteur clé de l’économie de certains pays. Le lien étroit entre les intérêts économiques, les appareils militaires et les décisions politiques engendre une “nation armée” où la guerre apparaît presque comme le prolongement naturel de la politique et où le marché de l’armement devient un moteur autonome des choix belliqueux. Nous ne pouvons ignorer les énormes intérêts économiques qui se trouvent derrière la guerre. Les industries de l’armement et les pays qui fournissent des armes tirent profit d’un marché qui prospère précisément grâce aux conflits. En ce sens, il existe également une logique économique qui contribue à alimenter les tensions dans différentes régions du monde.<\/p><p class=\"vp\" id=\"p194\"><span class=\"pnum\">194<\/span>Les arsenaux militaires font l’objet d’une attention renouvelée. Par le passé, la prise de conscience de la menace que représentent les armes capables de détruire l’humanité tout entière avait favorisé des voies de désescalade et de négociation en matière de désarmement. Nous sommes malheureusement sortis de cet horizon et l’évolution des arsenaux nucléaires – y compris la perspective d’utilisations tactiques – fait apparaître le recours à ces engins comme une possibilité de moins en moins lointaine. Dans ce contexte, l’entrée en vigueur en 2021 du Traité sur l’interdiction des armes nucléaires, soutenu par plus de soixante-dix pays, constitue un signe important, mais risque de rester en grande partie symbolique, puisque les principales puissances nucléaires n’y adhèrent pas. C’est ainsi que s’est répandue la conviction, erronée, que la dissuasion nucléaire est une condition indispensable à la sécurité. Ceci a pour effet d’alimenter une nouvelle course aux armements difficilement contrôlable, accompagnée du démantèlement progressif des accords de réduction des armes nucléaires et du développement d’engins “miniaturisés”, qui facilitent leur utilisation comme une option viable.<\/p><p class=\"vp\" id=\"p195\"><span class=\"pnum\">195<\/span>On retrouve la même logique dans les conflits conventionnels : la puissance militaire, la faiblesse des initiatives diplomatiques et la complexité des intérêts en jeu favorisent des conflits qui ont tendance à s’enliser, avec un coût humain et environnemental extrêmement élevé. Il est bien plus facile de déclencher une guerre que d’y mettre fin, et pourtant, la réflexion sur la prévention des conflits reste dramatiquement marginale.<\/p><p class=\"vp\" id=\"p196\"><span class=\"pnum\">196<\/span>La situation est encore plus instable en raison de la présence de nouveaux protagonistes armés – groupes djihadistes, milices privées, réseaux criminels – qui marquent la fin du monopole de l’État sur la force. Souvent, ces individus mélangent des motivations idéologiques vagues à des intérêts économiques très concrets, transformant la guerre en un véritable mode de vie pour des générations entières de jeunes et d’enfants : l’objectif n’est plus une victoire définitive, mais la perpétuation du conflit comme source de pouvoir et de revenus.<\/p><h3 class=\"sub\">Armes et IA<\/h3><p class=\"vp annp\" id=\"p197\"><span class=\"pnum\">197<\/span>À ce contexte s’ajoute le développement incessant des systèmes d’armes, en particulier des armes liées à l’IA. Le Saint-Siège a récemment fait remarquer que la facilité croissante avec laquelle les systèmes d’armes à autonomie opérationnelle peuvent être utilisés rend la guerre plus “accessible” et moins soumise au contrôle humain, ce qui va à l’encontre du principe selon lequel l’usage de la force armée ne doit intervenir qu’en dernier recours, en cas de légitime défense. <a class=\"ref\" id=\"rn183\" href=\"#fn183\">183<\/a> C’est pourquoi le développement et l’utilisation de l’IA dans le domaine militaire doivent être soumis aux contraintes éthiques les plus rigoureuses, dans le respect de la dignité humaine et du caractère sacré de la vie, en évitant une course aux armements. <a class=\"ref\" id=\"rn184\" href=\"#fn184\">184<\/a><span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"32\" aria-label=\"Annotation 32: Lethal autonomous weapons\">32<\/button><\/span><\/p><p class=\"vp\" id=\"p198\"><span class=\"pnum\">198<\/span>On parle parfois d’“agents moraux artificiels” comme si une machine pouvait garantir, avec plus de cohérence qu’un être humain, la distinction entre le bien et le mal. Mais le jugement moral ne se réduit pas à un simple calcul : il implique la conscience, la responsabilité personnelle et la reconnaissance de l’autre en tant que personne. Il n’est donc pas acceptable de confier à des systèmes artificiels des décisions mortelles ou, en tout cas, irréversibles. Il n’existe aucun algorithme capable de rendre la guerre moralement acceptable. L’IA ne soustrait pas le conflit à son inhumanité intrinsèque : elle ne peut que le rendre plus rapide et impersonnel, en abaissant le seuil du recours à la violence et en transformant la défense en prévision opérationnelle, les victimes étant réduites à de simples données. Ainsi, elle nous habitue à l’idée que la violence est inévitable et qu’il suffit de l’optimiser. Il est donc primordial d’inculquer des valeurs et un jugement prudent dans la programmation des systèmes artificiels que nous construisons, lesquels peuvent contribuer à un écosystème moral dans lequel les êtres humains soient mieux à même d’écouter leur conscience et où les modèles d’IA fixent des limites appropriées.<\/p><p class=\"vp\" id=\"p199\"><span class=\"pnum\">199<\/span>Il ne suffit pas d’invoquer l’éthique de manière générale : il faut définir des critères précis de discernement. Le premier concerne la responsabilité personnelle. Lorsque la décision de frapper devient automatique ou opaque, le risque de déresponsabilisation augmente. C’est pourquoi la chaîne des responsabilités doit rester identifiable et vérifiable : ceux qui planifient, forment, autorisent et utilisent doivent pouvoir rendre compte de leurs choix. Le deuxième critère concerne le délai du jugement moral. L’IA tend à raccourcir les délais de décision ; mais, en temps de guerre, les décisions irréversibles ne peuvent avoir pour critères suprêmes la rapidité et l’efficacité. Le troisième critère est l’identification et la protection des civils. Toute technologie qui facilite le fait de frapper sans voir le visage de l’autre abaisse le seuil moral du conflit. La sélection des cibles et l’usage de la force ne peuvent confondre combattants et non-combattants, ni ignorer l’impact sur les populations sans défense.<\/p><p class=\"vp annp\" id=\"p200\"><span class=\"pnum\">200<\/span>De ces critères découlent certaines exigences incontournables. Tout d’abord, pour tout système utilisé dans un contexte de guerre, la traçabilité et la possibilité de reconstituer les décisions doivent être garanties, afin que les responsabilités et les éventuelles fautes ne se perdent pas dans l’engrenage. En second lieu, la décision de recourir à la force létale ne peut être déléguée à des processus opaques ou automatisés, mais doit rester sous un contrôle humain effectif, conscient et responsable. Enfin, il est nécessaire d’établir des règles communes, y compris au niveau international, qui freinent la course aux armements technologiques et assurent une protection particulière aux civils comme aux infrastructures essentielles à leur survie.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"33\" aria-label=\"Annotation 33: Meaningful human control\">33<\/button><\/span><\/p><h3 class=\"sub\">La crise du multilatéralisme<\/h3><p class=\"vp\" id=\"p201\"><span class=\"pnum\">201<\/span>La culture de la puissance découle également de la crise du système multilatéral. Les institutions créées pour défendre l’idée d’un destin commun des peuples et d’un bien commun mondial semblent affaiblies, non seulement en raison de limites structurelles, mais aussi parce qu’il manque souvent une volonté commune de les soutenir, de les réformer et de reconnaître leur autorité morale. Au lieu de progresser, nous reculons par rapport au tournant historique du XXe siècle. Après 1989, l’effondrement en Europe des régimes communistes s’est accompagné d’une mondialisation essentiellement économique, dépourvue d’une architecture politique adéquate capable de soutenir le dialogue et la paix. On a confié presque aveuglément aux marchés la capacité de produire bien-être, démocratie et stabilité, alors qu’en réalité la mondialisation n’a pas généré automatiquement l’unité et la paix, mais a suscité des réactions fondamentalistes, identitaires et nationalistes. Le résultat est loin d’un multilatéralisme authentique : il s’apparente plutôt à un multipolarisme désordonné et conflictuel, où prévaut la méfiance envers l’autre.<\/p><p class=\"vp\" id=\"p202\"><span class=\"pnum\">202<\/span>La tentation de construire une identité collective contre un ennemi refait surface, en alimentant des récits dans lesquels chacun se présente comme une victime ayant le droit de se venger. La simplification en schémas – “moi d’abord”, “ami-ennemi”, “nous-vous” – facilite des décisions souvent irresponsables qui sapent la confiance mutuelle entre les nations. La force du droit international est ainsi remplacée par le prétendu “droit du plus fort”, et ses instruments – des tribunaux compétents en matière de crimes de guerre aux tribunaux chargés de régler les différends entre États – sont souvent contournés ou affaiblis, avec des conséquences dévastatrices sur la culture politique et la coexistence. <a class=\"ref\" id=\"rn185\" href=\"#fn185\">185<\/a><\/p><p class=\"vp\" id=\"p203\"><span class=\"pnum\">203<\/span>Dans ce contexte, la construction de la paix est reléguée au second plan : la coopération au développement, le désarmement, la prévention des conflits et l’instauration d’une confiance mutuelle sont mis de côté, au nom de logiques de puissance. Ainsi les conquêtes du droit humanitaire s’affaiblissent également : le principe de proportionnalité dans la réponse aux agressions, la protection de l’accès à l’eau, à la nourriture et aux biens essentiels, le respect de la vie des civils et des enfants sont traités comme des vestiges naïfs du passé.<\/p><h3 class=\"sub\">Un prétendu réalisme politique<\/h3><p class=\"vp\" id=\"p204\"><span class=\"pnum\">204<\/span>Nous vivons une époque de grande cécité spirituelle et culturelle. Un faux pragmatisme nous invite à couper les racines de la mémoire, comme si l’on pouvait inaugurer une sorte de “nouvelle création” coupée du passé ; même ceux qui invoquent de grands principes moraux peuvent tomber dans ce nihilisme historique, en se berçant de l’illusion que les atrocités du XXe siècle ne peuvent plus se reproduire. En réalité, les mêmes dynamiques refont surface sous de nouvelles formes. La logique de l’équilibre armé et de la dissuasion semble revenir pour s’imposer. Mais, contrairement au scenario bipolaire de la Guerre froide, la multiplication des acteurs et des fronts de conflits rend aujourd’hui cette logique de plus en plus fragile. L’exacerbation des affrontements conduit à des guerres asymétriques et “hybrides”, menées également sur les plans économique, financier et informatique, avec le recours à la désinformation et aux campagnes qui alimentent la peur, pour influencer l’opinion publique. Dans de nombreux pays, y compris dans les pays du Sud, l’augmentation des dépenses militaires est présentée comme la seule réponse à un avenir incertain ou à des menaces perçues, tandis que le coût réel pèse sur les plus pauvres qui voient diminuer les ressources allouées à la santé, à l’éducation et aux services sociaux.<\/p><p class=\"vp\" id=\"p205\"><span class=\"pnum\">205<\/span>Derrière tout cela se cache un faux “réalisme”, fondé non seulement sur la logique bien établie de la force, mais aussi sur une conviction culturelle et anthropologique, comme si la guerre faisait inévitablement partie de la nature humaine. Il en a toujours été ainsi, dit-on, à l’exception de brèves parenthèses, et il en sera toujours ainsi ! Le problème n’est donc plus la paix, perdue comme référence dans le paysage international, mais comment et quand agir militairement, tout en affirmant qu’il serait irresponsable de ne pas se préparer à l’affrontement. Au contraire, ce qui est vraiment irresponsable, c’est la Realpolitik, cette forme de “réalisme” politique qui sème dans les consciences comme dans la culture la résignation face à une guerre inéluctable, et qui considère la paix et le dialogue comme des positions utopiques ou irrationnelles qui ignorent les risques en jeu. Au contraire, la paix n’est pas un espoir naïf ni une simple absence de guerre : elle est le fruit, toujours possible, de la justice et de la charité.<\/p><p class=\"vp\" id=\"p206\"><span class=\"pnum\">206<\/span>Dans ce climat, le nihilisme et le pragmatisme finissent par s’entremêler et banaliser de très graves erreurs : extrémismes religieux et fanatismes identitaires s’allient à un économisme irrationnel, tandis que la politique recourt facilement à la désinformation, à la ridiculisation de l’adversaire et à la fabrication systématique de peurs et de ressentiments. Ainsi, la diversité de l’autre est vécue de plus en plus comme une menace, alimentant le désir de possession, la volonté de domination, les ambitions hégémoniques, les abus de pouvoir et la peur de la différence, préparant un terrain sur lequel de nouveaux conflits peuvent mûrir presque sans que nous nous en rendions compte. <a class=\"ref\" id=\"rn186\" href=\"#fn186\">186<\/a><\/p><p class=\"vp\" id=\"p207\"><span class=\"pnum\">207<\/span>Cela constitue un terrain propice à de nouvelles guerres, peut-être encore plus dangereuses que celles du passé, car elles tendent à faire disparaître toute limite éthique. Ce qui était autrefois considéré comme inacceptable peut aujourd’hui être mis en œuvre presque sans hésitation, tandis que la réaction internationale s’adapte davantage à la convenance des différents gouvernements qu’à la gravité objective des faits. Les décisions semblent maintenant être guidées presque exclusivement par des calculs économiques, défendus par des illusions médiatiques, des euphories artificielles et des “rêves” qui finissent inévitablement par s’effondrer, provoquant des frustrations et de nouvelles violences. Lorsque l’on se persuade que rien n’est vraiment vrai et que les “principes” ne sont qu’une coquille vide, la mèche de nouvelles explosions d’intolérance et d’agressivité s’allume dans le cœur même des personnes.<\/p><p class=\"vp\" id=\"p208\"><span class=\"pnum\">208<\/span>Dans ce cadre, la question relative aux garanties réelles contre de nouvelles violences reste ouverte. Lorsqu’une culture normalise et justifie le conflit, une dérive dangereuse s’installe : ce qui semble aujourd’hui impensable peut devenir demain acceptable selon des calculs d’utilité ou de sécurité. Dans les pays marqués par de graves tensions sociales, nous ne pouvons pas exclure que certains finissent par considérer le conflit armé comme un moyen efficace de détourner l’attention des problèmes internes et comme un instrument de gestion cynique des difficultés.<\/p><p class=\"vp annp\" id=\"p209\"><span class=\"pnum\">209<\/span>Une responsabilité particulière incombe à ceux qui œuvrent dans le monde de la recherche. Tous les acteurs dans ce domaine – scientifiques, entrepreneurs, autorités académiques, responsables politiques, et autres – sont appelés à travailler dans une logique de transparence et de responsabilité, en gardant à l’esprit le cadre général dans lequel s’inscrivent les progrès technologiques auxquels ils contribuent, y compris ceux liés à l’IA. Lorsque l’on se limite à ne considérer que son propre secteur, on croit à tort accomplir une tâche moralement neutre et on évite de s’interroger sur les finalités ultimes qui orientent certaines expérimentations. Le risque est alors de coopérer, peut-être sans le vouloir, à des projets obscurs qui alimentent de nouvelles formes de violence, de manipulation et de domination.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"34\" aria-label=\"Annotation 34: No one gets to be neutral\">34<\/button><\/span><\/p><h3 class=\"sub\">Construire la civilisation de l’amour<\/h3><p class=\"vp\" id=\"p210\"><span class=\"pnum\">210<\/span>La construction d’un monde en état de guerre permanente est un mal, et il faut l’appeler par son nom. Cette manière de décrire la réalité que nous vivons peut paraître sombre ou pessimiste, mais je pense qu’il s’agit d’une dénonciation nécessaire. La perspective chrétienne ne se limite toutefois pas à dénoncer le mal. Nous regardons l’histoire à la lumière du Crucifié ressuscité, à qui le Père a donné « tout pouvoir au ciel et sur la terre » (Mt 28, 18). Nous n’interprétons pas le présent comme un destin figé, mais comme un champ ouvert à la conversion personnelle et collective. Et nous croyons en la force du Royaume, qui se développe à partir de la petitesse d’un grain de sénevé, comme une semence qui, une fois semée, germe et grandit (cf. Mc 4, 26-32). Alors que le bruit de la confusion nous entoure, le bien grandit silencieusement de la terre. Comme le dit le prophète : « Voici que je vais faire une chose nouvelle : déjà elle pointe, ne la reconnaissez-vous pas ? » (Is 43, 19).<\/p><p class=\"vp\" id=\"p211\"><span class=\"pnum\">211<\/span>Une lecture attentive de l’histoire le confirme. Même dans les nuits les plus sombres, le Seigneur suscite des hommes et des femmes capables de ne pas se résigner et de persévérer dans le bien : des personnes protégeant les plus fragiles et ouvrant des voies de réconciliation. La mémoire des saints et des justes, des artisans de paix souvent oubliés, montre que la grâce n’élimine pas le conflit par un geste magique, mais engendre une résistance active contre le mal et une créativité surprenante dans le bien. Les chrétiens voient les ténèbres et les appellent par leur nom, mais ils ne restent pas immobiles à les contempler : ils connaissent la lumière et savent que les ténèbres ne l’ont pas accueillie et ne peuvent la vaincre (cf. Jn 1, 5). C’est pourquoi ils servent le bien là même où la souffrance semble avoir le dernier mot, soutenus par une espérance théologale qui donne à la réalité un horizon et une direction.<\/p><h3 class=\"sub\">Tous nous pouvons apporter notre contribution<\/h3><p class=\"vp\" id=\"p212\"><span class=\"pnum\">212<\/span>Cependant, arrivé à ce point, une tentation subtile s’insinue : celle de penser que les problèmes sont trop grands et nous trop petits, de telle sorte que nos choix ne changent rien. C’est une forme élégante de capitulation, souvent déguisée en réalisme. Certes, tout le monde n’a pas le même pouvoir d’action sur la réalité : il y a ceux qui gouvernent, ceux qui décident des investissements, ceux qui dirigent les institutions, ceux qui font de la recherche, ceux qui éduquent, ceux qui informent, ceux qui produisent ; et il y a ceux qui semblent n’avoir que leur vie quotidienne. Pourtant, personne n’est sans responsabilité. Chacun dispose d’un propre champ d’action, et c’est là – et nulle part ailleurs – qu’il est appelé à choisir entre alimenter la logique de la force (ne serait-ce qu’avec indifférence, cynisme, mensonge, haine), ou conserver la logique de la paix (avec vérité, sobriété, proximité, attention).<\/p><p class=\"vp\" id=\"p213\"><span class=\"pnum\">213<\/span>Un écrivain catholique du XX e siècle, John Ronald Reuel Tolkien, a décrit ainsi notre responsabilité par la bouche de l’un des protagonistes d’un roman : « Il ne nous appartient toutefois pas de rassembler toutes les marées du monde, mais de faire ce qui est en nous pour le secours des années dans lesquelles nous sommes placés, déracinant le mal dans les champs que nous connaissons, de sorte que ceux qui vivront après nous puissent avoir une terre propre à cultiver ». <a class=\"ref\" id=\"rn187\" href=\"#fn187\">187<\/a> La civilisation de l’amour ne naît pas d’un geste unique et spectaculaire, mais d’une somme de petites et tenaces fidélités faisant barrage à la déshumanisation. C’est pourquoi il vaut la peine de s’arrêter et d’examiner la manière dont chacun dans son domaine peut contribuer à sa construction. Sans prétendre épuiser le sujet, je propose cinq pistes de responsabilité quotidienne et publique : désarmer les mots, construire la paix dans la justice, adopter le regard des victimes, cultiver un sain réalisme, relancer le dialogue et le multilatéralisme.<\/p><h3 class=\"sub\">Désarmer les mots<\/h3><p class=\"vp\" id=\"p214\"><span class=\"pnum\">214<\/span>La première contribution que nous pouvons apporter à une civilisation plus humaine est de prêter attention à nos paroles. « Désarmons les mots et nous contribuerons à désarmer la Terre ». <a class=\"ref\" id=\"rn188\" href=\"#fn188\">188<\/a> Le pouvoir des mots est immense et nous en faisons l’expérience dans notre communication quotidienne, lorsque quelqu’un nous dit quelque chose qui modifie notre état d’esprit, en bien ou en mal. « La paix commence par chacun de nous : par la manière dont nous regardons les autres, dont nous les écoutons, dont nous parlons d’eux ; et, en ce sens, la manière dont nous communiquons est d’une importance fondamentale : nous devons dire “non” à la guerre des mots et des images, nous devons rejeter le paradigme de la guerre ». <a class=\"ref\" id=\"rn189\" href=\"#fn189\">189<\/a> Nous devons donc tous faire un examen de conscience sur les mots que nous utilisons, sur les préjugés dont ils sont chargés et sur l’agressivité, ouverte ou latente, qui les habite. Nous avons une réelle possibilité de contribuer au bien chaque fois que nous disons la vérité, que nous donnons un conseil avisé, que nous soutenons ceux qui ont besoin de réconfort, que nous dénonçons une injustice, et que nous donnons la parole à ceux qui ne l’ont pas.<\/p><h3 class=\"sub\">Construire la paix dans la justice<\/h3><p class=\"vp\" id=\"p215\"><span class=\"pnum\">215<\/span>Tous, à quelque niveau que ce soit, nous pouvons contribuer au fondement de la paix, qui est la justice. Nous ne recherchons pas en effet n’importe quelle paix, une absence de conflit à tout prix, mais cette paix véritable qui naît de la justice. « Il existe un lien étroit entre la justice de chacun et la paix de tous ». <a class=\"ref\" id=\"rn190\" href=\"#fn190\">190<\/a> Commentant le verset du psaume « justice et paix s’embrassent » ( Ps 85, 11b), saint Augustin écrit : « Il n’est personne pour ne point désirer la paix, mais tous ne veulent point faire la justice. […] Mais fais la justice, parce que la justice et la paix s’embrassent et ne sont point en désaccord. À quoi bon être en guerre avec la justice ? La justice te dit : Ne vole point, et tu n’entends pas ; Ne commets point l’adultère, et tu ne veux pas entendre ; Ne fais pas à autrui ce que tu ne veux point qu’on te fasse; ne dis pas à autrui ce que tu ne veux pas que l’on te dise. […] Veux-tu donc arriver à la paix ? Fais les œuvres de la justice ! ». <a class=\"ref\" id=\"rn191\" href=\"#fn191\">191<\/a> Ne nous lassons donc pas de chercher la justice !<\/p><h3 class=\"sub\">Adopter le regard des victimes<\/h3><p class=\"vp\" id=\"p216\"><span class=\"pnum\">216<\/span>Il y a des situations dans lesquelles, pour rester humains, nous devons abandonner nos hésitations et prendre position. Il y a des conflits où il n’est pas juste de rester neutre et où il ne suffit pas de s’estimer “ne pas être complice”. <a class=\"ref\" id=\"rn192\" href=\"#fn192\">192<\/a> Lorsque nous sommes devant des bombardements sur des civils, des attaques contre des hôpitaux, des écoles ou des infrastructures vitales, des violences qui frappent des enfants, nous sommes face à des scandales qui blessent l’humanité elle-même. C’est pourquoi nous ne pouvons pas nous cantonner à des analyses abstraites. Comme l’a rappelé le Pape François, nous devons “toucher l’humanité” de ceux qui souffrent : <a class=\"ref\" id=\"rn193\" href=\"#fn193\">193<\/a> regarder les visages, écouter les histoires et reconnaître les blessures. Les événements douloureux ont besoin à la fois d’histoire et de mémoire, l’une pour tenter de raconter les faits, l’autre pour témoigner des expériences vécues.<\/p><p class=\"vp\" id=\"p217\"><span class=\"pnum\">217<\/span>Donner une place, dans l’information et dans l’éducation, au regard et à la voix des victimes aide à prendre véritablement conscience de l’abîme du mal que recèle la guerre et, plus généralement, toute forme de violence ; elle aide à ne pas accepter comme normale la logique du conflit, à ne pas détourner le regard lorsqu’un outrage à la dignité humaine est commis, et à rendre aux personnes concernées la dignité de se sentir reconnues et écoutées. <a class=\"ref\" id=\"rn194\" href=\"#fn194\">194<\/a> L’attention portée à ces voix nourrit la conviction que, au-delà des minorités violentes, l’humanité ne souhaite pas la guerre. L’Église peut être d’une manière particulière un lieu de mémoire vivante des victimes. Comme le rappelait saint Paul VI, elle se sent appelée à faire sienne à la fois la voix de ceux qui sont morts dans les guerres passées et celle des vivants qui en portent encore les blessures, afin que leur cri devienne un appel à la paix et à la concorde et non le prélude à de nouveaux conflits. <a class=\"ref\" id=\"rn195\" href=\"#fn195\">195<\/a><\/p><h3 class=\"sub\">Cultiver un sain réalisme<\/h3><p class=\"vp\" id=\"p218\"><span class=\"pnum\">218<\/span>Nous avons besoin d’un sain réalisme qui évite autant l’idéalisme politique que le cynisme. Il y a en effet un idéalisme qui, pour préserver sa propre vision du monde, sélectionne les faits, les déforme, les renomme, et finit par vivre dans une réalité faite sur mesure pour ses propres convictions. Il existe d’autre part un réalisme dégradé qui confond constatation et résignation : puisque la force domine, il en conclut qu’elle doit dominer. Le réalisme authentique ne renonce pas à changer le monde. Il commence par voir clairement les intérêts, les peurs, les entraves et les rapports de force, précisément pour évaluer ce qu’il est possible d’obtenir et par quelles étapes. Il ne réduit pas la politique à la morale, mais ne la livre pas non plus à la violence. Il cherche des voies praticables pour que la paix soit plus qu’un mot, c’est-à-dire des institutions crédibles, des garanties vérifiables, des négociations patientes, une prévention des conflits et la protection des civils.<\/p><h3 class=\"sub\">Relancer le dialogue<\/h3><p class=\"vp\" id=\"p219\"><span class=\"pnum\">219<\/span>Pour bâtir la civilisation de l’amour, nous devons pratiquer le dialogue. Il est le principal instrument de la cohabitation entre les personnes et entre les peuples, et une alternative au conflit ouvert. Pie XII le rappelait déjà à la veille de la Seconde Guerre mondiale, lorsqu’il affirmait qu’on ne perd rien avec la paix alors qu’on peut tout perdre avec la guerre, et que les hommes doivent recommencer à se parler, car une confrontation sincère et persévérante ouvre toujours la possibilité d’une solution honorable. <a class=\"ref\" id=\"rn196\" href=\"#fn196\">196<\/a><\/p><p class=\"vp\" id=\"p220\"><span class=\"pnum\">220<\/span>Le dialogue fait partie intégrante de la vie humaine et ne concerne pas uniquement les relations entre États. Il s’agit d’acquérir une attitude permettant de tisser des liens de fraternité fondés sur l’écoute, des regards sincères, du temps donné, voire même du temps perdu ensemble. Car il devient beaucoup plus difficile ne serait-ce que d’imaginer la guerre si nous faisons l’expérience d’une rencontre authentique avec l’autre, celui qui est différent, l’étranger, le migrant.<\/p><p class=\"vp\" id=\"p221\"><span class=\"pnum\">221<\/span>Sur le plan politique, il est urgent de passer de la “culture de la puissance” à une véritable “culture de la négociation” dans laquelle le dialogue et les relations diplomatiques deviennent une voie habituelle pour gérer les conflits, comme le souhaitait Giorgio La Pira : « Il faudra remplacer la méthode de la guerre par la méthode de la paix : la méthode de la négociation, de la rencontre, de la convergence, c’est-à-dire la méthode véritablement humaine ! ». <a class=\"ref\" id=\"rn197\" href=\"#fn197\">197<\/a> La conscience d’un destin commun des peuples exige que la “culture de la négociation” devienne de plus en plus un engagement partagé, politique et culturel, capable d’éloigner progressivement l’humanité de la spirale de la violence.<\/p><p class=\"vp\" id=\"p222\"><span class=\"pnum\">222<\/span>À ceux qui ont l’honneur et la responsabilité de gouverner, je voudrais répéter quelques paroles que j’ai prononcées au début de mon Pontificat : « Les peuples veulent la paix et, la main sur le cœur, je dis aux responsables des peuples : rencontrons-nous, dialoguons, négocions ! La guerre n’est jamais inévitable, les armes peuvent et doivent se taire, car elles ne résolvent pas les problèmes, elles les aggravent ; ce sont ceux qui sèment la paix qui passeront à la postérité, pas ceux qui font des victimes ; les autres ne sont pas d’abord des ennemis, mais des êtres humains : pas des méchants à haïr, mais des personnes avec qui parler. Fuyons les visions manichéennes typiques des récits violents qui divisent le monde entre bons et méchants». <a class=\"ref\" id=\"rn198\" href=\"#fn198\">198<\/a><\/p><p class=\"vp\" id=\"p223\"><span class=\"pnum\">223<\/span>En rejetant la logique de la violence, le dialogue interreligieux joue un rôle décisif, car au cœur des grands itinéraires spirituels se trouve un message de paix. <a class=\"ref\" id=\"rn199\" href=\"#fn199\">199<\/a> Ceux qui utilisent le nom de Dieu pour légitimer le terrorisme, la violence ou la guerre en trahissent le visage : combattre au nom de la religion revient, en réalité, à porter atteinte à la religion elle-même. <a class=\"ref\" id=\"rn200\" href=\"#fn200\">200<\/a> L’ “esprit d’Assise”, suscité par saint Jean-Paul II et poursuivi par l’engagement du Pape François – par exemple dans le dialogue avec le Grand Imam d’al-Azhar –, montre que les croyants peuvent puiser à nouveau aux sources les plus authentiques de leurs traditions spirituelles, où il n’y a pas de place pour la haine sacralisée.<\/p><h3 class=\"sub\">La nécessité de la diplomatie et du multilatéralisme<\/h3><p class=\"vp\" id=\"p224\"><span class=\"pnum\">224<\/span>Dans les relations internationales, le dialogue est l’outil irremplaçable de la diplomatie pour prévenir les conflits et retisser les liens de confiance. Face aux communications impulsives, aux rhétoriques agressives et aux logiques de puissance qui marquent notre époque, « la vocation de la diplomatie est de favoriser le dialogue avec tous, y compris avec les interlocuteurs considérés comme les plus “gênants” ou que l’on ne considère pas comme légitimes pour négocier » <a class=\"ref\" id=\"rn201\" href=\"#fn201\">201<\/a> en faisant preuve d’une humilité et d’une patience extrêmes pour renouer les liens de bonne volonté les plus ténus entre les parties en conflit, afin d’amorcer une pacification.<\/p><p class=\"vp\" id=\"p225\"><span class=\"pnum\">225<\/span>Le cyberespace est lui aussi devenu un terrain d’affrontement. Les attaques informatiques, la manipulation des données et les campagnes de désinformation orchestrées à l’aide de l’IA peuvent déstabiliser des pays entiers avant même d’en arriver à un conflit armé ouvert. Dans ce domaine, l’attribution des responsabilités est souvent incertaine. Quand on ne sait pas clairement qui a frappé, le risque de réactions disproportionnées, d’erreurs d’appréciation et de spirales d’escalade augmente. C’est pourquoi il faut une diplomatie capable d’opérer également dans ce nouvel environnement, en négociant des règles communes sur l’utilisation des technologies numériques, en protégeant les civils et les personnes les plus vulnérables contre des formes de violence invisibles mais non pas moins réelles.<\/p><p class=\"vp\" id=\"p226\"><span class=\"pnum\">226<\/span>Les organisations internationales, en particulier l’ONU, restent des instruments essentiels pour promouvoir une civilisation de l’amour, en soutenant le dialogue entre les nations, le règlement pacifique des conflits, le développement intégral des peuples, la protection des personnes les plus vulnérables, le désarmement et la sauvegarde de la création. À travers ces instances, la communauté internationale peut chercher à réduire les inégalités, à défendre les droits des réfugiés et des minorités, à libérer les ressources destinées à l’armement pour les affecter à la promotion humaine et à la protection de la Maison commune. Le Saint-Siège soutient et accompagne cet engagement, tout en reconnaissant que la faiblesse actuelle de l’ONU et du système politique international révèle la nécessité de réformes profondes. Il ne s’agit pas seulement d’ajustements techniques, puisque la crise des convictions et des valeurs touche également les fondements éthiques de la vie des nations et rend plus difficile d’orienter le multilatéralisme vers le véritable bien commun. <a class=\"ref\" id=\"rn202\" href=\"#fn202\">202<\/a><\/p><p class=\"vp\" id=\"p227\"><span class=\"pnum\">227<\/span>Dans le contexte international, la diplomatie du Saint-Siège fait du principe évangélique de la miséricorde un critère concret de l’action politique. C’est l’une des manières par laquelle le Saint-Siège se met au service de l’humanité, en appelant les consciences à la charité et à la vérité, en défendant la dignité de chaque personne et en se faisant la voix des pauvres, des migrants et des victimes des guerres. La diplomatie pontificale exprime ainsi la catholicité de l’Église et contribue à l’édification d’une civilisation de l’amour au sein de laquelle même les nouvelles technologies sont orientées vers le bien commun.<\/p><h3 class=\"sub\">Prier et espérer<\/h3><p class=\"vp\" id=\"p228\"><span class=\"pnum\">228<\/span>Ces axes d’engagement se nourrissent de la prière et la nourrissent à leur tour. Pour nous, en effet, la paix « vient de Dieu, Dieu qui nous aime tous inconditionnellement ». <a class=\"ref\" id=\"rn203\" href=\"#fn203\">203<\/a> C’est un don que Jésus a remis à ses disciples le jour de Pâques : « Que la paix soit avec vous ! C’est la paix du Christ ressuscité, une paix désarmée et une paix désarmante, humble et persévérante ». <a class=\"ref\" id=\"rn204\" href=\"#fn204\">204<\/a> C’est par ces mots que j’ai salué l’Église et le monde le jour de mon élection au Siège de Pierre, et je souhaite les répéter pour inviter chacun à demander ce don. Ne nous lassons pas de prier pour la paix et de nous engager à la réaliser dans nos relations et dans la société.<\/p><\/div><\/details>\n<details class=\"chapter\" id=\"ch-conclusion\"><summary><div class=\"csum\"><span class=\"csum-title\">Conclusion<\/span><span class=\"csum-desc\">Le Verbe s'est fait chair, un seul corps dans le Christ, et le chant de l'espérance. <span class=\"csum-n\">· 17 sections<\/span><\/span><span class=\"csum-cta\"><span class=\"chev\">›<\/span><span class=\"cta-read\">cliquez pour lire<\/span><span class=\"cta-collapse\">cliquez pour réduire<\/span><\/span><\/div><\/summary><div class=\"chapter-body\"><p class=\"vp\" id=\"p229\"><span class=\"pnum\">229<\/span>« Que chacun prenne garde à la manière dont il bâtit » (1 Co 3, 10) : ce sont là les paroles de saint Paul exhortant les chrétiens de Corinthe à préserver l’unité. Chers frères et sœurs, nous nous sommes interrogés sur le monde que nous construisons, en nous demandant ce que signifie préserver la personne humaine à l’ère de l’intelligence artificielle. Au terme de ce parcours, je souhaite vous proposer un itinéraire de vie chrétienne sobre et exigeant pour vivre ce changement d’époque à la lumière de l’Évangile. C’est un chemin qui naît de la contemplation du dessein de Dieu, vit l’unité ecclésiale en se nourrissant de la Parole et de l’Eucharistie, construit le monde dans le sens du bien et prie avec la Vierge Marie.<\/p><h3 class=\"sub\">Le Verbe s’est fait chair<\/h3><p class=\"vp\" id=\"p230\"><span class=\"pnum\">230<\/span>Dans un monde où se multiplient les manœuvres visant à conquérir des marchés et des sphères d’influence, souvent revêtues de rhétoriques rassurantes et de constructions idéologiques séduisantes, notre cœur ressent le besoin de découvrir un dessein différent, sage et bienveillant, semblable à celui que Marie contemple dans le Magnificat, lorsqu’elle proclame que, de génération en génération, la miséricorde de Dieu s’étend sur ceux qui le craignent. <a class=\"ref\" id=\"rn205\" href=\"#fn205\">205<\/a> Ce dessein de miséricorde traverse l’histoire encore aujourd’hui, au cœur des changements les plus rapides et les plus troublants marqués par les algorithmes et les réseaux mondiaux, et devient la boussole d’une existence évangélique à l’ère numérique.<\/p><p class=\"vp\" id=\"p231\"><span class=\"pnum\">231<\/span>Au cœur se trouve le mystère de l’Incarnation : le Verbe s’est fait chair et Il a planté sa tente parmi nous. La chair du Fils, pauvre et vulnérable, rappelle celle de tant de frères et sœurs dépouillés de leur dignité et réduits au silence. <a class=\"ref\" id=\"rn206\" href=\"#fn206\">206<\/a> Par cette proximité, le don de la paix entre dans le monde de manière paradoxale : comme un pouvoir de devenir enfants de Dieu, un pouvoir qui se réveille lorsque nous nous laissons toucher par les pleurs des petits, par la fragilité des personnes âgées, par le silence des victimes, par la fatigue de ceux qui luttent contre le mal qu’ils ne voudraient pas commettre. <a class=\"ref\" id=\"rn207\" href=\"#fn207\">207<\/a> Dans cette chair blessée et aimée, le Père nous montre la véritable humanité d’une vie qui trouve son accomplissement dans l’ouverture et la communion, jusqu’à nous faire désirer la réalisation de sa volonté sur la terre comme au ciel. <a class=\"ref\" id=\"rn208\" href=\"#fn208\">208<\/a><\/p><p class=\"vp\" id=\"p232\"><span class=\"pnum\">232<\/span>Dans les promesses du transhumanisme et de certains courants posthumanistes, qui poursuivent une humanité améliorée et presque désincarnée, nous reconnaissons un désir qui nous concerne : le besoin d’une vie plus accomplie, moins exposée aux limites et à la fragilité. L’Incarnation ouvre cependant une voie différente. Alors que les idéologies anciennes et nouvelles poussent l’homme au dépassement technique de la limite et à s’élever au-dessus des autres pour affirmer une domination, le mystère du Fils de Dieu qui entre dans notre condition décrit un mouvement opposé : le Dieu vivant descend dans notre histoire pour nous libérer de toute servitude, <a class=\"ref\" id=\"rn209\" href=\"#fn209\">209<\/a> Il prend sur Lui notre faiblesse et la transforme en lieu de salut. Il n’y a pas un moment ou une condition de l’humain qui ne soit digne de Dieu : « Selon les enseignements de notre foi, nous adorons en nos mystères un Dieu naissant en la crèche, un Dieu vivant et voyageant en la Judée, un Dieu mourant en la croix, un Dieu mort dans le sépulcre ». <a class=\"ref\" id=\"rn210\" href=\"#fn210\">210<\/a> L’avenir de l’humanité trouve ainsi son critère dans la capacité d’accueillir cette manière divine de se faire proche, de partager le poids du monde, de transformer les relations de l’intérieur. « Ô merveille […] que l’homme soit Dieu et ce Dieu-homme passe par tous ces degrés, supporte tous ces états et les ennoblisse, les sanctifie, les déifie en soi-même ! ». <a class=\"ref\" id=\"rn211\" href=\"#fn211\">211<\/a> Ce qui sauve l’homme, c’est l’amour divin qui descend jusqu’au point le plus fragile de son histoire et la régénère du plus profond.<\/p><p class=\"vp\" id=\"p233\"><span class=\"pnum\">233<\/span>C’est pourquoi, en tant que croyant parmi les croyants, j’invite à contempler dans le visage du Fils une magnifique humanité qui éclaire également l’ère de l’IA. Dans le Christ nous comprenons que l’homme est appelé à être un collaborateur dans l’œuvre de la création, plutôt qu’un spectateur résigné face à des processus technologiques limitant sa liberté et sa responsabilité. <a class=\"ref\" id=\"rn212\" href=\"#fn212\">212<\/a> La dignité que l’Esprit Saint sculpte en chacun de nous se reconnaît aussi dans la capacité de réfléchir de manière critique, de choisir et d’aimer gratuitement, d’entrer dans des relations authentiques. Aucun système de calcul, aussi sophistiqué soit-il, ne génère un cœur qui se donne, ni une conscience qui discerne le bien. Même lorsque les machines excellent en efficacité, le centre de l’histoire reste un visage humain qui demande à être regardé. Ce visage humain est la plénitude vers laquelle l’histoire avance. C’est le mystère de la récapitulation, la certitude que le Père a décidé de ramener au Christ, Chef unique, toutes choses, celles du ciel et celles de la terre (cf. Ep 1, 10). Dans ce dessein, rien de ce qui est authentiquement humain ne sera perdu, mais tout sera purifié et réuni en Celui qui rassemble chaque fragment de vie, chaque larme et chaque authentique conquête humaine pour les soustraire au néant et les remettre, rachetées, au Père.<\/p><h3 class=\"sub\">Un seul corps dans le Christ<\/h3><p class=\"vp\" id=\"p234\"><span class=\"pnum\">234<\/span>La spiritualité dont nous avons besoin est une spiritualité eucharistique, c’est-à-dire une spiritualité de l’unité ecclésiale dans l’amour. L’Incarnation et Pâques révèlent Dieu qui entre dans notre condition humaine et la transfigure par le don de soi. Ce don reste présent et agissant dans l’Eucharistie où le Seigneur se communique et rassemble l’Église, afin que son offrande devienne principe d’unité et source de vie nouvelle. De cette communion naît aussi la solidarité chrétienne, car « l’union avec le Christ est en même temps union avec tous ceux auxquels il se donne ». <a class=\"ref\" id=\"rn213\" href=\"#fn213\">213<\/a> Comme l’explique saint Augustin aux nouveaux chrétiens de son Église, le pain et le vin sur l’autel sont le sacrement de l’unité des fidèles dans le Christ : « Ce que nous voyons est une apparence corporelle, tandis que ce que nous comprenons est un fruit spirituel. Si vous voulez comprendre ce qu’est le corps du Christ, écoutez l’Apôtre, qui dit aux fidèles : Vous êtes le corps du Christ, et chacun pour votre part, vous êtes les membres de ce corps (1 Co 12, 17). Donc, si c’est vous qui êtes le corps du Christ et ses membres, c’est votre mystère qui se trouve sur la table du Seigneur, et c’est votre mystère que vous recevez. À cela, que vous êtes, vous répondez : « Amen », et par cette réponse, vous y souscrivez. On vous dit : « Le corps du Christ », et vous répondez « Amen ». Soyez donc membres du corps du Christ, pour que cet Amen soit véridique ». <a class=\"ref\" id=\"rn214\" href=\"#fn214\">214<\/a><\/p><p class=\"vp\" id=\"p235\"><span class=\"pnum\">235<\/span>L’« Amen » que nous prononçons dans la liturgie, le Corps que nous mangeons et le Sang que nous buvons, façonnent toute notre vie. L’Eucharistie « est la rencontre très personnelle avec le Seigneur et, toutefois, elle n’est jamais seulement un acte individuel de dévotion ». <a class=\"ref\" id=\"rn215\" href=\"#fn215\">215<\/a> En elle, il apparaît clairement que nous « sommes l’Église du Christ, nous sommes ses membres, son corps. Nous sommes frères et sœurs en Lui. Et dans le Christ, bien que nous soyons nombreux et différents, nous sommes une seule chose : “ In Illo uno unum” ». <a class=\"ref\" id=\"rn216\" href=\"#fn216\">216<\/a> L’Eucharistie nous ouvre à la justice et au partage, avec une attention préférentielle pour ceux qui portent le fardeau de la pauvreté et de la marginalisation. Et tandis que les nouveaux réseaux économiques et technologiques peuvent engendrer exclusion, isolement et dépendances, l’Église nourrie de l’Eucharistie est appelée à rendre visible une autre mesure, en préservant les liens, en redonnant la parole aux personnes invisibles et en orientant les processus vers la dignité des personnes.<\/p><h3 class=\"sub\">Le chantier de notre époque<\/h3><p class=\"vp\" id=\"p236\"><span class=\"pnum\">236<\/span>La spiritualité que je souhaite transmettre est celle du “sage architecte” qui, habité par l’espérance du Règne de Dieu, s’emploie à bâtir le monde pour le bien (cf. 1 Co 3, 10). Comme je l’ai écrit au début de cette réflexion, <a class=\"ref\" id=\"rn217\" href=\"#fn217\">217<\/a> notre travail de construction doit aujourd’hui avoir pour fondement la relation avec Dieu, pour règle l’acceptation de la limite humaine telle une réalité naturelle et positive, et pour style la coresponsabilité et le langage évangélique. Au terme de ce parcours, le projet d’une civilisation de l’amour se dessine plus clairement ; et le chantier paraît déjà engagé, surtout grâce à tant de pierres vivantes solidement unies au Christ, la pierre angulaire (cf. 1 P 2, 4-6). Dans cette œuvre, nous sommes appelés à assumer un rôle actif, sans nous réfugier dans le spiritualisme ou dans nos petits mondes : nous devons être fidèles à la vérité, investir dans l’éducation, prendre soin des relations, aimer la justice et la paix.<\/p><p class=\"vp\" id=\"p237\"><span class=\"pnum\">237<\/span>Restons fidèles à la vérité ! En vivant inondés par un flux incessant d’informations, d’opinions et d’images, nous savons combien il est facile d’orienter les décisions et les préférences à l’aide d’algorithmes toujours plus sophistiqués. <a class=\"ref\" id=\"rn218\" href=\"#fn218\">218<\/a> Dans ce contexte, il est important de garder un cœur qui aime la vérité et désire ce qui est juste plutôt que les contenus les plus attrayants, un cœur qui recherche la sagesse plutôt que les effets immédiats. La vérité que nous ne devons pas perdre de vue est celle qui concerne Dieu et l’être humain, telle que le Christ nous l’a révélée. Il convient d’abandonner une vision individualiste et technique de l’homme, comme si la réalité n’était que de la matière à modeler en fonction d’intérêts égoïstes, tant individuels que collectifs. <a class=\"ref\" id=\"rn219\" href=\"#fn219\">219<\/a> Cultivons plutôt ce que le Pape François a défini comme un « anthropocentrisme situé », <a class=\"ref\" id=\"rn220\" href=\"#fn220\">220<\/a> qui reconnaît l’être humain comme une créature insérée dans un réseau de relations avec les autres êtres vivants et avec la création tout entière. La fidélité à la vérité exige d’intégrer les possibilités offertes par la technologie dans un cheminement de sagesse, capable de préserver à la fois la dignité de toute personne et l’avenir de notre Maison commune.<\/p><p class=\"vp\" id=\"p238\"><span class=\"pnum\">238<\/span>Investissons dans l’éducation, qui commence par nous-mêmes ! Nous avons tous besoin de nous former à vivre le numérique de manière humaine, comme partie intégrante de l’éducation à la foi et à bien vivre de l’Évangile. Nous devons nous former à considérer le monde numérique comme un nouveau continent à évangéliser, qui a besoin de missionnaires généreux et mûrs dans la foi. Plus particulièrement, il faut des adultes qui redécouvrent leur vocation d’artisans de l’éducation, disponibles pour un travail quotidien et patient, soutenu par des alliances éducatives larges et partagées. Accompagner les enfants et les jeunes à utiliser les technologies comme un espace de relation responsable, en les aidant à en reconnaître les risques et à choisir ce qui fait grandir la liberté intérieure, est aujourd’hui une forme concrète de charité et de sauvegarde de leur dignité. Éduquer les nouvelles générations à croire que l’évolution des technologies ne suit pas un parcours inévitable, mais peut être orientée par la responsabilité personnelle et collective, constitue l’un des services les plus précieux au bien commun.<\/p><p class=\"vp\" id=\"p239\"><span class=\"pnum\">239<\/span>Prenons soin de nos relations ! À une époque qui tend à tout accélérer et à tout fragmenter, la chair humaine continue de demander à être soignée et reconnue par des mains capables de tendresse, par des esprits attentifs et par de bonnes paroles. La culture numérique multiplie les connexions et offre de nouvelles possibilités de rencontre ; pourtant, le cœur humain conserve un besoin irremplaçable de proximité. J’invite à préserver les lieux et les moments où la présence physique reste déterminante : la table partagée, la communauté chrétienne qui se rassemble, la visite à ceux qui sont seuls, le service aux pauvres. Ce sont là les signes d’une humanité qui continue de croire que chaque corps est temple de l’Esprit et demeure de Dieu, et c’est précisément cette alliance entre gloire et fragilité qui devient un critère pour évaluer les modèles anthropologiques proposés par la culture actuelle.<\/p><p class=\"vp\" id=\"p240\"><span class=\"pnum\">240<\/span>Aimons la justice et la paix ! Les mêmes technologies qui facilitent la communication et l’accès aux ressources peuvent soutenir des modèles qui exploitent les plus vulnérables, alimentent de nouvelles formes d’esclavage et transforment les conflits en opportunités de profit. Chaque choix technologique ou économique devient un lieu de discernement spirituel, une occasion de vérifier si les progrès de l’IA ouvrent des espaces de justice et de participation ou bien concentrent la richesse et le pouvoir entre les mains d’un petit nombre. J’invite à observer avec lucidité les filières de la production numérique, les conditions de travail cachées derrière nos dispositifs, les mécanismes qui tirent profit de la manipulation et de la guerre ; et, en même temps, à chercher des voies concrètes pour faire grandir l’équité, la participation et le soin de la création. L’espérance que nous annonçons vient du ciel “pour engendrer, ici-bas, une histoire nouvelle”. C’est précisément pour cela que celui qui croit s’engage pour qu’à la place des inégalités s’installe une plus grande justice et pour que « l’industrie de la guerre cède la place à l’artisanat de la paix ». <a class=\"ref\" id=\"rn221\" href=\"#fn221\">221<\/a><\/p><p class=\"vp\" id=\"p241\"><span class=\"pnum\">241<\/span>En regardant vers l’avenir, je souhaite rappeler l’image de Néhémie que nous avons choisi au début de ce parcours comme compagnon et figure de référence. Néhémie entend le cri d’une ville meurtrie, porte cette douleur dans la prière, discerne devant Dieu, demande de l’aide, obtient la permission de partir, organise le travail, affronte les résistances internes et externes et, pierre après pierre, reconstruit avec le peuple les murs de Jérusalem. Je vois en lui une parabole lumineuse de notre vocation à être, à l’ère de la transformation numérique, non pas des spectateurs résignés face aux fractures sociales et culturelles, ni de simples commentateurs des ruines, mais des femmes et des hommes qui entrent sur les chantiers de l’histoire – laboratoires de recherche, entreprises technologiques, écoles, médias, institutions, communautés locales – pour relever ce qui s’est écroulé et protéger ce qui est exposé. Comme Néhémie, nous sommes, nous aussi, appelés à allier écoute et courage, prière et responsabilité, afin que la cité des hommes devienne plus vivable, même lorsque les logiques technocratiques et les intérêts partisans semblent prévaloir.<\/p><p class=\"vp\" id=\"p242\"><span class=\"pnum\">242<\/span>L’image de la reconstruction de Jérusalem évoque la promesse du Nouveau Testament, celle de la ville sainte qui nous est d’abord donnée comme un don. Dans l’Apocalypse, la nouvelle Jérusalem descend vers nous comme un don pour tout le peuple de Dieu, « prête comme une épouse parée pour son époux » (Ap 21, 2). Les murs de Jérusalem ne sont plus des fortifications défensives, mais les parures précieuses de l’Épouse de l’Agneau. Ses portes, que Néhémie gardait avec tant de soin, restent ouvertes en permanence à toutes les nations. La présence de Dieu offre à chacun lumière et vie. La ville est un nouvel Éden, avec son eau vive donnée à ceux qui ont soif et son arbre de vie, dont les feuilles « servent à guérir les nations » (Ap 22, 2). Dans l’attente de son accomplissement, cette vision se présente à nous comme une exhortation, un appel à surmonter nos divisions et à travailler ensemble : telle est le chemin de Jésus-Christ, hier, aujourd’hui et toujours.<\/p><h3 class=\"sub\">Le chant de l’espérance : le Magnificat<\/h3><p class=\"vp\" id=\"p243\"><span class=\"pnum\">243<\/span>Le quatrième point de ce programme de vie chrétienne, après la foi qui contemple le dessein d’amour du Père, la charité qui nous unit en un unique corps ecclésial et l’espérance qui soutient notre action dans le monde, est la prière. Le chant de Marie accompagne notre engagement. Devant Élisabeth qui lui annonce qu’elle est devenue la mère du Seigneur, Marie laisse éclater un hymne de louange et de joie. Son âme magnifie le Seigneur et son esprit exulte en Dieu son Sauveur, car Il a choisi pour son dessein de salut une jeune fille, pauvre et humble. Soudain, Marie voit toute l’histoire à travers le prisme de cette découverte. Rien n’a changé autour d’elle : la situation socio-politique de son époque reste la même, avec les Romains qui dominent sa terre et son peuple divisé et humilié. Et pourtant, tout a changé en elle, ce qui lui permet de voir l’invisible. Dieu a déjà déployé la puissance de son bras, il a déjà dispersé les superbes, renversé les puissants, élevé les humbles, comblé de biens ceux qui ont faim et renvoyé les riches les mains vides. Il a déjà secouru Israël, son serviteur. Dieu « se range du côté des derniers. Il possède un projet qui est souvent caché sous l’apparence terne des événements humains, qui voient triompher “les superbes, les puissants et les riches”. Et pourtant, sa force secrète est destinée à se révéler à la fin ». <a class=\"ref\" id=\"rn222\" href=\"#fn222\">222<\/a><\/p><p class=\"vp\" id=\"p244\"><span class=\"pnum\">244<\/span>La Vierge Marie non seulement nous apprend à voir l’œuvre invisible de Dieu, mais elle dirige aussi notre regard « sur les points de fracture de l’humanité, là où se produit la distorsion du monde, dans le contraste entre les humbles et les puissants, entre les pauvres et les riches, entre les repus et les affamés », en nous apprenant « à adopter un point de vue différent pour regarder le monde à partir du bas, avec les yeux de ceux qui souffrent, et non avec le regard des grands ; pour regarder l’histoire avec les yeux des petits et non avec la perspective des puissants ; pour interpréter les événements de l’histoire du point de vue de la veuve, de l’orphelin, de l’étranger, de l’enfant blessé, de l’exilé, du fugitif ». <a class=\"ref\" id=\"rn223\" href=\"#fn223\">223<\/a> Ainsi, la Vierge devient « poétesse et prophétesse de la rédemption », car de ses lèvres jaillit « l’hymne le plus puissant et le plus novateur qui ait jamais été prononcé, le Magnificat ; c’est elle qui révèle le dessein transformateur de l’économie chrétienne, le résultat historique et social qui tire encore aujourd’hui du christianisme son origine et sa force ». <a class=\"ref\" id=\"rn224\" href=\"#fn224\">224<\/a><\/p><p class=\"vp\" id=\"p245\"><span class=\"pnum\">245<\/span>Avec la même foi que Marie, devenons des tisseurs d’espérance dans notre monde, en partageant ce que nous sommes et ce que nous avons, afin que la présence de Jésus grandisse au milieu de nous et que son Royaume prenne forme. Dans l’humble fidélité de chaque jour, l’ère de l’IA peut elle aussi devenir un passage par lequel l’Esprit fait mûrir la civilisation de l’amour dans notre vie. Le Seigneur continue de faire toutes choses nouvelles et maintient ouverte, pour chaque époque, la possibilité de devenir une histoire de salut à la lumière de l’Incarnation. Je confie ce désir à la Mère du Christ, la femme du Magnificat, pour qu’elle accompagne nos pas dans ce présent en mutation et garde en chacun de nous la confiance en l’Évangile, afin que nous puissions témoigner de la beauté d’une magnifique humanité habitée par Dieu.<\/p><\/div><\/details>\n<div class=\"sig\"><p>Donné à Rome, près de Saint-Pierre, le 15 mai de l’année 2026, la deuxième de mon Pontificat. LÉON PP. XIV<\/p><p class=\"signame\">LEO PP. XIV<\/p><\/div>\n<section class=\"footnotes\" id=\"endnotes\"><ol><li id=\"fn1\"><a class=\"fnback\" href=\"#rn1\" aria-label=\"Retour au texte\">1.<\/a><span>Conc. Œcum. Vat. II, Const. past. <a href=\"https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651207_gaudium-et-spes_fr.html\" target=\"_blank\" rel=\"noopener\"><i>Gaudium et spes<\/i><\/a>, n. 22: <i>AAS<\/i> 58 (1966), p. 1042. <a class=\"fnup\" href=\"#rn1\">↩<\/a><\/span><\/li><li id=\"fn2\"><a class=\"fnback\" href=\"#rn2\" aria-label=\"Retour au texte\">2.<\/a><span>Cf. <a href=\"https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651207_gaudium-et-spes_fr.html\" target=\"_blank\" rel=\"noopener\"><i>ibid.<\/i><\/a> <i>, <\/i>n. 11: <i>AAS <\/i>58 (1966), pp. 1033-1034. <a class=\"fnup\" href=\"#rn2\">↩<\/a><\/span><\/li><li id=\"fn3\"><a class=\"fnback\" href=\"#rn3\" aria-label=\"Retour au texte\">3.<\/a><span>Id., Const. dogm. <a href=\"https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19641121_lumen-gentium_fr.html\" target=\"_blank\" rel=\"noopener\"><i>Lumen gentium<\/i><\/a> <i>, <\/i>n. 1: <i>AAS <\/i>57 (1965), p. 5. <a class=\"fnup\" href=\"#rn3\">↩<\/a><\/span><\/li><li id=\"fn4\"><a class=\"fnback\" href=\"#rn4\" aria-label=\"Retour au texte\">4.<\/a><span>Cf. Léon XIII, Lett. enc. <a href=\"https://www.vatican.va/content/leo-xiii/fr/encyclicals/documents/hf_l-xiii_enc_15051891_rerum-novarum.html\" target=\"_blank\" rel=\"noopener\"><i>Rerum Novarum<\/i><\/a> (15 mai 1891), n. 22: <i>AAS<\/i> 23 (1890-1891), p. 648. <a class=\"fnup\" href=\"#rn4\">↩<\/a><\/span><\/li><li id=\"fn5\"><a class=\"fnback\" href=\"#rn5\" aria-label=\"Retour au texte\">5.<\/a><span>Benoît XVI, Lett. enc. <a href=\"https://www.vatican.va/content/benedict-xvi/fr/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate.html#69.\" target=\"_blank\" rel=\"noopener\"><i>Caritas in veritate<\/i><\/a> (29 juin 2009), n. 69: <i>AAS<\/i> 101 (2009), p. 702. <a class=\"fnup\" href=\"#rn5\">↩<\/a><\/span><\/li><li id=\"fn6\"><a class=\"fnback\" href=\"#rn6\" aria-label=\"Retour au texte\">6.<\/a><span>François, Lett. enc. <a href=\"https://www.vatican.va/content/francesco/fr/encyclicals/documents/papa-francesco_20150524_enciclica-laudato-si.html#104.\" target=\"_blank\" rel=\"noopener\"><i>Laudato si’<\/i><\/a> (24 mai 2015), n. 104: <i>AAS <\/i>107 (2015), p. 888. <a class=\"fnup\" href=\"#rn6\">↩<\/a><\/span><\/li><li id=\"fn7\"><a class=\"fnback\" href=\"#rn7\" aria-label=\"Retour au texte\">7.<\/a><span><a href=\"https://www.vatican.va/content/francesco/fr/encyclicals/documents/papa-francesco_20150524_enciclica-laudato-si.html#104.\" target=\"_blank\" rel=\"noopener\"><i>Ibid<\/i>.<\/a> <a class=\"fnup\" href=\"#rn7\">↩<\/a><\/span><\/li><li id=\"fn8\"><a class=\"fnback\" href=\"#rn8\" aria-label=\"Retour au texte\">8.<\/a><span>Saint Augustin, <i>Confessiones<\/i>, I, 1, 1: <i>CCSL<\/i> 27, Turnhout 1981, p. 1. <a class=\"fnup\" href=\"#rn8\">↩<\/a><\/span><\/li><li id=\"fn9\"><a class=\"fnback\" href=\"#rn9\" aria-label=\"Retour au texte\">9.<\/a><span>François, Exhort. ap. <a href=\"https://www.vatican.va/content/francesco/fr/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html#L%E2%80%99enseignement_de_l%E2%80%99%C3%89glise_sur_les_questions_sociales\" target=\"_blank\" rel=\"noopener\"><i>Evangelii gaudium<\/i><\/a> (24 novembre 2013), n. 183: <i>AAS <\/i>105 (2013), p. 1097. <a class=\"fnup\" href=\"#rn9\">↩<\/a><\/span><\/li><li id=\"fn10\"><a class=\"fnback\" href=\"#rn10\" aria-label=\"Retour au texte\">10.<\/a><span>Conc. Œcum. Vat. II, Const. past. <a href=\"https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651207_gaudium-et-spes_fr.html\" target=\"_blank\" rel=\"noopener\"><i>Gaudium et spes<\/i><\/a> <i>, <\/i>n. 36: <i>AAS <\/i>58 (1966), p. 1054; cf. Id., Décr. <i>Apostolicam actuositatem, <\/i>n. 7: <i>AAS <\/i>58 (1966), pp. 843-844. <a class=\"fnup\" href=\"#rn10\">↩<\/a><\/span><\/li><li id=\"fn11\"><a class=\"fnback\" href=\"#rn11\" aria-label=\"Retour au texte\">11.<\/a><span>Conc. Œcum. Vat. II, Const. past. <a href=\"https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651207_gaudium-et-spes_fr.html\" target=\"_blank\" rel=\"noopener\"><i>Gaudium et spes<\/i><\/a> <i>, <\/i>n. 44: <i>AAS <\/i>58 (1966), p. 1065. <a class=\"fnup\" href=\"#rn11\">↩<\/a><\/span><\/li><li id=\"fn12\"><a class=\"fnback\" href=\"#rn12\" aria-label=\"Retour au texte\">12.<\/a><span>François, Exhort. ap. <a href=\"https://www.vatican.va/content/francesco/fr/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html#Le_dialogue_social_dans_un_contexte_de_libert%C3%A9_religieuse\" target=\"_blank\" rel=\"noopener\"><i>Evangelii gaudium<\/i><\/a> (24 novembre 2013), n. 257: <i>AAS <\/i>105 (2013), p. 1123. <a class=\"fnup\" href=\"#rn12\">↩<\/a><\/span><\/li><li id=\"fn13\"><a class=\"fnback\" href=\"#rn13\" aria-label=\"Retour au texte\">13.<\/a><span>Saint Jean-Paul II, Lett. ap. en forme de Motu proprio <i>Socialium scientiarum <\/i>(1 er janvier 1994): <i>AAS <\/i>86 (1994), p. 209. <a class=\"fnup\" href=\"#rn13\">↩<\/a><\/span><\/li><li id=\"fn14\"><a class=\"fnback\" href=\"#rn14\" aria-label=\"Retour au texte\">14.<\/a><span>François, Lett. enc. <a href=\"https://www.vatican.va/content/francesco/fr/encyclicals/documents/papa-francesco_20150524_enciclica-laudato-si.html#61.\" target=\"_blank\" rel=\"noopener\"><i>Laudato si’<\/i><\/a> (24 mai 2015), n. 61: <i>AAS <\/i>107 (2015), p. 871. <a class=\"fnup\" href=\"#rn14\">↩<\/a><\/span><\/li><li id=\"fn15\"><a class=\"fnback\" href=\"#rn15\" aria-label=\"Retour au texte\">15.<\/a><span>Cf. Saint Jean-Paul II, Lett. enc. <a href=\"https://www.vatican.va/content/john-paul-ii/fr/encyclicals/documents/hf_jp-ii_enc_30121987_sollicitudo-rei-socialis.html\" target=\"_blank\" rel=\"noopener\"><i>Sollicitudo rei socialis<\/i><\/a> (30 décembre 1987), n. 41: <i>AAS<\/i> 80 (1988), pp. 570-572. <a class=\"fnup\" href=\"#rn15\">↩<\/a><\/span><\/li><li id=\"fn16\"><a class=\"fnback\" href=\"#rn16\" aria-label=\"Retour au texte\">16.<\/a><span>Id, Lett. ap. <a href=\"https://www.vatican.va/content/john-paul-ii/fr/apost_letters/1994/documents/hf_jp-ii_apl_19941110_tertio-millennio-adveniente.html\" target=\"_blank\" rel=\"noopener\"><i>Tertio millennio adveniente<\/i><\/a> (10 novembre 1994), n. 35: <i>AAS <\/i>87 (1995), p. 27. <a class=\"fnup\" href=\"#rn16\">↩<\/a><\/span><\/li><li id=\"fn17\"><a class=\"fnback\" href=\"#rn17\" aria-label=\"Retour au texte\">17.<\/a><span><a href=\"https://www.vatican.va/content/leo-xiv/fr/speeches/2025/may/documents/20250517-centesimus-annus-pro-pontifice.html\" target=\"_blank\" rel=\"noopener\"><i>Discours aux membres de la Fondation Centesimus Annus Pro Pontifice<\/i><\/a> (17 mai 2025): <i>AAS<\/i> 117 (2025), p. 696. <a class=\"fnup\" href=\"#rn17\">↩<\/a><\/span><\/li><li id=\"fn18\"><a class=\"fnback\" href=\"#rn18\" aria-label=\"Retour au texte\">18.<\/a><span>François, Exhort. ap. <a href=\"https://www.vatican.va/content/francesco/fr/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html#Le_temps_est_sup%C3%A9rieur_%C3%A0_l%E2%80%99espace\" target=\"_blank\" rel=\"noopener\"><i>Evangelii gaudium<\/i><\/a> (24 novembre 2013), n. 222: <i>AAS <\/i>105 (2013), p. 1111. <a class=\"fnup\" href=\"#rn18\">↩<\/a><\/span><\/li><li id=\"fn19\"><a class=\"fnback\" href=\"#rn19\" aria-label=\"Retour au texte\">19.<\/a><span>Cf. <a href=\"https://www.vatican.va/content/francesco/fr/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html#3._Le_bien_commun_et_la_paix_sociale\" target=\"_blank\" rel=\"noopener\"><i>ibid.<\/i><\/a>, n. 236: <i>AAS <\/i>105 (2013), p. 1115; Id., Lett. enc. <a href=\"https://www.vatican.va/content/francesco/fr/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html#215\" target=\"_blank\" rel=\"noopener\"><i>Fratelli tutti<\/i><\/a> (3 octobre 2020), n. 215: <i>AAS<\/i> 112 (2020), pp. 1045-1046. <a class=\"fnup\" href=\"#rn19\">↩<\/a><\/span><\/li><li id=\"fn20\"><a class=\"fnback\" href=\"#rn20\" aria-label=\"Retour au texte\">20.<\/a><span>Conc. Œcum. Vat. II, Const. dogm. <a href=\"https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19641121_lumen-gentium_fr.html\" target=\"_blank\" rel=\"noopener\"><i>Lumen gentium<\/i><\/a> <i>, <\/i>n. 13: <i>AAS <\/i>57 (1965), p. 17. <a class=\"fnup\" href=\"#rn20\">↩<\/a><\/span><\/li><li id=\"fn21\"><a class=\"fnback\" href=\"#rn21\" aria-label=\"Retour au texte\">21.<\/a><span>Cf. Saint Paul VI, Lett. ap. <a href=\"https://www.vatican.va/content/paul-vi/fr/apost_letters/documents/hf_p-vi_apl_19710514_octogesima-adveniens.html\" target=\"_blank\" rel=\"noopener\"><i>Octogesima adveniens<\/i><\/a> (14 mai 1971), n. 4: <i>AAS<\/i> 63/6 (1971), p. 403. <a class=\"fnup\" href=\"#rn21\">↩<\/a><\/span><\/li><li id=\"fn22\"><a class=\"fnback\" href=\"#rn22\" aria-label=\"Retour au texte\">22.<\/a><span>Cf. François, Exhort. ap. <a href=\"https://www.vatican.va/content/francesco/fr/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html#Le_dialogue_entre_la_foi,_la_raison_et_les_sciences\" target=\"_blank\" rel=\"noopener\"><i>Evangelii gaudium<\/i><\/a> (24 novembre 2013), n. 243: <i>AAS <\/i>105 (2013), p. 1118. <a class=\"fnup\" href=\"#rn22\">↩<\/a><\/span><\/li><li id=\"fn23\"><a class=\"fnback\" href=\"#rn23\" aria-label=\"Retour au texte\">23.<\/a><span>Cf. Pie XII, Exhort. ap. <i>Menti Nostrae <\/i>(23 septembre 1950): <i>AAS <\/i>42 (1950), pp. 657-702. <a class=\"fnup\" href=\"#rn23\">↩<\/a><\/span><\/li><li id=\"fn24\"><a class=\"fnback\" href=\"#rn24\" aria-label=\"Retour au texte\">24.<\/a><span>Saint Jean-Paul II, Lett. enc. <a href=\"https://www.vatican.va/content/john-paul-ii/fr/encyclicals/documents/hf_jp-ii_enc_01051991_centesimus-annus.html\" target=\"_blank\" rel=\"noopener\"><i>Centesimus annus<\/i><\/a> (1 er mai 1991), n. 5: <i>AAS<\/i> 83 (1991), p. 799. <a class=\"fnup\" href=\"#rn24\">↩<\/a><\/span><\/li><li id=\"fn25\"><a class=\"fnback\" href=\"#rn25\" aria-label=\"Retour au texte\">25.<\/a><span>Pie XI, Lett. enc. <i>Quadragesimo anno <\/i>(15 mai 1931), n. 39: <i>AAS<\/i> 23 (1931), p. 189; cf. Pie XII, <i>Message radiophonique à l’occasion du 50e anniversaire de <\/i>« <i>Rerum novarum<\/i> »: <i>AAS<\/i> 33 (1941), p. 198. <a class=\"fnup\" href=\"#rn25\">↩<\/a><\/span><\/li><li id=\"fn26\"><a class=\"fnback\" href=\"#rn26\" aria-label=\"Retour au texte\">26.<\/a><span>Cf. Id, <i>Discours au Sacré Collège des Cardinaux et à la Prélature Romaine <\/i>(24 décembre 1940): <i>AAS<\/i> 33 (1941), p. 13. <a class=\"fnup\" href=\"#rn26\">↩<\/a><\/span><\/li><li id=\"fn27\"><a class=\"fnback\" href=\"#rn27\" aria-label=\"Retour au texte\">27.<\/a><span>Cf. Saint Jean XXIII, Lett. enc. <a href=\"https://www.vatican.va/content/john-xxiii/fr/encyclicals/documents/hf_j-xxiii_enc_15051961_mater.html\" target=\"_blank\" rel=\"noopener\"><i>Mater et magistra<\/i><\/a> (15 mai 1961), nn. 2-3: <i>AAS<\/i> 53 (1961), p. 402. <a class=\"fnup\" href=\"#rn27\">↩<\/a><\/span><\/li><li id=\"fn28\"><a class=\"fnback\" href=\"#rn28\" aria-label=\"Retour au texte\">28.<\/a><span>Cf. Id, Lett. enc. <a href=\"https://www.vatican.va/content/john-xxiii/fr/encyclicals/documents/hf_j-xxiii_enc_11041963_pacem.html\" target=\"_blank\" rel=\"noopener\"><i>Pacem in terris<\/i><\/a> (11 avril 1963), n. 87: <i>AAS<\/i> 55 (1963), p. 301. <a class=\"fnup\" href=\"#rn28\">↩<\/a><\/span><\/li><li id=\"fn29\"><a class=\"fnback\" href=\"#rn29\" aria-label=\"Retour au texte\">29.<\/a><span>Cf. Conc. Œcum. Vat. II, Const. past. <a href=\"https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651207_gaudium-et-spes_fr.html\" target=\"_blank\" rel=\"noopener\"><i>Gaudium et spes<\/i><\/a> <i>, <\/i>n. 26: <i>AAS <\/i>58 (1966), pp. 1046-1047. <a class=\"fnup\" href=\"#rn29\">↩<\/a><\/span><\/li><li id=\"fn30\"><a class=\"fnback\" href=\"#rn30\" aria-label=\"Retour au texte\">30.<\/a><span>Cf. Id, Décl. <a href=\"https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_decl_19651207_dignitatis-humanae_fr.html\" target=\"_blank\" rel=\"noopener\"><i>Dignitatis humanae<\/i><\/a> <i>, <\/i>n. 2: <i>AAS<\/i> 58 (1966), pp. 930-931. <a class=\"fnup\" href=\"#rn30\">↩<\/a><\/span><\/li><li id=\"fn31\"><a class=\"fnback\" href=\"#rn31\" aria-label=\"Retour au texte\">31.<\/a><span>Cf. Saint Paul VI, Lett. enc. <a href=\"https://www.vatican.va/content/paul-vi/fr/encyclicals/documents/hf_p-vi_enc_26031967_populorum.html\" target=\"_blank\" rel=\"noopener\"><i>Populorum progressio<\/i><\/a> (26 mars 1967), n. 14: <i>AAS <\/i>59 (1967), p. 264. <a class=\"fnup\" href=\"#rn31\">↩<\/a><\/span><\/li><li id=\"fn32\"><a class=\"fnback\" href=\"#rn32\" aria-label=\"Retour au texte\">32.<\/a><span><a href=\"https://www.vatican.va/content/paul-vi/fr/encyclicals/documents/hf_p-vi_enc_26031967_populorum.html\" target=\"_blank\" rel=\"noopener\"><i>Ibid.<\/i><\/a>, n. 87: <i>AAS <\/i>59 (1967), p. 299. <a class=\"fnup\" href=\"#rn32\">↩<\/a><\/span><\/li><li id=\"fn33\"><a class=\"fnback\" href=\"#rn33\" aria-label=\"Retour au texte\">33.<\/a><span>Id, Lett. ap. <a href=\"https://www.vatican.va/content/paul-vi/fr/apost_letters/documents/hf_p-vi_apl_19710514_octogesima-adveniens.html\" target=\"_blank\" rel=\"noopener\"><i>Octogesima adveniens<\/i><\/a> (14 mai 1971), nn. 4-7: <i>AAS <\/i>63 (1971), pp. 404-406. <a class=\"fnup\" href=\"#rn33\">↩<\/a><\/span><\/li><li id=\"fn34\"><a class=\"fnback\" href=\"#rn34\" aria-label=\"Retour au texte\">34.<\/a><span>Saint Jean-Paul II, Lett. enc. <a href=\"https://www.vatican.va/content/john-paul-ii/fr/encyclicals/documents/hf_jp-ii_enc_30121987_sollicitudo-rei-socialis.html\" target=\"_blank\" rel=\"noopener\"><i>Sollicitudo rei socialis<\/i><\/a> (30 décembre 1987), p. 36: <i>AAS<\/i> 80 (1988), p. 561. <a class=\"fnup\" href=\"#rn34\">↩<\/a><\/span><\/li><li id=\"fn35\"><a class=\"fnback\" href=\"#rn35\" aria-label=\"Retour au texte\">35.<\/a><span>Cf. Id, Lett. enc. <a href=\"https://www.vatican.va/content/john-paul-ii/fr/encyclicals/documents/hf_jp-ii_enc_14091981_laborem-exercens.html\" target=\"_blank\" rel=\"noopener\"><i>Laborem exercens<\/i><\/a> (14 septembre 1981), n. 19: <i>AAS<\/i> 73 (1981), pp. 625-629. <a class=\"fnup\" href=\"#rn35\">↩<\/a><\/span><\/li><li id=\"fn36\"><a class=\"fnback\" href=\"#rn36\" aria-label=\"Retour au texte\">36.<\/a><span>Cf. <a href=\"https://www.vatican.va/content/john-paul-ii/fr/encyclicals/documents/hf_jp-ii_enc_14091981_laborem-exercens.html\" target=\"_blank\" rel=\"noopener\"><i>ibid.<\/i><\/a>, n. 10: <i>AAS <\/i>73 (1981), pp. 600-602. <a class=\"fnup\" href=\"#rn36\">↩<\/a><\/span><\/li><li id=\"fn37\"><a class=\"fnback\" href=\"#rn37\" aria-label=\"Retour au texte\">37.<\/a><span>Cf. Id, Lett. enc. <a href=\"https://www.vatican.va/content/john-paul-ii/fr/encyclicals/documents/hf_jp-ii_enc_30121987_sollicitudo-rei-socialis.html\" target=\"_blank\" rel=\"noopener\"><i>Sollicitudo rei socialis<\/i><\/a> (30 décembre 1987), n. 14: <i>AAS<\/i> 80 (1988), pp. 526-528. <a class=\"fnup\" href=\"#rn37\">↩<\/a><\/span><\/li><li id=\"fn38\"><a class=\"fnback\" href=\"#rn38\" aria-label=\"Retour au texte\">38.<\/a><span>Cf. <a href=\"https://www.vatican.va/content/john-paul-ii/fr/encyclicals/documents/hf_jp-ii_enc_30121987_sollicitudo-rei-socialis.html\" target=\"_blank\" rel=\"noopener\"><i>ibid.<\/i><\/a>, n. 16: <i>AAS<\/i> 80 (1988), p. 531. <a class=\"fnup\" href=\"#rn38\">↩<\/a><\/span><\/li><li id=\"fn39\"><a class=\"fnback\" href=\"#rn39\" aria-label=\"Retour au texte\">39.<\/a><span>Cf. <a href=\"https://www.vatican.va/content/john-paul-ii/fr/encyclicals/documents/hf_jp-ii_enc_30121987_sollicitudo-rei-socialis.html\" target=\"_blank\" rel=\"noopener\"><i>ibid.<\/i><\/a>, nn. 31-33: <i>AAS<\/i> 80 (1988), pp. 555-559. <a class=\"fnup\" href=\"#rn39\">↩<\/a><\/span><\/li><li id=\"fn40\"><a class=\"fnback\" href=\"#rn40\" aria-label=\"Retour au texte\">40.<\/a><span>Cf. Id, Lett. enc. <a href=\"https://www.vatican.va/content/john-paul-ii/fr/encyclicals/documents/hf_jp-ii_enc_01051991_centesimus-annus.html\" target=\"_blank\" rel=\"noopener\"><i>Centesimus annus<\/i><\/a> (1 er mai 1991), n. 46: <i>AAS<\/i> 83 (1991), pp. 850-851. <a class=\"fnup\" href=\"#rn40\">↩<\/a><\/span><\/li><li id=\"fn41\"><a class=\"fnback\" href=\"#rn41\" aria-label=\"Retour au texte\">41.<\/a><span>Cf. <a href=\"https://www.vatican.va/content/john-paul-ii/fr/encyclicals/documents/hf_jp-ii_enc_01051991_centesimus-annus.html\" target=\"_blank\" rel=\"noopener\"><i>ibid.<\/i><\/a>, n. 42: <i>AAS<\/i> 83 (1991), pp. 845-846. <a class=\"fnup\" href=\"#rn41\">↩<\/a><\/span><\/li><li id=\"fn42\"><a class=\"fnback\" href=\"#rn42\" aria-label=\"Retour au texte\">42.<\/a><span>Benoît XVI, Lett. enc. <a href=\"https://www.vatican.va/content/benedict-xvi/fr/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate.html#21.\" target=\"_blank\" rel=\"noopener\"><i>Caritas in veritate<\/i><\/a> (29 juin 2009), n. 21: <i>AAS<\/i> 101 (2009), p. 656. <a class=\"fnup\" href=\"#rn42\">↩<\/a><\/span><\/li><li id=\"fn43\"><a class=\"fnback\" href=\"#rn43\" aria-label=\"Retour au texte\">43.<\/a><span>Cf. <a href=\"https://www.vatican.va/content/benedict-xvi/fr/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate.html#22.\" target=\"_blank\" rel=\"noopener\"><i>ibid.<\/i><\/a>, n. 22: <i>AAS<\/i> 101 (2009), p. 657. <a class=\"fnup\" href=\"#rn43\">↩<\/a><\/span><\/li><li id=\"fn44\"><a class=\"fnback\" href=\"#rn44\" aria-label=\"Retour au texte\">44.<\/a><span>Cf. <a href=\"https://www.vatican.va/content/benedict-xvi/fr/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate.html#24.\" target=\"_blank\" rel=\"noopener\"><i>ibid.<\/i><\/a>, n. 24: <i>AAS <\/i>101 (2009), pp. 658-659. <a class=\"fnup\" href=\"#rn44\">↩<\/a><\/span><\/li><li id=\"fn45\"><a class=\"fnback\" href=\"#rn45\" aria-label=\"Retour au texte\">45.<\/a><span>Cf. <a href=\"https://www.vatican.va/content/benedict-xvi/fr/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate.html#36.\" target=\"_blank\" rel=\"noopener\"><i>ibid.<\/i><\/a>, n. 36: <i>AAS <\/i>101 (2009), pp. 671-672. <a class=\"fnup\" href=\"#rn45\">↩<\/a><\/span><\/li><li id=\"fn46\"><a class=\"fnback\" href=\"#rn46\" aria-label=\"Retour au texte\">46.<\/a><span><a href=\"https://www.vatican.va/content/benedict-xvi/fr/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate.html#2.\" target=\"_blank\" rel=\"noopener\"><i>Ibid.<\/i><\/a>, n. 2: <i>AAS <\/i>101 (2009), p. 642. <a class=\"fnup\" href=\"#rn46\">↩<\/a><\/span><\/li><li id=\"fn47\"><a class=\"fnback\" href=\"#rn47\" aria-label=\"Retour au texte\">47.<\/a><span>Cf. François, Exhort. ap. <a href=\"https://www.vatican.va/content/francesco/fr/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html#La_place_privil%C3%A9gi%C3%A9e_des_pauvres_dans_le_peuple_de_Dieu\" target=\"_blank\" rel=\"noopener\"><i>Evangelii gaudium<\/i><\/a> (24 novembre 2013), n. 198: <i>AAS <\/i>105 (2013), p. 1103. <a class=\"fnup\" href=\"#rn47\">↩<\/a><\/span><\/li><li id=\"fn48\"><a class=\"fnback\" href=\"#rn48\" aria-label=\"Retour au texte\">48.<\/a><span>Id., Lett. enc. <a href=\"https://www.vatican.va/content/francesco/fr/encyclicals/documents/papa-francesco_20150524_enciclica-laudato-si.html#49.\" target=\"_blank\" rel=\"noopener\"><i>Laudato si’<\/i><\/a> (24 mai 2015), n. 49: <i>AAS<\/i> 107 (2015), p. 866. <a class=\"fnup\" href=\"#rn48\">↩<\/a><\/span><\/li><li id=\"fn49\"><a class=\"fnback\" href=\"#rn49\" aria-label=\"Retour au texte\">49.<\/a><span>Id., Lett. enc. <a href=\"https://www.vatican.va/content/francesco/fr/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html#127\" target=\"_blank\" rel=\"noopener\"><i>Fratelli tutti<\/i><\/a> (3 octobre 2020), n. 127: <i>AAS<\/i> 112 (2020), p. 1013. <a class=\"fnup\" href=\"#rn49\">↩<\/a><\/span><\/li><li id=\"fn50\"><a class=\"fnback\" href=\"#rn50\" aria-label=\"Retour au texte\">50.<\/a><span>Id., Lett. enc. <i><a href=\"https://www.vatican.va/content/francesco/fr/encyclicals/documents/20241024-enciclica-dilexit-nos.html\" target=\"_blank\" rel=\"noopener\">Dilexit nos<\/a> <\/i>(24 octobre 2024), n. 167: <i>AAS <\/i>116 (2024), p. 1421. <a class=\"fnup\" href=\"#rn50\">↩<\/a><\/span><\/li><li id=\"fn51\"><a class=\"fnback\" href=\"#rn51\" aria-label=\"Retour au texte\">51.<\/a><span>Cf. Conseil pontifical « Justice et Paix », <a href=\"https://www.vatican.va/roman_curia/pontifical_councils/justpeace/documents/rc_pc_justpeace_doc_20060526_compendio-dott-soc_fr.html\" target=\"_blank\" rel=\"noopener\"><i>Compendium de la Doctrine sociale de l’Église<\/i><\/a>, Cité du Vatican 2004, n. 32. <a class=\"fnup\" href=\"#rn51\">↩<\/a><\/span><\/li><li id=\"fn52\"><a class=\"fnback\" href=\"#rn52\" aria-label=\"Retour au texte\">52.<\/a><span>Conc. Œcum. Vat. II, Const. past. <a href=\"https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651207_gaudium-et-spes_fr.html\" target=\"_blank\" rel=\"noopener\"><i>Gaudium et spes<\/i><\/a>, n. 24: <i>AAS<\/i> 58 (1966), p. 1045. <a class=\"fnup\" href=\"#rn52\">↩<\/a><\/span><\/li><li id=\"fn53\"><a class=\"fnback\" href=\"#rn53\" aria-label=\"Retour au texte\">53.<\/a><span><a href=\"https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651207_gaudium-et-spes_fr.html\" target=\"_blank\" rel=\"noopener\"><i>Ibid.<\/i><\/a>, n. 22: <i>AAS <\/i>58 (1966), p. 1042. <a class=\"fnup\" href=\"#rn53\">↩<\/a><\/span><\/li><li id=\"fn54\"><a class=\"fnback\" href=\"#rn54\" aria-label=\"Retour au texte\">54.<\/a><span>Cf. Conseil pontifical « Justice et Paix », <a href=\"https://www.vatican.va/roman_curia/pontifical_councils/justpeace/documents/rc_pc_justpeace_doc_20060526_compendio-dott-soc_fr.html\" target=\"_blank\" rel=\"noopener\"><i>Compendium de la Doctrine sociale de l’Église<\/i><\/a>, n. 38. <a class=\"fnup\" href=\"#rn54\">↩<\/a><\/span><\/li><li id=\"fn55\"><a class=\"fnback\" href=\"#rn55\" aria-label=\"Retour au texte\">55.<\/a><span>Saint Jean-Paul II, Lett. enc. <a href=\"https://www.vatican.va/content/john-paul-ii/fr/encyclicals/documents/hf_jp-ii_enc_04031979_redemptor-hominis.html\" target=\"_blank\" rel=\"noopener\"><i>Redemptor hominis<\/i><\/a> (4 mars 1979), n. 14: <i>AAS<\/i> 71 (1979), p. 284. <a class=\"fnup\" href=\"#rn55\">↩<\/a><\/span><\/li><li id=\"fn56\"><a class=\"fnback\" href=\"#rn56\" aria-label=\"Retour au texte\">56.<\/a><span>Cf. Benoît XVI, Lett. enc. <a href=\"https://www.vatican.va/content/benedict-xvi/fr/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate.html#11.\" target=\"_blank\" rel=\"noopener\"><i>Caritas in veritate<\/i><\/a> (29 juin 2009), n. 11: <i>AAS<\/i> 101 (2009), pp. 647-648. <a class=\"fnup\" href=\"#rn56\">↩<\/a><\/span><\/li><li id=\"fn57\"><a class=\"fnback\" href=\"#rn57\" aria-label=\"Retour au texte\">57.<\/a><span>Saint Jean-Paul II, Lett. enc. <a href=\"https://www.vatican.va/content/john-paul-ii/fr/encyclicals/documents/hf_jp-ii_enc_06081993_veritatis-splendor.html\" target=\"_blank\" rel=\"noopener\"><i>Veritatis splendor<\/i><\/a> (6 août 1993), n. 3: <i>AAS<\/i> 85 (1993), p. 1159. <a class=\"fnup\" href=\"#rn57\">↩<\/a><\/span><\/li><li id=\"fn58\"><a class=\"fnback\" href=\"#rn58\" aria-label=\"Retour au texte\">58.<\/a><span>Cf. Conc. Œcum. Vat. II, Const. past. <a href=\"https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651207_gaudium-et-spes_fr.html\" target=\"_blank\" rel=\"noopener\"><i>Gaudium et spes<\/i><\/a> <i>,<\/i> n. 26: <i>AAS<\/i> 58 (1966), pp. 1046-1047. <a class=\"fnup\" href=\"#rn58\">↩<\/a><\/span><\/li><li id=\"fn59\"><a class=\"fnback\" href=\"#rn59\" aria-label=\"Retour au texte\">59.<\/a><span>Cf. Saint Jean-Paul II, Lett. enc. <a href=\"https://www.vatican.va/content/john-paul-ii/fr/encyclicals/documents/hf_jp-ii_enc_01051991_centesimus-annus.html\" target=\"_blank\" rel=\"noopener\"><i>Centesimus annus<\/i><\/a> (1 er mai 1991), n. 11: <i>AAS<\/i> 83 (1991), pp. 806-807. <a class=\"fnup\" href=\"#rn59\">↩<\/a><\/span><\/li><li id=\"fn60\"><a class=\"fnback\" href=\"#rn60\" aria-label=\"Retour au texte\">60.<\/a><span>Cf. Dicastère pour la Doctrine de la Foi, Décl. <a href=\"https://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_ddf_doc_20240402_dignitas-infinita_fr.html\" target=\"_blank\" rel=\"noopener\"><i>Dignitas infinita<\/i><\/a> (2 avril 2024), n. 7 <i>: AAS<\/i> 116 (2024), pp. 592-593. <a class=\"fnup\" href=\"#rn60\">↩<\/a><\/span><\/li><li id=\"fn61\"><a class=\"fnback\" href=\"#rn61\" aria-label=\"Retour au texte\">61.<\/a><span>Cf. <a href=\"https://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_ddf_doc_20240402_dignitas-infinita_fr.html\" target=\"_blank\" rel=\"noopener\"><i>ibid.<\/i><\/a>, n. 8: <i>AAS<\/i> 116 (2024), pp. 593-594. <a class=\"fnup\" href=\"#rn61\">↩<\/a><\/span><\/li><li id=\"fn62\"><a class=\"fnback\" href=\"#rn62\" aria-label=\"Retour au texte\">62.<\/a><span><a href=\"https://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_ddf_doc_20240402_dignitas-infinita_fr.html\" target=\"_blank\" rel=\"noopener\"><i>Ibid.<\/i><\/a>, n. 1: <i>AAS<\/i> 116 (2024), pp. 589-590. <a class=\"fnup\" href=\"#rn62\">↩<\/a><\/span><\/li><li id=\"fn63\"><a class=\"fnback\" href=\"#rn63\" aria-label=\"Retour au texte\">63.<\/a><span>Cf. Saint Jean-Paul II, <i>Angélus avec les personnes handicapées dans la cathédrale d’Osnabrück <\/i>(16 novembre 1980): <i>Enseignements de Jean-Paul II<\/i>, vol. III/2, Cité du Vatican 1980, p. 1232. <a class=\"fnup\" href=\"#rn63\">↩<\/a><\/span><\/li><li id=\"fn64\"><a class=\"fnback\" href=\"#rn64\" aria-label=\"Retour au texte\">64.<\/a><span>Conseil pontifical « Justice et Paix », <a href=\"https://www.vatican.va/roman_curia/pontifical_councils/justpeace/documents/rc_pc_justpeace_doc_20060526_compendio-dott-soc_fr.html\" target=\"_blank\" rel=\"noopener\"><i>Compendium de la Doctrine sociale de l’Église<\/i><\/a>, n. 152. <a class=\"fnup\" href=\"#rn64\">↩<\/a><\/span><\/li><li id=\"fn65\"><a class=\"fnback\" href=\"#rn65\" aria-label=\"Retour au texte\">65.<\/a><span>Cf. Saint Jean-Paul II, <a href=\"https://www.vatican.va/content/john-paul-ii/fr/speeches/1995/october/documents/hf_jp-ii_spe_05101995_address-to-uno.html\" target=\"_blank\" rel=\"noopener\"><i>Discours à la 50e Assemblée générale des Nations Unies<\/i><\/a> (5 octobre 1995), n. 2: <i>Enseignements de Jean-Paul II<\/i>, vol. XVIII/2, Cité du Vatican 1998, p. 731. <a class=\"fnup\" href=\"#rn65\">↩<\/a><\/span><\/li><li id=\"fn66\"><a class=\"fnback\" href=\"#rn66\" aria-label=\"Retour au texte\">66.<\/a><span>Id., <a href=\"https://www.vatican.va/content/john-paul-ii/fr/speeches/1979/october/documents/hf_jp-ii_spe_19791002_general-assembly-onu.html\" target=\"_blank\" rel=\"noopener\"><i>Discours à la 34e Assemblée générale des Nations Unies<\/i><\/a> (2 octobre 1979), n. 7: <i>AAS<\/i> 71 (1979), pp. 1148. <a class=\"fnup\" href=\"#rn66\">↩<\/a><\/span><\/li><li id=\"fn67\"><a class=\"fnback\" href=\"#rn67\" aria-label=\"Retour au texte\">67.<\/a><span>Id., <a href=\"https://www.vatican.va/content/john-paul-ii/fr/messages/peace/documents/hf_jp-ii_mes_14121998_xxxii-world-day-for-peace.html\" target=\"_blank\" rel=\"noopener\"><i>Message pour la 32e Journée mondiale de la paix<\/i><\/a> (1 er janvier 1999), n. 3: <i>AAS<\/i> 91 (1999), p. 379. <a class=\"fnup\" href=\"#rn67\">↩<\/a><\/span><\/li><li id=\"fn68\"><a class=\"fnback\" href=\"#rn68\" aria-label=\"Retour au texte\">68.<\/a><span>Cf. Saint Jean XXIII, Lett. enc. <a href=\"https://www.vatican.va/content/john-xxiii/fr/encyclicals/documents/hf_j-xxiii_enc_11041963_pacem.html\" target=\"_blank\" rel=\"noopener\"><i>Pacem in terris<\/i><\/a> (11 avril 1963) <i>,<\/i> n. 5: <i>AAS<\/i> 55 (1963), p. 259. <a class=\"fnup\" href=\"#rn68\">↩<\/a><\/span><\/li><li id=\"fn69\"><a class=\"fnback\" href=\"#rn69\" aria-label=\"Retour au texte\">69.<\/a><span>Saint Paul VI, <a href=\"https://www.vatican.va/content/paul-vi/fr/messages/pont-messages/documents/hf_p-vi_mess_19680415_confer-teheran.html\" target=\"_blank\" rel=\"noopener\"><i>Message à la Conférence internationale sur les droits de l’homme<\/i><\/a> (15 avril 1968): <i>AAS<\/i> 60 (1968), p. 285. <a class=\"fnup\" href=\"#rn69\">↩<\/a><\/span><\/li><li id=\"fn70\"><a class=\"fnback\" href=\"#rn70\" aria-label=\"Retour au texte\">70.<\/a><span>Cf. Saint Jean-Paul II, Lett. enc. <a href=\"https://www.vatican.va/content/john-paul-ii/fr/encyclicals/documents/hf_jp-ii_enc_25031995_evangelium-vitae.html\" target=\"_blank\" rel=\"noopener\"><i>Evangelium vitae<\/i><\/a> (25 mars 1995), n. 2: <i>AAS<\/i> 87 (1995), p. 402. <a class=\"fnup\" href=\"#rn70\">↩<\/a><\/span><\/li><li id=\"fn71\"><a class=\"fnback\" href=\"#rn71\" aria-label=\"Retour au texte\">71.<\/a><span>Cf. Conc. Œcum. Vat. II, Const. past. <a href=\"https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651207_gaudium-et-spes_fr.html\" target=\"_blank\" rel=\"noopener\"><i>Gaudium et spes<\/i><\/a> <i>,<\/i> n. 27: <i>AAS<\/i> 58 (1966), pp. 1047-1048; Saint Jean-Paul II, Lett. enc. <a href=\"https://www.vatican.va/content/john-paul-ii/fr/encyclicals/documents/hf_jp-ii_enc_06081993_veritatis-splendor.html\" target=\"_blank\" rel=\"noopener\"><i>Veritatis splendor<\/i><\/a>, (6 août 1993), n. 80: <i>AAS<\/i> 85 (1993), pp. 1197-1198; Id, Lett. enc. <a href=\"https://www.vatican.va/content/john-paul-ii/fr/encyclicals/documents/hf_jp-ii_enc_25031995_evangelium-vitae.html\" target=\"_blank\" rel=\"noopener\"><i>Evangelium vitae<\/i><\/a> (25 mars 1995), nn. 7-28: <i>AAS<\/i> 87 (1995), pp. 408-427. <a class=\"fnup\" href=\"#rn71\">↩<\/a><\/span><\/li><li id=\"fn72\"><a class=\"fnback\" href=\"#rn72\" aria-label=\"Retour au texte\">72.<\/a><span>François, Lett. enc. <a href=\"https://www.vatican.va/content/francesco/fr/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html#208\" target=\"_blank\" rel=\"noopener\"><i>Fratelli tutti<\/i><\/a> (3 octobre 2020), n. 208: <i>AAS<\/i> 112 (2020), p. 1043. <a class=\"fnup\" href=\"#rn72\">↩<\/a><\/span><\/li><li id=\"fn73\"><a class=\"fnback\" href=\"#rn73\" aria-label=\"Retour au texte\">73.<\/a><span>Cf. <a href=\"https://www.vatican.va/content/francesco/fr/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html#208\" target=\"_blank\" rel=\"noopener\"><i>ibid.<\/i><\/a>, n. 209: <i>AAS<\/i> 112 (2020), pp. 1043-1044. <a class=\"fnup\" href=\"#rn73\">↩<\/a><\/span><\/li><li id=\"fn74\"><a class=\"fnback\" href=\"#rn74\" aria-label=\"Retour au texte\">74.<\/a><span><a href=\"https://www.vatican.va/content/francesco/fr/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html#208\" target=\"_blank\" rel=\"noopener\"><i>Ibid.<\/i><\/a>, n. 23: <i>AAS<\/i> 112 (2020), p. 977. Cf. Id., Exhort. ap. <a href=\"https://www.vatican.va/content/francesco/fr/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html#Avoir_soin_de_la_fragilit%C3%A9\" target=\"_blank\" rel=\"noopener\"><i>Evangelii gaudium<\/i><\/a> (24 novembre 2013), n. 212: <i>AAS<\/i> 105 (2013), p. 1108. <a class=\"fnup\" href=\"#rn74\">↩<\/a><\/span><\/li><li id=\"fn75\"><a class=\"fnback\" href=\"#rn75\" aria-label=\"Retour au texte\">75.<\/a><span>Benoît XVI, Exhort. ap. <a href=\"https://www.vatican.va/content/benedict-xvi/fr/apost_exhortations/documents/hf_ben-xvi_exh_20070222_sacramentum-caritatis.html\" target=\"_blank\" rel=\"noopener\"><i>Sacramentum caritatis<\/i><\/a> (22 février 2007), n. 83: <i>AAS<\/i> 99 (2007), p. 169. <a class=\"fnup\" href=\"#rn75\">↩<\/a><\/span><\/li><li id=\"fn76\"><a class=\"fnback\" href=\"#rn76\" aria-label=\"Retour au texte\">76.<\/a><span>Conc. Œcum. Vat. II, Const. past. <a href=\"https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651207_gaudium-et-spes_fr.html\" target=\"_blank\" rel=\"noopener\"><i>Gaudium et spes<\/i><\/a> <i>,<\/i> n. 26: <i>AAS<\/i> 58 (1966), pp. 1046-1047. <a class=\"fnup\" href=\"#rn76\">↩<\/a><\/span><\/li><li id=\"fn77\"><a class=\"fnback\" href=\"#rn77\" aria-label=\"Retour au texte\">77.<\/a><span>Cf. Conseil pontifical « Justice et Paix », <a href=\"https://www.vatican.va/roman_curia/pontifical_councils/justpeace/documents/rc_pc_justpeace_doc_20060526_compendio-dott-soc_fr.html\" target=\"_blank\" rel=\"noopener\"><i>Compendium de la Doctrine sociale de l’Église<\/i><\/a>, n. 164. <a class=\"fnup\" href=\"#rn77\">↩<\/a><\/span><\/li><li id=\"fn78\"><a class=\"fnback\" href=\"#rn78\" aria-label=\"Retour au texte\">78.<\/a><span>François, Exhort. ap. <a href=\"https://www.vatican.va/content/francesco/fr/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html#Le_tout_est_sup%C3%A9rieur_%C3%A0_la_partie\" target=\"_blank\" rel=\"noopener\"><i>Evangelii gaudium<\/i><\/a> (24 novembre 2013), n. 235: <i>AAS<\/i> 105 (2013), p. 1115. <a class=\"fnup\" href=\"#rn78\">↩<\/a><\/span><\/li><li id=\"fn79\"><a class=\"fnback\" href=\"#rn79\" aria-label=\"Retour au texte\">79.<\/a><span>Id., Lett. enc. <a href=\"https://www.vatican.va/content/francesco/fr/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html#105\" target=\"_blank\" rel=\"noopener\"><i>Fratelli tutti<\/i><\/a> (3 octobre 2020), n. 105: <i>AAS<\/i> 112 (2020), p. 1005. <a class=\"fnup\" href=\"#rn79\">↩<\/a><\/span><\/li><li id=\"fn80\"><a class=\"fnback\" href=\"#rn80\" aria-label=\"Retour au texte\">80.<\/a><span>Saint Jean-Paul II, Lett. enc. <a href=\"https://www.vatican.va/content/john-paul-ii/fr/encyclicals/documents/hf_jp-ii_enc_30121987_sollicitudo-rei-socialis.html\" target=\"_blank\" rel=\"noopener\"><i>Sollicitudo rei socialis<\/i><\/a> (30 décembre 1987), n. 38: <i>AAS<\/i> 80 (1988), p. 564. <a class=\"fnup\" href=\"#rn80\">↩<\/a><\/span><\/li><li id=\"fn81\"><a class=\"fnback\" href=\"#rn81\" aria-label=\"Retour au texte\">81.<\/a><span>François, Exhort. ap. <a href=\"https://www.vatican.va/content/francesco/fr/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html#3._Le_bien_commun_et_la_paix_sociale\" target=\"_blank\" rel=\"noopener\"><i>Evangelii gaudium<\/i><\/a> (24 novembre 2013), n. 220: <i>AAS<\/i> 105 (2013), p. 1110. <a class=\"fnup\" href=\"#rn81\">↩<\/a><\/span><\/li><li id=\"fn82\"><a class=\"fnback\" href=\"#rn82\" aria-label=\"Retour au texte\">82.<\/a><span>Conseil pontifical « Justice et Paix », <a href=\"https://www.vatican.va/roman_curia/pontifical_councils/justpeace/documents/rc_pc_justpeace_doc_20060526_compendio-dott-soc_fr.html\" target=\"_blank\" rel=\"noopener\"><i>Compendium de la Doctrine sociale de l’Église<\/i><\/a>, n. 169. <a class=\"fnup\" href=\"#rn82\">↩<\/a><\/span><\/li><li id=\"fn83\"><a class=\"fnback\" href=\"#rn83\" aria-label=\"Retour au texte\">83.<\/a><span>François, Lett. enc. <a href=\"https://www.vatican.va/content/francesco/fr/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html#16\" target=\"_blank\" rel=\"noopener\"><i>Fratelli tutti<\/i><\/a> (3 octobre 2020), n. 16: <i>AAS<\/i> 112 (2020), p. 974. <a class=\"fnup\" href=\"#rn83\">↩<\/a><\/span><\/li><li id=\"fn84\"><a class=\"fnback\" href=\"#rn84\" aria-label=\"Retour au texte\">84.<\/a><span>Cf. Saint Jean-Paul II, <a href=\"https://www.vatican.va/content/john-paul-ii/fr/speeches/1995/october/documents/hf_jp-ii_spe_05101995_address-to-uno.html\" target=\"_blank\" rel=\"noopener\"><i>Discours à la 50e Assemblée générale des Nations Unies<\/i><\/a> (5 octobre 1995), n. 8: <i>Enseignements de Jean-Paul II<\/i>, vol. XVIII/2, p. 735. <a class=\"fnup\" href=\"#rn84\">↩<\/a><\/span><\/li><li id=\"fn85\"><a class=\"fnback\" href=\"#rn85\" aria-label=\"Retour au texte\">85.<\/a><span>Conseil pontifical « Justice et Paix », <a href=\"https://www.vatican.va/roman_curia/pontifical_councils/justpeace/documents/rc_pc_justpeace_doc_20060526_compendio-dott-soc_fr.html\" target=\"_blank\" rel=\"noopener\"><i>Compendium de la Doctrine sociale de l’Église<\/i><\/a>, n. 171. <a class=\"fnup\" href=\"#rn85\">↩<\/a><\/span><\/li><li id=\"fn86\"><a class=\"fnback\" href=\"#rn86\" aria-label=\"Retour au texte\">86.<\/a><span>Saint Jean-Paul II, Lett. enc. <a href=\"https://www.vatican.va/content/john-paul-ii/fr/encyclicals/documents/hf_jp-ii_enc_01051991_centesimus-annus.html\" target=\"_blank\" rel=\"noopener\"><i>Centesimus annus<\/i><\/a> (1 er mai 1991), n. 31: <i>AAS<\/i> 83/10 (1991), p. 831. <a class=\"fnup\" href=\"#rn86\">↩<\/a><\/span><\/li><li id=\"fn87\"><a class=\"fnback\" href=\"#rn87\" aria-label=\"Retour au texte\">87.<\/a><span>Id., <i>Homélie lors de la messe célébrée pour les agriculteurs à Recife, au Brésil<\/i> (7 juillet 1980), n. 4: <i>AAS<\/i> 72 (1980), p. 926. <a class=\"fnup\" href=\"#rn87\">↩<\/a><\/span><\/li><li id=\"fn88\"><a class=\"fnback\" href=\"#rn88\" aria-label=\"Retour au texte\">88.<\/a><span>Id, Lett. enc. <a href=\"https://www.vatican.va/content/john-paul-ii/fr/encyclicals/documents/hf_jp-ii_enc_14091981_laborem-exercens.html\" target=\"_blank\" rel=\"noopener\"><i>Laborem exercens<\/i><\/a> (14 septembre 1981), n. 19: <i>AAS<\/i> 73 (1981), p. 626. <a class=\"fnup\" href=\"#rn88\">↩<\/a><\/span><\/li><li id=\"fn89\"><a class=\"fnback\" href=\"#rn89\" aria-label=\"Retour au texte\">89.<\/a><span>François, Lett. enc. <a href=\"https://www.vatican.va/content/francesco/fr/encyclicals/documents/papa-francesco_20150524_enciclica-laudato-si.html#93.\" target=\"_blank\" rel=\"noopener\"><i>Laudato si’<\/i><\/a> (24 mai 2015), n. 93: <i>AAS<\/i> 107 (2025), p. 884; cf. Id., Lett. enc. <a href=\"https://www.vatican.va/content/francesco/fr/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html#120\" target=\"_blank\" rel=\"noopener\"><i>Fratelli tutti<\/i><\/a> (3 octobre 2020), n. 120: <i>AAS<\/i> 112 (2020), p. 1010. <a class=\"fnup\" href=\"#rn89\">↩<\/a><\/span><\/li><li id=\"fn90\"><a class=\"fnback\" href=\"#rn90\" aria-label=\"Retour au texte\">90.<\/a><span>Id., Exhort. ap. <a href=\"https://www.vatican.va/content/francesco/fr/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html#Unis_%C3%A0_Dieu_nous_%C3%A9coutons_un_cri\" target=\"_blank\" rel=\"noopener\"><i>Evangelii gaudium<\/i><\/a> (24 novembre 2013), n. 189: <i>AAS<\/i> 105 (2013), p. 1099. <a class=\"fnup\" href=\"#rn90\">↩<\/a><\/span><\/li><li id=\"fn91\"><a class=\"fnback\" href=\"#rn91\" aria-label=\"Retour au texte\">91.<\/a><span>Cf. Conseil pontifical « Justice et Paix », <a href=\"https://www.vatican.va/roman_curia/pontifical_councils/justpeace/documents/rc_pc_justpeace_doc_20060526_compendio-dott-soc_fr.html\" target=\"_blank\" rel=\"noopener\"><i>Compendium de la Doctrine sociale de l’Église<\/i><\/a>, n. 187. <a class=\"fnup\" href=\"#rn91\">↩<\/a><\/span><\/li><li id=\"fn92\"><a class=\"fnback\" href=\"#rn92\" aria-label=\"Retour au texte\">92.<\/a><span>Cf. Léon XIII, Lett. enc. <a href=\"https://www.vatican.va/content/leo-xiii/fr/encyclicals/documents/hf_l-xiii_enc_15051891_rerum-novarum.html\" target=\"_blank\" rel=\"noopener\"><i>Rerum Novarum<\/i><\/a> (15 mai 1891), n. 26: <i>AAS<\/i> 23 (1890-1891), p. 656. <a class=\"fnup\" href=\"#rn92\">↩<\/a><\/span><\/li><li id=\"fn93\"><a class=\"fnback\" href=\"#rn93\" aria-label=\"Retour au texte\">93.<\/a><span>Cf. Saint Jean-Paul II, Lett. enc. <a href=\"https://www.vatican.va/content/john-paul-ii/fr/encyclicals/documents/hf_jp-ii_enc_01051991_centesimus-annus.html\" target=\"_blank\" rel=\"noopener\"><i>Centesimus annus<\/i><\/a> (1 er mai 1991), n. 11: <i>AAS <\/i>83 (1991), pp. 806-807. <a class=\"fnup\" href=\"#rn93\">↩<\/a><\/span><\/li><li id=\"fn94\"><a class=\"fnback\" href=\"#rn94\" aria-label=\"Retour au texte\">94.<\/a><span>Cf. <a href=\"https://www.vatican.va/content/john-paul-ii/fr/encyclicals/documents/hf_jp-ii_enc_01051991_centesimus-annus.html\" target=\"_blank\" rel=\"noopener\"><i>ibid.<\/i><\/a> <a class=\"fnup\" href=\"#rn94\">↩<\/a><\/span><\/li><li id=\"fn95\"><a class=\"fnback\" href=\"#rn95\" aria-label=\"Retour au texte\">95.<\/a><span>Cf. <a href=\"https://www.vatican.va/content/john-paul-ii/fr/encyclicals/documents/hf_jp-ii_enc_01051991_centesimus-annus.html\" target=\"_blank\" rel=\"noopener\"><i>ibid.<\/i><\/a>, n. 48: <i>AAS <\/i>83 (1991), pp. 852-854. <a class=\"fnup\" href=\"#rn95\">↩<\/a><\/span><\/li><li id=\"fn96\"><a class=\"fnback\" href=\"#rn96\" aria-label=\"Retour au texte\">96.<\/a><span>Cf. François, Lett. enc. <a href=\"https://www.vatican.va/content/francesco/fr/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html#169\" target=\"_blank\" rel=\"noopener\"><i>Fratelli tutti<\/i><\/a> (3 octobre 2020), n. 169: <i>AAS <\/i>112 (2020), p. 1028. <a class=\"fnup\" href=\"#rn96\">↩<\/a><\/span><\/li><li id=\"fn97\"><a class=\"fnback\" href=\"#rn97\" aria-label=\"Retour au texte\">97.<\/a><span>Cf. <a href=\"https://www.vatican.va/content/francesco/fr/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html#168\" target=\"_blank\" rel=\"noopener\"><i>ibid.<\/i><\/a>, n. 168: <i>AAS <\/i>112 (2020), pp. 1027-1028. <a class=\"fnup\" href=\"#rn97\">↩<\/a><\/span><\/li><li id=\"fn98\"><a class=\"fnback\" href=\"#rn98\" aria-label=\"Retour au texte\">98.<\/a><span>Cf. Saint Paul VI, Lett. enc. <a href=\"https://www.vatican.va/content/paul-vi/fr/encyclicals/documents/hf_p-vi_enc_26031967_populorum.html\" target=\"_blank\" rel=\"noopener\"><i>Populorum progressio<\/i><\/a> (26 mars 1967), n. 17: <i>AAS<\/i> 59 (1967), pp. 265-266. <a class=\"fnup\" href=\"#rn98\">↩<\/a><\/span><\/li><li id=\"fn99\"><a class=\"fnback\" href=\"#rn99\" aria-label=\"Retour au texte\">99.<\/a><span>François, Lett. enc. <a href=\"https://www.vatican.va/content/francesco/fr/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html#32\" target=\"_blank\" rel=\"noopener\"><i>Fratelli tutti<\/i><\/a> (3 octobre 2020), nn. 32 et 54: <i>AAS <\/i>112 (2020), pp. 980 et 988. <a class=\"fnup\" href=\"#rn99\">↩<\/a><\/span><\/li><li id=\"fn100\"><a class=\"fnback\" href=\"#rn100\" aria-label=\"Retour au texte\">100.<\/a><span>Cf. Benoît XVI, Lett. enc. <a href=\"https://www.vatican.va/content/benedict-xvi/fr/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate.html#58.\" target=\"_blank\" rel=\"noopener\"><i>Caritas in veritate<\/i><\/a> (29 juin 2009), n. 58: <i>AAS<\/i> 101 (2009), pp. 693-694. <a class=\"fnup\" href=\"#rn100\">↩<\/a><\/span><\/li><li id=\"fn101\"><a class=\"fnback\" href=\"#rn101\" aria-label=\"Retour au texte\">101.<\/a><span>François, Lett. enc. <a href=\"https://www.vatican.va/content/francesco/fr/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html#116\" target=\"_blank\" rel=\"noopener\"><i>Fratelli tutti<\/i><\/a>, (3 octobre 2020), n. 116: <i>AAS <\/i>112 (2020), p. 1009. <a class=\"fnup\" href=\"#rn101\">↩<\/a><\/span><\/li><li id=\"fn102\"><a class=\"fnback\" href=\"#rn102\" aria-label=\"Retour au texte\">102.<\/a><span>Saint Jean-Paul II, Lett. enc. <a href=\"https://www.vatican.va/content/john-paul-ii/fr/encyclicals/documents/hf_jp-ii_enc_30121987_sollicitudo-rei-socialis.html\" target=\"_blank\" rel=\"noopener\"><i>Sollicitudo rei socialis<\/i><\/a> (30 décembre 1987), n. 38: <i>AAS<\/i> 80 (1988), p. 564. <a class=\"fnup\" href=\"#rn102\">↩<\/a><\/span><\/li><li id=\"fn103\"><a class=\"fnback\" href=\"#rn103\" aria-label=\"Retour au texte\">103.<\/a><span>François, Lett. enc. <a href=\"https://www.vatican.va/content/francesco/fr/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html#116\" target=\"_blank\" rel=\"noopener\"><i>Fratelli tutti<\/i><\/a>, (3 octobre 2020), n. 116: <i>AAS<\/i> 112 (2020), p. 1009. <a class=\"fnup\" href=\"#rn103\">↩<\/a><\/span><\/li><li id=\"fn104\"><a class=\"fnback\" href=\"#rn104\" aria-label=\"Retour au texte\">104.<\/a><span>Cf. Benoît XVI, Lett. enc. <a href=\"https://www.vatican.va/content/benedict-xvi/fr/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate.html#48.\" target=\"_blank\" rel=\"noopener\"><i>Caritas in veritate<\/i><\/a> (29 juin 2009), n. 48: <i>AAS<\/i> 101 (2009), p. 685. <a class=\"fnup\" href=\"#rn104\">↩<\/a><\/span><\/li><li id=\"fn105\"><a class=\"fnback\" href=\"#rn105\" aria-label=\"Retour au texte\">105.<\/a><span>Cf. Conc. Œcum. Vat. II, Const. past. <a href=\"https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651207_gaudium-et-spes_fr.html\" target=\"_blank\" rel=\"noopener\"><i>Gaudium et spes<\/i><\/a>, n. 25: <i>AAS<\/i> 58 (1966), pp. 1045-1046. <a class=\"fnup\" href=\"#rn105\">↩<\/a><\/span><\/li><li id=\"fn106\"><a class=\"fnback\" href=\"#rn106\" aria-label=\"Retour au texte\">106.<\/a><span>Cf. Saint Jean-Paul II, Lett. enc. <a href=\"https://www.vatican.va/content/john-paul-ii/fr/encyclicals/documents/hf_jp-ii_enc_30121987_sollicitudo-rei-socialis.html\" target=\"_blank\" rel=\"noopener\"><i>Sollicitudo rei socialis<\/i><\/a> (30 décembre 1987), n. 42: <i>AAS<\/i> 80 (1988), pp. 572-574. <a class=\"fnup\" href=\"#rn106\">↩<\/a><\/span><\/li><li id=\"fn107\"><a class=\"fnback\" href=\"#rn107\" aria-label=\"Retour au texte\">107.<\/a><span>François, Exhort. ap. <a href=\"https://www.vatican.va/content/francesco/fr/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html#Non_%C3%A0_une_%C3%A9conomie_de_l%E2%80%99exclusion\" target=\"_blank\" rel=\"noopener\"><i>Evangelii gaudium<\/i><\/a>, (24 novembre 2013) n. 53: <i>AAS<\/i> 105 (2013), p. 1042. <a class=\"fnup\" href=\"#rn107\">↩<\/a><\/span><\/li><li id=\"fn108\"><a class=\"fnback\" href=\"#rn108\" aria-label=\"Retour au texte\">108.<\/a><span>Cf. Saint Jean-Paul II, Lett. enc. <a href=\"https://www.vatican.va/content/john-paul-ii/fr/encyclicals/documents/hf_jp-ii_enc_30121987_sollicitudo-rei-socialis.html\" target=\"_blank\" rel=\"noopener\"><i>Sollicitudo rei socialis<\/i><\/a> (30 décembre 1987), nn. 36-37: <i>AAS<\/i> 80 (1988), pp. 561-564. <a class=\"fnup\" href=\"#rn108\">↩<\/a><\/span><\/li><li id=\"fn109\"><a class=\"fnback\" href=\"#rn109\" aria-label=\"Retour au texte\">109.<\/a><span>François, <a href=\"https://www.vatican.va/content/francesco/fr/messages/migration/documents/20240524-world-migrants-day-2024.html\" target=\"_blank\" rel=\"noopener\"><i>Message pour la 110e Journée Mondiale du Migrant et du Réfugié<\/i> <i>2024<\/i><\/a> (29 septembre 2024): <i>AAS<\/i> 116 (2024), p. 735. <a class=\"fnup\" href=\"#rn109\">↩<\/a><\/span><\/li><li id=\"fn110\"><a class=\"fnback\" href=\"#rn110\" aria-label=\"Retour au texte\">110.<\/a><span>Saint Paul VI, Lett. enc. <a href=\"https://www.vatican.va/content/paul-vi/fr/encyclicals/documents/hf_p-vi_enc_26031967_populorum.html\" target=\"_blank\" rel=\"noopener\"><i>Populorum progressio<\/i><\/a> (26 mars 1967), n. 14: <i>AAS<\/i> 59 (1967), p. 264. <a class=\"fnup\" href=\"#rn110\">↩<\/a><\/span><\/li><li id=\"fn111\"><a class=\"fnback\" href=\"#rn111\" aria-label=\"Retour au texte\">111.<\/a><span>Cf. <i>ibid<\/i>., n. 17: <i>AAS<\/i> 59 (1967), pp. 265-266; François, Lett. enc. <a href=\"https://www.vatican.va/content/francesco/fr/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html#125\" target=\"_blank\" rel=\"noopener\"><i>Fratelli tutti<\/i><\/a> (3 octobre 2020), nn. 125-127: <i>AAS<\/i> 112 (2020), pp. 1012-1013. <a class=\"fnup\" href=\"#rn111\">↩<\/a><\/span><\/li><li id=\"fn112\"><a class=\"fnback\" href=\"#rn112\" aria-label=\"Retour au texte\">112.<\/a><span>Cf. Saint Paul VI, Lett. enc. <a href=\"https://www.vatican.va/content/paul-vi/fr/encyclicals/documents/hf_p-vi_enc_26031967_populorum.html\" target=\"_blank\" rel=\"noopener\"><i>Populorum Progressio<\/i><\/a> (26 mars 1967), n. 14: <i>AAS<\/i> 59 (1967), p. 264; Benoît XVI, <a href=\"https://www.vatican.va/content/benedict-xvi/fr/speeches/2007/january/documents/hf_ben-xvi_spe_20070108_diplomatic-corps.html\" target=\"_blank\" rel=\"noopener\"><i>Discours au Corps Diplomatique accrédité près le Saint-Siège<\/i><\/a> (8 janvier 2007): <i>AAS<\/i> 99 (2007), p. 73; François, <i>Discours aux Représentants des peuples autochtones à l’occasion de la 60e session du Conseil des Gouverneurs du Fonds International de Développement Agricole<\/i> (15 février 2017): <i>AAS<\/i> 109 (2017), pp. 244-245. <a class=\"fnup\" href=\"#rn112\">↩<\/a><\/span><\/li><li id=\"fn113\"><a class=\"fnback\" href=\"#rn113\" aria-label=\"Retour au texte\">113.<\/a><span><a href=\"https://www.synod.va/content/dam/synod/news/2024-10-26_final-document/FRA---Documento-finale.pdf\" target=\"_blank\" rel=\"noopener\"><i>Document Final de la Deuxième Session de la 16e Assemblée Générale Ordinaire du Synode des Évêques<\/i><\/a> (26 octobre 2024), n. 17. <a class=\"fnup\" href=\"#rn113\">↩<\/a><\/span><\/li><li id=\"fn114\"><a class=\"fnback\" href=\"#rn114\" aria-label=\"Retour au texte\">114.<\/a><span>Cf. <a href=\"https://www.synod.va/content/dam/synod/news/2024-10-26_final-document/FRA---Documento-finale.pdf\" target=\"_blank\" rel=\"noopener\"><i>ibid.<\/i><\/a>, n. 11. <a class=\"fnup\" href=\"#rn114\">↩<\/a><\/span><\/li><li id=\"fn115\"><a class=\"fnback\" href=\"#rn115\" aria-label=\"Retour au texte\">115.<\/a><span>Cf. <a href=\"https://www.synod.va/content/dam/synod/news/2024-10-26_final-document/FRA---Documento-finale.pdf\" target=\"_blank\" rel=\"noopener\"><i>ibid.<\/i><\/a>, nn. 103-108. <a class=\"fnup\" href=\"#rn115\">↩<\/a><\/span><\/li><li id=\"fn116\"><a class=\"fnback\" href=\"#rn116\" aria-label=\"Retour au texte\">116.<\/a><span>Cf. <a href=\"https://www.synod.va/content/dam/synod/news/2024-10-26_final-document/FRA---Documento-finale.pdf\" target=\"_blank\" rel=\"noopener\"><i>ibid.<\/i><\/a>, nn. 100-101. <a class=\"fnup\" href=\"#rn116\">↩<\/a><\/span><\/li><li id=\"fn117\"><a class=\"fnback\" href=\"#rn117\" aria-label=\"Retour au texte\">117.<\/a><span>Cf. François, Lett. enc. <a href=\"https://www.vatican.va/content/francesco/fr/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html#94\" target=\"_blank\" rel=\"noopener\"><i>Fratelli tutti<\/i><\/a> (3 octobre 2020), n. 94: <i>AAS<\/i> 112 (2020), p. 1001. <a class=\"fnup\" href=\"#rn117\">↩<\/a><\/span><\/li><li id=\"fn118\"><a class=\"fnback\" href=\"#rn118\" aria-label=\"Retour au texte\">118.<\/a><span>Cf. Conseil pontifical « Justice et Paix », <a href=\"https://www.vatican.va/roman_curia/pontifical_councils/justpeace/documents/rc_pc_justpeace_doc_20060526_compendio-dott-soc_fr.html\" target=\"_blank\" rel=\"noopener\"><i>Compendium de la Doctrine sociale de l’Église<\/i><\/a>, n. 53. <a class=\"fnup\" href=\"#rn118\">↩<\/a><\/span><\/li><li id=\"fn119\"><a class=\"fnback\" href=\"#rn119\" aria-label=\"Retour au texte\">119.<\/a><span>Cf. François, Lett. enc. <a href=\"https://www.vatican.va/content/francesco/fr/encyclicals/documents/papa-francesco_20150524_enciclica-laudato-si.html#106.\" target=\"_blank\" rel=\"noopener\"><i>Laudato si’<\/i><\/a> (24 mai 2015), nn. 106-109: <i>AAS<\/i> 107 (2015), pp. 889-891. <a class=\"fnup\" href=\"#rn119\">↩<\/a><\/span><\/li><li id=\"fn120\"><a class=\"fnback\" href=\"#rn120\" aria-label=\"Retour au texte\">120.<\/a><span>R. Guardini, <i>Das Ende der Neuzeit<\/i>, Würzburg 1965, p. 87 (édition française: <i>La fin des temps modernes<\/i>, Paris 1952, p. 92, par la suite éd. fr.). <a class=\"fnup\" href=\"#rn120\">↩<\/a><\/span><\/li><li id=\"fn121\"><a class=\"fnback\" href=\"#rn121\" aria-label=\"Retour au texte\">121.<\/a><span>Saint Paul VI, <a href=\"https://www.vatican.va/content/paul-vi/fr/speeches/1970/documents/hf_p-vi_spe_19701116_xxv-istituzione-fao.html\" target=\"_blank\" rel=\"noopener\"><i>Discours à l’occasion du 25e anniversaire de la FAO<\/i><\/a> (16 novembre 1970): <i>AAS<\/i> 62 (1970), p. 833. <a class=\"fnup\" href=\"#rn121\">↩<\/a><\/span><\/li><li id=\"fn122\"><a class=\"fnback\" href=\"#rn122\" aria-label=\"Retour au texte\">122.<\/a><span>Cf. François, <a href=\"https://www.vatican.va/content/francesco/fr/speeches/2019/november/documents/papa-francesco_20191111_consiglio-capitalismo-inclusivo.html\" target=\"_blank\" rel=\"noopener\"><i>Discours aux membres du Conseil pour un capitalisme inclusif<\/i><\/a> (11 novembre 2019): <i>L’Osservatore Romano<\/i>, 11-12 novembre 2019, p. 8. <a class=\"fnup\" href=\"#rn122\">↩<\/a><\/span><\/li><li id=\"fn123\"><a class=\"fnback\" href=\"#rn123\" aria-label=\"Retour au texte\">123.<\/a><span>Cf. Dicastère pour la Doctrine de la Foi – Dicastère pour la Culture et l’Éducation, Note <a href=\"https://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_ddf_doc_20250128_antiqua-et-nova_fr.html\" target=\"_blank\" rel=\"noopener\"><i>Antiqua et nova<\/i><\/a> (14 janvier 2025): <i>AAS <\/i>117 (2025), pp. 159-210; François, <a href=\"https://www.vatican.va/content/francesco/fr/messages/peace/documents/20231208-messaggio-57giornatamondiale-pace2024.html\" target=\"_blank\" rel=\"noopener\"><i>Message pour la 57e Journée Mondiale de la Paix<\/i><\/a> (8 décembre 2023): <i>AAS<\/i> 116 (2024), pp. 54-64; Id., <a href=\"https://www.vatican.va/content/francesco/fr/messages/communications/documents/20240124-messaggio-comunicazioni-sociali.html\" target=\"_blank\" rel=\"noopener\"><i>Message pour la 58e Journée Mondiale des Communications Sociales<\/i><\/a> (24 janvier 2024): <i>AAS<\/i> 116 (2024), pp. 261-266; Id., <a href=\"https://www.vatican.va/content/francesco/fr/speeches/2024/june/documents/20240614-g7-intelligenza-artificiale.html\" target=\"_blank\" rel=\"noopener\"><i>Discours à la Session du G7 sur l’intelligence artificielle. “Un outil fascinant et redoutable”<\/i><\/a> (14 juin 2024): <i>AAS<\/i> 116 (2024), pp. 866.875; Commission Théologique Internationale, <a href=\"https://www.vatican.va/roman_curia/congregations/cfaith/cti_documents/rc_cti_doc_20260304_quo-vadis-humanits_fr.html\" target=\"_blank\" rel=\"noopener\"><i>Quo vadis, humanitas ? Réfléchir à l’anthropologie chrétienne face à certains scénarios sur l’avenir de l’humanité<\/i><\/a> (9 février 2026); <a href=\"https://www.vatican.va/content/leo-xiv/fr/messages/communications/documents/20260124-messaggio-comunicazioni-sociali.html\" target=\"_blank\" rel=\"noopener\"><i>Message pour la 60e Journée Mondiale des Communications Sociales<\/i><\/a> (24 janvier 2026): <i>L’Osservatore Romano<\/i>, 24 janvier 2026, pp. 2-3. <a class=\"fnup\" href=\"#rn123\">↩<\/a><\/span><\/li><li id=\"fn124\"><a class=\"fnback\" href=\"#rn124\" aria-label=\"Retour au texte\">124.<\/a><span>Cf. Dicastère pour la Doctrine de la Foi – Dicastère pour la Culture et l’Éducation, Note <a href=\"https://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_ddf_doc_20250128_antiqua-et-nova_fr.html\" target=\"_blank\" rel=\"noopener\"><i>Antiqua et nova<\/i><\/a> (14 janvier 2025), n. 96: <i>AAS <\/i>117 (2025), p. 201. <a class=\"fnup\" href=\"#rn124\">↩<\/a><\/span><\/li><li id=\"fn125\"><a class=\"fnback\" href=\"#rn125\" aria-label=\"Retour au texte\">125.<\/a><span>François, <a href=\"https://www.vatican.va/content/francesco/fr/speeches/2023/march/documents/20230327-minerva-dialogues.html\" target=\"_blank\" rel=\"noopener\"><i>Discours aux participants à la rencontre des « Minerva Dialogues » organisée par le Dicastère pour la Culture et l’Éducation<\/i><\/a> (27 mars 2023): <i>AAS <\/i>115 (2023), p. 465. <a class=\"fnup\" href=\"#rn125\">↩<\/a><\/span><\/li><li id=\"fn126\"><a class=\"fnback\" href=\"#rn126\" aria-label=\"Retour au texte\">126.<\/a><span>Cf. Dicastère pour la Doctrine de la Foi – Dicastère pour la Culture et l’Éducation, Note <a href=\"https://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_ddf_doc_20250128_antiqua-et-nova_fr.html\" target=\"_blank\" rel=\"noopener\"><i>Antiqua et nova<\/i><\/a> (14 janvier 2025), n. 41: <i>AAS<\/i> 117 (2025), p. 178. <a class=\"fnup\" href=\"#rn126\">↩<\/a><\/span><\/li><li id=\"fn127\"><a class=\"fnback\" href=\"#rn127\" aria-label=\"Retour au texte\">127.<\/a><span>Cf. <a href=\"https://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_ddf_doc_20250128_antiqua-et-nova_fr.html\" target=\"_blank\" rel=\"noopener\"><i>ibid.<\/i><\/a>, nn. 44-45: <i>AAS<\/i> 117 (2025), pp. 179-180. <a class=\"fnup\" href=\"#rn127\">↩<\/a><\/span><\/li><li id=\"fn128\"><a class=\"fnback\" href=\"#rn128\" aria-label=\"Retour au texte\">128.<\/a><span>Cf. Saint Jean-Paul II, Lett. enc. <a href=\"http://w2.vatican.va/content/john-paul-ii/es/encyclicals/documents/hf_jp-ii_enc_01051991_centesimus-annus.html\" target=\"_blank\" rel=\"noopener\"><i>Centesimus annus<\/i><\/a> (1 er mai 1991), n. 40: <i>AAS <\/i>83 (1991), p. 843. <a class=\"fnup\" href=\"#rn128\">↩<\/a><\/span><\/li><li id=\"fn129\"><a class=\"fnback\" href=\"#rn129\" aria-label=\"Retour au texte\">129.<\/a><span>Cf. Commission Théologique Internationale, <a href=\"https://www.vatican.va/roman_curia/congregations/cfaith/cti_documents/rc_cti_doc_20260304_quo-vadis-humanits_fr.html\" target=\"_blank\" rel=\"noopener\"><i>Quo vadis, humanitas? Réfléchir à l’anthropologie chrétienne face à certains scénarios sur l’avenir de l’humanité<\/i><\/a> (9 février 2026), n. 63. <a class=\"fnup\" href=\"#rn129\">↩<\/a><\/span><\/li><li id=\"fn130\"><a class=\"fnback\" href=\"#rn130\" aria-label=\"Retour au texte\">130.<\/a><span>Cf. Saint Paul VI, <a href=\"https://www.vatican.va/content/paul-vi/fr/speeches/1970/documents/hf_p-vi_spe_19701116_xxv-istituzione-fao.html\" target=\"_blank\" rel=\"noopener\"><i>Discours à l’occasion du 25e anniversaire de la FAO<\/i><\/a> (16 novembre 1970): <i>AAS<\/i> 62 (1970), p. 833. <a class=\"fnup\" href=\"#rn130\">↩<\/a><\/span><\/li><li id=\"fn131\"><a class=\"fnback\" href=\"#rn131\" aria-label=\"Retour au texte\">131.<\/a><span>Commission Théologique Internationale, <a href=\"https://www.vatican.va/roman_curia/congregations/cfaith/cti_documents/rc_cti_doc_20260304_quo-vadis-humanits_fr.html\" target=\"_blank\" rel=\"noopener\"><i>Quo vadis, humanitas? Réfléchir à l’anthropologie chrétienne face à certains scénarios sur l’avenir de l’humanité<\/i><\/a> (9 février 2026), n. 3. <a class=\"fnup\" href=\"#rn131\">↩<\/a><\/span><\/li><li id=\"fn132\"><a class=\"fnback\" href=\"#rn132\" aria-label=\"Retour au texte\">132.<\/a><span>« Si le cœur est dévalorisé, alors parler avec le cœur, agir avec le cœur, mûrir et prendre soin du cœur est également dévalorisé. Lorsque la spécificité du cœur n’est pas prise en compte, sont perdues les réponses que l’intelligence à elle seule ne peut donner, perdue la rencontre avec les autres, perdue la poésie. Et nous passons à côté de l’histoire et de nos histoires, car la véritable aventure personnelle est celle qui se construit à partir du cœur. À la fin de la vie, c’est tout ce qui comptera »: François, Lett. enc. <a href=\"https://www.vatican.va/content/francesco/fr/encyclicals/documents/20241024-enciclica-dilexit-nos.html\" target=\"_blank\" rel=\"noopener\"><i>Dilexit nos<\/i><\/a> (24 octobre 2024), n. 11: <i>AAS<\/i> 116 (2024), p. 1372. <a class=\"fnup\" href=\"#rn132\">↩<\/a><\/span><\/li><li id=\"fn133\"><a class=\"fnback\" href=\"#rn133\" aria-label=\"Retour au texte\">133.<\/a><span>V. Frankl, <i>Man’s Search for Meaning. An Introduction to Logotherapy<\/i>, Boston 1963, p. 213. <a class=\"fnup\" href=\"#rn133\">↩<\/a><\/span><\/li><li id=\"fn134\"><a class=\"fnback\" href=\"#rn134\" aria-label=\"Retour au texte\">134.<\/a><span>Saint Thomas d’Aquin, <i>Summa Theologiae<\/i>, I-II, q. 112, a. 1, co.; q. 114, a. 5, co.: ed. Leonina, VII, Roma 1892, pp. 323 et 349. <a class=\"fnup\" href=\"#rn134\">↩<\/a><\/span><\/li><li id=\"fn135\"><a class=\"fnback\" href=\"#rn135\" aria-label=\"Retour au texte\">135.<\/a><span>Cf. <i>ibid.<\/i>, q. 114, a. 1, co.: ed. Leonina, VII, p. 344. <a class=\"fnup\" href=\"#rn135\">↩<\/a><\/span><\/li><li id=\"fn136\"><a class=\"fnback\" href=\"#rn136\" aria-label=\"Retour au texte\">136.<\/a><span>Cf. Id., <i>Super Boetium De Trinitate<\/i>, q. 1, a. 2, ad 3: éd. Leonina, L, Rome 1992, 96; <i>Summa Theologiae<\/i>, I, q. 7, a. 1, ad 3: éd. Leonina, IV, Rome 1888, p. 72. <a class=\"fnup\" href=\"#rn136\">↩<\/a><\/span><\/li><li id=\"fn137\"><a class=\"fnback\" href=\"#rn137\" aria-label=\"Retour au texte\">137.<\/a><span>François, Exhort. ap. <a href=\"https://www.vatican.va/content/francesco/fr/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html#1._Une_joie_qui_se_renouvelle_et_se_communique\" target=\"_blank\" rel=\"noopener\"><i>Evangelii gaudium<\/i><\/a> (24 novembre 2013), n. 8: <i>AAS<\/i> 105 (2013), p. 1022. <a class=\"fnup\" href=\"#rn137\">↩<\/a><\/span><\/li><li id=\"fn138\"><a class=\"fnback\" href=\"#rn138\" aria-label=\"Retour au texte\">138.<\/a><span>Saint Jean-Paul II, Lett. enc. <a href=\"https://www.vatican.va/content/john-paul-ii/fr/encyclicals/documents/hf_jp-ii_enc_04031979_redemptor-hominis.html\" target=\"_blank\" rel=\"noopener\"><i>Redemptor hominis<\/i><\/a>, (4 mars 1979), n. 15: <i>AAS<\/i> 71 (1979), pp. 286-287. <a class=\"fnup\" href=\"#rn138\">↩<\/a><\/span><\/li><li id=\"fn139\"><a class=\"fnback\" href=\"#rn139\" aria-label=\"Retour au texte\">139.<\/a><span>Saint Augustin, <i>De civitate Dei<\/i>, XIV, 28: <i>CCSL<\/i> 48, Turnhout 1955, p. 451. <a class=\"fnup\" href=\"#rn139\">↩<\/a><\/span><\/li><li id=\"fn140\"><a class=\"fnback\" href=\"#rn140\" aria-label=\"Retour au texte\">140.<\/a><span>Benoît XVI, Lett. enc. <a href=\"https://www.vatican.va/content/benedict-xvi/fr/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate.html#34.\" target=\"_blank\" rel=\"noopener\"><i>Caritas in veritate<\/i><\/a> (29 juin 2009), n. 34: <i>AAS<\/i> 101 (2009), pp. 668-669. <a class=\"fnup\" href=\"#rn140\">↩<\/a><\/span><\/li><li id=\"fn141\"><a class=\"fnback\" href=\"#rn141\" aria-label=\"Retour au texte\">141.<\/a><span>Saint Jean-Paul II, Lett. enc. <a href=\"https://www.vatican.va/content/john-paul-ii/fr/encyclicals/documents/hf_jp-ii_enc_06081993_veritatis-splendor.html\" target=\"_blank\" rel=\"noopener\"><i>Veritatis splendor<\/i><\/a> (6 août 1993), n. 32: <i>AAS<\/i> 85 (1993), p. 1159. <a class=\"fnup\" href=\"#rn141\">↩<\/a><\/span><\/li><li id=\"fn142\"><a class=\"fnback\" href=\"#rn142\" aria-label=\"Retour au texte\">142.<\/a><span>François, Lett. enc. <a href=\"https://www.vatican.va/content/francesco/fr/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html#207\" target=\"_blank\" rel=\"noopener\"><i>Fratelli tutti<\/i><\/a> (3 octobre 2020), n. 207: <i>AAS <\/i>112 (2020), p. 1043. <a class=\"fnup\" href=\"#rn142\">↩<\/a><\/span><\/li><li id=\"fn143\"><a class=\"fnback\" href=\"#rn143\" aria-label=\"Retour au texte\">143.<\/a><span>H. Arendt, <i>The Origins of Totalitarianism<\/i>, III, New York 1962, p. 474. <a class=\"fnup\" href=\"#rn143\">↩<\/a><\/span><\/li><li id=\"fn144\"><a class=\"fnback\" href=\"#rn144\" aria-label=\"Retour au texte\">144.<\/a><span><a href=\"https://www.vatican.va/content/leo-xiv/fr/speeches/2025/may/documents/20250512-media.html\" target=\"_blank\" rel=\"noopener\"><i>Discours aux professionnels de la communication<\/i><\/a> <i>: AAS <\/i>117 (2025), pp. 681-682. <a class=\"fnup\" href=\"#rn144\">↩<\/a><\/span><\/li><li id=\"fn145\"><a class=\"fnback\" href=\"#rn145\" aria-label=\"Retour au texte\">145.<\/a><span>Benoît XVI, <a href=\"https://www.vatican.va/content/benedict-xvi/fr/messages/communications/documents/hf_ben-xvi_mes_20130124_47th-world-communications-day.html\" target=\"_blank\" rel=\"noopener\"><i>Message pour la 47e Journée Mondiale des Communications Sociales<\/i><\/a> (24 janvier 2013): <i>AAS<\/i> 105 (2013), p. 183. <a class=\"fnup\" href=\"#rn145\">↩<\/a><\/span><\/li><li id=\"fn146\"><a class=\"fnback\" href=\"#rn146\" aria-label=\"Retour au texte\">146.<\/a><span>François, <a href=\"https://www.vatican.va/content/francesco/fr/speeches/2021/november/documents/20211113-onoreficenze-giornalisti.html\" target=\"_blank\" rel=\"noopener\"><i>Discours à l’occasion de la remise de la médaille de Chevalier et de Dame Grand-Croix de l’Ordre de Pie IX à Philip Pullella et Valentina Alazraki<\/i><\/a>, (13 novembre 2021): <i>L’Osservatore Romano<\/i>, 13 novembre 2021, p. 12. <a class=\"fnup\" href=\"#rn146\">↩<\/a><\/span><\/li><li id=\"fn147\"><a class=\"fnback\" href=\"#rn147\" aria-label=\"Retour au texte\">147.<\/a><span>Cf. Platon, <i>Lettre VII<\/i>, 344b-c.: Ed: Souilhé, XIII/1, Paris 1931 (CUF, Série grecque 63), p. 54. <a class=\"fnup\" href=\"#rn147\">↩<\/a><\/span><\/li><li id=\"fn148\"><a class=\"fnback\" href=\"#rn148\" aria-label=\"Retour au texte\">148.<\/a><span>Cf. <a href=\"https://www.vatican.va/content/leo-xiv/fr/speeches/2025/november/documents/20251113-fondazione-infanzia-adolescenza.html\" target=\"_blank\" rel=\"noopener\"><i>Discours aux participants au Congrès organisé par la Fondation pour l’étude et la recherche sur l’enfance et l’adolescence sur la dignité des mineurs à l’ère du numérique<\/i><\/a> (13 novembre 2025): <i>L’Osservatore Romano<\/i>, 13 novembre 2025, p. 3. <a class=\"fnup\" href=\"#rn148\">↩<\/a><\/span><\/li><li id=\"fn149\"><a class=\"fnback\" href=\"#rn149\" aria-label=\"Retour au texte\">149.<\/a><span>Cf. <a href=\"https://www.vatican.va/content/leo-xiv/fr/speeches/2025/november/documents/20251107-rcs-academy.html\" target=\"_blank\" rel=\"noopener\"><i>Discours aux membres de l’Advisory Board de Rcs Academy<\/i><\/a> (7 novembre 2025): <i>L’Osservatore Romano<\/i>, 7 novembre 2025, p. 4. <a class=\"fnup\" href=\"#rn149\">↩<\/a><\/span><\/li><li id=\"fn150\"><a class=\"fnback\" href=\"#rn150\" aria-label=\"Retour au texte\">150.<\/a><span>Saint Jean-Paul II, Lett. enc. <a href=\"https://www.vatican.va/content/john-paul-ii/fr/encyclicals/documents/hf_jp-ii_enc_14091981_laborem-exercens.html\" target=\"_blank\" rel=\"noopener\"><i>Laborem exercens<\/i><\/a> (14 septembre 1981), n. 3: <i>AAS<\/i> 73 (1981), p. 584. <a class=\"fnup\" href=\"#rn150\">↩<\/a><\/span><\/li><li id=\"fn151\"><a class=\"fnback\" href=\"#rn151\" aria-label=\"Retour au texte\">151.<\/a><span>Cf. François, Lett. enc. <a href=\"https://www.vatican.va/content/francesco/fr/encyclicals/documents/papa-francesco_20150524_enciclica-laudato-si.html#128.\" target=\"_blank\" rel=\"noopener\"><i>Laudato si’<\/i><\/a> (24 mai 2015), n. 128: <i>AAS <\/i>107 (2015), p. 898. <a class=\"fnup\" href=\"#rn151\">↩<\/a><\/span><\/li><li id=\"fn152\"><a class=\"fnback\" href=\"#rn152\" aria-label=\"Retour au texte\">152.<\/a><span>Dicastère pour la Doctrine de la Foi – Dicastère pour la Culture et l’Éducation, Note <a href=\"https://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_ddf_doc_20250128_antiqua-et-nova_fr.html\" target=\"_blank\" rel=\"noopener\"><i>Antiqua et nova<\/i><\/a> (14 janvier 2025), n. 67: <i>AAS<\/i> 117 (2025), pp. 188-189. <a class=\"fnup\" href=\"#rn152\">↩<\/a><\/span><\/li><li id=\"fn153\"><a class=\"fnback\" href=\"#rn153\" aria-label=\"Retour au texte\">153.<\/a><span>Cf. Saint Jean-Paul II, Lett. enc. <a href=\"https://www.vatican.va/content/john-paul-ii/fr/encyclicals/documents/hf_jp-ii_enc_14091981_laborem-exercens.html\" target=\"_blank\" rel=\"noopener\"><i>Laborem exercens<\/i><\/a> (14 septembre 1981), n. 18: <i>AAS <\/i>73 (1981), pp. 622-625. <a class=\"fnup\" href=\"#rn153\">↩<\/a><\/span><\/li><li id=\"fn154\"><a class=\"fnback\" href=\"#rn154\" aria-label=\"Retour au texte\">154.<\/a><span>Cf. François, Lett. enc. <a href=\"https://www.vatican.va/content/francesco/fr/encyclicals/documents/papa-francesco_20150524_enciclica-laudato-si.html#109.\" target=\"_blank\" rel=\"noopener\"><i>Laudato si’<\/i><\/a> (24 mai 2015), n. 109: <i>AAS <\/i>107 (2015), p. 891. <a class=\"fnup\" href=\"#rn154\">↩<\/a><\/span><\/li><li id=\"fn155\"><a class=\"fnback\" href=\"#rn155\" aria-label=\"Retour au texte\">155.<\/a><span>Cf. Benoît XVI, Lett. enc. <a href=\"https://www.vatican.va/content/benedict-xvi/fr/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate.html#32.\" target=\"_blank\" rel=\"noopener\"><i>Caritas in veritate<\/i><\/a> (29 juin 2009), n. 32: <i>AAS <\/i>101 (2009), p. 666. <a class=\"fnup\" href=\"#rn155\">↩<\/a><\/span><\/li><li id=\"fn156\"><a class=\"fnback\" href=\"#rn156\" aria-label=\"Retour au texte\">156.<\/a><span>Cf. Conseil pontifical « Justice et Paix », <a href=\"https://www.vatican.va/roman_curia/pontifical_councils/justpeace/documents/rc_pc_justpeace_doc_20060526_compendio-dott-soc_fr.html\" target=\"_blank\" rel=\"noopener\"><i>Compendium de la Doctrine sociale de l’Église<\/i><\/a>, n. 268. <a class=\"fnup\" href=\"#rn156\">↩<\/a><\/span><\/li><li id=\"fn157\"><a class=\"fnback\" href=\"#rn157\" aria-label=\"Retour au texte\">157.<\/a><span>Cf. Benoît XVI, Lett. enc. <a href=\"https://www.vatican.va/content/benedict-xvi/fr/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate.html#64.\" target=\"_blank\" rel=\"noopener\"><i>Caritas in veritate<\/i><\/a> (29 juin 2009), n. 64: <i>AAS<\/i> 101 (2009), p. 698. <a class=\"fnup\" href=\"#rn157\">↩<\/a><\/span><\/li><li id=\"fn158\"><a class=\"fnback\" href=\"#rn158\" aria-label=\"Retour au texte\">158.<\/a><span>Cf. François, Lett. enc. <a href=\"https://www.vatican.va/content/francesco/fr/encyclicals/documents/papa-francesco_20150524_enciclica-laudato-si.html#129.\" target=\"_blank\" rel=\"noopener\"><i>Laudato si’<\/i><\/a> (24 mai 2015), n. 129: <i>AAS<\/i> 107 (2015), p. 899. <a class=\"fnup\" href=\"#rn158\">↩<\/a><\/span><\/li><li id=\"fn159\"><a class=\"fnback\" href=\"#rn159\" aria-label=\"Retour au texte\">159.<\/a><span>Cf. <a href=\"https://www.vatican.va/content/francesco/fr/encyclicals/documents/papa-francesco_20150524_enciclica-laudato-si.html#129.\" target=\"_blank\" rel=\"noopener\"><i>ibid<\/i><\/a> <i>.<\/i> <a class=\"fnup\" href=\"#rn159\">↩<\/a><\/span><\/li><li id=\"fn160\"><a class=\"fnback\" href=\"#rn160\" aria-label=\"Retour au texte\">160.<\/a><span>Cf. Id., Lett. enc. <a href=\"https://www.vatican.va/content/francesco/fr/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html#108\" target=\"_blank\" rel=\"noopener\"><i>Fratelli tutti<\/i><\/a> (3 octobre 2020), n. 108: <i>AAS<\/i> 112 (2020), p. 1006. <a class=\"fnup\" href=\"#rn160\">↩<\/a><\/span><\/li><li id=\"fn161\"><a class=\"fnback\" href=\"#rn161\" aria-label=\"Retour au texte\">161.<\/a><span>Dicastère pour la Doctrine de la Foi – Dicastère pour le Service du Développement Humain Intégral, <a href=\"https://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_con_cfaith_doc_20180106_oeconomicae-et-pecuniariae_fr.html\" target=\"_blank\" rel=\"noopener\"><i>Oeconomicae et pecuniariae quaestiones. Considérations pour un discernement éthique sur certains aspects du système économique et financier actuel<\/i><\/a> (6 janvier 2018), n. 6: <i>AAS <\/i>110 (2018), p. 772. <a class=\"fnup\" href=\"#rn161\">↩<\/a><\/span><\/li><li id=\"fn162\"><a class=\"fnback\" href=\"#rn162\" aria-label=\"Retour au texte\">162.<\/a><span>François, <a href=\"https://www.vatican.va/content/francesco/fr/speeches/2019/february/documents/papa-francesco_20190214_fao.html\" target=\"_blank\" rel=\"noopener\"><i>Salutation au personnel du Fonds International de Développement Agricole (IFAD)<\/i><\/a> (14 février 2019): <i>AAS<\/i> 111 (2019), p. 309. Cf. Benoît XVI, Lett. enc. <a href=\"https://www.vatican.va/content/benedict-xvi/fr/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate.html#22.\" target=\"_blank\" rel=\"noopener\"><i>Caritas in veritate<\/i><\/a> (29 juin 2009), n. 22: <i>AAS <\/i>101 (2009), p. 657. <a class=\"fnup\" href=\"#rn162\">↩<\/a><\/span><\/li><li id=\"fn163\"><a class=\"fnback\" href=\"#rn163\" aria-label=\"Retour au texte\">163.<\/a><span>Cf. <a href=\"https://www.vatican.va/content/benedict-xvi/fr/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate.html#36.\" target=\"_blank\" rel=\"noopener\"><i>ibid<\/i>.<\/a>, n. 36: <i>AAS<\/i> 101 (2009), pp. 671-672. <a class=\"fnup\" href=\"#rn163\">↩<\/a><\/span><\/li><li id=\"fn164\"><a class=\"fnback\" href=\"#rn164\" aria-label=\"Retour au texte\">164.<\/a><span>Cf. François, Exhort. apost. <a href=\"https://www.vatican.va/content/francesco/fr/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html#%C3%89conomie_et_distribution_des_revenus\" target=\"_blank\" rel=\"noopener\"><i>Evangelii gaudium<\/i><\/a> (24 novembre 2013), n. 204: <i>AAS <\/i>105 (2013), pp. 1105-1106. <a class=\"fnup\" href=\"#rn164\">↩<\/a><\/span><\/li><li id=\"fn165\"><a class=\"fnback\" href=\"#rn165\" aria-label=\"Retour au texte\">165.<\/a><span>Cf. Saint Paul VI, Lett. enc. <a href=\"https://www.vatican.va/content/paul-vi/fr/encyclicals/documents/hf_p-vi_enc_26031967_populorum.html\" target=\"_blank\" rel=\"noopener\"><i>Populorum progressio<\/i><\/a> (26 mars 1967), n. 87: <i>AAS<\/i> 59 (1967), p. 299. <a class=\"fnup\" href=\"#rn165\">↩<\/a><\/span><\/li><li id=\"fn166\"><a class=\"fnback\" href=\"#rn166\" aria-label=\"Retour au texte\">166.<\/a><span>Cf. Saint Jean-Paul II, Lett. enc. <a href=\"https://www.vatican.va/content/john-paul-ii/fr/encyclicals/documents/hf_jp-ii_enc_01051991_centesimus-annus.html\" target=\"_blank\" rel=\"noopener\"><i>Centesimus annus<\/i><\/a> (1 er mai 1991), n. 39: <i>AAS <\/i>83 (1991), p. 841. <a class=\"fnup\" href=\"#rn166\">↩<\/a><\/span><\/li><li id=\"fn167\"><a class=\"fnback\" href=\"#rn167\" aria-label=\"Retour au texte\">167.<\/a><span>Cf. Conseil pontifical « Justice et Paix », <a href=\"https://www.vatican.va/roman_curia/pontifical_councils/justpeace/documents/rc_pc_justpeace_doc_20060526_compendio-dott-soc_fr.html\" target=\"_blank\" rel=\"noopener\"><i>Compendium de la Doctrine sociale de l’Église<\/i><\/a>, n. 211. <a class=\"fnup\" href=\"#rn167\">↩<\/a><\/span><\/li><li id=\"fn168\"><a class=\"fnback\" href=\"#rn168\" aria-label=\"Retour au texte\">168.<\/a><span>Cf. Saint Jean-Paul II, Lettre <a href=\"https://www.vatican.va/content/john-paul-ii/fr/letters/1994/documents/hf_jp-ii_let_02021994_families.html\" target=\"_blank\" rel=\"noopener\"><i>Gratissimam sane<\/i><\/a> (2 février 1994), n. 17: <i>AAS <\/i>86 (1994), pp. 903-906. <a class=\"fnup\" href=\"#rn168\">↩<\/a><\/span><\/li><li id=\"fn169\"><a class=\"fnback\" href=\"#rn169\" aria-label=\"Retour au texte\">169.<\/a><span>Cf. Conférence des évêques catholiques des États-Unis, <i>Sons and Daughters of the Light. A Pastoral Plan for Ministry with Young Adults<\/i> (12 novembre 1996), Washington D.C. 1996, I, 3. <a class=\"fnup\" href=\"#rn169\">↩<\/a><\/span><\/li><li id=\"fn170\"><a class=\"fnback\" href=\"#rn170\" aria-label=\"Retour au texte\">170.<\/a><span>Cf. Conseil pontifical « Justice et Paix », <a href=\"https://www.vatican.va/roman_curia/pontifical_councils/justpeace/documents/rc_pc_justpeace_doc_20060526_compendio-dott-soc_fr.html\" target=\"_blank\" rel=\"noopener\"><i>Compendium de la Doctrine sociale de l’Église<\/i><\/a>, n. 290. <a class=\"fnup\" href=\"#rn170\">↩<\/a><\/span><\/li><li id=\"fn171\"><a class=\"fnback\" href=\"#rn171\" aria-label=\"Retour au texte\">171.<\/a><span>Cf. <a href=\"https://www.vatican.va/roman_curia/pontifical_councils/justpeace/documents/rc_pc_justpeace_doc_20060526_compendio-dott-soc_fr.html\" target=\"_blank\" rel=\"noopener\"><i>ibid.<\/i><\/a>, n. 214. <a class=\"fnup\" href=\"#rn171\">↩<\/a><\/span><\/li><li id=\"fn172\"><a class=\"fnback\" href=\"#rn172\" aria-label=\"Retour au texte\">172.<\/a><span>Cf. François, <a href=\"https://www.vatican.va/content/francesco/fr/messages/peace/documents/papa-francesco_20141208_messaggio-xlviii-giornata-mondiale-pace-2015.html\" target=\"_blank\" rel=\"noopener\"><i>Message pour la célébration de la 48e Journée Mondiale de la Paix<\/i><\/a> (8 décembre 2014), n. 4: <i>AAS<\/i> 107 (2015), pp. 70-71. <a class=\"fnup\" href=\"#rn172\">↩<\/a><\/span><\/li><li id=\"fn173\"><a class=\"fnback\" href=\"#rn173\" aria-label=\"Retour au texte\">173.<\/a><span>Cf. Commission Théologique Internationale, <a href=\"https://www.vatican.va/roman_curia/congregations/cfaith/cti_documents/rc_con_cfaith_doc_20000307_memory-reconc-itc_fr.html\" target=\"_blank\" rel=\"noopener\"><i>Mémoire et réconciliation: l’Église et les fautes du passé<\/i><\/a>, Cité du Vatican 2000, 5. 3. <a class=\"fnup\" href=\"#rn173\">↩<\/a><\/span><\/li><li id=\"fn174\"><a class=\"fnback\" href=\"#rn174\" aria-label=\"Retour au texte\">174.<\/a><span>Ainsi dans les Bulles <i>Sicut dudum<\/i> (13 janvier 1435) et <i>Etsi suscepti<\/i> (9 janvier 1442) d’Eugène IV et dans les Bulles <i>Dum diversas<\/i> (18 juin 1452) et <i>Romanus Pontifex<\/i> (8 janvier 1455) de Nicolas V. Les pressions politiques et, parfois aussi, économiques ont pris le pas sur les exigences évangéliques. L’évangélisation fut fréquemment mise de côté ou mal interprétée en fonction des ingérences des pouvoirs temporels, relativisant l’incompatibilité de l’esclavage avec la conscience chrétienne. <a class=\"fnup\" href=\"#rn174\">↩<\/a><\/span><\/li><li id=\"fn175\"><a class=\"fnback\" href=\"#rn175\" aria-label=\"Retour au texte\">175.<\/a><span>Cf. Léon XIII, Lett. enc. <i>In plurimis<\/i> (5 mai 1888): <i>Acta Leonis XIII<\/i>, VIII, Rome, 1889, pp. 169-192. Il faut noter qu’en 1866 encore, le Saint-Office distinguait entre aspects immoraux et moraux de la servitude, sans la condamner pleinement: Rome, Archives du Dicastère pour la Doctrine de la Foi, Instr. 1293: <i>Instruction du Saint-Office sur divers doutes de Mgr Massaia, Vicaire Apostolique dans le pays des Galla<\/i>, avril 1866, réponse à la question n. 15. <a class=\"fnup\" href=\"#rn175\">↩<\/a><\/span><\/li><li id=\"fn176\"><a class=\"fnback\" href=\"#rn176\" aria-label=\"Retour au texte\">176.<\/a><span>Cf. Saint Jean-Paul II, Bulle <i>Incarnationis mysterium<\/i> (29 novembre 1998), n. 11: <i>AAS<\/i> 91 (1999), pp. 139-141. <a class=\"fnup\" href=\"#rn176\">↩<\/a><\/span><\/li><li id=\"fn177\"><a class=\"fnback\" href=\"#rn177\" aria-label=\"Retour au texte\">177.<\/a><span>Cf. Saint Paul VI, <i>Regina caeli<\/i> (17 mai 1970): <i>Enseignements de Paul VI<\/i>, VIII, Cité du Vatican 1971, p. 506. <a class=\"fnup\" href=\"#rn177\">↩<\/a><\/span><\/li><li id=\"fn178\"><a class=\"fnback\" href=\"#rn178\" aria-label=\"Retour au texte\">178.<\/a><span>Cf. François, Lett. enc. <a href=\"https://www.vatican.va/content/francesco/fr/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html#183\" target=\"_blank\" rel=\"noopener\"><i>Fratelli tutti<\/i><\/a> (3 octobre 2020), n. 183: <i>AAS<\/i> 112 (2020), pp. 1033-1034. <a class=\"fnup\" href=\"#rn178\">↩<\/a><\/span><\/li><li id=\"fn179\"><a class=\"fnback\" href=\"#rn179\" aria-label=\"Retour au texte\">179.<\/a><span>Cf. Conc. Œcum. Vat. II, Const. past. <a href=\"https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651207_gaudium-et-spes_fr.html\" target=\"_blank\" rel=\"noopener\"><i>Gaudium et spes<\/i><\/a>, n. 26: <i>AAS <\/i>58 (1966), pp. 1046-1047. <a class=\"fnup\" href=\"#rn179\">↩<\/a><\/span><\/li><li id=\"fn180\"><a class=\"fnback\" href=\"#rn180\" aria-label=\"Retour au texte\">180.<\/a><span>Saint Paul VI, <a href=\"https://www.vatican.va/content/paul-vi/fr/speeches/1965/documents/hf_p-vi_spe_19651004_united-nations.html\" target=\"_blank\" rel=\"noopener\"><i>Discours à la 20e Assemblée générale des Nations Unies<\/i><\/a> (4 octobre 1965): <i>AAS<\/i> 57 (1965), p. 881. <a class=\"fnup\" href=\"#rn180\">↩<\/a><\/span><\/li><li id=\"fn181\"><a class=\"fnback\" href=\"#rn181\" aria-label=\"Retour au texte\">181.<\/a><span>Organisation des Nations Unies, <i>Charte des Nations Unies<\/i> (26 juin 1945), Préambule. <a class=\"fnup\" href=\"#rn181\">↩<\/a><\/span><\/li><li id=\"fn182\"><a class=\"fnback\" href=\"#rn182\" aria-label=\"Retour au texte\">182.<\/a><span>Cf. François, Lett. enc. <a href=\"https://www.vatican.va/content/francesco/fr/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html#258\" target=\"_blank\" rel=\"noopener\"><i>Fratelli tutti<\/i><\/a> (3 octobre 2020), n. 258: <i>AAS <\/i>112 (2020), p. 1061: « De fait, ces dernières décennies, toutes les guerres ont été prétendument “justifiées”. Le Catéchisme de l’Église catholique parle de la possibilité d’une légitime défense par la force militaire, qui suppose qu’on démontre que sont remplies certaines “conditions rigoureuses de légitimité morale”. Mais on tombe facilement dans une interprétation trop large de ce droit éventuel. On veut ainsi justifier indument même des attaques ‘‘préventives’’ ou des actions guerrières qui difficilement n’entraînent pas “des maux et des désordres plus graves que le mal à éliminer” »; cf. <i>Catéchisme de l’Eglise Catholique<\/i>, n. 2309. <a class=\"fnup\" href=\"#rn182\">↩<\/a><\/span><\/li><li id=\"fn183\"><a class=\"fnback\" href=\"#rn183\" aria-label=\"Retour au texte\">183.<\/a><span>Cf. Dicastère pour la Doctrine de la Foi - Dicastère pour la Culture et l’Éducation, Note <a href=\"https://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_ddf_doc_20250128_antiqua-et-nova_fr.html\" target=\"_blank\" rel=\"noopener\"><i>Antiqua et nova<\/i><\/a> (14 janvier 2025), n. 99: <i>AAS<\/i> 117 (2025), pp. 202-203. <a class=\"fnup\" href=\"#rn183\">↩<\/a><\/span><\/li><li id=\"fn184\"><a class=\"fnback\" href=\"#rn184\" aria-label=\"Retour au texte\">184.<\/a><span>Cf. <a href=\"https://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_ddf_doc_20250128_antiqua-et-nova_fr.html\" target=\"_blank\" rel=\"noopener\"><i>ibid.<\/i><\/a>, n. 103: <i>AAS<\/i> 117 (2025), p. 204. <a class=\"fnup\" href=\"#rn184\">↩<\/a><\/span><\/li><li id=\"fn185\"><a class=\"fnback\" href=\"#rn185\" aria-label=\"Retour au texte\">185.<\/a><span>Cf. <a href=\"https://www.vatican.va/content/leo-xiv/fr/speeches/2025/june/documents/20250626-roaco.html\" target=\"_blank\" rel=\"noopener\"><i>Audience aux participants à l’Assemblée Plénière de la Réunion des Œuvres d’Aide aux Églises Orientales (ROACO)<\/i><\/a> (26 juin 2025): <i>AAS<\/i> 117 (2025), pp. 847-849. <a class=\"fnup\" href=\"#rn185\">↩<\/a><\/span><\/li><li id=\"fn186\"><a class=\"fnback\" href=\"#rn186\" aria-label=\"Retour au texte\">186.<\/a><span>Cf. François, <a href=\"https://www.vatican.va/content/francesco/fr/messages/peace/documents/papa-francesco_20191208_messaggio-53giornatamondiale-pace2020.html\" target=\"_blank\" rel=\"noopener\"><i>Message pour la 53e Journée Mondiale de la Paix<\/i><\/a> (8 décembre 2019): <i>AAS<\/i> 112 (2020), pp. 54-61. <a class=\"fnup\" href=\"#rn186\">↩<\/a><\/span><\/li><li id=\"fn187\"><a class=\"fnback\" href=\"#rn187\" aria-label=\"Retour au texte\">187.<\/a><span>J.R.R. Tolkien, <i> The Lord of the Rings. Part III: The Return of the King<\/i>, New York 1965, 190 ( <i>Le Seigneur des Anneaux: Le Retour du Roi<\/i>, Tome 3, Christian Bourgeois Éditeur, Paris 1973, traduit de l’anglais par Francis Ledoux). <a class=\"fnup\" href=\"#rn187\">↩<\/a><\/span><\/li><li id=\"fn188\"><a class=\"fnback\" href=\"#rn188\" aria-label=\"Retour au texte\">188.<\/a><span><a href=\"https://www.vatican.va/content/leo-xiv/fr/speeches/2025/may/documents/20250512-media.html\" target=\"_blank\" rel=\"noopener\"><i>Discours aux professionnels de la communication<\/i><\/a> (12 mai 2025): <i>AAS<\/i> 117 (2025), p. 682. <a class=\"fnup\" href=\"#rn188\">↩<\/a><\/span><\/li><li id=\"fn189\"><a class=\"fnback\" href=\"#rn189\" aria-label=\"Retour au texte\">189.<\/a><span><a href=\"https://www.vatican.va/content/leo-xiv/fr/speeches/2025/may/documents/20250512-media.html\" target=\"_blank\" rel=\"noopener\"><i>Ibid.<\/i><\/a> <a class=\"fnup\" href=\"#rn189\">↩<\/a><\/span><\/li><li id=\"fn190\"><a class=\"fnback\" href=\"#rn190\" aria-label=\"Retour au texte\">190.<\/a><span>Saint Jean-Paul II, <a href=\"https://www.vatican.va/content/john-paul-ii/fr/messages/peace/documents/hf_jp-ii_mes_08121997_xxxi-world-day-for-peace.html\" target=\"_blank\" rel=\"noopener\"><i>Message pour la 31e Journée Mondiale de la Paix<\/i><\/a> (1 er janvier 1998), n. 1: <i>AAS<\/i> 90 (1998), p. 147. <a class=\"fnup\" href=\"#rn190\">↩<\/a><\/span><\/li><li id=\"fn191\"><a class=\"fnback\" href=\"#rn191\" aria-label=\"Retour au texte\">191.<\/a><span>Saint Augustin, <i>Enarrationes in Psalmos<\/i>, 84, 12: <i>CCSL<\/i> 39, Turnhout 1956, pp. 1172-1173. <a class=\"fnup\" href=\"#rn191\">↩<\/a><\/span><\/li><li id=\"fn192\"><a class=\"fnback\" href=\"#rn192\" aria-label=\"Retour au texte\">192.<\/a><span>Cf. François, Lett. enc. <a href=\"https://www.vatican.va/content/francesco/fr/encyclicals/documents/20241024-enciclica-dilexit-nos.html\" target=\"_blank\" rel=\"noopener\"><i>Dilexit nos<\/i><\/a> (24 octobre 2024), n. 22: <i>AAS <\/i>116 (2024), pp. 1375-1376. <a class=\"fnup\" href=\"#rn192\">↩<\/a><\/span><\/li><li id=\"fn193\"><a class=\"fnback\" href=\"#rn193\" aria-label=\"Retour au texte\">193.<\/a><span>Cf. Id, Lett. enc. <a href=\"https://www.vatican.va/content/francesco/fr/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html#115\" target=\"_blank\" rel=\"noopener\"><i>Fratelli tutti<\/i><\/a> (3 octobre 2020), n. 115: <i>AAS <\/i>112 (2020), pp. 1008-1009. <a class=\"fnup\" href=\"#rn193\">↩<\/a><\/span><\/li><li id=\"fn194\"><a class=\"fnback\" href=\"#rn194\" aria-label=\"Retour au texte\">194.<\/a><span>Cf. <a href=\"https://www.vatican.va/content/francesco/fr/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html#261\" target=\"_blank\" rel=\"noopener\"><i>ibid.<\/i><\/a>, n. 261: <i>AAS <\/i>112 (2020), p. 1062. <a class=\"fnup\" href=\"#rn194\">↩<\/a><\/span><\/li><li id=\"fn195\"><a class=\"fnback\" href=\"#rn195\" aria-label=\"Retour au texte\">195.<\/a><span>Saint Paul VI, <a href=\"https://www.vatican.va/content/paul-vi/fr/speeches/1965/documents/hf_p-vi_spe_19651004_united-nations.html\" target=\"_blank\" rel=\"noopener\"><i>Discours à la 20e Assemblée générale des Nations Unies<\/i><\/a> ( <a href=\"http://w2.vatican.va/content/paul-vi/es/speeches/1965/documents/hf_p-vi_spe_19651004_united-nations.html\" target=\"_blank\" rel=\"noopener\">4 octobre 1965<\/a>): <i>AAS<\/i> 57 (1965), pp. 878-879. <a class=\"fnup\" href=\"#rn195\">↩<\/a><\/span><\/li><li id=\"fn196\"><a class=\"fnback\" href=\"#rn196\" aria-label=\"Retour au texte\">196.<\/a><span>Cf. Pie XII, <a href=\"https://www.vatican.va/content/pius-xii/fr/speeches/1939/documents/hf_p-xii_spe_19390824_ora-grave.html\" target=\"_blank\" rel=\"noopener\">Message radio<i> Une heure grave<\/i><\/a> (24 août 1939): <i>AAS <\/i>23 (1939), p. 334. <a class=\"fnup\" href=\"#rn196\">↩<\/a><\/span><\/li><li id=\"fn197\"><a class=\"fnback\" href=\"#rn197\" aria-label=\"Retour au texte\">197.<\/a><span>G. La Pira, <i>Riflessioni sul Concilio. Discorso del Sindaco di Firenze Prof. Giorgio La Pira alle « Guides de France »<\/i> (Rome, 4 septembre 1962), Florence 1962, p. 6. <a class=\"fnup\" href=\"#rn197\">↩<\/a><\/span><\/li><li id=\"fn198\"><a class=\"fnback\" href=\"#rn198\" aria-label=\"Retour au texte\">198.<\/a><span><a href=\"https://www.vatican.va/content/leo-xiv/fr/speeches/2025/may/documents/20250514-giubileo-chiese-orientali.html\" target=\"_blank\" rel=\"noopener\"><i>Discours aux participants au Jubilé des Églises Orientales<\/i><\/a> (14 mai 2025): <i>AAS <\/i>117 (2025), p. 686. <a class=\"fnup\" href=\"#rn198\">↩<\/a><\/span><\/li><li id=\"fn199\"><a class=\"fnback\" href=\"#rn199\" aria-label=\"Retour au texte\">199.<\/a><span>Cf. François, Lett. enc. <a href=\"https://www.vatican.va/content/francesco/fr/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html#271\" target=\"_blank\" rel=\"noopener\"><i>Fratelli tutti<\/i><\/a> (3 octobre 2020), n. 271: <i>AAS<\/i> 112 (2020), p. 1066. <a class=\"fnup\" href=\"#rn199\">↩<\/a><\/span><\/li><li id=\"fn200\"><a class=\"fnback\" href=\"#rn200\" aria-label=\"Retour au texte\">200.<\/a><span>Cf. Id., <a href=\"https://www.vatican.va/content/francesco/fr/speeches/2016/september/documents/papa-francesco_20160920_assisi-preghiera-pace.html#Appel\" target=\"_blank\" rel=\"noopener\"><i>Appel de paix à Assise pour la Journée Mondiale de Prière pour la Paix. « Soif de paix. Religions et cultures en dialogue »<\/i><\/a> (20 septembre 2016): <i>AAS<\/i> 108 (2016), p. 1124. <a class=\"fnup\" href=\"#rn200\">↩<\/a><\/span><\/li><li id=\"fn201\"><a class=\"fnback\" href=\"#rn201\" aria-label=\"Retour au texte\">201.<\/a><span>Id., <a href=\"https://www.vatican.va/content/francesco/fr/speeches/2025/january/documents/20250109-corpo-diplomatico.html\" target=\"_blank\" rel=\"noopener\"><i>Discours aux membres du Corps Diplomatique accrédité près le Saint-Siège pour la présentation des vœux pour la nouvelle année<\/i><\/a> (9 janvier 2025): <i>AAS <\/i>117 (2025), p. 110. <a class=\"fnup\" href=\"#rn201\">↩<\/a><\/span><\/li><li id=\"fn202\"><a class=\"fnback\" href=\"#rn202\" aria-label=\"Retour au texte\">202.<\/a><span>Cf. Id., <a href=\"https://www.vatican.va/content/francesco/fr/speeches/2013/june/documents/papa-francesco_20130620_38-sessione-fao.html\" target=\"_blank\" rel=\"noopener\"><i>Discours aux participants à la 38e session de la FAO<\/i><\/a> (20 juin 2013): <i>AAS<\/i> 105 (2013), pp. 616-617 <i>.<\/i> <a class=\"fnup\" href=\"#rn202\">↩<\/a><\/span><\/li><li id=\"fn203\"><a class=\"fnback\" href=\"#rn203\" aria-label=\"Retour au texte\">203.<\/a><span><a href=\"https://www.vatican.va/content/leo-xiv/fr/messages/urbi/documents/20250508-prima-benedizione-urbietorbi.html\" target=\"_blank\" rel=\"noopener\"><i>Première Bénédiction Urbi et Orbi<\/i><\/a> (8 mai 2025): <i>AAS <\/i>117 (2025), p. 660 <i>.<\/i> <a class=\"fnup\" href=\"#rn203\">↩<\/a><\/span><\/li><li id=\"fn204\"><a class=\"fnback\" href=\"#rn204\" aria-label=\"Retour au texte\">204.<\/a><span><a href=\"https://www.vatican.va/content/leo-xiv/fr/messages/urbi/documents/20250508-prima-benedizione-urbietorbi.html\" target=\"_blank\" rel=\"noopener\"><i>Ibid.<\/i><\/a> <a class=\"fnup\" href=\"#rn204\">↩<\/a><\/span><\/li><li id=\"fn205\"><a class=\"fnback\" href=\"#rn205\" aria-label=\"Retour au texte\">205.<\/a><span>Cf. <a href=\"https://www.vatican.va/content/leo-xiv/fr/homilies/2025/documents/20251231-te-deum.html\" target=\"_blank\" rel=\"noopener\"><i>Homélie aux Premières Vêpres de la Solennité de Marie, Mère de Dieu<\/i><\/a> (31 décembre 2025): <i>L’Osservatore Romano<\/i>, 2 janvier 2026, pp. 1-2. <a class=\"fnup\" href=\"#rn205\">↩<\/a><\/span><\/li><li id=\"fn206\"><a class=\"fnback\" href=\"#rn206\" aria-label=\"Retour au texte\">206.<\/a><span>Cf. <a href=\"https://www.vatican.va/content/leo-xiv/fr/homilies/2025/documents/20251225-messa-natale.html\" target=\"_blank\" rel=\"noopener\"><i>Homélie de la messe du jour en la Solennité de la Nativité du Seigneur<\/i><\/a> (25 décembre 2025): <i>L’Osservatore Romano<\/i>, 27 décembre 2025, p. 3. <a class=\"fnup\" href=\"#rn206\">↩<\/a><\/span><\/li><li id=\"fn207\"><a class=\"fnback\" href=\"#rn207\" aria-label=\"Retour au texte\">207.<\/a><span>Cf. <a href=\"https://www.vatican.va/content/leo-xiv/fr/homilies/2025/documents/20251225-messa-natale.html\" target=\"_blank\" rel=\"noopener\"><i>ibid.<\/i><\/a> <a class=\"fnup\" href=\"#rn207\">↩<\/a><\/span><\/li><li id=\"fn208\"><a class=\"fnback\" href=\"#rn208\" aria-label=\"Retour au texte\">208.<\/a><span>Cf. <a href=\"https://www.vatican.va/content/leo-xiv/fr/angelus/2026/documents/20260106-angelus.html\" target=\"_blank\" rel=\"noopener\"><i>Angélus de la Solennité de l’Épiphanie<\/i><\/a> (6 janvier 2026): <i>L’Osservatore Romano<\/i>, 7 janvier 2026, p. 3. <a class=\"fnup\" href=\"#rn208\">↩<\/a><\/span><\/li><li id=\"fn209\"><a class=\"fnback\" href=\"#rn209\" aria-label=\"Retour au texte\">209.<\/a><span>Cf. <a href=\"https://www.vatican.va/content/leo-xiv/fr/homilies/2025/documents/20251224-messa-notte-natale.html\" target=\"_blank\" rel=\"noopener\"><i>Homélie de la messe de la nuit en la Solennité de la Nativité du Seigneur<\/i><\/a> (24 décembre 2025): <i>L’Osservatore Romano<\/i>, 27 décembre 2025, p. 2. <a class=\"fnup\" href=\"#rn209\">↩<\/a><\/span><\/li><li id=\"fn210\"><a class=\"fnback\" href=\"#rn210\" aria-label=\"Retour au texte\">210.<\/a><span>P. de Bérulle, <i>Discours de l’état et des grandeurs de Jésus, Discours IV, Unité de Dieu en l’incarnation: Œuvres complètes<\/i>, Paris 1856, col 218, pp. 181-182. <a class=\"fnup\" href=\"#rn210\">↩<\/a><\/span><\/li><li id=\"fn211\"><a class=\"fnback\" href=\"#rn211\" aria-label=\"Retour au texte\">211.<\/a><span><i>Ibid.<\/i> <a class=\"fnup\" href=\"#rn211\">↩<\/a><\/span><\/li><li id=\"fn212\"><a class=\"fnback\" href=\"#rn212\" aria-label=\"Retour au texte\">212.<\/a><span>Cf. <a href=\"https://www.vatican.va/content/leo-xiv/fr/speeches/2025/december/documents/20251205-conferenza.html\" target=\"_blank\" rel=\"noopener\"><i>Discours à la Conférence « Artificial Intelligence and Care of Our Common Home »<\/i><\/a> (5 décembre 2025): <i>L’Osservatore Romano<\/i>, 5 décembre 2025, p. 2. <a class=\"fnup\" href=\"#rn212\">↩<\/a><\/span><\/li><li id=\"fn213\"><a class=\"fnback\" href=\"#rn213\" aria-label=\"Retour au texte\">213.<\/a><span>Benoît XVI, Lett. enc. <a href=\"https://www.vatican.va/content/benedict-xvi/fr/encyclicals/documents/hf_ben-xvi_enc_20051225_deus-caritas-est.html\" target=\"_blank\" rel=\"noopener\"><i>Deus caritas est<\/i><\/a> (25 décembre 2025), n. 14: <i>AAS <\/i>98 (2006), p. 228. <a class=\"fnup\" href=\"#rn213\">↩<\/a><\/span><\/li><li id=\"fn214\"><a class=\"fnback\" href=\"#rn214\" aria-label=\"Retour au texte\">214.<\/a><span>Saint Augustin, <i>Sermones<\/i>, 272: <i>In die Pentecostes ad infantes de sacramento<\/i>: <i>PL<\/i> 38, Paris 1865, col. 1247. <a class=\"fnup\" href=\"#rn214\">↩<\/a><\/span><\/li><li id=\"fn215\"><a class=\"fnback\" href=\"#rn215\" aria-label=\"Retour au texte\">215.<\/a><span>Benoît XVI, <a href=\"https://www.vatican.va/content/benedict-xvi/fr/homilies/2011/documents/hf_ben-xvi_hom_20110421_coena-domini.html\" target=\"_blank\" rel=\"noopener\"><i>Homélie lors de la messe in Coena Domini<\/i><\/a> (21 avril 2011): <i>AAS <\/i>103 (2011), p. 321. <a class=\"fnup\" href=\"#rn215\">↩<\/a><\/span><\/li><li id=\"fn216\"><a class=\"fnback\" href=\"#rn216\" aria-label=\"Retour au texte\">216.<\/a><span><a href=\"https://www.vatican.va/content/leo-xiv/fr/speeches/2025/december/documents/20251222-curia-romana.html\" target=\"_blank\" rel=\"noopener\"><i>Discours à la Curie romaine à l’occasion des vœux de Noël<\/i><\/a> (22 décembre 2025): <i>L’Osservatore Romano<\/i>, 22 décembre 2025, pp. 6-7. <a class=\"fnup\" href=\"#rn216\">↩<\/a><\/span><\/li><li id=\"fn217\"><a class=\"fnback\" href=\"#rn217\" aria-label=\"Retour au texte\">217.<\/a><span>Cf. <a href=\"https://www.vatican.va/content/leo-xiv/fr/speeches/2025/december/documents/20251222-curia-romana.html\" target=\"_blank\" rel=\"noopener\"><i>supra<\/i><\/a>, nn. 11-14. <a class=\"fnup\" href=\"#rn217\">↩<\/a><\/span><\/li><li id=\"fn218\"><a class=\"fnback\" href=\"#rn218\" aria-label=\"Retour au texte\">218.<\/a><span>Cf. <a href=\"https://www.vatican.va/content/leo-xiv/fr/speeches/2025/november/documents/20251113-fondazione-infanzia-adolescenza.html\" target=\"_blank\" rel=\"noopener\"><i>Discours lors du colloque « La dignité des enfants et des adolescents à l’ère de l’intelligence artificielle »<\/i><\/a> (13 novembre 2025): <i>L’Osservatore Romano<\/i>, 13 novembre 2025, p. 3. <a class=\"fnup\" href=\"#rn218\">↩<\/a><\/span><\/li><li id=\"fn219\"><a class=\"fnback\" href=\"#rn219\" aria-label=\"Retour au texte\">219.<\/a><span>Cf. Benoît XVI, Lett. enc. <a href=\"https://www.vatican.va/content/benedict-xvi/fr/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate.html#34.\" target=\"_blank\" rel=\"noopener\"><i>Caritas in veritate<\/i><\/a> (29 juin 2009), n. 34: <i>AAS <\/i>101 (2009), pp. 668-670. <a class=\"fnup\" href=\"#rn219\">↩<\/a><\/span><\/li><li id=\"fn220\"><a class=\"fnback\" href=\"#rn220\" aria-label=\"Retour au texte\">220.<\/a><span>François, Exhort. ap. <a href=\"https://www.vatican.va/content/francesco/fr/apost_exhortations/documents/20231004-laudate-deum.html\" target=\"_blank\" rel=\"noopener\"><i>Laudate Deum<\/i><\/a> (4 octobre 2023), n. 67: <i>AAS <\/i>115 (2023), p. 1059. <a class=\"fnup\" href=\"#rn220\">↩<\/a><\/span><\/li><li id=\"fn221\"><a class=\"fnback\" href=\"#rn221\" aria-label=\"Retour au texte\">221.<\/a><span><a href=\"https://www.vatican.va/content/leo-xiv/fr/angelus/2026/documents/20260106-angelus.html\" target=\"_blank\" rel=\"noopener\"><i>Angélus de la Solennité de l’Épiphanie<\/i><\/a> (6 janvier 2026): <i>L’Osservatore Romano<\/i>, 7 janvier 2026, p. 3. <a class=\"fnup\" href=\"#rn221\">↩<\/a><\/span><\/li><li id=\"fn222\"><a class=\"fnback\" href=\"#rn222\" aria-label=\"Retour au texte\">222.<\/a><span>Benoît XVI, <a href=\"https://www.vatican.va/content/benedict-xvi/fr/audiences/2006/documents/hf_ben-xvi_aud_20060215.html\" target=\"_blank\" rel=\"noopener\"><i>Audience générale<\/i><\/a> (15 février 2006): <i>L’Osservatore Romano<\/i>, 16 février 2006, p. 4. <a class=\"fnup\" href=\"#rn222\">↩<\/a><\/span><\/li><li id=\"fn223\"><a class=\"fnback\" href=\"#rn223\" aria-label=\"Retour au texte\">223.<\/a><span><i><a href=\"https://www.vatican.va/content/leo-xiv/fr/speeches/2025/october/documents/20251011-veglia-di-preghiera.html\" target=\"_blank\" rel=\"noopener\">Méditation à l’occasion de la Veillée de prière et du Rosaire pour la paix<\/a><\/i> (11 octobre 2025): <i>L’Osservatore Romano<\/i>, 13 octobre 2025, p. 2. <a class=\"fnup\" href=\"#rn223\">↩<\/a><\/span><\/li><li id=\"fn224\"><a class=\"fnback\" href=\"#rn224\" aria-label=\"Retour au texte\">224.<\/a><span>Saint Paul VI, <i>Homélie au sanctuaire marial de Notre-Dame de Bonaria<\/i> (24 avril 1970): <i>AAS <\/i>62 (1970), p. 301. <a class=\"fnup\" href=\"#rn224\">↩<\/a><\/span><\/li><\/ol><\/section>", "de": "<details class=\"chapter\" id=\"ch-intro\"><summary><div class=\"csum\"><span class=\"csum-title\">Einleitung<\/span><span class=\"csum-desc\">Die „neuen Dinge“ unserer Zeit und die Wahl zwischen Babel und der wiedererrichteten Stadt. <span class=\"csum-n\">· 16 Abschnitte<\/span><\/span><span class=\"csum-cta\"><span class=\"chev\">›<\/span><span class=\"cta-read\">klicken zum Lesen<\/span><span class=\"cta-collapse\">klicken zum Einklappen<\/span><\/span><\/div><\/summary><div class=\"chapter-body\"><p class=\"vp\" id=\"p1\"><span class=\"pnum\">1<\/span>Die von Gott geschaffene grossartige Menschheit steht heute vor einer entscheidenden Wahl: Entweder sie errichtet einen neuen Turm zu Babel oder sie erbaut die Stadt, in der Gott und die Menschheit gemeinsam wohnen. Jede Generation erbt die Aufgabe, die eigene Zeit zu gestalten, damit die Geschichte zu einem Ort reifen kann, an dem die Würde jedes Menschen gewahrt, Gerechtigkeit gefördert und Geschwisterlichkeit ermöglicht wird. Doch jeder Epoche droht die Gefahr, dass die Welt unmenschlich und ungerechter wird. Wo die Menschheit riskiert, ihr wahres Gesicht zu verlieren, da erheben wir Christen unseren Blick zu dem Gott, der Mensch geworden ist, in dem Wissen, dass sich »nur im Geheimnis des fleischgewordenen Wortes das Geheimnis des Menschen wahrhaft« <a class=\"ref\" id=\"rn1\" href=\"#fn1\">1<\/a> aufklärt. Diese großartige Menschheit wird in Jesus Christus zum Weg, zur Wahrheit und zum Leben und eröffnet jedem von uns den Weg zur Erfüllung.<\/p><p class=\"vp\" id=\"p2\"><span class=\"pnum\">2<\/span>Auf Christus, den lebendigen Stein, gegründet, erfahren wir das mächtige und geheimnisvolle Wirken des Heiligen Geistes, und wir glauben, dass jedes echte menschliche Bemühen, mit ihm zum Guten zusammenzuarbeiten, von unserem himmlischen Vater, auf den wir unsere Hoffnung setzen, gesegnet ist. Deshalb können wir uns engagiert an all den Initiativen beteiligen, die eine gerechtere Welt aufbauen, und können wir auch andere dazu aufrufen, bei der Förderung der ganzheitlichen Entwicklung jedes Menschen mit uns zusammenzuarbeiten. Wir möchten in Dialog mit allen Männern und Frauen unserer Zeit treten, mit denen wir die Ereignisse, Fragen und Wünsche der Menschheit teilen. <a class=\"ref\" id=\"rn2\" href=\"#fn2\">2<\/a> Wir wollen gemeinsam mit ihnen neue Wege zur Verwirklichung des Gemeinwohls und zur Förderung eines würdigen Lebens für alle finden. Diese Haltung des Dialogs ist ein wesentlicher Bestandteil der Berufung der Kirche, denn »sie ist ja in Christus gleichsam das Sakrament […] für die innigste Vereinigung mit Gott wie für die Einheit der ganzen Menschheit« <a class=\"ref\" id=\"rn3\" href=\"#fn3\">3<\/a> und erkennt in der Geschichte den Ort, an dem das Evangelium die menschliche Erfahrung herausfordert und begleitet.<\/p><p class=\"vp\" id=\"p3\"><span class=\"pnum\">3<\/span>In diesem Geiste veröffentlichte Leo XIII. im Jahr 1891 die Enzyklika „Rerum novarum“, deren 135. Jahrestag wir nun mit großer Dankbarkeit begehen. Mit jenem Dokument gab mein geliebter Vorgänger den Anstoß zu jener Reflexion über Gesellschaft, Wirtschaft und Politik, die wir heute als „Soziallehre der Kirche“ bezeichnen. Und als einige einwandten, die Kirche solle keine Energie auf weltliche Angelegenheiten verschwenden, sondern sich vielmehr darauf konzentrieren, eine Botschaft des ewigen Lebens zu vermitteln, antwortete er mit Realismus und Weisheit, dass die Verkündigung des Evangeliums das konkrete Leben der Menschen nicht außer Acht lassen darf. <a class=\"ref\" id=\"rn4\" href=\"#fn4\">4<\/a> Seitdem sind viele Jahrzehnte vergangen, und das Lehramt, die Hirten, die Theologen und die Gläubigen haben im Lichte des Evangeliums über soziale Fragen weiter nachgedacht. Heute ist die Soziallehre der Kirche ein Schatz an Weisheit, in dem wir Denkgrundsätze, Kriterien zum Unterscheiden und Urteilen sowie konkrete Handlungsorientierungen finden. Sie gründet auf der Heiligen Schrift und der Tradition und hilft uns im Dialog mit den Wissenschaften, die Herausforderungen der Gegenwart hellsichtig zu deuten und geeignete Wege aufzuzeigen, um freudig ein klares christliches Zeugnis zu geben, das der Welt dient. Die Soziallehre ist kein statisches Begriffsgefüge, sondern ein lebendiges Korpus an Wahrheiten, das die Berufung der Menschheit zu einem erfüllten und gerechten Leben bewahrt und auslegt. Zu dieser lebendigen Tradition möchte auch ich meinen Beitrag leisten und dazu erbitte ich den Beistand des Geistes der Weisheit, der von Anfang an in der Welt zugegen ist (vgl. Spr 8, 22-31).<\/p><h3 class=\"sub\">Die res novae unserer Zeit<\/h3><p class=\"vp\" id=\"p4\"><span class=\"pnum\">4<\/span>Wenn Leo XIII. zu seiner Zeit von „Neuerungen“ ( rerum novarum) sprach, können wir heute nicht einfach seine wertvollen Lehren wiederholen, sondern müssen Gott um Weisheit bitten, um die großen Entwicklungen unserer Zeit recht zu deuten, insbesondere die im Bereich der Technik. In den letzten Jahren ist immer deutlicher geworden, wie rasch und tiefgreifend Digitalisierung, Künstliche Intelligenz (KI) und Robotik unsere Welt verändern. Die Technik ist an sich nicht als eine menschenfeindliche Kraft zu betrachten; im Gegenteil, sie ist von Anfang an in unserer Geschichte verwurzelt, als »eine zutiefst menschliche Erscheinung, die an die Autonomie und Freiheit des Menschen geknüpft ist«. <a class=\"ref\" id=\"rn5\" href=\"#fn5\">5<\/a> Die technische Entwicklung hat im Laufe der Jahrhunderte zu einer erheblichen Verbesserung der Lebensbedingungen der Menschheit beigetragen; zugleich hat jede Phase des Fortschritts auch die Ambivalenz von Werkzeugen offenbart, die in der Lage sind, Schaden anzurichten, wenn sie nicht auf das Gute ausgerichtet sind. Heute sehen wir uns jedoch mit einer neuen Situation konfrontiert, in der die Macht und Omnipräsenz neuer Technologien die Struktur des täglichen Lebens durchwirken, Entscheidungsprozesse prägen und die kollektive Vorstellungswelt tiefgreifend beeinflussen: »Nie hatte die Menschheit so viel Macht über sich selbst«. <a class=\"ref\" id=\"rn6\" href=\"#fn6\">6<\/a> Die neuen Technologien eröffnen einen Horizont, der sich in Richtungen erstreckt, die sich zwar erahnen, aber noch nicht vollständig vorhersagen lassen. Dies erschwert die Beurteilung ihrer Auswirkungen und langfristigen Folgen für die Würde des Einzelnen und für das Gemeinwohl.<\/p><p class=\"vp\" id=\"p5\"><span class=\"pnum\">5<\/span>Nun ist es an uns, den Herausforderungen unserer Zeit mit Klarheit und Verantwortungsbewusstsein zu begegnen. Es ist notwendig, angemessene Regulierungsinstrumente einzuführen, die in der Lage sind, die Gerechtigkeit zu schützen und die verzerrenden Auswirkungen von technologischer Macht einzudämmen. Doch das Problem beschränkt sich nicht auf die Regulierung. Wie Papst Franziskus warnte, müssen wir uns ganz realistisch fragen, wer diese Macht heute innehat und zu welchen Zwecken sie eingesetzt wird: »Wir können aber nicht unbeachtet lassen, dass die Nuklearenergie, die Biotechnologie, die Informatik, die Kenntnis unserer eigenen DNA und andere Fähigkeiten, die wir erworben haben […] denen, welche die Kenntnis und vor allem die wirtschaftliche Macht besitzen, sie einzusetzen, eine beeindruckende Gewalt über die gesamte Menschheit und die ganze Welt« <a class=\"ref\" id=\"rn7\" href=\"#fn7\">7<\/a> verleihen. In der Vergangenheit waren es in erster Linie die Staaten, die Innovationen lenkten und steuerten. Heute sind die Haupttriebkräfte der Entwicklung hingegen private, oft transnationale Akteure, die über Ressourcen und Handlungsmöglichkeiten verfügen, die denen vieler Regierungen überlegen sind. Die technologische Macht nimmt somit eine beispiellose, vorwiegend „private“ Gestalt an und ist aus diesem Grund noch schwieriger zu erkennen, zu steuern und auf das Gemeinwohl auszurichten.<\/p><p class=\"vp\" id=\"p6\"><span class=\"pnum\">6<\/span>Deswegen ist es erforderlich, einen gemeinsamen Reflexionsprozess einzuleiten, der in der Lage ist, die geistigen und kulturellen Wurzeln der laufenden Veränderungen zu ergründen. Wenn wir uns auf unwesentliche Umstände beschränken, laufen wir Gefahr, dass nicht wir selbst, sondern aufeinanderfolgende Notsituationen die Richtung unseres Weges bestimmen. Wir durchleben eine rasante Übergangsphase, einen „Epochenwandel“, in dem – während einige um die Zukunft der neuen Technologien wetteifern und andere sich eingehend mit ihnen auseinandersetzen – die meisten Menschen in einer Art Wartestellung verharren, aus der Ferne beobachten und einfach hoffen, dass alles gut gehen wird. Genau aus diesem Grund stellen sich unserem Gewissen entscheidende Fragen, denen wir uns nicht länger entziehen können: Wohin gehen wir? Auf welches Ziel wollen wir uns ausrichten? Welche Richtung sollen wir als Menschheit und als Völker einschlagen?<\/p><h3 class=\"sub\">Zwei biblische Bilder<\/h3><p class=\"vp\" id=\"p7\"><span class=\"pnum\">7<\/span>Um diese Fragen zu beantworten und zu erkennen, wie wir verantwortungsvoll im Zeitalter der Künstlichen Intelligenz leben können, möchte ich an zwei biblische Bilder erinnern: den Turmbau zu Babel (vgl. Gen 11,1-9) und den Wiederaufbau der Mauern Jerusalems (vgl. Neh 2-6). Im Buch Genesis steht die Erzählung von Babel am Anfang der Menschheitsgeschichte, unmittelbar nach den Stammbäumen der Söhne Noachs. Nachdem sich die Menschen in der Ebene von Schinar niedergelassen hatten, beschlossen sie, eine Stadt und einen Turm zu bauen, »mit einer Spitze bis in den Himmel« (Gen 11,4). Da sie fürchten, über die Erde zerstreut zu werden, wollen sie sich Stabilität und Macht sichern und sich vor allem „einen Namen machen“. Das Unterfangen erscheint beeindruckend: eine einzige Sprache, eine einzige Technologie, eine einzige Richtung. Doch das Projekt verbirgt eine tiefgreifende Gefahr: Es ist ein Werk, das ohne Bezug zu Gott konzipiert worden ist, gestützt auf eine Einheitlichkeit, die Vielfalt ausschließt und sich statt für Gemeinschaft für Vereinheitlichung entscheidet. Wenn die Stadt auf dem Fundament des Stolzes und anmaßender Selbstgenügsamkeit erbaut wird, bricht die Kommunikation zusammen, die Sprachen vermischen sich und die Menschen verstehen einander nicht mehr. Das Ergebnis ist nicht Einheit, sondern Zerstreuung. Babel offenbart somit die Grenzen eines jeden noch so grandios anmutenden Gebildes, das aus der Verabsolutierung des Menschen und aus seiner anmaßenden Autarkie entsteht, das die Würde der Menschen der Effizienz opfert und danach strebt, den Himmel ohne den Segen Gottes zu erreichen.<\/p><p class=\"vp\" id=\"p8\"><span class=\"pnum\">8<\/span>Das Buch Nehemia hingegen beginnt in einem Moment großer Verletzlichkeit in der Geschichte des alten Israel. Nach dem babylonischen Exil ist ein Teil des Volkes nach Jerusalem zurückgekehrt, doch die Stadt liegt noch immer in Trümmern, die Mauern sind eingestürzt und die Tore niedergebrannt (vgl. Neh 1–2). Nehemia, ein Jude im Dienst des persischen Königs Artaxerxes, erhält Nachricht vom katastrophalen Zustand seiner Heimatstadt. Bevor er handelt, fastet er und betet für das Volk. Dann bittet er den König um die Erlaubnis, nach Jerusalem zurückzukehren, und begutachtet nach seiner Ankunft still die zerstörten Bereiche. Er schreibt keine Lösungen von oben vor. Er versammelt die Familien, weist jeder einen Mauerabschnitt zum Wiederaufbau zu, hört sich ihre Ängste an, koordiniert ihre Bemühungen und stellt sich Widerständen entgegen. Die Erzählung zeigt, wie die Stadt nicht durch die Initiative eines Einzelnen wiedergeboren wird, sondern durch die gemeinsame Verantwortung des ganzen Volkes: Priester, Handwerker, Familienoberhäupter, Frauen und junge Menschen. Es ist ein Werk, bei dem Gott im Mittelpunkt steht und das Beziehungen wiederherstellt, noch bevor die Steine wiederaufgeschichtet werden. Das alte Jerusalem findet so wieder zu einer gemeinsamen Sprache, aber nicht zur Sprache der Gleichförmigkeit, sondern zu jener der Gemeinschaft: der Harmonie, die entsteht, wenn jeder seinen Teil beiträgt und das ganze Volk erkennt, dass seine Kraft vom Herrn kommt.<\/p><p class=\"vp\" id=\"p9\"><span class=\"pnum\">9<\/span>Im Lichte dieser beiden Bilder stellt der Heilige Geist uns Fragen zu unserer Beziehung zur Technik und zur fortschreitenden digitalen Revolution. Die wissenschaftlichen Entdeckungen sind ein Talent, das der Menschheit anvertraut wurde, damit sie es fruchtbar macht (vgl. Mt 25,14-30). Technologie kann heilen, verbinden, bilden und unser gemeinsames Haus schützen, aber sie kann auch spalten, ausgrenzen und neue Ungerechtigkeiten hervorbringen. Abstrakt betrachtet ist sie per se weder eine Lösung für die Probleme der Menschheit noch ein Übel. Konkret betrachtet aber ist sie nicht neutral, weil sie die Züge derer annimmt, die sie konzipieren, finanzieren, regulieren und nutzen. Daher ist die erste Entscheidung nicht die zwischen einem „Ja“ oder einem „Nein“ zur Technologie, sondern die zwischen der Konstruktion von Babel oder dem Wiederaufbau Jerusalems, zwischen einer Macht, die sich anmaßt, den Himmel zu beherrschen, und einem Volk, das sich in Gottes Gegenwart vereint ans Werk macht, die Mauern des geschwisterlichen Zusammenlebens wiederaufzubauen.<\/p><p class=\"vp\" id=\"p10\"><span class=\"pnum\">10<\/span>Vermeiden wir also das „Babel-Syndrom“: die Vergötterung des Profits, die die Schwachen opfert; die Einförmigkeit, die Unterschiede nivelliert; den Anspruch einer einzigen – auch digitalen – Sprache, die in der Lage ist, alles, sogar das Geheimnis der Person, in Daten und Leistung zu übersetzen. Dies ist die Gefahr der Entmenschlichung – bei der Gestaltung der Zukunft Gott auszuschließen und den Anderen auf ein Mittel zu reduzieren – eine uralte und immer neue Versuchung, die heute technische Gestalt annimmt. Entscheiden wir uns stattdessen für den „Weg Nehemias“, der den Wert der gemeinsamen Arbeit zur Absicherung der Stadt Gottes für die heimgekehrten Exilanten hervorhebt. Wiederaufbauen bedeutet heute, anzuerkennen, dass sich in der Vielfalt der Stimmen und Ansichten, die manchmal an die Sprachverwirrung erinnert, immer noch eine glänzende Möglichkeit bietet: gemeinsam zu bauen, Verschiedenheit in eine Ressource zu verwandeln und das Zuhören und den Dialog zur gemeinsamen Grundlage zu machen, auf der Gerechtigkeit und Geschwisterlichkeit gedeihen können. Und in diesem gemeinsamen Unterfangen finden die Christen zu ihrem eigenen Weg des Aufbauens, der darin besteht, das Handeln auf Gott auszurichten, damit der Pluralismus in seinem Licht nicht in Unordnung versinkt, sondern durch die Praxis der Synodalität zu jenem Raum wird, in dem die Menschheit ihre festen Fundamente und ihr endgültiges Ziel wiederentdeckt. In der Offenbarung des Johannes sieht dieser das neue Jerusalem »von Gott her aus dem Himmel herabkommen« (Offb 21,2), als ein Geschenk für die ganze Menschheit. Und diese Gnadenvision ist für uns Christen ein Aufruf zusammenzuarbeiten und in den „Städten“ von heute ein friedliches, gerechtes und würdevolles Zusammenleben zu pflegen.<\/p><h3 class=\"sub\">Im Guten aufbauen<\/h3><p class=\"vp\" id=\"p11\"><span class=\"pnum\">11<\/span>Eine Stadt zu errichten, die auf das Gemeinwohl ausgerichtet ist, erfordert daher in erster Linie, auf dem Felsen der Beziehung mit Gott aufzubauen und anzuerkennen, dass die Wahrheit seiner Liebe uns zu einem Leben »in Fülle« ( Joh 10,10) und zur Gemeinschaft mit ihm ruft. Zusammen mit dem heiligen Augustinus können wir sagen: »Auf dich hin hast du uns gemacht, und unruhig ist unser Herz, bis es ruht in dir«. <a class=\"ref\" id=\"rn8\" href=\"#fn8\">8<\/a> Denn Gott hat eine Sehnsucht nach Glück in unsere Herzen eingeschrieben, die alle Dimensionen des Lebens umfasst. Und die Kirche wird sich im Dialog mit den Männern und Frauen unserer Zeit der Dringlichkeit bewusst, dieses Streben zu bewahren und auf seine tiefste Wahrheit hin auszurichten.<\/p><p class=\"vp\" id=\"p12\"><span class=\"pnum\">12<\/span>Zweitens bedeutet im Guten aufzubauen, die Begrenztheit und Schwäche des Menschen zu akzeptieren, ohne sie als einen Fehler zu betrachten, der korrigiert werden müsste. Das menschliche Verlangen nach Fülle läuft heute Gefahr, zu trügerischen Zielen hin umgeleitet zu werden – durch die Illusion der Technik, die verspricht, uns von aller Schwäche zu befreien, oder durch Wohlstandsmodelle, die ganze Völker „zurücklassen“. Nicht selten setzen wir unsere Hoffnung auf grenzenloses Wachstum, auf Formen des Fortschritts, die Ungleichheiten verschärfen, auf sofortige Lösungen, die nicht in der Lage sind, die Wunden der Völker zu heilen. Während also einige der Chimäre einer grenzenlosen Selbstbestätigung nachjagen, entbehren viele des Lebensnotwendigen. Die Kirche erinnert mit demütiger, aber fester Stimme daran, dass wahre Erfüllung nicht aus der Beseitigung von Schwäche entsteht, sondern aus harmonischem Wachstum, wenn Freiheit und Verantwortung mit gegenseitiger Fürsorge und echter Solidarität einhergehen und wenn Fortschritt an der Würde jedes Einzelnen und am Wohlergehen aller Völker gemessen wird.<\/p><p class=\"vp\" id=\"p13\"><span class=\"pnum\">13<\/span>Der Aufbau einer Welt, in der alle „zur Blüte gelangen“ können, erfordert drittens mutige gemeinsame Verantwortung. Keine Hand allein reicht aus, um die Last der Herausforderungen zu tragen, vor denen die Welt steht, und keine Hand ist so schwach, dass sie keinen Beitrag leisten könnte, »denn die Kraft wird in der Schwachheit vollendet« (2 Kor 12,9). Einem jeden seinen Mauerabschnitt: den Wissenschaftlern und Forschern, den Unternehmern und Arbeitnehmern, den Pädagogen und Gesetzgebern, der Zivilgesellschaft, den Volksbewegungen und den Glaubensgemeinschaften. Dies ist die Logik der Subsidiarität, welche die Zusammenarbeit zwischen Generationen, Völkern, Disziplinen und Kulturen als den wichtigsten Weg zur Förderung von Stabilität, Wohlstand und Frieden zur Geltung kommen lässt. Spannungen und Unterschiede sollen nicht einschüchternd wirken, denn sie können zu kreativen Energien werden, wenn sie von gemeinsamer Verantwortung geleitet werden.<\/p><p class=\"vp\" id=\"p14\"><span class=\"pnum\">14<\/span>Schließlich verlangt das Aufbauen im Guten eine dem Evangelium entsprechende Sprache. Vermeiden wir Worte, die erniedrigen oder gegeneinander aufbringen. Entscheiden wir uns für Klarheit, die erleuchtet, und Freimut, der Wege eröffnet. Wir heißen weder naiven Enthusiasmus gut noch schüren wir sterile Ängste. Zeigen wir vielmehr Kriterien für die Unterscheidung auf – wie etwa die Würde der Person, die allgemeine Bestimmung der Güter, die Option für die Armen, die Sorge für unser gemeinsames Haus, Frieden – und setzen wir diese in die Praxis um: durch verantwortungsvolle Planung, Abwägung der Auswirkungen für Mensch und Gesellschaft, Einbeziehung der Schwächsten, eine breite Vermittlung digitaler Kompetenz sowie durch eine auf Gerechtigkeit und Frieden ausgerichtete Forschung und Industrie.<\/p><h3 class=\"sub\">Menschlich bleiben<\/h3><p class=\"vp\" id=\"p15\"><span class=\"pnum\">15<\/span>Im vergangenen Ordentlichen Heiligen Jahr 2025 sind wir als Pilger der Hoffnung unterwegs gewesen und von Gnade erfüllt worden. Gestärkt durch diese Gaben können wir nun die mühsamen Aufgaben und anspruchsvollen Herausforderungen, die vor uns liegen, mit zuversichtlichem Herzen angehen. In der Zeit der Künstlichen Intelligenz, in der die Menschenwürde aufgrund neuer Formen von Entmenschlichung in den Hintergrund zu treten droht, haben wir die dringende Pflicht, zutiefst menschlich zu bleiben und liebevoll jenes großartige Menschsein zu bewahren, das uns geschenkt ist und das in Christus in seiner ganzen Fülle offenbar wurde, und das keine Maschine in seiner Pracht jemals ersetzen kann. Wahrer Fortschritt entspringt stets einem Herzen, das für andere offen ist; einer Intelligenz, die bereit ist zuzuhören; einem Willen, der mehr das sucht, was verbindet, als das, was trennt.<\/p><p class=\"vp\" id=\"p16\"><span class=\"pnum\">16<\/span>An alle katholischen Gläubigen, an alle Christen, an alle Männer und Frauen guten Willens richte ich einen eindringlichen Appell: Scheuen wir uns nicht, uns auf der Baustelle unserer Zeit die Hände schmutzig zu machen. Wie Nehemia wollen wir beten, weise planen und beharrlich arbeiten, indem wir unser Handeln an Gott ausrichten und den Menschen in den Mittelpunkt unserer Entscheidungen stellen. Dann werden die verworfenen Steine – die Armen, die Kranken, die Migranten, die Kleinen – zu Ecksteinen, und auf Erden wird ein festes und einladendes gemeinsames Zuhause entstehen, wo Liebe und Wahrheit endlich einander begegnen, Gerechtigkeit und Friede sich küssen (vgl. Ps 85,11). Dies ist der Segen, den wir von Gott erbitten und die Aufgabe, die uns erwartet: Baumeister der Gemeinschaft zu sein, keine Architekten von Babel; Diener des kommenden Reiches, keine Herren von Türmen, die einzustürzen bestimmt sind. Und mit dem Herzen eines Hirten und eines Vaters bitte ich alle, den Bau eines weiteren Turms zu Babel zu stoppen und sich stattdessen zusammenzuschließen, um im Guten aufzubauen, damit die Menschheit niemals ihre Schönheit verliert und die Welt im menschlichen Herzen erneut den Ort erkennen kann, an dem Gott wohnen möchte.<\/p><\/div><\/details>\n<details class=\"chapter\" id=\"ch1\"><summary><div class=\"csum\"><span class=\"csum-eyebrow\">Erstes Kapitel<\/span><span class=\"csum-title\">Ein Dynamisches Denken im Geiste des Evangeliums<\/span><span class=\"csum-desc\">Ein dynamischer, dem Evangelium treuer Ansatz und wie sich die Soziallehre der Kirche entwickelt. <span class=\"csum-n\">· 29 Abschnitte<\/span><\/span><span class=\"csum-cta\"><span class=\"chev\">›<\/span><span class=\"cta-read\">klicken zum Lesen<\/span><span class=\"cta-collapse\">klicken zum Einklappen<\/span><\/span><\/div><\/summary><div class=\"chapter-body\"><p class=\"vp\" id=\"p17\"><span class=\"pnum\">17<\/span>In diesem ersten Kapitel möchte ich in knapper Form den Weg nachzeichnen, auf dem die Soziallehre der Kirche im jüngeren Lehramt der Päpste und des Zweiten Vatikanischen Konzils Gestalt angenommen hat, um damit ihren dynamischen Charakter hervorzuheben. In jeder Epoche erfordern es die res novae nämlich, dass diese Lehre sich im Lichte der offenbarten Wahrheit mit den Fragen der Geschichte auseinandersetzt. Daher ist auch die Künstliche Intelligenz nicht als ein thematischer Anhang oder als zu bewältigender Notfall zu verstehen, sondern als eine Veränderung, die die Kategorien der Soziallehre wesentlich herausfordert und – in Treue zum Evangelium – nach einer Weiterentwicklung verlangt.<\/p><p class=\"vp\" id=\"p18\"><span class=\"pnum\">18<\/span>Dieser Weg wäre jedoch nicht wirklich nachvollziehbar, wenn wir nicht zunächst einige grundlegende Überzeugungen zur Frage klären würden, wie sich die Kirche in der Geschichte bewegt und wie sie sich zur Welt verhält, bevor wir uns mit dem Beitrag der einzelnen Päpste und den wichtigsten Dokumenten befassen. Ohne diese Klarstellung würde die Soziallehre Gefahr laufen, als unzulässige Einmischung in weltliche Angelegenheiten zu erscheinen oder als ein von oben auferlegter externer Ethik-Kodex. In Wirklichkeit geht sie aus einer Kirche hervor, die gemeinsam mit der Menschheit unterwegs ist, die die Autonomie der irdischen Wirklichkeiten und die Unterscheidung zwischen kirchlicher und politischer Gemeinschaft anerkennt und gerade deshalb danach strebt, dem Gemeinwohl zu dienen.<\/p><h3 class=\"sub\">Eine Kirche unterwegs in der Geschichte der Menschheit<\/h3><p class=\"vp\" id=\"p19\"><span class=\"pnum\">19<\/span>Die Kirche, die in der Welt ein Zeichen der Einheit für die gesamte Menschheitsfamilie ist, erkennt in den Fragen und Herausforderungen der gegenwärtigen Zeit den Ort, an dem sie ihre Berufung zum Hören, zum Dialog und zum Dienst ausüben kann, wobei sie allem Beachtung schenkt, was das Leben der Männer und Frauen von heute betrifft. Diese lebendige Verbindung mit den Völkern lässt sie immer mehr erkennen, dass ihre Mission historische Tragweite hat und eine Verantwortung dafür beinhaltet, wie soziale Beziehungen gestaltet werden. Deshalb kann sie sich hinsichtlich der Dynamiken, die das Gesicht der Gesellschaft prägen, nicht als außenstehend ansehen. Vielmehr beteiligt sie sich engagiert an den Prozessen, durch die die Gesellschaft selbst wächst und sich organisiert, und leistet ihren Beitrag zur Verwirklichung eines gerechteren und geschwisterlicheren Zusammenlebens. Papst Franziskus hat eindringlich auf diese geschichtliche Dimension der kirchlichen Sendung hingewiesen und daran erinnert, dass niemand von uns verlangen kann, »dass wir die Religion in das vertrauliche Innenleben der Menschen verbannen, ohne jeglichen Einfluss auf das soziale und nationale Geschehen, ohne uns um das Wohl der Institutionen der menschlichen Gemeinschaft zu kümmern, ohne uns zu den Ereignissen zu äußern, die die Bürger angehen«. <a class=\"ref\" id=\"rn9\" href=\"#fn9\">9<\/a><\/p><p class=\"vp\" id=\"p20\"><span class=\"pnum\">20<\/span>Der Ruf und die Verpflichtung, gemeinsam mit der Menschheit in der konkreten Geschichte zu gehen, veranlasst die Kirche anzuerkennen, dass die irdischen Wirklichkeiten ihre eigene Beschaffenheit und Ordnung besitzen. Das Zweite Vatikanische Konzil hat diesen Grundsatz in der Pastoralkonstitution Gaudium et spes, deren 60. Jahrestag wir am vergangenen 7. Dezember 2025 in dankbarer Erinnerung begangen haben, ganz präzise zum Ausdruck gebracht: »Wenn wir unterAutonomie der irdischen Wirklichkeiten verstehen, dass die geschaffenen Dinge und auch die Gesellschaften ihre eigenen Gesetze und Werte haben […], dann ist es durchaus berechtigt, diese Autonomie zu fordern.« <a class=\"ref\" id=\"rn10\" href=\"#fn10\">10<\/a>Diese Betonung zeigt, wie der Schöpfung ein ursprüngliches Gutsein eingezeichnet ist, das der achtsame Mensch bewahren, pflegen und zur Reife bringen muss. In dieser Hinsicht bietet sich die Kirche als eine Instanz an, die hilft, die Wirklichkeit in ihrer Tiefe zu erfassen, und die mit demütiger Standhaftigkeit jene Entscheidungen unterstützt, die die Würde eines jeden Menschen, den Zusammenhalt der Gemeinschaften und das Wohl aller fördern. So stellt sie sich an die Seite der Welt, ohne sie zu überlagern, damit sich in jedem menschlichen Geschehen jene Verheißung von Gerechtigkeit und Frieden entfalten kann, die der Heilige Geist beständig im Herzen der Menschheit weckt.<\/p><p class=\"vp\" id=\"p21\"><span class=\"pnum\">21<\/span>Ausgehend von der Erkenntnis, dass Gott die Freiheit der Menschen im Verlauf der Geschichte begleitet, bekräftigte das Zweite Vatikanische Konzil die Unterscheidung zwischen kirchlicher Gemeinschaft und politischer Gemeinschaft und hob hervor, dass jede von ihnen in vollständiger Autonomie handeln soll. Die Gegenwart der Kirche in der Welt kommt somit auch in ihrer Beziehung zur Zivilgesellschaft und zu den öffentlichen Institutionen zum Ausdruck. Im Dialog mit ihnen erkennt die Kirche den Wert der sozialen und politischen Gegebenheiten an und respektiert deren eigene Verantwortung, wobei sie alles unterstützt, was das Leben der Menschen schützt und die Grundlagen des sozialen Gefüges stärkt. Sie maßt sich nicht an, die Aufgaben zu übernehmen, die dem Staat obliegen; im Gegenteil, sie schätzt dessen Dienst am Gemeinwohl und erkennt nachdrücklich die Verantwortung an, die die zivilen Institutionen in der Gesellschaft ausüben. Zugleich veranlasst die ihr anvertraute Sendung sie, sich nicht von den konkreten Leiden der Männer und Frauen unserer Zeit fernzuhalten. Ihre Nähe ergibt sich weder aus der Absicht, die Institutionen zu ersetzen, noch aus einer impliziten Kritik an deren Handeln, sondern aus der dem Evangelium entsprechenden Nächstenliebe, die sie dazu drängt, sich den Wunden der Menschheit zuzuwenden, wo diese sich in besonderer Schwere zeigen. Wenn sie eingreift, tut sie dies nach dem Beispiel des barmherzigen Samariters mit Diskretion und Nähe, im Bewusstsein, dass das, was aus einer unmittelbaren Not entsteht, weder zur Norm werden noch die institutionellen Verantwortlichkeiten der Zivilgesellschaft ersetzen kann.<\/p><p class=\"vp\" id=\"p22\"><span class=\"pnum\">22<\/span>Von dieser doppelten Erkenntnis ausgehend – der Autonomie der irdischen Wirklichkeiten und der Unterscheidung der Zuständigkeiten zwischen kirchlicher und politischer Gemeinschaft – lässt sich die Ausrichtung, die das Zweite Vatikanische Konzil der Kirche in ihrer Beziehung zur Welt vorgegeben hat, besser verstehen. Gaudium et spes erinnert daran, dass es »Aufgabe des ganzen Gottesvolkes <sup class=\"ref\">ist<\/sup>, vor allem auch der Seelsorger und Theologen, unter dem Beistand des Heiligen Geistes auf die verschiedenen Sprachen unserer Zeit zu hören, sie zu unterscheiden, zu deuten und im Licht des Gotteswortes zu beurteilen, damit die geoffenbarte Wahrheit immer tiefer erfasst, besser verstanden und passender verkündet werden kann«. <a class=\"ref\" id=\"rn11\" href=\"#fn11\">11<\/a> Das Hören auf die »verschiedenen Sprachen« ist keine bloße soziologische Achtsamkeit, sondern schließt eine geistliche Unterscheidung ein, in der das Volk Gottes mit Hilfe des Heiligen Geistes in den kulturellen und sozialen Veränderungen sowohl die Zeichen der Gegenwart Christi erkennt, der kommt und die Geschichte zu ihrer Vollendung führt, als auch jene Verirrungen, die sein Antlitz verdunkeln. So wird die offenbarte Wahrheit in ihrem wesentlichen Kern nicht verändert, sondern entfaltet und als lebendiger Maßstab anerkannt, der bei konkreten Entscheidungen Orientierung gibt, persönliche und gemeinschaftliche Weg der Umkehr inspiriert, Strukturreformen befördert und neue Formen christlichen Zeugnisses im öffentlichen Leben begünstigt. Die Geschichte ist daher einer der Orte, an denen sich die Kirche vom Heiligen Geist über die humanisierende Tragweite des Evangeliums unterweisen lässt und lernt, ihre Lehre im Dienst der Würde eines jeden Menschen und des Wohls der Völker zu gestalten.<\/p><h3 class=\"sub\">Die Weisheit des Wortes Gottes und der Dialog mit den Geisteswissenschaften<\/h3><p class=\"vp\" id=\"p23\"><span class=\"pnum\">23<\/span>Die Kirche betrachtet all jene, die aufrichtig nach »Wahrheit, Güte und Schönheit« suchen, als Weggefährten und als »wertvolle Verbündete« <a class=\"ref\" id=\"rn12\" href=\"#fn12\">12<\/a> bei der Verteidigung der Würde jedes Menschen und bei der Bewahrung der Schöpfung. Indem sie den pastoralen Stil des Zweiten Vatikanischen Konzils übernimmt, das dazu einlädt, auf die Zeichen der Zeit zu hören, sie zu erkennen und zu deuten, fürchtet die Kirche, erleuchtet von der Weisheit des Wortes Gottes, die Begegnung mit dem menschlichen Wissen nicht. Das Wort Gottes bietet verlässliche Kriterien, um Wege der Gerechtigkeit zu weisen und Wege der Versöhnung und des Friedens unter den Menschen zu eröffnen. Wenn es darum geht, diese Kriterien auf die komplexen Situationen unserer Zeit anzuwenden, ist der Beitrag der Philosophie sowie der Geistes- und Sozialwissenschaften wesentlich, da sie helfen, die kulturellen, wirtschaftlichen und politischen Dynamiken tiefer zu verstehen und zu analysieren. Der heilige Johannes Paul II. erinnerte daran, dass die Kirche den Beitrag der Sozialwissenschaften annimmt, »um daraus konkrete Hinweise zu gewinnen, die ihr helfen, ihre lehramtliche Aufgabe zu erfüllen«. <a class=\"ref\" id=\"rn13\" href=\"#fn13\">13<\/a> Die Auseinandersetzung mit diesen Erkenntnissen schmälert nicht die Kraft des Evangeliums; im Gegenteil, sie ermöglicht es, mit größerer Klarheit zu erkennen, was das Leben der Menschen und der Gemeinschaften wirklich fördert. Papst Franziskus hat in Fortführung dieser Perspektive betont, dass die Kirche bei vielen spezifischen Fragen nicht den Anspruch erhebt, »endgültige Vorschläge zu unterbreiten«, <a class=\"ref\" id=\"rn14\" href=\"#fn14\">14<\/a> sondern anerkennt, dass es wichtig ist, der wissenschaftlichen Forschung Gehör zu schenken und einen ernsthaften und aufrichtigen Austausch unter Wissenschaftlern zu fördern, und dabei die Vielfalt der Meinungen zu berücksichtigen.<\/p><p class=\"vp\" id=\"p24\"><span class=\"pnum\">24<\/span>Gestärkt durch diesen fruchtbaren Dialog zwischen dem Evangelium und menschlichem Wissen hat die Kirche ihre Soziallehre schrittweise vertieft und im Laufe der Zeit ein Weisheitserbe angereichert, das sich durch eine theologische und anthropologische Kohärenz auszeichnet, die im christlichen Menschenbild verwurzelt ist. Gerade weil dieses Erbe aus dem Glauben und dessen Verständnis der Wirklichkeit stammt, lässt es sich weder in ein Repertoire technischer Lösungen noch in ein Wirtschafts- oder Politikmodell übersetzen, das anderen gegenübergestellt werden könnte: Es gehört einer anderen Ebene an, <a class=\"ref\" id=\"rn15\" href=\"#fn15\">15<\/a> nämlich der der Prinzipien, die die Deutung der Ereignisse orientieren und eine evangeliumsgemäße Interpretation der geschichtlichen Vorgänge sowie der damit verbundenen Entscheidungen begründen. Daraus ergibt sich die eigentliche Aufgabe der Soziallehre, die nicht den Anspruch erhebt, die Verantwortung der Politik und der Institutionen zu ersetzen, sondern sich als Hilfe für die gemeinsame Entscheidungsfindung anbietet, indem sie dabei hilft, das zu erkennen und zu fördern, was der Würde der Menschen, der Vitalität der Gemeinschaften und dem Wohl aller dient.<\/p><h3 class=\"sub\">Die Soziallehre als gemeinschaftliche Entscheidungsfindung<\/h3><p class=\"vp\" id=\"p25\"><span class=\"pnum\">25<\/span>Das Verständnis von Wahrheit als Geschenk, das es miteinander zu teilen gilt, und nicht als Besitz, den man für sich beansprucht, befreit die Kirche von der Versuchung, Formen ihrer Präsenz nachzutrauern, die auf Macht beruhen. Der heilige Johannes Paul II. forderte dazu auf, sich mit den Zeiten, in denen man »Methoden der Intoleranz oder sogar Gewalt im Dienst an der Wahrheit« <a class=\"ref\" id=\"rn16\" href=\"#fn16\">16<\/a> zugelassen hat, aufrichtig auseinanderzusetzen, um die sanfte Verkündigung und die Wahrheit, die sich nicht aufdrängt, als den Weg des Evangeliums wiederzufinden. In demselben Sinne habe ich bekräftigt: Die Kirche »will nicht die Fahne hochhalten, im Besitz der Wahrheit zu sein«, <a class=\"ref\" id=\"rn17\" href=\"#fn17\">17<\/a> weil die Wahrheit kein zu verteidigendes Territorium ist, sondern ein Gut, das es miteinander zu teilen gilt. Diese Sichtweise hat Papst Franziskus in den bekannten Worten zusammengefasst, wonach »die Zeit mehr wert ist als der Raum«. <a class=\"ref\" id=\"rn18\" href=\"#fn18\">18<\/a> Es kommt nicht in erster Linie darauf an, Machtpositionen zu besetzen oder kulturelle Festungen zu bewachen, sondern Prozesse des Guten in Gang zu setzen und sie reifen zu lassen; so drängt sich die Wahrheit des Evangeliums nicht von oben auf, sondern wächst im Laufe der Zeit, im konkreten Geflecht von Leben, Gemeinschaften und Kulturen. Es ist eine Wahrheit, die die Vielfalt nicht fürchtet, sondern annimmt und ordnet; die die Konflikte nicht beseitigt, sondern verwandelt; die wieder zusammenfügt, was die Geschichte zu zerstreuen droht. Daraus ergibt sich auch das Bild des Polyeders, einer Figur mit vielen Facetten, in denen sich aus verschiedenen Blickwinkeln dieselbe Wahrheit des Evangeliums widerspiegelt. <a class=\"ref\" id=\"rn19\" href=\"#fn19\">19<\/a><\/p><p class=\"vp\" id=\"p26\"><span class=\"pnum\">26<\/span>Diese Haltung der Offenheit gegenüber der Wahrheit, die eine und zugleich vielgestaltig ist, bringt zutiefst die Katholizität der Kirche zum Ausdruck, die die gesamte Menschheitsfamilie umfasst und zugleich in den konkreten Lebensumständen der Völker und Kulturen beheimatet ist. Das Zweite Vatikanische Konzil erinnert daran: Gerade »kraft dieser Katholizität bringen die einzelnen Teile ihre eigenen Gaben den übrigen Teilen und der ganzen Kirche hinzu«, <a class=\"ref\" id=\"rn20\" href=\"#fn20\">20<\/a> so dass sie in ihrer Gesamtheit und in jeder einzelnen Gemeinschaft dank eines gegenseitigen Austauschs und einer gemeinsamen Anstrengung zu einer immer volleren Gemeinschaft heranwächst. Daraus folgt, dass das Volk Gottes nicht nur aus vielen Völkern zusammengesetzt ist, sondern auch in seinem Inneren aus unterschiedlichen Aufgaben, Kulturen und Traditionen gewoben ist, die dazu berufen sind, sich gegenseitig zu fördern und zu bereichern. In dieser Hinsicht erkannte der heilige Paul VI., dass es angesichts der großen Vielfalt geschichtlicher Situationen unrealistisch ist, zu denken, dass die Soziallehre eine einzige Antwort geben kann, die für alle Kontexte gültig ist; <a class=\"ref\" id=\"rn21\" href=\"#fn21\">21<\/a> deshalb forderte er alle christlichen Gemeinschaften auf, mit klarem Blick und mit Verantwortungsbewusstsein die Gegebenheiten ihres jeweiligen Landes zu betrachten. Die fruchtbare Spannung zwischen der Universalität ihrer Sendung und ihrer lokalen Verwurzelung gehört wesentlich zum Leben der Kirche: Sie umfasst die ganze Welt, nimmt aber die Fragen jedes einzelnen Kontexts auf, da dieser der reale Ort ist, an dem das Evangelium Gestalt annimmt.<\/p><p class=\"vp\" id=\"p27\"><span class=\"pnum\">27<\/span>Im Lichte des bisher Gesagten zeigt sich die Soziallehre der Kirche mit ihrem authentischsten Gesicht: nicht als Handbuch von anzuwendenden Prinzipien und Normen, sondern als Weg gemeinschaftlicher Unterscheidung. Sie entsteht aus der Begegnung zwischen der ewigen Wahrheit des Evangeliums und den Fragen der Geschichte. Sie lässt sich von den Zeichen der Zeit Fragen stellen. Sie nährt sich durch den Beitrag der Wissenschaften, der Kulturen und der menschlichen Erfahrungen. Deshalb hat die Kirche – gemeinsam mit den anderen christlichen Konfessionen und den Gläubigen anderer Religionen – ihre Stimme zu erheben, wenn die Würde der Brüder und Schwestern entstellt wird, wenn die Politik den Dramen der Menschheit nicht gerecht wird, wenn sich die Wirtschaft gegen den Menschen wendet oder die Wissenschaft die Grenzen ihrer Methode überschreitet. <a class=\"ref\" id=\"rn22\" href=\"#fn22\">22<\/a> Sie tut das nicht, um zu herrschen, sondern um der Gemeinschaft zu dienen. So verstanden wird die Soziallehre zu einer Theologie der Gemeinschaft in der Geschichte; zu einem Ort, an dem das fleischgewordene Wort weiterhin zu Dialog, Erinnerung und Prophezeiung wird.<\/p><h3 class=\"sub\">Die Entwicklung der Kirchlichen Soziallehre von Leo XIII. bis heute<\/h3><p class=\"vp\" id=\"p28\"><span class=\"pnum\">28<\/span>Nachdem ich daran erinnert habe, auf welche Weise die Kirche sich in der Geschichte bewegt und mit der Welt im Dialog steht, möchte ich nun auf die lehramtliche Sozialverkündigung eingehen, die vom 19. Jahrhundert bis heute die großen gesellschaftlichen Umwälzungen begleitet hat. Ich kann natürlich nicht den gesamten Reichtum dieser Lehre wiedergeben, deren Grundprinzipien im Kompendium der Soziallehre der Kirche dargelegt sind und im jüngeren Lehramt weiter vertieft worden sind. Ich werde auch nicht systematisch auf das eingehen können, was in den Enzykliken meiner letzten verehrten Vorgänger, insbesondere in Laudato si’ und Fratelli tutti, dargelegt wurde. Ich möchte jedoch einige wesentliche Linien aufgreifen, um zu zeigen, dass das, was ich schreibe, in der Kontinuität dieser Tradition steht, und um zugleich hervorzuheben, wie sich darin der unveränderliche Kern der offenbarten Wahrheiten über den Menschen und das menschliche Zusammenleben stets aufs Neue mit der Fähigkeit verbindet, auf die geschichtlichen Gegebenheiten zu hören und sich den Fragen der Gegenwart zu stellen. Ich werde daher einige entscheidende Etappen dieser Entwicklung nachzeichnen, beginnend mit der Phase, welche die Enzyklika Rerum novarum eingeleitet hat.<\/p><h3 class=\"sub\">Die ersten Schritte der Soziallehre der Kirche<\/h3><p class=\"vp\" id=\"p29\"><span class=\"pnum\">29<\/span>Was wir heute als „Soziallehre der Kirche“ bezeichnen, ist nicht plötzlich in der heutigen Zeit entstanden. Sie umfasst und ordnet eine lange Tradition kirchlicher Reflexion über das gesellschaftliche Leben, deren Quellen die Heilige Schrift, die Kirchenväter sowie die theologischen und juristischen Ausarbeitungen des Mittelalters und der Neuzeit sind. Der Ausdruck „Soziallehre der Kirche“ wurde erstmals 1950 von Pius XII. verwendet, <a class=\"ref\" id=\"rn23\" href=\"#fn23\">23<\/a> doch sein Inhalt – verstanden als organisches Korpus gesellschaftlicher Lehren – begann sich mit der Enzyklika Rerum novarum von Leo XIII. abzuzeichnen. Angesichts der „Neuerungen“ seiner Zeit – des Konflikts zwischen Kapital und Arbeit, der Arbeiterfrage, der wirtschaftlichen und sozialen Umwälzungen – beschränkte sich Leo XIII. nicht darauf, die Notlage festzustellen, sondern sah in diesen Situationen den Ort der pastoralen Sendung der Kirche, unterzog sie einer strengen Unterscheidung und beleuchtete ihre Ursachen sowie mögliche Auswege im Lichte des Evangeliums und einer ganzheitlichen Sicht des Menschen, der nach dem Bild Gottes geschaffen ist. Der heilige Johannes Paul II. sah in dieser Vorgehensweise der Soziallehre ein »bleibendes Beispiel«: <a class=\"ref\" id=\"rn24\" href=\"#fn24\">24<\/a> Eine vorbildliche Praxis, durch die die Kirche angesichts historischer Veränderungen ihr Recht und ihre Pflicht wahrnimmt, die gesellschaftlichen Gegebenheiten zu untersuchen, sich zu ihnen zu äußern und gerechte Lösungswege aufzuzeigen. Auf diese Weise finden die zeitlosen Inhalte des Glaubens und der alten kirchlichen Weisheit in einer lebendigen Lehre ihren Ausdruck, die dem Evangelium treu bleibt und im Umgang mit den „Neuerungen“ jeder Epoche wächst.<\/p><p class=\"vp\" id=\"p30\"><span class=\"pnum\">30<\/span>Die Enzyklika Rerum novarum von Leo XIII. stellt einen Meilenstein in der Entwicklung der kirchlichen Soziallehre dar. Das Dokument stellt die Würde der Arbeit und des Arbeiters in den Mittelpunkt seiner Überlegungen, bekräftigt das Recht auf einen gerechten Lohn für sich selbst und die eigene Familie, erkennt in den Menschen einen wesentlichen Wert, der Vorrang vor Kapital und Profit hat, verteidigt das Privateigentum zusammen mit seiner unverzichtbaren sozialen Funktion, zeigt Wertschätzung für die Arbeitnehmerverbände und schlägt Formen der Zusammenarbeit zwischen den verschiedenen Teilen der Gesellschaft als Alternative zur Logik des „Klassenkampfes“ vor. Es überrascht daher nicht, dass Pius XI. sie als » Magna Charta« <a class=\"ref\" id=\"rn25\" href=\"#fn25\">25<\/a> des sozialen Handelns der Christen bezeichnen konnte: In Rerum novarum nimmt die alte Weisheit der Kirche über den Menschen und das Leben in der Gesellschaft eine neue Form an, die in der Lage ist, sich mit dem Industriezeitalter zu messen und den ersten großen systematischen Rahmen jener Soziallehre aufzuzeigen, die in den folgenden Jahrzehnten weiterentwickelt werden sollte. Obwohl sich viele der von Leo XIII. beschriebenen geschichtlichen Umstände geändert haben, behalten zumindest zwei Erkenntnisse große Aktualität: der Vorrang der menschlichen Arbeit vor jeder rein produktiven oder finanziellen Logik, mit der daraus folgenden Aufmerksamkeit für die Menschen und Familien, die der Ausbeutung am stärksten ausgesetzt sind, und die untrennbare Verbindung zwischen der Verkündigung des Evangeliums und dem Streben nach einer gerechteren Gesellschaftsordnung. So erinnert uns Rerum novarum weiterhin daran, dass es keine echte Evangelisierung gibt, die nicht auch die Strukturen des menschlichen Zusammenlebens berührt.<\/p><p class=\"vp\" id=\"p31\"><span class=\"pnum\">31<\/span>Die Enzyklika Quadragesimo anno von Pius XI., die 1931 zum 40. Jahrestag von Rerum novarum und inmitten der großen Weltwirtschaftskrise veröffentlicht wurde, geht in der Entwicklung der kirchlichen Soziallehre einen Schritt weiter. Sie beschränkt sich nicht darauf, die „Arbeiterfrage“ wiederaufzunehmen, sondern weitet den Blick auf die Gesamtstruktur der wirtschaftlichen und politischen Ordnung. Sie prangert die Konzentration der Wirtschaftsmacht in den Händen einiger weniger an; sie kritisiert sowohl den grenzenlosen Wettbewerb als auch jene kollektivistischen Projekte, die die Freiheit und Verantwortung der Menschen zunichtemachen; sie bekräftigt nachdrücklich das Vereinigungsrecht der Arbeitnehmer und betont die Notwendigkeit, dass der Lohn nicht nur der Leistung, sondern auch den Bedürfnissen des Arbeitnehmers und seiner Familie angemessen sein muss. In diesem Zusammenhang formuliert sie in systematischer Weise das Subsidiaritätsprinzip, das zu einem der festen Bezugspunkte der Soziallehre werden sollte, wonach das, was von Einzelpersonen, Familien, intermediären Körperschaften und lokalen Gemeinschaften geleistet werden kann, nicht von übergeordneten Instanzen an sich gezogen werden darf. Neben diesen Beiträgen weist Pius XI. deutlich auf die soziale Funktion des Eigentums hin und prangert mit verschiedenen Verlautbarungen seines Lehramtes – von den Enzykliken Non abbiamo bisogno und Mit brennender Sorge bis hin zu Divini Redemptoris – die Totalitarismen an, die die Würde des Menschen zerstören, das gesellschaftliche Leben ersticken, den Staat über seinen rechten Wert erheben und die diskriminierende Kategorie der Rasse anwenden. Für unsere Zeit bleiben zumindest drei Erkenntnisse seiner Soziallehre besonders aktuell: das Bewusstsein, dass Ungerechtigkeit nicht nur individuelle Verhaltensweisen, sondern auch wirtschaftliche und institutionelle Strukturen betrifft; der Wert des Subsidiaritätsprinzips, das dazu aufruft, das assoziative und gemeinschaftliche Gefüge zu stärken und dadurch neue Machtkonzentrationen zu vermeiden; sowie der Zusammenhang zwischen der Würde der Arbeit, gerechter Entlohnung und der tatsächlichen Möglichkeit für Familien, ein menschenwürdiges Leben zu führen.<\/p><p class=\"vp\" id=\"p32\"><span class=\"pnum\">32<\/span>Vor dem dramatischen Hintergrund des Zweiten Weltkriegs und der Jahre des Wiederaufbaus leistet das Lehramt von Pius XII. einen bedeutenden Beitrag zur Entwicklung der Soziallehre, insbesondere durch die Weihnachtsansprachen im Rundfunk, in denen er die Grundzüge einer internationalen Ordnung skizziert, die auf der Anerkennung der Menschenwürde, auf Gerechtigkeit und auf Frieden beruht. Bei diesen Gelegenheiten schlägt der Papst einen Dialog mit der Gesellschaft vor, ausgehend von einem eindringlichen Verweis auf das Naturrecht, verstanden als eine Gesamtheit objektiver Prinzipien, die den Interessen des Einzelnen und der Staaten vorausgehen und die das innere Leben der Nationen sowie deren gegenseitige Beziehungen bestimmen müssen. Pius XII. misst zudem den Berufsverbänden, den Arbeitnehmervereinigungen und den verschiedenen intermediären Körperschaften des wirtschaftlichen und sozialen Lebens eine entscheidende Rolle bei und erkennt in diesen organisierten Formen der Gesellschaft einen wesentlichen Garanten für das gesellschaftliche Gleichgewicht und den Schutz des Gemeinwohls. Er bekräftigt die Notwendigkeit eines stabilen Rechtsstaats, um Machtmissbrauch zu verhindern, und erkennt in der Demokratie ein Mittel, das eine korrekte Ausübung von Autorität fördert. Zugleich warnt er vor jedem Anspruch, das Recht auf Nutzen oder Macht zu gründen, und erinnert daran, dass eine internationale Ordnung, die vom Vorteil der Stärksten bestimmt wird, die schwächeren Völker der Unterdrückung aussetzt und das Vertrauen zwischen den Nationen in seinen Grundfesten untergräbt. Schließlich identifiziert er in den tiefgreifenden wirtschaftlichen Ungleichgewichten zwischen den Staaten einen der Faktoren, die Konflikte schüren. <a class=\"ref\" id=\"rn26\" href=\"#fn26\">26<\/a> Für unsere Zeit, die von neuen Formen globaler Macht und wachsenden Ungleichheiten geprägt ist, behalten drei Leitlinien besondere Bedeutung: die Forderung, dass das Recht vor dem Interesse stehen muss; das Bewusstsein, dass wirtschaftliche Ungleichheiten ein Nährboden für Spannungen und Gewalt sind; und der Wert eines assoziativen Gefüges, das in der Lage ist, zwischen Individuum und Staat zu vermitteln. Sie bieten der Soziallehre weiterhin wichtige Kriterien, um die Dynamiken der Globalisierung zu deuten und um eine gerechtere und friedlichere internationale Ordnung zu fördern.<\/p><h3 class=\"sub\">Die Jahre des Zweiten Vatikanischen Konzils<\/h3><p class=\"vp\" id=\"p33\"><span class=\"pnum\">33<\/span>Mit dem heiligen Johannes XXIII. beginnt eine neue Etappe der kirchlichen Soziallehre, die durch eine deutlichere Ausrichtung auf die globale Dimension sozialer Fragen und auf die Sprache der Rechte gekennzeichnet ist. In Mater et magistra stellt er den christlichen Glauben als ein Licht dar, das in der Lage ist, Himmel und Erde miteinander zu verbinden, und er erinnert daran, dass die Kirche, obwohl ihre vorrangige Sendung in der Heiligung und der Verkündigung der ewigen Güter besteht, deshalb nicht die konkreten Bedürfnisse des täglichen Lebens der Menschen vernachlässigt, sondern sich für jedes authentische menschliche Gut interessiert. <a class=\"ref\" id=\"rn27\" href=\"#fn27\">27<\/a> Ausgehend von dieser ganzheitlichen Sichtweise des Menschen betont er, dass das gesellschaftliche Leben ein Gleichgewicht erfordert zwischen der Initiative der Bürger und Gruppen, die dazu aufgerufen sind, sich selbst zu organisieren und zusammenzuarbeiten, und dem Handeln des Staates, der koordinieren und unterstützen muss, ohne die Freiheit und Verantwortung der Individuen zu ersticken. Darin gründet die Aufmerksamkeit für eine gerechte Entlohnung der Arbeit, für die Mitbestimmung der Arbeitnehmer und für die wachsenden Ungleichheiten zwischen den Ländern. Wenige Jahre später verbindet Johannes XXIII. in Pacem in terris, wobei er sich zum ersten Mal nicht nur an die Gläubigen, sondern an alle Menschen guten Willens wendet, die Würde der Person organisch mit der Anerkennung grundlegender Rechte und Pflichten und schlägt eine Ordnung des Zusammenlebens – auch auf internationaler Ebene – vor, die auf Wahrheit, Gerechtigkeit, Liebe und Freiheit gründet. <a class=\"ref\" id=\"rn28\" href=\"#fn28\">28<\/a> Für unsere Zeit, die von weit verbreiteten Konflikten und neuen Formen globaler gegenseitiger Abhängigkeit geprägt ist, bleiben von besonderer Bedeutung der universale Horizont seines Aufrufs, der Verweis auf die Menschenrechte als gemeinsame Grundlage und die Überzeugung, dass dauerhafter Frieden Institutionen und Beziehungen zwischen den Völkern erfordert, die von der Würde eines jeden Menschen inspiriert sind.<\/p><p class=\"vp\" id=\"p34\"><span class=\"pnum\">34<\/span>Das Zweite Vatikanische Konzil hat einen Wendepunkt im Selbstverständnis der Kirche in der heutigen Welt markiert. In der Pastoralkonstitution Gaudium et spes hat es uns das Bild einer Kirche vermittelt, die sich der Menschheit zuwendet, sich in der Welt engagiert und sich bemüht, in ihrer Reflexion von den konkreten geschichtlichen Situationen auszugehen und nicht von abstrakten Schemata. Der Text befasst sich mit den bedeutenden Fragen von Ehe und Familie, des wirtschaftlichen und sozialen Lebens, der politischen Gemeinschaft, von Krieg und Frieden und betont, dass wirtschaftliche und institutionelle Strukturen nur in dem Maße gerecht sind, wie sie der ganzheitlichen Entwicklung des Menschen dienen und die verantwortungsvolle Teilhabe aller fördern. <a class=\"ref\" id=\"rn29\" href=\"#fn29\">29<\/a> Die Bedeutung dieses Konzilsdokuments für die Soziallehre der Kirche liegt nicht nur darin, dass es Perspektiven für thematische Reflexion eröffnet hat, sondern auch darin, dass es eine Methode der Unterscheidung vermittelt hat, die dazu einlädt, geschichtliche Veränderungen mit dem Blick des Evangeliums und menschlichem Sachverstand zu betrachten. Dieser Ansatz zeigt, dass der Dialog mit der Welt für die Kirche keine taktische Option ist, sondern eine konkrete Form ihrer Sendung, denn das Evangelium kann die Strukturen des Zusammenlebens wie Hefe von innen heraus verwandeln und Wege größerer Menschlichkeit eröffnen. In diesen Horizont fügt sich auch die Erklärung Dignitatis humanae ein, in der das Konzil anerkennt, dass die Religionsfreiheit ein Grundrecht ist, das in der Würde des Menschen verwurzelt ist und durch die Rechtsordnung garantiert werden muss, damit niemand gezwungen ist, gegen sein Gewissen zu handeln oder daran gehindert wird, die Wahrheit privat und öffentlich zu suchen und zu bekennen. <a class=\"ref\" id=\"rn30\" href=\"#fn30\">30<\/a> Dieser für unsere Zeit so wichtige Grundsatz bietet der Soziallehre weiterhin entscheidende Kriterien zum Schutz des Menschen und für den Aufbau pluralistischer und friedlicher Gesellschaften.<\/p><p class=\"vp\" id=\"p35\"><span class=\"pnum\">35<\/span>Im Pontifikat des heiligen Paul VI. kommt ein Verständnis von Frieden auf, das nicht nur Abwesenheit von Krieg meint, sondern im Prozess einer ganzheitlichen menschlichen Entwicklung Gestalt annimmt. In Populorum progressio beschreibt er diese Entwicklung als Übergang von weniger menschlichen zu menschlicheren Lebensbedingungen und versteht sie als einen Prozess, der »jeden Menschen und den ganzen Menschen« <a class=\"ref\" id=\"rn31\" href=\"#fn31\">31<\/a> betrifft, also alle Dimensionen der Person und alle Völker ohne Ausnahme. Auf dieser Grundlage kann Paul VI. dann sagen, dass eine so verstandene Entwicklung in Wirklichkeit »gleichbedeutend ist mit Frieden«, <a class=\"ref\" id=\"rn32\" href=\"#fn32\">32<\/a> weil sie darauf abzielt, die Wurzeln von Ungerechtigkeit und Konflikt zu beseitigen sowie Räume für ein würdigeres Leben für alle zu eröffnen. Auch die Einrichtung der Päpstlichen Kommission Iustitia et Pax ist in diesem Licht zu sehen, als Versuch, diesem Gedanken auf kirchlicher und internationaler Ebene eine stabile Form zu geben und das Bewusstsein für die wachsende Kluft zwischen reichen und armen Ländern wachzuhalten sowie für die Notwendigkeit einer Politik, die wirklich menschlichere Lebensbedingungen für alle fördert.<\/p><p class=\"vp\" id=\"p36\"><span class=\"pnum\">36<\/span>Mit Octogesima adveniens, verfasst anlässlich des 80. Jahrestags von Rerum novarum, überträgt Paul VI. diese Perspektive auf die postindustrielle Gesellschaft, die von städtischen Umbrüchen, neuen Formen der Armut, Veränderungen in der Arbeitswelt und raschen kulturellen Wandlungen geprägt ist, welche die Zukunft der Menschen und Gemeinschaften in Frage stellen. Für Paul VI. ist das Evangelium, auch wenn es in einem historischen und kulturellen Kontext verkündet, niedergeschrieben und gelebt wurde, der sich stark von unserem unterscheidet, keine „überholte“ Botschaft. Es enthält vielmehr eine Vorstellung vom Menschen, von Beziehungen, von Autorität und vom Gemeinwohl, die auch heute noch als Orientierung für wirtschaftliche, politische und kulturelle Entscheidungen dienen kann. <a class=\"ref\" id=\"rn33\" href=\"#fn33\">33<\/a> Mit anderen Worten: Das Evangelium bleibt aktuell, weil es die Kriterien dafür bereitstellt, um in immer neuen Situationen erkennen zu können, was menschlicher macht oder entmenschlicht, was befreit oder unterdrückt. Für die Soziallehre der Kirche ist genau dies das anspruchsvollste Vermächtnis von Paul VI.: Solange es in der Welt Völker gibt, die von einer menschenwürdigen Entwicklung ausgeschlossen sind, kann sich die christliche Gemeinschaft nicht damit begnügen, abstrakt den Frieden zu verkünden; sie wird vielmehr zulassen müssen, dass das Evangelium – ausgehend von denen, die am Rande stehen – jene wirtschaftlichen und politischen Strukturen beurteilt, die – wie Johannes Paul II. später sagen sollte – zu regelrechten »Strukturen der Sünde« <a class=\"ref\" id=\"rn34\" href=\"#fn34\">34<\/a> werden können, damit kein Mensch und kein Volk in den Entwicklungsprozessen als entbehrlich behandelt wird.<\/p><h3 class=\"sub\">Das jüngere Lehramt<\/h3><p class=\"vp\" id=\"p37\"><span class=\"pnum\">37<\/span>Die reichhaltige kirchliche Soziallehre des heiligen Johannes Paul II. steht an der Schnittstelle zwischen der Krise der großen ideologischen Systeme des 20. Jahrhunderts und dem Beginn der wirtschaftlichen Globalisierung. In der Enzyklika Laborem exercens, die neunzig Jahre nach der Veröffentlichung von Rerum novarum verfasst wurde, eröffnet er einen neuen Denkansatz in Bezug auf die Arbeit. Der gerechte Lohn wird darin als konkreter Prüfmaßstab für die Gerechtigkeit des gesamten sozioökonomischen Systems dargestellt, weil er zeigt, ob der Arbeitnehmer als Person oder lediglich als Produktionskostenfaktor behandelt wird. <a class=\"ref\" id=\"rn35\" href=\"#fn35\">35<\/a> Die Arbeit wird nicht nur als ein zu bewältigendes Problem oder als Mittel zur Erzielung von Einkommen betrachtet, sondern als ein grundlegendes Gut für den Menschen, als Prinzip der Wirtschaftstätigkeit und als Schlüssel zur gesamten sozialen Frage. In ihr bringt der Mensch seine Freiheit, seine Kreativität und seine Fähigkeit zur Zusammenarbeit ein und trägt so zur kulturellen und moralischen Entwicklung der Gesellschaft bei. <a class=\"ref\" id=\"rn36\" href=\"#fn36\">36<\/a> Vor diesem Hintergrund dürfen die verschiedenen Formen prekärer Beschäftigung, der Fragmentierung beruflicher Laufbahnen und der automatisierten Arbeitsabläufe nicht nur unter dem Gesichtspunkt der Effizienz bewertet werden, sondern ausgehend von der Würde des Arbeitnehmers, dem Recht auf einen ausreichenden Lohn und der tatsächlichen Möglichkeit, am gesellschaftlichen Leben teilzunehmen.<\/p><p class=\"vp\" id=\"p38\"><span class=\"pnum\">38<\/span>Anlässlich des 20. Jahrestags von Populorum progressio kommt Johannes Paul II. in der Enzyklika Sollicitudo rei socialis erneut auf das Übel der Unterentwicklung zu sprechen. Er erkennt das Scheitern vieler Versuche, den wirtschaftlichen Rückstand der armen Völker aufzuholen und deren Industrialisierung zu begleiten, und stellt fest, dass die Kluft zwischen dem Norden und dem Süden der Welt fortbesteht und sich bisweilen sogar vergrößert. <a class=\"ref\" id=\"rn37\" href=\"#fn37\">37<\/a> Er prangert zudem wirtschaftliche, finanzielle und handelspolitische Mechanismen an, die von den stärkeren Ländern gesteuert werden, strukturell deren Interessen begünstigen und die schwächeren Volkswirtschaften ersticken, und er fordert, dass diese Mechanismen nicht nur einer technischen, sondern auch einer ernsthaften ethischen Prüfung unterzogen werden. <a class=\"ref\" id=\"rn38\" href=\"#fn38\">38<\/a> In diesem Zusammenhang wird Solidarität als konkrete Mitverantwortung von Menschen, Völkern und Nationen verstanden, als eine Form sozialer Freundschaft oder politischer Nächstenliebe, die auf die von Paul VI. eingeforderte „Zivilisation der Liebe“ ausgerichtet ist. <a class=\"ref\" id=\"rn39\" href=\"#fn39\">39<\/a><\/p><p class=\"vp\" id=\"p39\"><span class=\"pnum\">39<\/span>Anlässlich des hundertjährigen Jubiläums von Rerum novarum bietet die Enzyklika Centesimus annus schließlich eine Einschätzung zum Zusammenbruch des Sowjetsystems und zum Durchbruch von Demokratie und Marktwirtschaft. Der heilige Johannes Paul II. greift die Botschaft von Pius XII. wieder auf, wonach die Kirche die Demokratie in dem Maße wertschätzt, wie sie die wirksame Beteiligung der Bürger gewährleistet, die friedliche Wahl und Ablösung der Regierenden ermöglicht und verhindert, dass die Macht von kleinen Eliten monopolisiert wird, die von Partikularinteressen oder ideologischen Motiven geleitet werden. <a class=\"ref\" id=\"rn40\" href=\"#fn40\">40<\/a> Ebenso erkennt er das positive Potenzial des Marktes und der privaten Initiative nur dann an, wenn diese dem Sittengesetz untergeordnet und vom Solidaritätsprinzip geleitet sind, ohne die Schwächsten der Logik des Profits zu opfern. <a class=\"ref\" id=\"rn41\" href=\"#fn41\">41<\/a> Für die Soziallehre der Kirche bleibt somit ein besonders aktuelles Erbe: Die Bekräftigung des Zusammenhangs zwischen der Würde der Arbeit, der Solidarität unter den Völkern und der kritischen Bewertung von Demokratie und Marktwirtschaft bietet weiterhin Kriterien, um die neuen Formen der Ausbeutung, der Ausgrenzung und der Krise politischer Vertretung zu beurteilen.<\/p><p class=\"vp\" id=\"p40\"><span class=\"pnum\">40<\/span>Papst Benedikt XVI. war es in seiner Sozialenzyklika Caritas in veritate ein Anliegen, das in Populorum progressio dargelegte Entwicklungskonzept wieder aufzugreifen und zu vertiefen, indem er es vor dem Hintergrund der Globalisierung neu interpretierte. Er erinnert daran, dass sich diese Entwicklung in »einem realen, auf alle ausdehnbaren und konkret nachhaltigen Wachstum« <a class=\"ref\" id=\"rn42\" href=\"#fn42\">42<\/a> niederschlagen sollte, also in einem wirtschaftlichen Fortschritt, der wirklich inklusiv ist und die Grenzen der Schöpfung achtet. Er stellt jedoch fest, dass sich in den reichen Ländern neue Kategorien von Armen bilden und sich bisher unbekannte Formen der Ausgrenzung vermehren, während in den ärmsten Regionen kleine Gruppen in einem konsumorientierten Wohlstand leben, der neben Situationen entmenschlichenden Elends besteht. <a class=\"ref\" id=\"rn43\" href=\"#fn43\">43<\/a> Er stellt ferner fest, dass das neue globale Wirtschafts- und Finanzsystem, das durch eine große Mobilität von Kapital und Produktionsmitteln gekennzeichnet ist, die politische Macht der Staaten und ihre Fähigkeit, wirtschaftliche Prozesse zu lenken, eingeschränkt hat. <a class=\"ref\" id=\"rn44\" href=\"#fn44\">44<\/a> Deshalb bekräftigt er, dass die Wirtschaftstätigkeit nicht den Anspruch erheben kann, soziale Probleme allein durch die Ausweitung der Marktlogik zu lösen, sondern dass sie auf das Gemeinwohl ausgerichtet sein muss, für das die politische Gemeinschaft eine eigene und unersetzliche Verantwortung trägt. <a class=\"ref\" id=\"rn45\" href=\"#fn45\">45<\/a><\/p><p class=\"vp\" id=\"p41\"><span class=\"pnum\">41<\/span>In den Mittelpunkt dieser Neuinterpretation stellt Benedikt XVI. die Liebe und bekräftigt, dass sie »der Hauptweg der Soziallehre der Kirche« <a class=\"ref\" id=\"rn46\" href=\"#fn46\">46<\/a> ist, vorausgesetzt, dass sie stets mit der Wahrheit verbunden ist; und er stellt mit Besorgnis fest, dass gerade in den Bereichen des Sozialen, des Rechts, der Politik und der Wirtschaft die Tendenz besteht, deren moralische Irrelevanz zu erklären. Die Neuheit seines Beitrags besteht darin, aufzuzeigen, dass Entwicklung, Gerechtigkeit, Institutionen und Markt keine neutralen Wirklichkeiten sind, sondern Orte, an denen die Liebe in der Wahrheit eine geschichtliche Gestalt annehmen muss. Für unsere heutige Zeit, die von wachsenden Ungleichheiten, dem Druck der Finanzmärkte, der Umweltkrise und dem Misstrauen gegenüber der Politik geprägt ist, bleibt diese Lehre aktuell, weil sie fordert, jedes Entwicklungsmodell danach zu beurteilen, inwieweit es inklusiv und nachhaltig ist, das Verhältnis zwischen Wirtschaft und Politik neu am Gemeinwohl auszurichten und der Nächstenliebe eine entscheidende und fruchtbare Rolle im öffentlichen Leben zuzugestehen.<\/p><p class=\"vp\" id=\"p42\"><span class=\"pnum\">42<\/span>Die kirchliche Soziallehre von Papst Franziskus folgt der Linie der Konstitution Gaudium et spes, die dazu einlädt, die Geschichte ausgehend von den Wunden und Hoffnungen der Menschen zu betrachten und sie in einen Dialog mit dem Evangelium zu bringen. Diese Orientierung kommt besonders deutlich in Evangelii gaudium zum Ausdruck, wo bekräftigt wird, dass die christliche Verkündigung eine ihr innewohnende soziale Dimension besitzt, und eine Kirche gefordert wird, die fähig ist, den Schrei der Armen, der Migranten und der Opfer neuer Formen der Sklaverei zu hören. In diese Perspektive fügt sich auch das Beharren von Franziskus auf einer synodalen Kirche ein, einer Kirche, die „gemeinsam unterwegs“ ist, die versucht, die Zeichen der Zeit im Lichte des Evangeliums zu deuten, und die sich von den Armen evangelisieren lässt, mit denen sie die Geschichte teilt. <a class=\"ref\" id=\"rn47\" href=\"#fn47\">47<\/a><\/p><p class=\"vp\" id=\"p43\"><span class=\"pnum\">43<\/span>In Laudato si’ bietet Franziskus die erste große systematische Auseinandersetzung mit der Umweltkrise in einer Sozialenzyklika und zeigt, dass sie sich nicht nur auf einen Teilbereich bezieht, sondern auf den ökologischen Aspekt der heutigen sozioökonomischen Krise. Sein Vorschlag einer integralen Ökologie verbindet die Sorge um das gemeinsame Haus mit der vorrangigen Option für die Armen und bekräftigt nachdrücklich, dass »die Klage der Erde und die Klage der Armen« <a class=\"ref\" id=\"rn48\" href=\"#fn48\">48<\/a> nicht voneinander getrennt werden können. Wieder in den Vordergrund rücken in diesem Licht die allgemeine Bestimmung der Güter, die Kritik an einem technokratischen Paradigma, das alles auf einen Gegenstand der Herrschaft reduzieren will, die Verteidigung der menschlichen Arbeit, die von einer Wegwerfmentalität bedroht ist, die Forderung nach Generationengerechtigkeit sowie der Aufruf zu einem echten Dialog zwischen Politik und Wirtschaft, damit sich keine der beiden in Selbstbezogenheit verschließt.<\/p><p class=\"vp\" id=\"p44\"><span class=\"pnum\">44<\/span>Angesichts des Zerfalls des sozialen Gefüges, des „Weltkriegs in Stücken“, der individualistischen Globalisierung und der Auswirkungen der Pandemie auf die gemeinschaftlichen Bindungen lässt Franziskus in Fratelli tutti den Traum von einer Menschheit wiederaufleben, die sich für soziale Freundschaft und universale Geschwisterlichkeit entscheidet. Er schlägt eine Kultur der Begegnung vor, eine „bessere Politik“, die fähig ist, das Gemeinwohl anzustreben, Wege der Versöhnung zu beschreiten und eine Welt zu schaffen, die »allen Land, Heimat und Arbeit« sichert. <a class=\"ref\" id=\"rn49\" href=\"#fn49\">49<\/a> Schließlich zeigt er in Dilexit nos, dass diese großen sozialen Verpflichtungen nicht von der persönlichen Beziehung zu Christus zu trennen sind: Bezugnehmend auf das Wort Gottes erinnert er daran, dass die wahrhaftigste Antwort auf die Liebe des Herzens Jesu die konkrete Liebe zu den Brüdern und Schwestern ist, und stellt fest: »Es gibt keine größere Geste, die wir ihm anbieten können, um seine Liebe mit Liebe zu erwidern.« <a class=\"ref\" id=\"rn50\" href=\"#fn50\">50<\/a><\/p><h3 class=\"sub\">Eine Deutung der Geschichte im Licht des Glaubens<\/h3><p class=\"vp\" id=\"p45\"><span class=\"pnum\">45<\/span>Betrachtet man diesen Weg in seiner Gesamtheit, so wird deutlich, dass die Soziallehre der Kirche nicht das Ergebnis eines am Schreibtisch ausgearbeiteten Entwurfs ist, sondern das Ergebnis eines geduldigen Prozesses, in dem jeder Papst – wie auch das Zweite Vatikanische Konzil – im Lichte der „Neuerungen“ seiner Zeit einen originären Beitrag geleistet hat. Jeder von ihnen hat, indem er sich den Herausforderungen seiner Zeit stellte und die geschichtlichen Veränderungen im Lichte des Evangeliums deutete, verschiedene Aspekte eines einzigen Erbes hervortreten lassen: die Würde der Person, den Wert der Arbeit, die allgemeine Bestimmung der Güter, Solidarität und Subsidiarität, die Bewahrung der Schöpfung, die zentrale Bedeutung von Frieden und Geschwisterlichkeit. Daraus ergibt sich eine harmonische, wenn auch nicht immer lineare Entwicklung, geprägt von unterschiedlichen Schwerpunktsetzungen, schrittweisen Vertiefungen und manchmal auch von Perspektivwechseln, die nicht mit dem Vorangegangenen brechen, sondern dessen Bedeutung reifen lassen. Wenn wir heute von einem Korpus gemeinsamer Prinzipien und Kriterien sprechen können, dann deshalb, weil diese Geschichtsdeutung im Licht des Glaubens nie unterbrochen wurde und man es verstanden hat, sich von den Fragen jeder Generation herausfordern zu lassen. Auf diesen tragenden Kern – die großen Prinzipien der Soziallehre, die die Entscheidungsfindung der Gläubigen im persönlichen und öffentlichen Leben leiten – möchte ich nun die Aufmerksamkeit lenken, um dessen innere Kohärenz und schöpferische Kraft für unsere Zeit besser zu erfassen.<\/p><\/div><\/details>\n<details class=\"chapter\" id=\"ch2\"><summary><div class=\"csum\"><span class=\"csum-eyebrow\">Zweites Kapitel<\/span><span class=\"csum-title\">Grundlagen und Prinzipien der Soziallehre der Kirche<\/span><span class=\"csum-desc\">Die Grundlagen und Prinzipien der Soziallehre der Kirche. <span class=\"csum-n\">· 44 Abschnitte<\/span><\/span><span class=\"csum-cta\"><span class=\"chev\">›<\/span><span class=\"cta-read\">klicken zum Lesen<\/span><span class=\"cta-collapse\">klicken zum Einklappen<\/span><\/span><\/div><\/summary><div class=\"chapter-body\"><p class=\"vp\" id=\"p46\"><span class=\"pnum\">46<\/span>Die Soziallehre der Kirche ist ein lebendiges Gebilde, das im Dialog mit der Geschichte, den Kulturen und den Wissenschaften steht und zugleich einen unvergänglichen Kern von Wahrheiten bewahrt. Deshalb kann sie als eine Form der Weisheit betrachtet werden, die auch heute noch als Orientierung für das persönliche und gesellschaftliche Leben der Gläubigen dienen kann. In diesem zweiten Kapitel möchte ich auf einige Grundlagen und Prinzipien der Soziallehre eingehen, die helfen, die „Neuerungen“ unserer Zeit im Lichte der grundlegenden Würde des Menschen zu deuten. Um den Menschen im Zeitalter der Künstlichen Intelligenz zu bewahren, müssen wir meines Erachtens heute erneut über das Gemeinwohl, die allgemeine Bestimmung der Güter, Subsidiarität, Solidarität und soziale Gerechtigkeit nachdenken. Ich bin überzeugt, dass das harmonische Verhältnis zwischen diesen Prinzipien es erfordert, sie gemeinsam zu betrachten, damit deutlich wird, wie sie aufeinander verweisen und sich gegenseitig erhellen.<\/p><p class=\"vp\" id=\"p47\"><span class=\"pnum\">47<\/span>Mit diesen Überlegungen möchte ich vor allem den Laien sowie allen Frauen und Männern guten Willens helfen, ihre Sendung wiederzuentdecken, die darin besteht, die Prinzipien, auf die ich im Folgenden eingehen werde, im Alltag, im Familienleben, in der Arbeit und im gesellschaftlichen Engagement zu verwirklichen, wobei sie sich von dem Bestreben leiten lassen sollen, die Liebe Gottes im konkreten geschichtlichen Kontext zu verkörpern. Zugleich möchte ich Hochschulen und Universitäten ermutigen, diesen Grundsätzen neue Kraft zu verleihen, indem sie sie in einer zeitgemäßen und im Hinblick auf die digitale Revolution wirkungsvollen Weise neu bedenken. Auf diese Weise wird die theologische und philosophische Forschung den pastoralen Weg der Kirche vertiefen und unterstützen können und zur Aufgabe des Lehramtes beitragen, das Gewissen der Gläubigen zu erleuchten und sie zu einem Engagement zu bewegen, durch das das Leben in unseren Gesellschaften gerechter und geschwisterlicher wird.<\/p><h3 class=\"sub\">Die Grundlagen der Soziallehre<\/h3><h3 class=\"sub\">Der Mensch als Abbild des dreifaltigen Gottes<\/h3><p class=\"vp\" id=\"p48\"><span class=\"pnum\">48<\/span>Die Soziallehre der Kirche führt uns zurück zum Kern unseres Glaubens: zum Geheimnis des lebendigen Gottes, der sich in Jesus Christus als Gemeinschaft von Personen offenbart – Vater, Sohn und Heiliger Geist –, als Liebe in Beziehung, die sich gegenseitig schenkt und sich der Welt mitteilt. <a class=\"ref\" id=\"rn51\" href=\"#fn51\">51<\/a> Das Konzil erinnert daran, dass der Mensch zur Gemeinschaft mit Gott berufen ist und »sich selbst nur durch die aufrichtige Hingabe seiner selbst vollkommen finden kann«: <a class=\"ref\" id=\"rn52\" href=\"#fn52\">52<\/a> Seine tiefste Berufung besteht darin, in die trinitarische Dynamik der empfangenen und mitgeteilten Liebe einzutreten.<\/p><p class=\"vp\" id=\"p49\"><span class=\"pnum\">49<\/span>Wenn das Geheimnis Gottes, der Liebe ist, die Quelle der Soziallehre darstellt, so ist ihre konkreteste Gestalt Jesus Christus, das fleischgewordene Wort. Durch seine Menschwerdung tritt der Sohn Gottes in unsere Geschichte ein, er nimmt unser menschliches Fleisch an und bringt dorthin die Liebe, die ihn mit dem Vater und dem Heiligen Geist vereint. In ihm »klärt sich […] das Geheimnis des Menschen wahrhaft auf«, <a class=\"ref\" id=\"rn53\" href=\"#fn53\">53<\/a> weil sein Menschsein vollkommen frei ist, offen für andere, fähig, solidarische und schöne Beziehungen aufzubauen, und ausgerichtet auf die völlige Hingabe seiner selbst. Wer an ihn glaubt, ist in das große Werk der Erneuerung miteinbezogen, das im Geheimnis seines Leidens, seines Todes und seiner Auferstehung angebrochen ist. Die Gläubigen wirken am Aufbau des Reiches Gottes mit, indem sie lernen, jede Frau und jeden Mann als Schwester und Bruder anzunehmen, als Kinder eines einzigen Vaters. So zielen sowohl die Verkündigung als auch die christliche Lebensführung, geleitet vom Wirken des Heiligen Geistes, darauf ab, gesellschaftliche Veränderungen hervorzubringen. <a class=\"ref\" id=\"rn54\" href=\"#fn54\">54<\/a><\/p><p class=\"vp\" id=\"p50\"><span class=\"pnum\">50<\/span>Im Zentrum der christlichen Sicht des Menschen steht die großartige Aussage, dass Mann und Frau als Bild und Abbild des dreifaltigen Gottes geschaffen sind (vgl. Gen 1,26-27). Von seinem Wesen her auf Beziehung ausgerichtet, ist jeder Mensch von Gott daraufhin erdacht und gewollt, in Gemeinschaft mit ihm, mit den anderen und mit der Schöpfung zu treten. Seine Würde hängt nicht von seinen Fähigkeiten, seinem Reichtum oder der Position ab, die er einnimmt, noch von den richtigen oder falschen Entscheidungen, die er trifft, vielmehr ist sie ein Geschenk, das ihm vorausgeht und ihn übersteigt, und Ausdruck der nie endenden Liebe Gottes ist. Deshalb bleibt der Mensch immer der »Weg der Kirche« <a class=\"ref\" id=\"rn55\" href=\"#fn55\">55<\/a> und die Mitte jedes authentischen Weges einer ganzheitlichen menschlichen Entwicklung. <a class=\"ref\" id=\"rn56\" href=\"#fn56\">56<\/a><\/p><h3 class=\"sub\">Die gleiche Würde aller Menschen<\/h3><p class=\"vp\" id=\"p51\"><span class=\"pnum\">51<\/span>Der heilige Johannes Paul II. betonte: »Der geschärfte Sinn für die Würde und Einmaligkeit der menschlichen Person wie auch für die dem Weg des Gewissens gebührende Achtung stellt also sicher eine positive Errungenschaft der modernen Kultur dar.« <a class=\"ref\" id=\"rn57\" href=\"#fn57\">57<\/a> Diese Aussage folgt der bereits vom Zweiten Vatikanischen Konzil vorgezeichneten Linie, die ein wachsendes Bewusstsein für die einzigartige Würde jedes Menschen, für seinen Wert, der über den materiellen Dingen steht, sowie für seine universalen und unantastbaren Rechte und Pflichten festgestellt hatte. <a class=\"ref\" id=\"rn58\" href=\"#fn58\">58<\/a> Es ist wichtig, darauf zu achten, dass dieses gewachsene Bewusstsein für die Menschenwürde nicht unter dem Druck neuer Ideologien oder bestimmter, sehr mächtiger Interessen in der heutigen Welt getrübt wird. Unter diesen Ideologien halte ich jene für besonders verfänglich, die suggeriert, dass jeder Mensch seinen Wert erst verdienen oder rechtfertigen müsse, bis dahin, dass denjenigen, die effizienter und leistungsfähiger sind, ein höherer Wert beigemessen wird. Innerhalb einer solchen Perspektive wird der Mensch letztlich auf ein Mittel zur Erzielung von Ergebnissen reduziert, auf eine Ressource, die man nutzen und ausbeuten kann, und nicht mehr als ein Zweck in sich selbst anerkannt, der niemals instrumentalisiert werden darf. Doch der Wert des Menschen hängt nicht davon ab, was er leistet oder produziert, und es gibt Rechte, die allen allein aufgrund der Tatsache zustehen, dass sie Menschen sind. Keine menschliche Macht kann diese rechtmäßig verweigern oder willkürlich einschränken. <a class=\"ref\" id=\"rn59\" href=\"#fn59\">59<\/a><\/p><p class=\"vp\" id=\"p52\"><span class=\"pnum\">52<\/span>Wenn wir von Würde sprechen, dann verwenden wir diesen Begriff nicht immer in der gleichen Weise: Manchmal beziehen wir uns auf die moralische Würde, also auf die Art, wie ein Mensch seine Entscheidungen und sein Handeln gestaltet; in anderen Fällen meinen wir die gesellschaftliche Würde, also die Lebensbedingungen des Menschen und die konkrete Achtung, die ihm von der Gesellschaft entgegengebracht wird; in wieder anderen Fällen meinen wir die existenzielle Würde, also wie ein Mensch den Wert seiner selbst und seines Lebens wahrnimmt. Diese Dimensionen der Würde können zunehmen oder abnehmen. Über diese Bedeutungen hinaus gibt es jedoch eine tiefere Ebene, die wichtigste, nämlich die ontologische Würde. Das ist die Würde, die einem jeden Menschen allein aufgrund der Tatsache zusteht, dass er existiert, dass er von Gott gewollt, geschaffen und geliebt ist: <a class=\"ref\" id=\"rn60\" href=\"#fn60\">60<\/a> Keine Sünde, kein Versagen, keine Demütigung, kein Ausschluss kann den grundlegenden Wert eines menschlichen Lebens schmälern, das Gott gewollt und ins Dasein gerufen hat. <a class=\"ref\" id=\"rn61\" href=\"#fn61\">61<\/a><\/p><p class=\"vp\" id=\"p53\"><span class=\"pnum\">53<\/span>Die grundlegende Würde jedes Menschen kann daher weder erworben noch verdient werden und muss auch nicht erst bewiesen werden. Die vor kurzem erschienene Erklärung Dignitas infinita bietet eine Zusammenschau der Überzeugungen der Kirche zu diesem Thema: »Eine unendliche Würde, die unveräußerlich in ihrem Wesen begründet ist, kommt jeder menschlichen Person zu, unabhängig von allen Umständen und in welchem Zustand oder in welcher Situation sie sich auch immer befinden mag«, <a class=\"ref\" id=\"rn62\" href=\"#fn62\">62<\/a> das heißt immer und unhintergehbar. Diese Würde eines jeden Menschen kann, wie es der heilige Johannes Paul II. getan hat, <a class=\"ref\" id=\"rn63\" href=\"#fn63\">63<\/a> aus zwei Gründen als unendlich bezeichnet werden: weil die Liebe Gottes, die ihn zur Freundschaft mit ihm ruft, unendlich ist, und weil sie absolut bedingungslos ist, in dem Sinne, dass man, selbst wenn man unendlich lange suchte, niemals etwas finden wird, das sie aufheben oder leugnen könnte.<\/p><h3 class=\"sub\">Der sehr hohe Wert der Menschenrechte<\/h3><p class=\"vp annp\" id=\"p54\"><span class=\"pnum\">54<\/span>Die Kirche erkennt dankbar an, dass »das Bemühen um die Festlegung und Verkündigung der Menschenrechte […] eine der wichtigsten Anstrengungen <sup class=\"ref\">ist<\/sup>, um wirkungsvoll auf die unverzichtbaren Forderungen der Menschenwürde einzugehen«. <a class=\"ref\" id=\"rn64\" href=\"#fn64\">64<\/a> Und wie Johannes Paul II. festgestellt hat, ist die Allgemeine Erklärung der Menschenrechte, die am 10. Dezember 1948 von den Vereinten Nationen verkündet wurde, auch heute noch eine der höchsten Ausdrucksformen des menschlichen Gewissens. <a class=\"ref\" id=\"rn65\" href=\"#fn65\">65<\/a> Sie ist ein »wahrer Meilenstein auf dem Weg des moralischen Fortschritts der Menschheit«. <a class=\"ref\" id=\"rn66\" href=\"#fn66\">66<\/a> Aus christlicher Sicht sind die Menschenrechte daher nichts, was dem Menschen von außen her zukommt, sondern eine geschichtliche Form, in der die ihm innewohnende Würde zum Ausdruck gebracht wird, die zu schützen und zu fördern die internationale Gemeinschaft aufgerufen ist.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"1\" aria-label=\"Anmerkung 1: Human rights\">1<\/button><\/span><\/p><p class=\"vp\" id=\"p55\"><span class=\"pnum\">55<\/span>Die Menschenrechte sind unantastbar, denn »diese wohnen der menschlichen Person und ihrer Würde inne«. <a class=\"ref\" id=\"rn67\" href=\"#fn67\">67<\/a> Folglich sind sie universal und unveräußerlich. <a class=\"ref\" id=\"rn68\" href=\"#fn68\">68<\/a> Gerade weil sie in der gemeinsamen Würde jedes Mannes und jeder Frau begründet sind, haben sie praktische Konsequenzen und rechtliche Auswirkungen, denn »es wäre vergeblich, die Menschenrechte zu proklamieren, wenn man nicht gleichzeitig alles Notwendige dafür täte, um die Pflicht zu ihrer Achtung durch alle, überall und für alle zu garantieren«. <a class=\"ref\" id=\"rn69\" href=\"#fn69\">69<\/a> Das erste dieser Menschenrechte ist das Recht auf Leben, von der Empfängnis bis zu seinem natürlichen Ende, <a class=\"ref\" id=\"rn70\" href=\"#fn70\">70<\/a> ohne das es unmöglich ist, irgendein anderes Recht auszuüben. Wenn dieses grundlegende Recht verweigert wird, wie es bei der Abtreibung, bei der Tötung Unschuldiger und bei der Euthanasie geschieht, stehen wir vor Entscheidungen, die die Kirche als schwerwiegend unerlaubt beurteilt. <a class=\"ref\" id=\"rn71\" href=\"#fn71\">71<\/a><\/p><p class=\"vp\" id=\"p56\"><span class=\"pnum\">56<\/span>Wenn wir auf unsere Zeit blicken, können wir nicht übersehen, dass der Schutz der Menschenrechte heute zwei besonders ernsten Gefahren ausgesetzt ist. Die erste besteht darin, dass man sich nur rein formal zu ihnen bekennt, während zusammen mit dem technologischen Fortschritt versteckte oder offensichtliche Verletzungen der Menschenwürde weiter zunehmen. Die zweite, die in Wirklichkeit die Wurzel der ersten ist, besteht darin, dass man die Grundlage ihrer universalen Geltung nicht mehr erkennen kann, weil man auf die »Suche nach den stabilsten Grundlagen für unsere Entscheidungen und auch für unsere Gesetze« <a class=\"ref\" id=\"rn72\" href=\"#fn72\">72<\/a> verzichtet hat. Papst Franziskus mahnte an, dieses letztgenannte Problem nicht zu unterschätzen. Er erinnerte daran, dass die Vernunft, wenn sie sich ernsthaft mit der menschlichen Natur auseinandersetzt, Werte entdecken kann, die für alle gelten, weil sie aus der menschlichen Natur selbst hervorgehen. Würde diese Suche aufgegeben, könnte es geschehen, dass Rechte, die heute als unantastbar gelten, in Zukunft von denen in Frage gestellt oder verweigert werden, die die Macht dazu haben, vielleicht nachdem sie eine nur scheinbare Zustimmung von Seiten einer eingeschüchterten oder manipulierten Bevölkerung erhalten haben. <a class=\"ref\" id=\"rn73\" href=\"#fn73\">73<\/a><\/p><p class=\"vp\" id=\"p57\"><span class=\"pnum\">57<\/span>Mit dem wachsenden Bewusstsein für den Wert eines jeden Menschen und seiner Rechte hat auch die Anerkennung der Rechte von Minderheiten zugenommen. Dennoch ist es noch ein weiter Weg, bis die Rechte eines großen Teils, nämlich der Frauen, weltweit wirklich in gleicher Weise gewahrt sein werden. Es ist eine Tatsache: »Doppelt arm sind die Frauen, die Situationen der Ausschließung, der Misshandlung und der Gewalt erleiden, denn oft haben sie geringere Möglichkeiten, ihre Rechte zu verteidigen.« <a class=\"ref\" id=\"rn74\" href=\"#fn74\">74<\/a> Es reicht also nicht aus, mit Worten zu bekräftigen, dass Männer und Frauen die gleiche Würde und die gleichen Rechte haben; dies muss sich in konkreten Entscheidungen niederschlagen, in den Gesetzen, im Zugang zu Arbeit, Bildung, gesellschaftlichen und politischen Verantwortlichkeiten sowie in der Art, wie die Gesellschaft den Beitrag der Frauen wahrnimmt und wertschätzt. Solange diese Kluft fortbesteht, werden wir nicht sagen können, dass die Gesellschaft tatsächlich vollumfänglich anerkennt, dass Frauen die gleiche Würde wie Männer haben.<\/p><p class=\"vp\" id=\"p58\"><span class=\"pnum\">58<\/span>Es sind die konkreten Menschen, die zählen, jeder einzelne von ihnen und ihre Familien. Soziale Bewegungen, große politische Bekenntnisse zugunsten des Volkes und Gemeinschaftsideologien nützen nichts, wenn sie nicht letztlich auf die Förderung des Menschen – von Männern und Frauen – mit ihren unveräußerlichen Rechten ausgerichtet sind. Ebenso reicht es nicht aus, die individuelle Freiheit oder Privatinitiativen zu preisen, wenn man dann akzeptiert, dass eine große Zahl von Menschen weiterhin ohne würdige Arbeit, ohne Schutz und ohne Zugang zu grundlegenden Gütern lebt.<\/p><h3 class=\"sub\">Die Prinzipien der Soziallehre<\/h3><h3 class=\"sub\">Das Prinzip des Gemeinwohls<\/h3><p class=\"vp\" id=\"p59\"><span class=\"pnum\">59<\/span>Anzuerkennen, dass jede Frau und jeder Mann eine unveräußerliche Würde hat und Rechte, die keine menschliche Macht verletzen oder aufheben darf, erfordert, dass wir die Art und Weise, wie wir zusammenleben, unsere wirtschaftlichen und politischen Entscheidungen sowie das konkrete Gesicht unserer Städte entsprechend gestalten. Hieraus ergibt sich das erste wichtige Prinzip der Soziallehre, auf das ich hinweisen möchte: das Gemeinwohl. Wir können es als die gesellschaftliche Form der jedem Menschen zugestandenen Würde beschreiben. Als Benedikt XVI. auf die nicht verhandelbaren Werte Bezug nahm, die die Kirche stets verteidigen muss, zählte er dazu auch »die Förderung des Allgemeinwohls«. <a class=\"ref\" id=\"rn75\" href=\"#fn75\">75<\/a> Für einen Christen ist es in der Tat ein nicht verhandelbarer Wert, aus der kleinen Welt der eigenen Interessen herauszutreten und sich im Rahmen der eigenen Möglichkeiten für das Gemeinwohl einzusetzen, ebenso wie für die Förderung des Lebens.<\/p><p class=\"vp\" id=\"p60\"><span class=\"pnum\">60<\/span>Das Zweite Vatikanische Konzil hat festgestellt, dass das Gemeinwohl »die Gesamtheit jener Bedingungen des gesellschaftlichen Lebens <sup class=\"ref\">ist<\/sup>, die sowohl den Gruppen als auch deren einzelnen Gliedern ein volleres und leichteres Erreichen der eigenen Vollendung ermöglichen«. <a class=\"ref\" id=\"rn76\" href=\"#fn76\">76<\/a> Diese Definition bietet uns eine erste wertvolle Orientierung, da sich das Gemeinwohl nicht auf eine bloße Aufzählung von Bedingungen oder Institutionen reduzieren lässt. Es entspricht weder der Summe der Vorteile der Einzelnen noch der Schnittmenge ihrer Partikularinteressen; es ist ein größeres Gut, das allen gehört und das nur gemeinsam aufgebaut, vermehrt und bewahrt werden kann. Wir können sagen, dass das gesellschaftliche Handeln seine Fülle erreicht, wenn es auf dieses gemeinsame Gut ausgerichtet ist, so wie das moralische Handeln des Menschen seine Erfüllung in der Wahl des wahrlich Guten findet. <a class=\"ref\" id=\"rn77\" href=\"#fn77\">77<\/a><\/p><p class=\"vp\" id=\"p61\"><span class=\"pnum\">61<\/span>In diesem Sinne können wir sagen, dass »das Ganze ist mehr als der Teil« <a class=\"ref\" id=\"rn78\" href=\"#fn78\">78<\/a> und dass gerade deshalb »die bloße Summe von Einzelinteressen […] nicht in der Lage <sup class=\"ref\">ist<\/sup>, eine bessere Welt für die gesamte Menschheit zu schaffen«. <a class=\"ref\" id=\"rn79\" href=\"#fn79\">79<\/a> Es ist eine Illusion zu glauben, dass es ausreiche, nach dem eigenen Fortschritt zu streben, um zum Wohl aller beizutragen, ohne sich wirklich um andere kümmern zu müssen. Diese Sichtweise ignoriert den eigentlichen und spezifischen Wert des Gemeinwohls: Es ist die Frucht der »gegenseitigen Abhängigkeit«, <a class=\"ref\" id=\"rn80\" href=\"#fn80\">80<\/a> die ein Netz an sozialem Wohl hervorbringt, das sich ausbreitet und auf die Menschen zurückwirkt. Das Gemeinwohl ist ein Mehrwert , das Ergebnis der Wechselwirkung und der gegenseitigen Beeinflussung, die verschiedene Handlungen, Initiativen, Anstrengungen und Entscheidungen miteinander verbindet. Würde man einfach die individuellen Güter addieren, könnte man die Existenz dieses Mehrwerts nicht erklären, der sie übersteigt und zugleich bereichert.<\/p><p class=\"vp\" id=\"p62\"><span class=\"pnum\">62<\/span>Es ist das Streben nach dem Gemeinwohl, das ein Volk entstehen lässt, verstanden nicht als bloße Summe von Individuen, sondern als lebendige Wirklichkeit, in der die Menschen lernen und anerkennen, dass sie aufeinander verwiesen und gemeinsam verantwortlich für die res publica sind. In diesem Sinne trägt jeder Mensch zum Aufbau seines eigenen Volkes bei. Dies ist »eine langsame und anstrengende Aufgabe, die verlangt, dass wir uns integrieren und bereit sind, geradezu eine Kultur der Begegnung in einer vielgestaltigen Harmonie zu entfalten lernen«. <a class=\"ref\" id=\"rn81\" href=\"#fn81\">81<\/a> Gemeinsam auf das Wohl aller hinzuarbeiten bedeutet, ein gemeinsames Projekt zu haben. Es ist offensichtlich, dass es zwischen den verschiedenen Menschen viele ideologische und pragmatische Unterschiede gibt, dass es unterschiedliche Interessen und häufige Konflikte gibt, doch das bedeutet nicht, dass ein Weg des Dialogs unmöglich ist, um eine Konsensbasis zu finden, die es ermöglicht, ein Projekt für alle zu gestalten und gemeinsam unterwegs zu sein.<\/p><p class=\"vp\" id=\"p63\"><span class=\"pnum\">63<\/span>Dem Staat obliegt die Aufgabe, Zusammenhalt, Einheit und eine gerechte Organisation der Zivilgesellschaft zu gewährleisten, damit das Gemeinwohl mit dem Beitrag aller wirklich verfolgt werden kann. Konkret bedeutet dies, dass die öffentliche Hand die heikle Aufgabe hat, die verschiedenen Interessen »auf gerechte Weise miteinander in Einklang zu bringen«, <a class=\"ref\" id=\"rn82\" href=\"#fn82\">82<\/a> und dabei ein Gleichgewicht zwischen Partikularinteressen und dem Wohlergehen aller zu suchen, ohne dass die Schwächsten zurückgelassen werden. Wenn die Politik auf eine langfristige Perspektive verzichtet und sich auf kurzfristige Kalküle oder sterile Polarisierungen beschränkt, dann verliert das Sprechen über das Gemeinwohl an Glaubwürdigkeit und Ungleichheiten sowie soziale Spaltungen nehmen zu.<\/p><p class=\"vp\" id=\"p64\"><span class=\"pnum\">64<\/span>Dies gilt auch für die internationale Politik. Während die Klüfte zwischen den Völkern zunehmen, breitet sich eine Logik des Gegeneinanders und der Aggression aus, und der schwierige Weg hin zu einer geeinteren und geschwisterlicheren Welt erleidet neue und schmerzhafte Rückschläge. In diesem Zusammenhang klingt das Reden von einem gemeinsamen Weg hin zu einer gerechteren Entwicklung für die gesamte Menschheitsfamilie »wie eine Verrücktheit«. <a class=\"ref\" id=\"rn83\" href=\"#fn83\">83<\/a> Doch wir dürfen die Hoffnung nicht verlieren. Ich lade alle ein, über wirksamere Formen der Zusammenarbeit und über internationale Institutionen nachzudenken, die das globale Gemeinwohl bewahren können, ohne die legitime Vielfalt der Völker und Staaten aufzuheben. Denn die Förderung des Gemeinwohls kann niemals losgelöst werden von der Achtung des Rechts der Völker, zu existieren, ihre Identität zu bewahren und ihren je eigenen Beitrag für die Familie der Nationen zu leisten. <a class=\"ref\" id=\"rn84\" href=\"#fn84\">84<\/a> Jeder Versuch oder jedes Vorhaben, eine Nation auszulöschen oder zu unterwerfen, ist zutiefst unmoralisch und daher inakzeptabel.<\/p><h3 class=\"sub\">Das Prinzip der allgemeinen Bestimmung der Güter<\/h3><p class=\"vp\" id=\"p65\"><span class=\"pnum\">65<\/span>»Unter den vielfältigen Aspekten des Gemeinwohls kommt dem Prinzip der allgemeinen Bestimmung der Güter unmittelbare Bedeutung zu.« <a class=\"ref\" id=\"rn85\" href=\"#fn85\">85<\/a> Dieses Prinzip erinnert uns vor allem daran, dass Gott die Güter der Erde – Boden, Wasser, Luft, natürliche Ressourcen – der gesamten Menschheitsfamilie geschenkt hat, damit sie allen heute und in Zukunft zum Leben gereichen, und dass alle ein ursprüngliches Recht auf die Nutzung dieser Güter haben. Der heilige Johannes Paul II. erinnerte daran, dass »Gott […] die Erde dem ganzen Menschengeschlecht geschenkt <sup class=\"ref\">hat<\/sup>, ohne jemanden auszuschließen oder zu bevorzugen, auf dass sie alle seine Mitglieder ernähre«. <a class=\"ref\" id=\"rn86\" href=\"#fn86\">86<\/a> Folglich »entspricht es nicht Gottes Plan, mit dieser Gabe so umzugehen, dass nur einige wenige von ihren Vorteilen profitieren«. <a class=\"ref\" id=\"rn87\" href=\"#fn87\">87<\/a> Heute sind wir aufgerufen anzuerkennen, dass diese allgemeine Bestimmung nicht nur die materiellen Güter betrifft, sondern auch die immateriellen und kulturellen Güter.<\/p><p class=\"vp\" id=\"p66\"><span class=\"pnum\">66<\/span>Es gibt ein Recht auf Privateigentum, das seinen Sinn und seine eigene Funktion hat, aber stets der allgemeinen Bestimmung der Güter untergeordnet ist. Nach Johannes Paul II. ist diese Unterordnung die goldene Regel des sozialen Verhaltens und das »Grundprinzip der ganzen sozialethischen Ordnung«. <a class=\"ref\" id=\"rn88\" href=\"#fn88\">88<\/a> Die Tradition der Kirche hat im Eigentum ein Mittel gesehen, Güter so zu bewahren und zu verwalten, dass sie dem Gemeinwohl besser dienen können. Da »die christliche Tradition […] das Recht auf Privatbesitz niemals als absolut und unveräußerlich anerkannt« <a class=\"ref\" id=\"rn89\" href=\"#fn89\">89<\/a> hat, darf seine soziale Funktion nicht als bloße theologische Meinung betrachtet werden, sondern als eine sichere Lehre der Kirche, die bereits in der Heiligen Schrift und bei den Kirchenvätern zu finden ist. Aus diesem Grund hat Papst Franziskus daran erinnert, dass tief gelebte Solidarität auch bedeutet, »dem Armen das zurückzugeben, was ihm zusteht«. <a class=\"ref\" id=\"rn90\" href=\"#fn90\">90<\/a><\/p><p class=\"vp\" id=\"p67\"><span class=\"pnum\">67<\/span>Zu den Gütern, die universal für alle bestimmt sind, müssen wir heute auch die neuen Formen des Eigentums zählen: Patente, Algorithmen, digitale Plattformen, technologische Infrastrukturen, Daten. In einem Kontext, in dem der Reichtum der Nationen immer mehr von Wissen und Technologien abhängt, entsteht ein neues Ungleichgewicht, wenn diese Güter ohne angemessene Teilhabe und Zugangsmöglichkeiten in den Händen weniger konzentriert bleiben: Dies widerspricht der allgemeinen Bestimmung der Güter und vergrößert die Kluft zwischen den Teilhabenden und den Ausgeschlossenen, zwischen denen, die an der digitalen Revolution teilhaben können, und denen, die am Rande stehen. Darüber hinaus erfordern die Sorge um das gemeinsame Haus und die Verantwortung gegenüber den Armen und den künftigen Generationen, dass die Nutzung der Güter der Schöpfung und der neuen Möglichkeiten, die die Technik bietet, so geregelt wird, dass die Umwelt geachtet, Verschwendung vermieden und neue Formen der Ausbeutung verhindert werden.<\/p><h3 class=\"sub\">Das Subsidiaritätsprinzip<\/h3><p class=\"vp\" id=\"p68\"><span class=\"pnum\">68<\/span>Das Subsidiaritätsprinzip entspringt derselben Sicht auf den Menschen, die unsere Überlegungen zur Würde und zum Gemeinwohl geleitet hat. Wenn jede Frau und jeder Mann dazu berufen ist, das eigene Leben selbst zu gestalten und am Aufbau der Gesellschaft mitzuwirken, dann muss auch die Organisationsform der Gesellschaft diese Verantwortung achten und fördern. Die Soziallehre der Kirche bezeichnet das Prinzip, wonach das, was Einzelpersonen, Familien, lokale Gemeinschaften und intermediäre Körperschaften leisten können, nicht von übergeordneten Instanzen an sich gezogen werden darf, als „Subsidiarität“. Die übergeordneten Institutionen müssen die Freiheit und Kreativität der unteren Ebenen anerkennen, schützen und fördern sowie deren Beiträge koordinieren, damit sie wirksam dem Gemeinwohl dienen. <a class=\"ref\" id=\"rn91\" href=\"#fn91\">91<\/a><\/p><p class=\"vp\" id=\"p69\"><span class=\"pnum\">69<\/span>Seit den Anfängen der modernen kirchlichen Soziallehre, beginnend mit Leo XIII., hat die Kirche darauf bestanden, dass weder der Einzelne noch die Familie vom Staat vereinnahmt werden dürfen, sondern so weit wie möglich frei handeln können müssen, ohne dem Gemeinwohl zu schaden. <a class=\"ref\" id=\"rn92\" href=\"#fn92\">92<\/a> Der heilige Johannes Paul II. hat diese Sichtweise aufgegriffen und vertieft und daran erinnert, dass die politische Gemeinschaft im Dienst der Zivilgesellschaft steht und dass der Staat über das Gemeinwohl wachen und bei Bedarf eingreifen muss, ohne jedoch dauerhaft die Verantwortung anstelle der intermediären Körperschaften und der sozialen Einrichtungen zu übernehmen. <a class=\"ref\" id=\"rn93\" href=\"#fn93\">93<\/a> Die Subsidiarität rechtfertigt nicht den Rückzug des Staates, sondern gibt seinem Handeln eine Richtung vor: Das staatliche Eingreifen ist gerade deshalb erforderlich, um es allen gesellschaftlichen Akteuren zu ermöglichen, ihren Auftrag zu erfüllen, ohne dabei an den Rand gedrückt zu werden. Es ist Aufgabe der politischen Gemeinschaft, die Voraussetzungen dafür zu schaffen, dass Einzelpersonen, Familien, Vereinigungen und intermediäre Körperschaften ihre gesellschaftliche Berufung verwirklichen können, ohne ersetzt oder auf eine bloß ausführende Funktion beschränkt zu werden. <a class=\"ref\" id=\"rn94\" href=\"#fn94\">94<\/a><\/p><p class=\"vp\" id=\"p70\"><span class=\"pnum\">70<\/span>Dieses Prinzip ermutigt dazu, jede Form einer paternalistischen oder wohlfahrtsstaatlichen Verwaltung des gesellschaftlichen Lebens zu überwinden, und eine Kultur der Mitverantwortung zu fördern: also einen Staat, der die Initiative der Bürger wertschätzt, eine Zivilgesellschaft, die in der Lage ist, Bindungen zu schaffen und Kräfte für den Dienst am Gemeinwohl zu mobilisieren. Im Sinne der Subsidiarität werden Entscheidungen auf jener Ebene getroffen, die den betroffenen Menschen möglichst nahe ist, und die Rolle der Vereinigungen gestärkt, sodass die Bevölkerung nicht vor bereits gefällten Entscheidungen steht, sondern in deren Entstehungsprozess einbezogen werden kann. Wo Familien, Vereinigungen, lokale Gemeinschaften, Freiwilligenorganisationen und Einrichtungen des sogenannten „dritten Sektors“ anerkannt und unterstützt werden, rückt das gesellschaftliche Leben näher an die Menschen heran, entsprechen Dienstleistungen besser den tatsächlichen Bedürfnissen und finden sich Lösungen, die kreativer sind und die Würde jedes Einzelnen stärker respektieren. <a class=\"ref\" id=\"rn95\" href=\"#fn95\">95<\/a><\/p><p class=\"vp\" id=\"p71\"><span class=\"pnum\">71<\/span>Das Subsidiaritätsprinzip gilt in besonderem Maße im Kontext der digitalen Revolution. Hier ist die übergeordnete Ebene nicht der Staat, sondern jeder große wirtschaftliche und technologische Akteur, der faktische Macht über die Bedingungen des gemeinsamen Lebens ausübt. Die Ebene, die Kompetenzen, Daten und Entscheidungsbefugnisse an sich zieht, besteht aus Unternehmen und Plattformen, die Zugangsbedingungen, Sichtbarkeitsregeln, Beziehungsformen und sogar wirtschaftliche Chancen festlegen. Subsidiarität verlangt, dass solche Prozesse nicht von oben auf undurchsichtige und einseitige Weise aufoktroyiert werden, sondern durch Transparenz, Verantwortlichkeit und echte Formen der Teilhabe (unabhängige Überprüfungen, Transparenz bei Algorithmen, gerechten Zugang zu Daten, Rechtsbehelfsmöglichkeiten) auf das Gemeinwohl ausgerichtet sind. <a class=\"ref\" id=\"rn96\" href=\"#fn96\">96<\/a><\/p><p class=\"vp\" id=\"p72\"><span class=\"pnum\">72<\/span>In diesem Zusammenhang sind die Staaten und supranationalen Institutionen gefordert, gerechte Regeln und wirksamen Schutz zu gewährleisten, damit lokale Gemeinschaften, intermediäre Körperschaften, Schulen, Universitäten, kirchliche und assoziative Einrichtungen eine Stimme haben und bei Fragen, die sich auf das Leben der Menschen auswirken – Arbeit, Zugang zu Dienstleistungen, Datenverwaltung und digitale Umgebungen – zur Entscheidungsfindung beitragen können. Bei Entscheidungen, die Wirtschaftsströme und digitale Plattformen betreffen, wie auch bei der Steuerung von Daten und Algorithmen darf man nicht zulassen, dass wenige Akteure die Prozesse alleine lenken. Vielmehr ist es notwendig, Formen der Zusammenarbeit zu entwickeln, die die verschiedenen Ebenen der Weltgemeinschaft respektieren und sie für das Gemeinwohl mitverantwortlich machen. <a class=\"ref\" id=\"rn97\" href=\"#fn97\">97<\/a><\/p><h3 class=\"sub\">Das Solidaritätsprinzip<\/h3><p class=\"vp\" id=\"p73\"><span class=\"pnum\">73<\/span>Nachdem ich das Gemeinwohl und die Subsidiarität beleuchtet habe, möchte ich mich dem Prinzip der Solidarität zuwenden. Es ergibt sich aus dem Menschenbild, das aus dem Glauben stammt: Jeder Mensch ist nach dem Bild Gottes geschaffen und ist Teil eines Beziehungsgeflechts, das ihn mit seinen Mitmenschen, mit den Völkern und mit der Schöpfung verbindet. Der heilige Paul VI. erinnerte daran, dass die Verpflichtungen der Solidarität, der Gerechtigkeit und der Nächstenliebe in der menschlichen und übernatürlichen Brüderlichkeit verwurzelt sind, die Menschen und Völker miteinander verbindet. <a class=\"ref\" id=\"rn98\" href=\"#fn98\">98<\/a> Solche Brüderlichkeit ist nicht nur ein inneres Streben des Gläubigen, sondern eine gesellschaftliche und politische Form, die in gemeinsamen Entscheidungen und Wegen Gestalt annehmen muss. Solidarität ist also die konkrete Erkenntnis, dass das Schicksal eines jeden mit dem Schicksal aller verbunden ist: Tatsächlich ist es so, »dass keiner sich allein retten kann«. <a class=\"ref\" id=\"rn99\" href=\"#fn99\">99<\/a> So wird die enge Verbindung zwischen Subsidiarität und Solidarität deutlich. Wenn Subsidiarität nicht von Solidarität begleitet wird, wird sie letztlich zum bloßen Schutz von Partikularinteressen; wenn Solidarität nicht mit Subsidiarität einhergeht, verkommt sie zu einer Wohlfahrt, die keine Eigenverantwortung fördert. <a class=\"ref\" id=\"rn100\" href=\"#fn100\">100<\/a> Diese Verflechtung verweist auch auf die Verantwortung für eine echte Teilhabe: Solidarität kommt zum Ausdruck, wenn jeder, persönlich und zusammen mit anderen, am Leben der Gemeinschaft teilnimmt – sich informiert, sich mit anderen zusammentut, seine Stimme erhebt, zu öffentlichen Entscheidungen und Weichenstellungen beiträgt – und dabei echte Verantwortung übernimmt, damit das Gemeinwohl in gemeinsamen Entscheidungen zum Ausdruck kommt.<\/p><p class=\"vp\" id=\"p74\"><span class=\"pnum\">74<\/span>In vielen Bereichen erleben wir bereits eine Art „faktische Solidarität“: Unsere Leben sind miteinander verflochten, die globale Wirtschaft und Kommunikation sorgen dafür, dass das, was an einem Ort geschieht, weitreichende Auswirkungen hat, und digitale Netzwerke verbinden Menschen und Gemeinschaften aus allen Teilen der Welt in Echtzeit. Dieses Beziehungsgeflecht ist jedoch noch keine Solidarität im vollen Sinne, wenn es nicht zu einer bewussten Entscheidung wird. Der Glaube lädt uns ein, diese Wirklichkeit als einen Aufruf zu verstehen: Wir sind einander nicht einfach nahe, sondern einander anvertraut, damit ein jeder, soweit er kann, Verantwortung für das Leben und die Wunden des Bruders und der Schwester übernimmt. Solidarität entsteht gerade dann, wenn wir beschließen, dem, was unserem Nächsten widerfährt, nicht gleichgültig gegenüberzustehen, und wenn wir unvermeidliche Verbindungen – wirtschaftliche, kulturelle, technologische – in Wege des Teilens, der Zusammenarbeit und der gegenseitigen Fürsorge verwandeln und lernen, wie »man im Sinne der Gemeinschaft denkt und handelt«. <a class=\"ref\" id=\"rn101\" href=\"#fn101\">101<\/a><\/p><p class=\"vp\" id=\"p75\"><span class=\"pnum\">75<\/span>Die kirchliche Soziallehre hat immer wieder betont, dass Solidarität zugleich Prinzip und Tugend ist. Als Prinzip drückt sie die objektive Ordnung der Beziehungen zwischen Menschen, Gruppen und Völkern aus und verweist auf das Bewusstsein einer gegenseitigen Abhängigkeit, wonach das Wohl eines jeden vom Wohl der anderen abhängt. Als Tugend erfordert sie hingegen eine »feste und beständige Entschlossenheit«, <a class=\"ref\" id=\"rn102\" href=\"#fn102\">102<\/a> sich für das Gemeinwohl einzusetzen, mit besonderem Augenmerk auf die Schwächsten. Papst Franziskus hat daran erinnert, dass Solidarität »eine Art und Weise <sup class=\"ref\">ist<\/sup>, Geschichte zu machen«, <a class=\"ref\" id=\"rn103\" href=\"#fn103\">103<\/a> die Völker entstehen lässt und nicht bloße Massen von Individuen schafft. Deshalb impliziert sie einen bescheidenen und gemeinschaftlichen Lebensstil, die Fähigkeit, auf unmittelbare Vorteile zu verzichten, um anderen Zukunftsperspektiven zu eröffnen, sowie die Bereitschaft, Gewohnheiten und Privilegien – einschließlich derer, die mit dem digitalen Konsum und dem Einsatz von Technologien verbunden sind – in Frage zu stellen, wenn sie andere daran hindern, in Würde zu leben.<\/p><p class=\"vp\" id=\"p76\"><span class=\"pnum\">76<\/span>In einer Welt, die durch immer engere Beziehungen zwischen Menschen, Gemeinschaften und Nationen geprägt ist, nimmt Solidarität auch eine globale Dimension an. Benedikt XVI. hat nachdrücklich auf den Zusammenhang zwischen Entwicklung, Gerechtigkeit und Verantwortung gegenüber künftigen Generationen hingewiesen und daran erinnert, dass echte Entwicklung eine Solidarität zwischen den Generationen <a class=\"ref\" id=\"rn104\" href=\"#fn104\">104<\/a> sowie die Achtung vor den Bindungen erfordert, die uns mit der natürlichen Umwelt verbinden. Heute erstreckt sich diese Verantwortung auch auf die digitale und informationelle Infrastruktur: Wie die natürliche Umwelt kann auch das „digitale Ökosystem“ geschützt oder ausgebeutet, gemeinsam genutzt oder monopolisiert werden. Solidarität verlangt, dass Entscheidungen in Bezug auf Daten, Algorithmen, Plattformen und Künstliche Intelligenz nicht nur den unmittelbaren Vorteil einiger weniger berücksichtigen, sondern auch die Auswirkungen auf die Gesamtheit der Völker und auf künftige Generationen.<\/p><h3 class=\"sub\">Das Prinzip der sozialen Gerechtigkeit<\/h3><p class=\"vp\" id=\"p77\"><span class=\"pnum\">77<\/span>Für die christliche Gemeinschaft ist soziale Gerechtigkeit eine konkrete Form der Nachfolge Jesu und der Treue zu seinem Evangelium. Im Neuen Testament verkündet Jesus »den Armen eine frohe Botschaft« ( Lk 4,18) und identifiziert sich mit den Geringsten, den Kranken, den Gefangenen und den Fremden (vgl. Mt 25,31-46). So lehrt er uns, dass Gerechtigkeit in der Geschwisterlichkeit entsteht und sich in ihr vollzieht, denn die Art, wie wir uns den Geringsten nähern und mit ihnen umgehen, wird konkret zum Maßstab für unsere Beziehung zu Gott und zu unseren Brüdern und Schwestern. Gerechtigkeit betrifft jedoch nicht nur das Verhalten des Einzelnen, sondern auch die Weise, wie die Strukturen des Zusammenlebens konzipiert und organisiert sind. Das Zweite Vatikanische Konzil erinnert in diesem Zusammenhang daran, dass jede Institution dazu berufen ist, dem Menschen und seiner Würde zu dienen. <a class=\"ref\" id=\"rn105\" href=\"#fn105\">105<\/a> Soziale Gerechtigkeit erkennt man also an der Fähigkeit einer gesellschaftlichen, wirtschaftlichen und politischen Ordnung, allen – und insbesondere den Schwächsten – ein wahrhaft menschenwürdiges Leben zu ermöglichen, ohne dass jemand zurückgelassen wird.<\/p><p class=\"vp\" id=\"p78\"><span class=\"pnum\">78<\/span>Das jüngere Lehramt hat betont, dass soziale Gerechtigkeit einen Blick erfordert, der von den Letzten ausgeht. Johannes Paul II. hat von einer vorrangigen Option für die Armen gesprochen, <a class=\"ref\" id=\"rn106\" href=\"#fn106\">106<\/a> die die persönlichen und gesellschaftlichen Entscheidungen prägen muss, während Papst Franziskus eine »Wegwerfkultur« <a class=\"ref\" id=\"rn107\" href=\"#fn107\">107<\/a> anprangerte, die immer neue Formen der Ausgrenzung hervorbringt. In dieser Perspektive verlangt soziale Gerechtigkeit, dass wir die Menschen und Völker ausgehend von den Schwächsten betrachten: Arme, Migranten, Flüchtlinge, Binnenvertriebene, Opfer von Gewalt, Menschen, die in städtischen oder existenziellen Randgebieten leben.<\/p><p class=\"vp\" id=\"p79\"><span class=\"pnum\">79<\/span>Der Begriff der „sozialen Gerechtigkeit“ hilft zu erkennen, dass Ungerechtigkeit nicht nur aus falschen Entscheidungen einzelner Menschen entsteht, sondern auch aus Strukturen, Mechanismen sowie wirtschaftlichen und kulturellen Gegebenheiten, die fast automatisch Ungleichheit hervorbringen. In diesem Sinne hat der heilige Johannes Paul II. von Strukturen der Sünde gesprochen, <a class=\"ref\" id=\"rn108\" href=\"#fn108\">108<\/a> die dem Willen Gottes entgegenstehen und einen persönlichen und gesellschaftlichen Umkehrprozess erfordern. In dieser Hinsicht betrifft Gerechtigkeit nicht nur die gerechtere Verteilung von Gütern oder die Korrektur bestehender Ungerechtigkeiten, sondern nimmt auch eine wiedergutmachende Dimension an. Sie zielt darauf ab, zerbrochene Bindungen wiederherzustellen und diejenigen wieder einzubeziehen, die ausgeschlossen wurden, unter Berücksichtigung der Wunden, welche Ungerechtigkeiten hinterlassen haben: Kriege, Kolonialismus, rassistische oder geschlechtsspezifische Diskriminierung, Gewalt gegen ganze Völker, Ausbeutung. Dies kann bedeuten, denjenigen, die ignoriert wurden, Würde und Stimme zurückzugeben, Wege zur Heilung des kollektiven Gedächtnisses zu fördern, diskriminierenden Gesetzen und Praktiken entgegenzuwirken und konkret diejenigen zu unterstützen, die noch heute die Folgen von in der Vergangenheit erlittenem Unrecht tragen.<\/p><p class=\"vp\" id=\"p80\"><span class=\"pnum\">80<\/span>In der heutigen Zeit muss sich die soziale Gerechtigkeit auch mit dem durch digitale Technologien geschaffenen Umfeld befassen. Die Verbreitung globaler Netzwerke, Plattformen und Systeme Künstlicher Intelligenz verändert die Art, wie wir uns informieren, kommunizieren und auf Dienstleistungen zugreifen. Gerechtigkeit verlangt, dass die Entstehung neuer Formen der Ausgrenzung und Freiheitsberaubung verhindert wird: Menschen und Völker, denen der Zugang zu grundlegenden Technologien verwehrt oder erschwert wird, Gemeinschaften, die einer invasiven Überwachung ausgesetzt sind, soziale Gruppen, welche durch undurchsichtige Algorithmen benachteiligt werden, die Vorurteile und Diskriminierungen reproduzieren. Eine gerechte soziale Ordnung im digitalen Zeitalter ist eine, die allen einen gleichberechtigten Zugang zu Chancen garantiert, die Jüngsten und die Fragilsten schützt, Hass und Desinformation bekämpft und die Nutzung von Daten und Technologien einer öffentlichen Kontrolle unterwirft, damit nicht der bloße Profit zum Maßstab wird, sondern die Würde eines jeden Menschen und das Wohl der Völker.<\/p><p class=\"vp\" id=\"p81\"><span class=\"pnum\">81<\/span>Ein entscheidender Prüfstein für soziale Gerechtigkeit ist heute die Situation der Migranten, der Flüchtlinge und all jener, die aufgrund von Armut, Gewalt, Klimawandel und Umweltkatastrophen zur Flucht gezwungen sind. Die Weise, wie eine Gesellschaft mit ihnen umgeht, zeigt, ob ihr Gerechtigkeitsbegriff von Angst oder von Geschwisterlichkeit geleitet ist. Papst Franziskus forderte dazu auf, in den Migranten nicht einfach ein zu bewältigendes Problem zu sehen, sondern »ein lebendiges Abbild des Gottesvolkes auf dem Weg«; <a class=\"ref\" id=\"rn109\" href=\"#fn109\">109<\/a> Menschen mit Würde, Ressourcen und Träumen, die ein Recht darauf haben, mit Respekt behandelt zu werden, und die darum bitten, ein aktiver Teil der Gesellschaften zu werden, die sie aufnehmen. Soziale Gerechtigkeit beinhaltet in diesem Bereich mindestens zwei sich ergänzende Verpflichtungen. Einerseits gilt es, das Recht auf Hoffnung derer zu wahren, die zur Flucht gezwungen sind, indem sichere und legale Wege, würdige Aufnahmebedingungen und echte Integrationsmöglichkeiten gewährleistet werden. Andererseits gilt es auch das Recht zu fördern, in Frieden und Sicherheit in der eigenen Heimat zu bleiben, indem die tiefgreifenden Ursachen angegangen werden, die zur Migration zwingen, einschließlich jener, die mit wirtschaftlichen Ungerechtigkeiten und der Klimakrise zusammenhängen. Wenn diese Rechte geachtet werden, kann Migration zu einer Gelegenheit der Begegnung und der gegenseitigen Bereicherung zwischen den Völkern werden.<\/p><h3 class=\"sub\">Die ganzheitliche menschliche Entwicklung<\/h3><p class=\"vp\" id=\"p82\"><span class=\"pnum\">82<\/span>In der Enzyklika Populorum progressio bekräftigt Paul VI., dass man nur dann von echter Entwicklung sprechen kann, wenn sie „ganzheitlich“ ist, das heißt »sie muss jeden Menschen und den ganzen Menschen im Auge haben«. <a class=\"ref\" id=\"rn110\" href=\"#fn110\">110<\/a> In den folgenden Jahrzehnten hat die Soziallehre der Kirche diesen Ausdruck aufgegriffen und vertieft, um aufzuzeigen, wie die großen Prinzipien – Würde, Gemeinwohl, allgemeine Bestimmung der Güter, Subsidiarität, Solidarität, soziale Gerechtigkeit – in der Geschichte konkrete Gestalt annehmen. Unter „ganzheitlicher menschlicher Entwicklung“ verstehen wir einen Prozess, in dem das Wachstum der Menschen und Völker alle Dimensionen des Daseins umfasst und auch den künftigen Generationen eine Zukunft eröffnet.<\/p><p class=\"vp\" id=\"p83\"><span class=\"pnum\">83<\/span>Entwicklung ist für Menschen wie für Nationen Aufgabe und Recht zugleich: Sie erfordert Mindestbedingungen, die es jedem Menschen und jedem Volk ermöglichen, der eigenen Würde entsprechend zu reifen, ohne in Abhängigkeit gehalten oder vom Zugang zu den notwendigen Gütern ausgeschlossen zu werden. Entwicklung ist menschlich, wenn sie den Menschen und nicht die Anhäufung von Gütern in den Mittelpunkt stellt und wenn sie auch die Völker betrifft, nicht bloß Einzelpersonen. Gerechtigkeit verlangt die Anerkennung der sozialen Rechte und der Rechte der Völker und schließt die Verantwortung gegenüber denen ein, die nach uns kommen werden. Daher ist eine Entwicklung nicht menschlich, die den Konsum einiger erhöht, indem sie Kosten und Schäden auf andere abwälzt, oder die ganze Regionen auf untergeordnete Rollen festlegt und sie daran hindert, ihr Potenzial zu entfalten. <a class=\"ref\" id=\"rn111\" href=\"#fn111\">111<\/a> Entwicklung ist ganzheitlich, wenn sie sich nicht auf den wirtschaftlichen Bereich beschränkt, sondern die Lebensqualität in ihren geistigen, kulturellen, moralischen und relationalen Dimensionen fördert, unter Achtung unseres gemeinsamen Hauses, der Vielfalt der Völker und ihrer Lebensweisen. <a class=\"ref\" id=\"rn112\" href=\"#fn112\">112<\/a><\/p><p class=\"vp\" id=\"p84\"><span class=\"pnum\">84<\/span>Die Idee der ganzheitlichen menschlichen Entwicklung findet heute ein entscheidendes Prüfkriterium in der ganzheitlichen Ökologie, die zu einer unverzichtbaren Dimension der Soziallehre der Kirche geworden ist. Die Qualität der Entwicklung misst sich nämlich an ihrer Fähigkeit, die Gerechtigkeit gegenüber den Menschen und die Bewahrung des gemeinsamen Hauses miteinander zu verbinden, ohne sie voneinander zu trennen: Es geht um die Förderung menschenwürdiger Lebensbedingungen, Zugang zu lebensnotwendigen Gütern, gerechte gesellschaftliche Beziehungen, Sorge für die Schöpfung und Achtung gegenüber den künftigen Generationen. Daraus folgt, dass es kein wahrer Fortschritt ist, wenn der Wohlstand einiger weniger gesteigert wird, während Ökosysteme zerstört, Kosten auf die schwächsten Gemeinschaften abgewälzt oder die Lebensbedingungen derer beeinträchtigt werden, die nach uns kommen.<\/p><p class=\"vp\" id=\"p85\"><span class=\"pnum\">85<\/span>So verstanden ist die ganzheitliche menschliche Entwicklung der Horizont, vor dem die Veränderungen unserer Zeit, einschließlich derer der digitalen Revolution, zu betrachten sind. Technologische Innovationen – einschließlich der Künstlichen Intelligenz – sind nicht neutral: Sie können Teilhabe und Gerechtigkeit fördern oder Ungleichheiten, Kontrolle und Ausgrenzung verstärken. Deshalb müssen sie anhand einer entscheidenden Frage bewertet werden: Tragen sie wirklich dazu bei, dass Menschen und Völker an Menschlichkeit und Geschwisterlichkeit wachsen, im Respekt vor unserem gemeinsamen Haus und den künftigen Generationen? Hier werden die Prinzipien der Soziallehre zu konkreten Kriterien der Unterscheidung für jene Bereiche, die wir in den folgenden Kapiteln behandeln werden.<\/p><h3 class=\"sub\">Vergewisserung für die Kirche<\/h3><p class=\"vp\" id=\"p86\"><span class=\"pnum\">86<\/span>Abschließend möchte ich einen Punkt ansprechen, der mir besonders am Herzen liegt. Die Soziallehre richtet sich nicht nur an die Gesellschaft: Sie ist auch eine Gewissenserforschung für die Kirche, jenes Haus und jene Schule der Gemeinschaft, die stets aufgerufen ist, sicherzustellen, dass die in diesem Kapitel aufgeführten Prinzipien vor allem auch in ihrem Inneren gelebt werden. Das Gemeinwohl nimmt im kirchlichen Bereich eine synodale Gestalt an, die ihrer Sendung zugutekommt, dem Reich Gottes zu dienen. Die Kirche ist nämlich das »gemeinschaftliche und historische Subjekt der Synodalität und der Sendung«. <a class=\"ref\" id=\"rn113\" href=\"#fn113\">113<\/a> Dies erfordert Aufmerksamkeit für die Art und Weise, wie Entscheidungen getroffen werden und Verantwortung ausgeübt wird. Das Schlussdokument der Synode nennt unter den für die missionarische Umgestaltung entscheidenden Praktiken eine Kultur der Transparenz, der Rechenschaft und der Bewertung. <a class=\"ref\" id=\"rn114\" href=\"#fn114\">114<\/a><\/p><p class=\"vp\" id=\"p87\"><span class=\"pnum\">87<\/span>In dieser Perspektive wird die Subsidiarität zu einem Kriterium der Leitung und des pastoralen Lebens, welche die Verantwortung der Gläubigen und der kirchlichen Mittelstrukturen anerkennt und unterstützt, Charismen und Kompetenzen fördert und dabei jeden Paternalismus vermeidet, der die Freiheit des Evangeliums erstickt. Konkret erfolgen die Mitwirkung der Getauften an Entscheidungsprozessen und die Mitverantwortung in der Mission über Gremien tatsächlicher und nicht nur nomineller Mitwirkung. <a class=\"ref\" id=\"rn115\" href=\"#fn115\">115<\/a><\/p><p class=\"vp\" id=\"p88\"><span class=\"pnum\">88<\/span>Die Solidarität hat für die christliche Gemeinschaft ihren Ursprung im Geheimnis Christi und wird durch die Eucharistie genährt. Sie entsteht aus der Gemeinschaft im Glauben und in den Sakramenten: Taufe und Firmung vereinen uns in Christus, damit wir ein Leib und ein Geist, ein Herz und eine Seele sind (vgl. Eph 4,4; Apg 4,32). Die Eucharistie, das Sakrament der Einheit, nährt unsere Zugehörigkeit zum Leib Christi und lehrt uns das Teilen. Die unterschiedlichen Sensibilitäten in der Kirche, die starken Überzeugungen, die jeden Einzelnen beseelen, sind ein Reichtum, wenn sie in der Gewissheit verankert bleiben, dass die Einheit ein empfangenes Geschenk und eine zu erfüllende Aufgabe ist.<\/p><p class=\"vp\" id=\"p89\"><span class=\"pnum\">89<\/span>Gerechtigkeit bedeutet im Inneren der Kirche, die Beziehungen und Strukturen von jenen Verzerrungen zu befreien, die Ungleichheit, Undurchsichtigkeit und Machtmissbrauch hervorrufen. In dieser Hinsicht gehört es wesentlich zu einem Weg der Gerechtigkeit, dass den Opfern von geistlichem, wirtschaftlichem, institutionellem, sexuellem Missbrauch, von Machtmissbrauch und Missbrauch des Gewissens Gehör geschenkt wird; dies umfasst auch eine Anerkennung des Schadens, gerechte Wiedergutmachung und Prävention. Jede Macht steht im Dienst der Gemeinschaft und der Sendung. Jede Autorität steht im Dienst des Volkes Gottes. Dieser Dienst zeigt sich nicht nur im Glauben, der in den Sakramenten gefeiert und gelebt wird, und in der Aneignung eines synodalen Stils, sondern auch im konkreten Teilen der Güter: Nach dem Vorbild der Urkirche sind die kirchlichen Ressourcen dazu bestimmt, wirklich gemeinschaftlich geteilt zu werden, damit unter uns niemand Not leide (vgl. Apg 4,34) und damit ihre Verwaltung die Mission der Verkündigung des Evangeliums an die Ärmsten unterstützt. Es sind regelmäßige Formen der Bewertung der Amtsführung zu fördern, die nicht über Personen urteilen, sondern Lern- und Verbesserungsmittel sein sollen, die der Sendung dienen. <a class=\"ref\" id=\"rn116\" href=\"#fn116\">116<\/a> In dem Maße, wie wir für das Wirken des Heiligen Geistes offen sind, werden diese Grundsätze der Soziallehre im kirchlichen Leben Fleisch. Auf diese Weise kann die Kirche der Gesellschaft ein glaubwürdiges Zeichen dafür sein, dass das gemeinsame, mitverantwortliche und geschwisterliche Streben nach dem Wohl aller keine Utopie, sondern eine reale Möglichkeit ist. <a class=\"ref\" id=\"rn117\" href=\"#fn117\">117<\/a><\/p><\/div><\/details>\n<details class=\"chapter ai\" id=\"ch3\" open><summary><div class=\"csum\"><span class=\"csum-eyebrow\">Drittes Kapitel<\/span><span class=\"csum-title\">Technik und Herrschaft · Die Grösse der Menschlichen Person · Angesichts der Versprechen der KI<\/span><span class=\"csum-desc\">Technik und Herrschaft: das Herzstück der Auseinandersetzung der Enzyklika mit der KI. <span class=\"csum-n\">· 41 Abschnitte<\/span><\/span><span class=\"csum-cta\"><span class=\"chev\">›<\/span><span class=\"cta-read\">klicken zum Lesen<\/span><span class=\"cta-collapse\">klicken zum Einklappen<\/span><\/span><\/div><\/summary><div class=\"chapter-body\"><p class=\"vp annp\" id=\"p90\"><span class=\"pnum\">90<\/span>Nachdem ich an die Grundsätze erinnert habe, die die Soziallehre erhellen, möchte ich den Blick nun auf einige Herausforderungen richten, die unsere heutige Lebensweise unmittelbar betreffen. Das biblische Bild, das uns begleitet, ist das eines Bauprojekts: auf der einen Seite ist da der Turm zu Babel, wo das gemeinsame Werk von einem Herrschaftsstreben geleitet wird, das letztlich zur Entmenschlichung führt (vgl. Gen 11,1–9); auf der anderen Seite die Ruinen Jerusalems, die unter Nehemia Stück für Stück wiederaufgebaut werden, als Werk gemeinsamer Verantwortung (vgl. Neh 2–6). Wir sind aufgerufen, über die große Baustelle unseres Zeitalters nachzudenken: Was bauen wir? Während die technologische Entwicklung Sprachen, Beziehungen, Institutionen und Machtformen rasch verändert, müssen und können wir Gläubige entscheiden, an welchem Projekt wir mitarbeiten und mit welchem Stil, um das großartige Menschsein, das uns als Gabe anvertraut wurde, zu bewahren und zur Geltung zu bringen. Dabei handelt es sich nicht um eine Entscheidung über unsere Zukunft, sondern über unsere Gegenwart, denn KI und die anderen aufkommenden Technologien sind bereits Teil unseres Alltags.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"2\" aria-label=\"Anmerkung 2: Key questions that are overlooked\">2<\/button><\/span><\/p><p class=\"vp\" id=\"p91\"><span class=\"pnum\">91<\/span>Ich bin davon überzeugt, dass die konkrete Art und Weise, wie soziale Beziehungen im Lichte des Evangeliums zu leben sind, nicht ein für alle Mal festgelegt ist. Ihre Gestaltung ist Aufgabe, die der christlichen Gemeinschaft von Generation zu Generation anvertraut bleibt. Unter der Führung des Heiligen Geistes lässt sich die Kirche vom Wort Gottes erleuchten, um die Zeichen der Zeit zu deuten und kreativ nach neuen Wegen zu suchen, damit die Beziehungen zwischen Menschen und Völkern den Anforderungen des Reiches Gottes immer besser entsprechen. <a class=\"ref\" id=\"rn118\" href=\"#fn118\">118<\/a> Deshalb ermutige ich alle, und besonders die Laien, sich nicht vor den Herausforderungen der Wirklichkeit zu fürchten, einander zuzuhören und die eigene Verantwortung zum Aufbau einer menschlicheren und geschwisterlicheren Gesellschaft entschlossen wahrzunehmen.<\/p><h3 class=\"sub\">Das technokratische Paradigma und die digitale Macht<\/h3><p class=\"vp\" id=\"p92\"><span class=\"pnum\">92<\/span>In der Enzyklika Laudato si’ hat Papst Franziskus die zunehmende Durchsetzung eines technokratischen Paradigmas <a class=\"ref\" id=\"rn119\" href=\"#fn119\">119<\/a> in der globalisierten Welt angeprangert, also die Tendenz, persönliche, gesellschaftliche und wirtschaftliche Entscheidungen allein der Logik der Effizienz, der Kontrolle und des Profits zu unterwerfen. Damit wird deutlicher, dass Technik kein bloßes Werkzeug ist und dass sie, wenn sie selbst zum Beurteilungsmaßstab wird, letztendlich bestimmt, was zählt und was aussortiert werden kann. Damit wird die Schöpfung zu einem Objekt der Ausbeutung und werden die Menschen zu Rädchen in einem System erniedrigt, das immer effizienter werden muss.<\/p><p class=\"vp\" id=\"p93\"><span class=\"pnum\">93<\/span>Dieses Paradigma hat sich in den letzten Jahren rasch verbreitet, auch aufgrund der Verbreitung von Künstlicher Intelligenz, von Kognitionswissenschaften, Nanotechnologie, Robotik und Biotechnologie. An sich können diese Innovationen zu einer großen Hilfe für die ganzheitliche menschliche Entwicklung und die Bewahrung unseres gemeinsamen Hauses werden. Doch gerade wegen ihrer Leistungsfähigkeit können sie als Beschleuniger des technokratischen Paradigmas wirken und bedürfen daher einer neuen geistlichen, ethischen und politischen Einordnung. Leistungsfähiger bedeutet nicht zwangsläufig besser. In diesem Sinne bleiben die Worte von Romano Guardini aktuell: »Es zeigt sich, dass der moderne Mensch nicht zum richtigen Gebrauch der Macht erzogen wird.« <a class=\"ref\" id=\"rn120\" href=\"#fn120\">120<\/a><\/p><p class=\"vp\" id=\"p94\"><span class=\"pnum\">94<\/span>Die Gefahr, dass die Menschheit Opfer ihrer eigenen Errungenschaften wird, hat der heilige Paul VI. bereits klar erkannt, als er warnte: »Die außergewöhnlichsten wissenschaftlichen Fortschritte, die erstaunlichsten technischen Errungenschaften und das beeindruckendste Wirtschaftswachstum werden sich auf lange Sicht gegen den Menschen richten, wenn sie nicht von echtem moralischen und sozialen Fortschritt begleitet werden.« <a class=\"ref\" id=\"rn121\" href=\"#fn121\">121<\/a> Aus diesem Grund erfordert der an sich kostbare technische Fortschritt Urteilsvermögen hinsichtlich des zugrundeliegenden Menschenbildes und der anvisierten Ziele. Wenn technologische Entwicklung ohne eine angemessene ethische und soziale Reifung voranschreitet, kann es geschehen, dass die Mittel mehr werden, ohne dass die Menschlichkeit in gleichem Maße mitwächst. Das führt zu einem „Mehr-Haben“, aber nicht zu einem „Mehr-Sein“, und der Mensch läuft Gefahr, in erster Linie aufgrund der Leistungen bewertet zu werden, die er erbringt. <a class=\"ref\" id=\"rn122\" href=\"#fn122\">122<\/a><\/p><p class=\"vp annp\" id=\"p95\"><span class=\"pnum\">95<\/span>An dieser Stelle muss eine entscheidende Tatsache gesehen werden, die ich bereits zuvor erwähnt habe: Im digitalen Bereich liegt die Kontrolle über Plattformen, Infrastrukturen, Daten und Rechenleistung in vielen Fällen nicht in der Hand der Staaten, sondern von großen wirtschaftlichen und technologischen Akteuren, die de facto die Zugangsbedingungen, die Regeln der Sichtbarkeit und die Möglichkeiten der Teilhabe selbst festlegen. Wenn sich solche Macht in wenigen Händen konzentriert, besteht die Gefahr, dass sie undurchsichtig wird und sich der öffentlichen Kontrolle entzieht. Das erhöht das Risiko einer schiefen Entwicklung, die neue Abhängigkeiten, Ausgrenzungen, Manipulationen und Ungerechtigkeit erzeugt.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"3\" aria-label=\"Anmerkung 3: Concentration of power\">3<\/button><\/span><\/p><p class=\"vp\" id=\"p96\"><span class=\"pnum\">96<\/span>Angesichts dieser Machtkonzentration in der digitalen Welt werden die großen Prinzipien der Soziallehre zu Maßstäben für die Beurteilung und Einordnung dieser neuen Situation: die unveräußerliche Würde des Menschen, das Gemeinwohl, die allgemeine Bestimmung der Güter, die Subsidiarität, die Solidarität und die soziale Gerechtigkeit. Diese Prinzipien rufen zur Prüfung auf, ob die Macht digitaler Infrastrukturen und Algorithmen tatsächlich Teilhabe und Verantwortung fördert, die Schwachen schützt, Chancengleichheit gewährleistet und auf das Wohl aller ausgerichtet bleibt. Auf dieser Grundlage können wir nun genauer betrachten, was Künstliche Intelligenz ist, welche Möglichkeiten sie erschließt und welche Risiken sie mit sich bringt.<\/p><h3 class=\"sub\">Künstliche Intelligenz<\/h3><p class=\"vp\" id=\"p97\"><span class=\"pnum\">97<\/span>Es ist nicht meine Absicht, hier einen Überblick über Künstliche Intelligenz zu geben, noch eine mittlerweile sehr umfangreiche Bibliografie nachzuzeichnen; dazu gibt es bereits maßgebliche Beiträge, auch im kirchlichen Bereich, auf die verwiesen werden kann. <a class=\"ref\" id=\"rn123\" href=\"#fn123\">123<\/a> Ich möchte hier lediglich auf einige wesentliche Elemente für eine moralische und soziale Unterscheidung hinweisen, die den Primat des Menschen wahrt, damit die menschliche Vernunft mit ihrem Gewissen und ihrer Freiheit auch weiterhin die technischen Innovationen leitet und verantwortungsbewusst deren Nutzung und Grenzen festlegt.<\/p><p class=\"vp\" id=\"p98\"><span class=\"pnum\">98<\/span>Zunächst sind zwei Überlegungen anzustellen: Erstens läuft jede Aussage über KI Gefahr, angesichts der beeindruckenden Entwicklungsgeschwindigkeit dieser Systeme in kurzer Zeit überholt zu sein. Die zweite ist, dass wir alle, einschließlich derjenigen, die sie entwickeln, nur wenig über ihre tatsächliche Funktionsweise wissen. Moderne Künstliche Intelligenzen werden nämlich eher „gezüchtet“ als „gebaut“: Die Entwickler entwerfen nicht jedes Detail direkt, sondern schaffen eine Architektur, auf der KI „wächst“. Infolgedessen bleiben grundlegende wissenschaftliche Aspekte – wie die inneren Repräsentationen und die Rechenprozesse dieser Systeme – derzeit unbekannt. Daher ergibt sich die dringende Notwendigkeit eines doppelten Vorgehens: einerseits eine Vertiefung der wissenschaftlichen Forschung, andererseits eine Übung in moralischer und geistlicher Unterscheidung.<\/p><p class=\"vp annp\" id=\"p99\"><span class=\"pnum\">99<\/span>Es ist nicht möglich, eine eindeutige und umfassende Definition von Künstlicher Intelligenz zu geben. Fest steht jedoch, dass das Missverständnis zu vermeiden ist, diese „Intelligenz“ mit der menschlichen gleichzusetzen. Diese Systeme ahmen bestimmte Funktionen der menschlichen Intelligenz nach. Dabei übertreffen sie sie oft an Geschwindigkeit und Rechenleistung und bieten somit in zahlreichen Bereichen konkrete Vorteile. Diese Leistungsfähigkeit hat jedoch ausschließlich mit der Datenverarbeitung zu tun: Sogenannte Künstliche Intelligenzen machen keine Erfahrungen, besitzen keinen Leib, empfinden weder Freude noch Schmerz, reifen nicht in Beziehungen, wissen nicht von ihrem Inneren her, was Liebe, Arbeit, Freundschaft und Verantwortung bedeutet. Sie haben auch kein moralisches Gewissen: Sie unterscheiden nicht zwischen Gut und Böse, sie erkennen nicht den eigentlichen Sinn von Situationen und sie nehmen die Last der Konsequenzen nicht auf sich. Sie können Sprache, Verhalten und Beurteilungen imitieren, sie können Empathie oder Verständnis simulieren, aber sie verstehen nicht, was sie damit bewirken, denn sie bewegen sich nicht in jenem affektiven, relationalen und geistigen Horizont, in dem der Mensch zur Weisheit gelangt. Auch wenn diese Werkzeuge als „lernfähig“ dargestellt werden, unterscheidet sich ihre Art des Lernens von der einer menschlichen Person. Es handelt sich nicht um die Erfahrung eines Menschen, der sich vom Leben formen lässt und im Laufe der Zeit durch Entscheidungen, Fehler, Vergebung und Treue wächst; vielmehr ist es eine statistische Anpassung auf der Grundlage von Daten und Rückmeldungen, die zwar sehr effektiv sein kann, aber kein inneres Wachstum impliziert.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"4\" aria-label=\"Anmerkung 4: Not a mind, and not pretending to be one\">4<\/button><\/span><\/p><h3 class=\"sub\">Ein wertvolles Hilfsmittel, das Vorsicht erfordert<\/h3><p class=\"vp annp\" id=\"p100\"><span class=\"pnum\">100<\/span>Vor dem Hintergrund des bisher Gesagten lässt sich besser verstehen, warum KI eine wertvolle Hilfe sein kann und gleichzeitig einen nüchternen und wachsamen Umgang erfordert. In den letzten Jahren hat ihre private Nutzung erheblich zugenommen, und es gibt viele Überlegungen zu den Chancen und Risiken, die mit ihrer raschen Verbreitung verbunden sind. Im privaten Gebrauch sind insbesondere drei Aspekte gebührend zu berücksichtigen: die Leichtigkeit, mit der Ergebnisse erzielt werden, der Eindruck von Objektivität und die Simulation menschlicher Kommunikation. Die Schnelligkeit und Einfachheit, mit der es möglich ist, Informationen, komplexe Analysen, Medieninhalte und konkrete Hilfestellungen zu erhalten, vereinfachen unser Leben. Sie können uns aber auch daran gewöhnen, zu viel zu delegieren und nach vorgefertigten Antworten zu suchen. Damit schwächen sie das persönliche Urteilsvermögen und die Kreativität. Der Eindruck von Objektivität, den die Antworten und Vorschläge dieser Systeme vermitteln, kann uns vergessen lassen, dass sie das kulturelle Wertesystem derjenigen widerspiegeln, die sie entworfen und trainiert haben, mit all ihren Stärken und Schwächen. Die künstliche Nachahmung positiver menschlicher Kommunikation – Worte des Rates, des Mitgefühls, der Freundschaft und der Liebe – kann befriedigend und sogar hilfreich sein, doch bei weniger reflektierten Nutzern kann sie irreführend wirken und die Illusion wecken, in einer Beziehung mit einem echten persönlichen Subjekt zu stehen. Wenn Worte simuliert werden, entsteht keine Beziehung, sondern nur der Anschein einer solchen. Die künstliche Nachahmung einer betreuerischen oder begleitenden Beziehung kann gefährlich werden, wenn sie sich in einen Kontext einschleicht, in dem es an echter Beziehung und Zuneigung mangelt: Dann besteht nicht so sehr die Gefahr, dass eine Person glaubt, mit einer anderen Person zu sprechen, sondern dass sie den Wunsch verliert, anderen Personen wirklich zu begegnen.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"5\" aria-label=\"Anmerkung 5: Over-reliance & de-skilling\">5<\/button><button class=\"ann annmark\" data-n=\"6\" aria-label=\"Anmerkung 6: AI companions & emotional dependence\">6<\/button><\/span><\/p><p class=\"vp annp\" id=\"p101\"><span class=\"pnum\">101<\/span>Wenn wir unseren Blick nun ausweiten auf den Einsatz von KI in unseren Gesellschaften, stellen wir fest, dass sie mittlerweile in Entscheidungsprozessen in allen Bereichen und auf unterschiedlichen Ebenen präsent ist: in der Kommunikation, in der Steuerung und in der Kontrolle. Die Vorteile in Bezug auf die Effizienz und das Verbesserungspotenzial bestimmter Dienstleistungen liegen auf der Hand; eine rasche und unkritische Einführung birgt jedoch mehrere Risiken, unter anderem die Gefahr, die Auswirkungen auf die Umwelt zu unterschätzen. Aktuelle KI-Systeme erfordern große Mengen an Energie und Wasser, haben erhebliche Auswirkungen auf den Kohlenstoffdioxid-Ausstoß und verbrauchen Ressourcen in großem Umfang. Mit zunehmender Komplexität, insbesondere bei großen Sprachmodellen, wächst auch der Bedarf an Rechenleistung und Speicherkapazität. Das bedeutet wiederum die Notwendigkeit einer Vielzahl von Maschinen, Kabeln, Datenverarbeitungszentren und energieintensiver Infrastruktur. Daher ist es unerlässlich, nachhaltigere technologische Lösungen zu entwickeln, um die Umweltauswirkungen zu verringern und unser gemeinsames Haus zu schützen. <a class=\"ref\" id=\"rn124\" href=\"#fn124\">124<\/a><span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"7\" aria-label=\"Anmerkung 7: Environmental cost\">7<\/button><\/span><\/p><h3 class=\"sub\">Verantwortung, Transparenz und Steuerung von KI<\/h3><p class=\"vp annp\" id=\"p102\"><span class=\"pnum\">102<\/span>Der Einsatz von KI ist niemals eine rein technische Angelegenheit: Wenn sie in Prozesse eingebunden wird, die das Leben der Menschen beeinflussen, kommt sie mit Rechten, Chancen, gutem Ruf und Freiheit in Berührung. Sensible Entscheidungen bezüglich Arbeit, Kreditvergabe, Zugang zu Dienstleistungen und dem guten Ruf von Personen laufen Gefahr, vollständig automatisierten Systemen überlassen zu werden, die »Mitleid, Barmherzigkeit, Vergebung und vor allem die Offenheit für die Hoffnung auf eine Veränderung der Person« <a class=\"ref\" id=\"rn125\" href=\"#fn125\">125<\/a> nicht kennen und dadurch neue Formen der Ausgrenzung hervorbringen können. Es kann zu eindeutig menschenverachtenden Anwendungen kommen, wie etwa der Manipulation von Informationen oder der Verletzung der Privatsphäre. Aber es kann sich auch eine weniger offensichtliche Gefahr einstellen, wenn KI-Systeme, die sich neutral und objektiv geben, Stereotypen oder ideologische Standpunkte ihrer Entwickler und Programmierer widerspiegeln und verstärken.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"8\" aria-label=\"Anmerkung 8: The myth of neutrality\">8<\/button><\/span><\/p><p class=\"vp\" id=\"p103\"><span class=\"pnum\">103<\/span>Einem Algorithmus konkret die Macht zu übertragen, zu bestimmen, wem etwas zusteht und wem nicht, ohne dass noch jemand die Last der Entscheidung trägt, bedeutet, ihm die Aufgabe zu übertragen, die Grenzen menschlicher Möglichkeiten neu zu definieren. Was in diesem Prozess verloren geht, ist nicht nur das Mitgefühl für den Ausgeschlossenen, das künstlich nachgeahmt werden kann, sondern auch die politische Verantwortung, denn die Ausgrenzung der Schwachen wird mit Neutralität und Objektivität ummantelt, gegen die man nicht protestieren kann. So wird Ungerechtigkeit lautlos, und Mitgefühl, Barmherzigkeit und Vergebung – nicht als bloße Fassade, sondern als politische Gesten – verschwinden von der Bildfläche.<\/p><p class=\"vp annp\" id=\"p104\"><span class=\"pnum\">104<\/span>Daraus ergibt sich eine einfache, aber zwingende Konsequenz: Wir können KI nicht als moralisch neutral betrachten. In Wirklichkeit bringt jedes technische Artefakt Entscheidungen und Prioritäten mit sich: was es misst, was es ignoriert, was es optimiert und wie es Menschen und Situationen einstuft. Wenn ein System so konzipiert oder eingesetzt wird, dass es bestimmte Formen von Leben als weniger wertvoll behandelt oder sie ohne Einspruchsmöglichkeit ausschließt, dann ist es nicht ein einfaches Werkzeug, das „gut genutzt“ werden kann: Es führt bereits ein Kriterium ein, das der unveräußerlichen Würde des Menschen entgegensteht. Aus diesem Grund darf sich ethische Urteilskraft nicht darauf beschränken, zu fragen, ob wir ein bestimmtes System für einen guten oder schlechten Zweck nutzen., sondern muss sich auch fragen, wie es konzipiert ist und welches Bild von Mensch und Gesellschaft in die Daten und Modelle eingeschrieben ist, die es leiten. <a class=\"ref\" id=\"rn126\" href=\"#fn126\">126<\/a><span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"9\" aria-label=\"Anmerkung 9: Every tool embeds choices\">9<\/button><\/span><\/p><p class=\"vp annp\" id=\"p105\"><span class=\"pnum\">105<\/span>Damit KI die Menschenwürde achtet und wirklich dem Gemeinwohl dient, müssen die Verantwortlichkeiten jederzeit klar sein: angefangen bei jenen, die die Systeme entwerfen und trainieren, bis hin zu jenen, die sie nutzen und ihnen konkrete Entscheidungen anvertrauen. In vielen Fällen sind die internen Prozesse, die zu einem Ergebnis führen, jedoch undurchsichtig, und das erschwert die Zuweisung von Verantwortung und die Behebung von Fehlern. Genau hier kommt das, was wir als Accountability bezeichnen, entscheidend zum Tragen: die Möglichkeit, festzustellen, wer für Entscheidungen „Rechenschaft ablegen“ muss, wer sie begründen, kontrollieren und, falls nötig, anfechten sowie den daraus entstehenden Schaden beheben muss. <a class=\"ref\" id=\"rn127\" href=\"#fn127\">127<\/a><span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"10\" aria-label=\"Anmerkung 10: Accountability at every stage\">10<\/button><\/span><\/p><p class=\"vp annp\" id=\"p106\"><span class=\"pnum\">106<\/span>Wenn man zur Vorsicht, zu strengen Kontrollen und manchmal auch zu einer Verlangsamung bei der Einführung der KI aufruft, bedeutet das nicht, gegen den Fortschritt zu sein, sondern eine verantwortungsvolle Sorge um die Menschheitsfamilie zu zeigen. Diese Notwendigkeit ist umso dringlicher, als oft ein Ungleichgewicht zwischen der Geschwindigkeit der technologischen Entwicklung und dem Tempo besteht, in dem Bewusstsein, Normen, Kontrollen und Institutionen heranreifen, die in der Lage sind, deren Auswirkungen zu steuern. Es reicht nicht aus, sich allgemein auf die Ethik zu berufen: Es bedarf angemessener rechtlicher Rahmenbedingungen, unabhängiger Aufsicht, Aufklärung der Nutzer und einer Politik, die sich nicht ihrer Aufgabe entzieht. Andernfalls wird der Wandel nur von technokratischen Logiken bestimmt und als notwendig und unvermeidlich dargestellt, was letztendlich dazu führt, dass Regeln durchgesetzt werden, die von denjenigen diktiert werden, die über Daten, Infrastruktur und Rechenkapazitäten verfügen.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"11\" aria-label=\"Anmerkung 11: Ethics statements are not enough\">11<\/button><\/span><\/p><p class=\"vp annp\" id=\"p107\"><span class=\"pnum\">107<\/span>Wir dürfen uns nicht darauf beschränken, zu fordern, dass Maschinen moralisch handeln, also die sogenannte „Ausrichtung“ von KI auf menschliche Werte. Wir müssen mutig eine weitere Bedingung stellen, nämlich die Möglichkeit, den anzuwendenden Ethikkodex zu diskutieren und ihn mit Kriterien sozialer Gerechtigkeit abzugleichen, die wir teilen. Andernfalls setzen diejenigen, die KI kontrollieren ihre eigene moralische Auffassung durch, und diese wird zur unsichtbaren Infrastruktur der Systeme. Eine moralischere KI nützt nichts, wenn diese Moral von wenigen bestimmt wird. Was wir brauchen, ist eine Politik, die präsenter ist, die in der Lage ist, dort zu bremsen, wo alles immer schneller wird, und die Räume zu schützen, in denen Gemeinschaften noch mitwirken und Fragen stellen können.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"12\" aria-label=\"Anmerkung 12: Whose values? The limits of “alignment”\">12<\/button><\/span><\/p><p class=\"vp annp\" id=\"p108\"><span class=\"pnum\">108<\/span>Wie es bei jeder großen technologischen Wende der Fall ist, so neigt auch die KI dazu, vor allem die Macht derjenigen zu stärken, die bereits über wirtschaftliche Ressourcen, Kompetenzen und Zugang zu Daten verfügen. Unter dem Gesichtspunkt des Gemeinwohls und der allgemeinen Bestimmung der Güter wirft dieses Phänomen ernsthafte Bedenken auf: Kleine, sehr einflussreiche Gruppen können Informationen und Konsum lenken, demokratische Prozesse konditionieren und die wirtschaftliche Dynamik zu ihrem eigenen Vorteil beeinflussen. Dies steht im Widerspruch zur sozialen Gerechtigkeit und Solidarität unter den Völkern. Aus diesem Grund ist es unerlässlich, dass der Einsatz von KI – insbesondere wenn es um öffentliche Güter und Grundrechte geht – von klaren Kriterien und wirksamen Kontrollen begleitet wird, die von Partizipation und Subsidiarität geprägt sind. Gemeinschaften und intermediäre Körperschaften dürfen nicht zu bloßen Empfängern von anderswo getroffenen Entscheidungen reduziert werden, sondern müssen zur Entscheidungsfindung und Kontrolle beitragen können. Darüber hinaus darf das Eigentum von Daten nicht ausschließlich privaten Einrichtungen anvertraut werden, sondern muss reguliert werden. Daten sind das Ergebnis der Beiträge vieler und dürfen nicht an einige Wenige verkauft oder ihnen überlassen werden. Es bedarf einer Kreativität, die imstande ist, sie als ein gemeinsames oder kollektives Gut zu verwalten, im Sinne von Teilhabe, wie es bereits der heilige Johannes Paul II. in Bezug auf kollektive Güter vorgeschlagen hat. <a class=\"ref\" id=\"rn128\" href=\"#fn128\">128<\/a><span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"13\" aria-label=\"Anmerkung 13: AI amplifies existing power\">13<\/button><button class=\"ann annmark\" data-n=\"14\" aria-label=\"Anmerkung 14: Data as a shared good\">14<\/button><\/span><\/p><p class=\"vp annp\" id=\"p109\"><span class=\"pnum\">109<\/span>Die Prinzipien der Soziallehre helfen uns, diese neue Wirklichkeit zu deuten. In einer Welt, in der wenige Akteure Daten, Rechenkapital und Regulierungsmacht konzentrieren, bedeutet das Sprechen vom Gemeinwohl, diese neue epistemische, wirtschaftliche und politische Asymmetrie zu entlarven und die neuen Monopole von KI beim Namen zu nennen. Von der allgemeinen Bestimmung der Güter zu sprechen bedeutet, Wege zu finden, um den Zugang aller zu Technologien und Bildung zu gewährleisten. Von Subsidiarität zu sprechen erfordert den Schutz der Fähigkeit von Gemeinschaften, Entscheidungen zu treffen und Korrekturen vorzunehmen, ohne ihr Handeln auf die bloße Kontrolle zu beschränken, nachdem die Standards anderswo festgelegt wurden. Wenn wir von Solidarität sprechen, müssen wir die unsichtbare, oft von Ausbeutung begleitete Arbeit in den Blick nehmen, die hinter algorithmischen Modellen steht. Wenn wir von Gerechtigkeit sprechen, müssen wir die Machtverhältnisse hinterfragen, die bestimmen, wer die Modelle trainieren darf und wer lediglich als Trainingsobjekt dient. Wir müssen erkennen, dass soziale Gerechtigkeit nicht nur ein schützenswertes Ziel ist, nachdem eine Technologie eingeführt worden ist, sondern eine Vorbedingung, die bereits bei deren Konzeption berücksichtigt werden muss.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"15\" aria-label=\"Anmerkung 15: The hidden workers\">15<\/button><button class=\"ann annmark\" data-n=\"16\" aria-label=\"Anmerkung 16: Justice by design, not retrofit\">16<\/button><\/span><\/p><p class=\"vp annp\" id=\"p110\"><span class=\"pnum\">110<\/span>Schließlich möchte ich einen Begriff benutzen, der mir am Herzen liegt: „entwaffnen“. KI zu entwaffnen bedeutet, sie der Logik des bewaffneten Wettbewerbs zu entziehen, der heute nicht mehr nur militärischer, sondern auch wirtschaftlicher und kognitiver Natur ist. Bei diesem Wettrennen geht es um den leistungsfähigsten Algorithmus und die größte Datenbank, um einen geopolitischen oder kommerziellen Vorsprung gegenüber allen anderen zu festigen. Entwaffnen bedeutet, diese Gleichsetzung von technischer Macht und dem Recht zu herrschen aufzubrechen. Entwaffnen bedeutet nicht, auf die Technologie zu verzichten, sondern zu verhindern, dass sie den Menschen zu beherrscht. Es bedeutet, sie Monopolen zu entziehen, sie hinterfragbar und anfechtbar und damit lebensfreundlich zu machen, sie der Vielfalt menschlicher Kulturen und Lebensweisen zurückzugeben. Die Aufgabe ist heute nicht nur ethischer oder technischer Natur: Sie ist ökologisch im radikalsten Sinne, denn sie betrifft eine neue Dimension unseres gemeinsamen Zuhauses. KI ist bereits eine Umwelt, die uns umgibt, und eine Macht, mit der wir uns auseinandersetzen müssen. Daher reicht es nicht aus, sie zu regulieren: Sie muss entwaffnet und lebensfreundlich gemacht werden.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"17\" aria-label=\"Anmerkung 17: The “arms race” is a narrative, not a fact\">17<\/button><\/span><\/p><p class=\"vp annp\" id=\"p111\"><span class=\"pnum\">111<\/span>Einen besonderen Appell richte ich an diejenigen, die Künstliche Intelligenzen entwickeln. Technologische Innovation kann in gewisser Weise eine menschliche Form der Teilnahme am göttlichen Schöpfungsakt sein. Die Entwickler tragen daher eine besondere ethische und geistige Verantwortung, denn jede Wahl eines Designs bringt ein bestimmtes Menschenbild zum Ausdruck. So wie der Schöpfer eines künstlerischen oder literarischen Werks die Werte bedenken muss, die es zum Ausdruck bringt, so sind auch sie gehalten, die Werte, die sie in ihre Projekte einfließen lassen, mit der gebotenen Ernsthaftigkeit zu behandeln: mit Transparenz, mit Verantwortung gegenüber den betroffenen Gemeinschaften und mit Achtsamkeit, um sicherzustellen, dass das, was da entsteht, tatsächlich ein Gut ist.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"18\" aria-label=\"Anmerkung 18: The developer's vocation\">18<\/button><\/span><\/p><h3 class=\"sub\">Was wir nicht verlieren dürfen<\/h3><p class=\"vp annp\" id=\"p112\"><span class=\"pnum\">112<\/span>Nachdem wir die Frage der Verantwortung und die der Steuerung von KI angesprochen haben, müssen wir zu unserem zentralen Thema zurückkehren, nämlich was es bedeutet, das Menschsein zu bewahren. Die Gefahr besteht nicht nur darin, dass bestimmte Technologien missbraucht werden, sondern dass das technokratische Paradigma, von dem wir umgeben sind und das durch die digitale Revolution und KI noch verstärkt wird, eine menschenfeindliche Anschauung als richtig und normal erscheinen lässt – eine Anschauung, nach der die Fülle des Lebens darin besteht, mehr zu besitzen, Schwächen zu reduzieren, Unvorhergesehenes auszuschließen und alles unter Kontrolle zu haben. Wenn Effizienz zum Wertmaßstab wird, ist der Mensch versucht, sich selbst als ein zu optimierendes Projekt zu betrachten und nicht als ein Geschöpf, das zu Beziehung und Gemeinschaft berufen ist.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"19\" aria-label=\"Anmerkung 19: The optimization mindset\">19<\/button><\/span><\/p><p class=\"vp\" id=\"p113\"><span class=\"pnum\">113<\/span>In Wirklichkeit ist es immer falsch, eine einzige Dimension des Menschen zu verabsolutieren. Tatsächlich ist es nicht bloß der Mangel, der Unordnung hervorruft. Auch das, was maßlos wächst, kann zu einer Form der Armut werden. In einem Ökosystem wird das Gleichgewicht gestört, wenn sich eine einzige Art auf Kosten der anderen ausbreitet. Beim Menschen geschieht dasselbe, wenn eine einzige Fähigkeit für sich beansprucht, der Maßstab für alles zu sein. Wenn daher die Intelligenz verabsolutiert wird, geraten andere wesentliche Dimensionen des Lebens in den Hintergrund: die Gefühle, der Wille, die Hingabe und die Beziehung. Wenn technische Macht nicht ausgeglichen wird, macht sie uns nicht fähiger, sondern einsamer und anfälliger für eine Logik der Herrschaft und der Ausgrenzung. Es geht gewiss nicht darum, sich der Intelligenz zu widersetzen, sondern daran zu erinnern, dass sie, wenn sie sich auf sich selbst zurückzieht, vergisst, dass sie dazu bestimmt ist, dem Leben und dem Menschen zu dienen.<\/p><p class=\"vp annp\" id=\"p114\"><span class=\"pnum\">114<\/span>Der Wert einer Zivilisation lässt sich nicht an der Macht ihrer Mittel messen, sondern an der Fürsorge, die sie zu leisten vermag, an der Fähigkeit, den Mitmenschen als ein personales Gegenüber und nicht nur als Funktion zu sehen. Die Fähigkeit, füreinander zu sorgen, ist eine wichtige Dimension unseres Menschseins. Diese Fähigkeit erlernt und verfeinert man durch Erfahrung. Einem Kind Märchen vorzulesen, einem älteren Menschen Gesellschaft zu leisten und einen Ort einladend zu gestalten – das sind Dinge, die im familiären Umfeld geschehen, die uns aber helfen, die Bedeutung der Fürsorge auch auf gesellschaftlicher Ebene zu verstehen und zu verinnerlichen. Sie schulen uns zudem darin, den Anderen als einen Menschen anzuerkennen, der Achtung verdient. Technologie kann auch die Fürsorge der Menschen untereinander unterstützen, zum Beispiel, wenn sie Instrumente zur Verfügung stellt, die bei der Planung und Organisation helfen, ohne jedoch die Freiheit und das Urteilsvermögen des Menschen zu beschneiden, der Subjekt der Beziehungen ist und verantwortlich für die Entscheidungen.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"20\" aria-label=\"Anmerkung 20: Care at the center\">20<\/button><\/span><\/p><h3 class=\"sub\">Zugrundeliegende Narrative: Transhumanismus und Posthumanismus<\/h3><p class=\"vp\" id=\"p115\"><span class=\"pnum\">115<\/span>Um die kulturellen Prämissen herauszustellen, die mit der laufenden digitalen Revolution einhergehen, möchte ich die Aufmerksamkeit nun auf einige Strömungen lenken, für die der Fortschritt in einem über die menschliche Natur Hinausgehen besteht und die wir unter den Begriffen Transhumanismus und Posthumanismus zusammenfassen können. Sie bilden den ideologischen Hintergrund, der in einigen technologischen Machtzentren anzutreffen ist, und kolonisieren vereinfachend das kollektive Bewusstsein insbesondere in den Medien und sozialen Netzwerken, indem sie mit einer futuristischen Vision vom „verbesserten Menschen“ (enhanced human) oder vom „Hybriden aus Mensch und Maschine“ Begeisterung für die neuen Technologien wecken.<\/p><p class=\"vp\" id=\"p116\"><span class=\"pnum\">116<\/span>Transhumanismus und Posthumanismus umfassen jeweils verschiedene Strömungen und Interessenlagen, und es ist schwierig, eine eindeutige Beschreibung davon zu geben. Man kann sie mit einem Archipel verschiedener konzeptueller Inseln vergleichen, die jedoch durch dasselbe Meer an Vorannahmen verbunden sind, nämlich die zentrale Stellung der Technik und den Traum, die Begrenztheit des menschlichen Lebens zu überwinden. Im Allgemeinen stellt sich der Transhumanismus eine Verbesserung des Menschen durch Technologien (Biomedizin, Human Engineering, Apparate, Algorithmen) vor, mit dem Ziel, Leistung und Fähigkeiten zu steigern. Der Posthumanismus geht vor allem in seinen radikaleren Ausprägungen noch weiter: Er kritisiert den Anthropozentrismus und entwirft eine Form der Hybridisierung zwischen Mensch, Maschine und Umwelt. Das geht bis zur Vorstellung, dass dabei eine Schwelle überschritten wird, an der die Menschheit sich selbst überwindet und in eine neue Evolutionsstufe eintritt. Auch wenn diese Hypothesen weitgehend spekulativ bleiben, gewinnen sie an Relevanz, weil sie die kollektive Vorstellungswelt verändern und folglich soziale, wirtschaftliche und politische Entscheidungen beeinflussen. <a class=\"ref\" id=\"rn129\" href=\"#fn129\">129<\/a><\/p><p class=\"vp annp\" id=\"p117\"><span class=\"pnum\">117<\/span>Im Lichte der Soziallehre ist der kritische Punkt hier nicht der Einsatz der Technik als solcher, sondern die ihr zugrundeliegende Auffassung: Wenn der Mensch als Material behandelt wird, das man vervollkommnen oder überwinden muss, dann wird es leichter akzeptabel, dass einige Menschen als weniger nützlich, weniger liebenswert, weniger würdig angesehen werden. Im Namen des Fortschritts kann man „notwendige Opfer“ in Betracht ziehen und so die Schwächsten den Preis für eine vermeintliche Optimierung der Spezies zahlen lassen. Die bereits erwähnte Warnung des heiligen Paul VI. ist daher von bleibender Weitsicht: In der Tat werden sich die Errungenschaften von Wissenschaft und Technik, wenn sie nicht mit einem moralischen und sozialen Fortschritt einhergehen, letztlich gegen den Menschen richten. <a class=\"ref\" id=\"rn130\" href=\"#fn130\">130<\/a> Deshalb muss klar unterschieden werden: Es ist eine Sache, Technologien in eine menschliche und beziehungsorientierte Sicht zu integrieren; etwas ganz anderes ist es, sich von einer Vorstellungswelt leiten zu lassen, die Begrenztheit herabwürdigt und ein rein technisches „Heil“ verheißt.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"21\" aria-label=\"Anmerkung 21: Tech Ideologies\">21<\/button><\/span><\/p><h3 class=\"sub\">Die Begrenztheit, das Herz, die Größe des Menschen<\/h3><p class=\"vp\" id=\"p118\"><span class=\"pnum\">118<\/span>Unser Verhältnis zum Leben scheint heute in einer Krise zu stecken. Alles, was als „Begrenztheit“ erscheint – Unfähigkeit, Krankheit, Alter, Leiden, Verletzlichkeit –, wird normalerweise erst einmal als ein zu behebender Mangel angesehen und nicht als ein Umstand, durch den der Mensch reift und sich für Beziehungen öffnet. Doch wir müssen daran denken, dass der Mensch nicht trotz seiner Begrenztheit, sondern oft gerade durch seine Begrenztheit zur Entfaltung gelangt. Ein Blick auf die Wirklichkeit im Licht des Glaubens hilft uns, das zu erkennen, was wir die „Kontingenz“ der Dinge dieser Welt nennen. Wenn es auch einerseits unsere Pflicht ist, zu versuchen, das Leiden zu beseitigen, das das menschliche Leben zeichnet, so ist es andererseits doch weise, unsere konstitutive Endlichkeit anzuerkennen, in dem Wissen, dass »die religiöse Erfahrung und insbesondere der christliche Glaube dazu einladen, diese Ambivalenz zwischen der Größe und der Begrenztheit des Menschen ohne Vereinfachungen zu leben und sie im Licht der ursprünglichen und grundlegenden Beziehung zu Gott zu deuten«. <a class=\"ref\" id=\"rn131\" href=\"#fn131\">131<\/a><\/p><p class=\"vp\" id=\"p119\"><span class=\"pnum\">119<\/span>Gerade durch unsere Begrenztheit gibt es Raum für Mitgefühl, für aufrichtige Sorge um die Bedürfnisse der anderen, für eine Großherzigkeit, die selbst inmitten von Dunkelheit und Versagen überrascht, für geistliche Erfahrungen und für die Anbetung Gottes. Wir sehen dies in vielen Momenten, in denen sich die Begrenztheit in unserem Leben konkret zeigt, etwa wenn wir Ablehnung erfahren, wenn wir aufgrund der Krankheit oder des Todes eines geliebten Menschen leiden, wenn wir Unvermögen oder Versagen erleben. Auf geheimnisvolle Weise können wir gerade in diesen Momenten der Not zu einer neuen Weisheit finden, die Zuneigung unserer Mitmenschen spüren und die Gegenwart des Herrn erfahren.<\/p><p class=\"vp\" id=\"p120\"><span class=\"pnum\">120<\/span>Auch wenn die Begrenztheit als innerer Schmerz erfahren wird, sagt uns die menschliche Weisheit, ihn nicht zu beseitigen oder zu unterdrücken, sondern ihn zu integrieren. Um den Schmerz vollständig zu unterdrücken, müsste man letztendlich auch die Liebe und die Sehnsucht auslöschen. Wer liebt und etwas ersehnt, kann Prüfungen und Leiden nämlich nicht vermeiden, und deshalb bewahren wir Lehren in uns, die sich über die Jahre wie Narben einprägen, eine Erinnerung an den Weg, den wir zwischen Freiheit und Niederlagen, zwischen Träumen und Enttäuschungen zurückgelegt haben. Nur dank der Verflechtung dieser Elemente geschehen im Herzen jene Wunder der Seele, die uns den höchsten Genuss unseres Menschseins kosten lassen. <a class=\"ref\" id=\"rn132\" href=\"#fn132\">132<\/a> Auf dieses zugleich dramatische und großartige Abenteuer im Namen einer vermeintlichen Überwindung aller Begrenztheit zu verzichten, könnte alles Mögliche bedeuten, aber nicht mehr ein Mensch zu sein.<\/p><p class=\"vp\" id=\"p121\"><span class=\"pnum\">121<\/span>Die moralische Korrumpierung unserer geschöpflichen Begrenztheit – das Böse, das offensichtlich das menschliche Herz aufwühlt – zerstört die Gesellschaft und das Leben und erreicht tiefe Abgründe an Unmenschlichkeit. Und doch lässt auch diese schmerzhafte Form der Begrenztheit einen Hoffnungsschimmer für das Gute. Selbst wenn der Mensch sich unmenschlich verhält und Tragödien verursacht, leuchtet in seinem Menschsein weiterhin ein kleines Licht, das durch die Gnade Gottes auf dem Weg der Umkehr und der Versöhnung wieder entfacht werden kann. Viktor Frankl sagte zu Recht, dass wir in Momenten des Grauens »den Menschen kennengelernt [haben], wie er wirklich ist. Der Mensch ist schließlich jenes Wesen, das die Gaskammern von Auschwitz erfunden hat; aber er ist auch jenes Wesen, das diese Gaskammern mit erhobenem Haupt betreten hat, mit dem Vaterunser oder dem Sch’ma Jisrael auf den Lippen.« <a class=\"ref\" id=\"rn133\" href=\"#fn133\">133<\/a><\/p><p class=\"vp\" id=\"p122\"><span class=\"pnum\">122<\/span>Wenn die Endlichkeit in Wahrheit angenommen wird, macht sie den Menschen nicht arm, sondern öffnet ihn für die Erkenntnis des Antlitzes Gottes und des Nächsten. Gerade weil er Begrenztheit erfährt – Verletzlichkeit, Schmerz und Versagen –, kann er die eigene Würde und die der Mitmenschen als unantastbar anerkennen. Und gerade in dieser Erfahrung der Begrenztheit bleibt er fähig, eine geschwisterliche Verbundenheit zu erahnen, die größer ist als er selbst, und Ungerechtigkeit als einen Skandal zu sehen. Kultur und Kunst hüten, wenn sie authentisch sind, diesen Funken und verhindern damit die Normalisierung des Bösen. So haben einige Werke einen fast prophetischen Wert erlangt: Beethovens Neunte als Sehnsucht nach Einheit; Guernica als Anklage gegen die Entmenschlichung; Schindlers Liste als Aufforderung, die Vergangenheit nicht in Vergessenheit fallen zu lassen.<\/p><p class=\"vp annp\" id=\"p123\"><span class=\"pnum\">123<\/span>Die Geschichte bietet nicht nur eine Auflistung unserer Gewalttaten, sondern auch den Beweis dafür, dass die Menschheit in der Lage ist, Institutionen zum Schutz des gemeinsamen Lebens zu schaffen. In den vergangenen zwei Jahrhunderten sehen wir dies an einigen symbolträchtigen Errungenschaften: an der Gründung des Internationalen Komitees vom Roten Kreuz (1863), dessen operative Neutralität allen eine mitfühlende Versorgung garantiert; der lange Prozess, der zur Abschaffung der Sklaverei führte, der nicht bloß eine rechtliche Änderung, sondern einen Bewusstseinswandel darstellte; die Gründung der Organisation der Vereinten Nationen (1945) und die Allgemeine Erklärung der Menschenrechte (1948), die eine gemeinsame Sprache geschaffen haben, um zumindest als gemeinsames Ideal zu bekräftigen, dass die Würde universal ist; die Genfer Flüchtlingskonvention (1951), die die Pflicht zum Schutz derer anerkennt, die vor Verfolgung und Bedrohung fliehen. In diesen Beispielen findet die Sehnsucht nach dem Guten zu einem konkreten Ausdruck in öffentlichen Formen – Normen, Institutionen und Vorgehensweisen –, die in der Lage sind, Gewalt einzudämmen und die Schutzbedürftigen zu verteidigen. Doch nichts davon ist entstanden, ohne dass es auf Widerstand, engstirnige Interessen und kulturelle Trägheit gestoßen ist. Moralische Fortschritte sind fast immer ein langer und beschwerlicher Weg, der auch von Rückschlägen gezeichnet ist: Denken wir an unterbrochene Friedensprozesse oder an nur langsam umgesetzte Umweltschutzverpflichtungen. Doch gerade die Fragilität dieser Ergebnisse zeigt, wie wertvoll die Verantwortung derer ist, die sie anstoßen und unterstützen.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"22\" aria-label=\"Anmerkung 22: Human rights\">22<\/button><button class=\"ann annmark\" data-n=\"23\" aria-label=\"Anmerkung 23: Huamn rights\">23<\/button><\/span><\/p><p class=\"vp\" id=\"p124\"><span class=\"pnum\">124<\/span>Manche Ereignisse helfen uns zu erkennen, dass sich die Geschichte ändern kann, wenn auch nur ein Mann oder eine Frau die Würde aller wirklich ernst nimmt: die Bürgerrechtsbewegung in den Vereinigten Staaten von Amerika, die auch verbunden ist mit dem Zeugnis von Martin Luther King Jr., oder das Ende der Apartheid in Südafrika nach der Befreiung von Nelson Mandela und seiner Entscheidung, die Zukunft nicht vom Hass prägen zu lassen. In unterschiedlichen Kontexten haben sich darüber hinaus mutige und großherzige Frauen hervorgetan, wie die heilige Laura Montoya, die heilige Teresa von Kalkutta, Dorothy Day, Marie Skłodowska Curie, Maria Montessori, Elisabeth Elliot, Wangari Maathai, Benazir Bhutto und viele andere aus allen Kontinenten. Durch ihr Engagement haben sie dazu beigetragen, die Geschichte menschlicher zu gestalten.<\/p><p class=\"vp\" id=\"p125\"><span class=\"pnum\">125<\/span>Neben diesen öffentlichen Zeugnissen gibt es verborgeneres, aber entscheidendes Geschehen: die Ordensgemeinschaften, die sich für arme und gefährliche Orte entscheiden; die Märtyrer der Brüderlichkeit und Gerechtigkeit wie der heilige Maximilian Maria Kolbe, der heilige Oscar Romero und der selige Enrique Angelelli sowie Bekenner, die unter harten und oft unmenschlichen Bedingungen die Hoffnung des Evangeliums und die Würde des Menschen verkörperten, wie der ehrwürdige Diener Gottes François-Xavier Nguyễn Văn Thuận. Und vor allem die „Märtyrer des Alltags“, die ohne großes Aufsehen pflegen, erziehen, begleiten und trösten, wie etwa Eltern, Pflegepersonal, Ärzte, Freiwillige und jene, die einem älteren Menschen oder einem Ausgestoßenen zur Seite stehen. Ihr Zeugnis zeigt, dass das Gute nicht von selbst geschieht, sondern Beharrlichkeit und Erinnerung erfordert sowie eine Haltung der Umkehr, die es ermöglicht, auch nach Rückschlägen neu anzufangen.<\/p><p class=\"vp\" id=\"p126\"><span class=\"pnum\">126<\/span>Genau dieses Zusammenspiel aus gerechten Institutionen, glaubwürdigen Zeugnissen und täglicher Treue erhält die Hoffnung am Leben und weist eine Richtung: Technik weiterentwickeln, ohne das Herz dabei verkümmern zu lassen. Aus diesem Grund darf die – großartige und verwundete – Menschheit weder ersetzt noch überwunden werden. Sie kann die technischen Fortschritte begrüßen, um Leiden zu lindern und neue Möglichkeiten zu eröffnen, aber nur, wenn sie dabei nicht verleugnet, was sie menschlich macht, nämlich die Fähigkeit zu Beziehung und Liebe. An dieser Stelle stellt sich eine entscheidende Frage: Wenn es ein wahres more than human gibt, wo es dann zu finden? Die Antwort des christlichen Glaubens verweist auf eine Vollendung, die nicht von einer technologischen Vergöttlichung kommt, sondern von jener, die die Gnade Gottes bewirkt, die wir in Christus empfangen.<\/p><h3 class=\"sub\">Das wahre more than human: Gnade und christlicher Humanismus<\/h3><p class=\"vp\" id=\"p127\"><span class=\"pnum\">127<\/span>Der Ausdruck more than human gehört nicht allein zur Sprache der Verheißungen der Technik. Seit Jahrhunderten macht die christliche Tradition geltend, dass der Mensch nicht auf die Grenzen seiner Natur beschränkt ist, sondern dazu berufen, sich selbst zu übersteigen: nicht um der Wirklichkeit zu entfliehen oder um Begrenzungen zu missachten, sondern um in der Liebe vollendet zu werden. Der Glaube weiß um ein „Darüber-Hinaus“, das aus der Gnade Gottes kommt. Diese Verwandlung ist das Werk des Heiligen Geistes. Wie der heilige Thomas von Aquin lehrte, »übersteigt« dieser Prozess der Erhebung und Verwandlung »jede Fähigkeit der geschaffenen Natur«, <a class=\"ref\" id=\"rn134\" href=\"#fn134\">134<\/a> weil zwischen unserer Natur und dem göttlichen Leben eine unendlicher Abstand besteht. <a class=\"ref\" id=\"rn135\" href=\"#fn135\">135<\/a> Dennoch ist es möglich, in das Herz dieses unerschöpflichen Lebens aufgenommen zu werden, auch wenn wir noch innerhalb der Grenzen dieser Welt wandeln. Und derjenige, der diesen Weg ermöglicht, kann nur der Unendliche sein, der sich verschenkt: Gott selbst, der den „unendlichen“ Abstand überwindet. <a class=\"ref\" id=\"rn136\" href=\"#fn136\">136<\/a> So vollzieht sich die Neuschöpfung des Menschen: »Wenn also jemand in Christus ist, dann ist er eine neue Schöpfung: Das Alte ist vergangen, siehe, Neues ist geworden« ( 2 Kor 5,17).<\/p><p class=\"vp\" id=\"p128\"><span class=\"pnum\">128<\/span>Wenn wir diese Möglichkeit annehmen, uns durch die Gnade Gottes selbst zu überschreiten, verleugnen wir uns nicht, werden wir nicht weniger menschlich. Im Gegenteil, wie Papst Franziskus sagt: »Unser volles Menschsein erreichen wir, wenn wir mehr als nur menschlich sind, wenn wir Gott erlauben, uns über uns selbst hinaus zu führen, damit wir zu unserem eigentlicheren Sein gelangen.« <a class=\"ref\" id=\"rn137\" href=\"#fn137\">137<\/a> Hierin liegt der radikale Unterschied zu den prometheischen Träumen: Was den Menschen rettet, ist nicht gesteigerte Selbstständigkeit, sondern eine Beziehung, die befreit, eine Gemeinschaft, die verwandelt. Vor diesem Hintergrund kann eine Technologie, die das bereits Vorhandene klassifiziert und optimiert, unbeabsichtigt zu einem Hindernis für Wandel und Wachstum werden. Für einen Algorithmus ist ein Fehler etwas, das korrigiert werden muss; für einen Menschen kann er der Beginn einer tiefgreifenden Veränderung sein. Die Zukunft eines Menschen ist nicht berechenbar. Sie ist seiner Freiheit anvertraut, die durch die unerschöpfliche Gnade Gottes erhoben wird, sowie den Beziehungen, die er pflegt.<\/p><h3 class=\"sub\">Zwei Städte und zwei Arten von Liebe<\/h3><p class=\"vp\" id=\"p129\"><span class=\"pnum\">129<\/span>Der christliche Humanismus lehnt Wissenschaft und Technik nicht ab, sondern nimmt sie mit Dankbarkeit und Realismus an und sieht sie nüchtern im Kontext einer höheren Berufung. Die schöpferische Vernunft des Menschen ist eine Gabe, die Leiden lindern und neue Möglichkeiten eröffnen kann. Allerdings muss sie auf das Gemeinwohl, auf Gerechtigkeit, auf die Sorge für die Schwachen und für die Schöpfung ausgerichtet bleiben. In diesem Sinne besteht die wahre Alternative nicht zwischen Begeisterung und Angst, sondern zwischen zwei Arten etwas aufzubauen: zwischen einem Fortschritt, der den Menschen und den Völkern dient, oder einem Fortschritt, der sie einer Logik der Macht unterwirft. Letztlich bleibt die entscheidende, von Johannes Paul II. aufgeworfene Frage: Macht KI »das menschliche Leben auf dieser Erde wirklich in jeder Hinsicht „menschlicher“? Macht <sup class=\"ref\">sie<\/sup> das Leben „menschenwürdiger“?« <a class=\"ref\" id=\"rn138\" href=\"#fn138\">138<\/a> Wenn die Antwort „Ja“ lautet, dann können wir darin eine gute Möglichkeit erkennen, die verantwortungsvoll auf einem Weg des geduldigen und gemeinsamen Wiederaufbaus genutzt werden sollte, nach dem Vorbild der Neuentstehung der Stadt Jerusalem, die im Buch Nehemia beschrieben wird. Wenn die Macht jedoch wächst, während das Herz verkümmert und Bindungen zerbrechen, dann stehen wir vor einer neuen Form von Babel: einem grandiosen, aber unmenschlichen Bauwerk.<\/p><p class=\"vp\" id=\"p130\"><span class=\"pnum\">130<\/span>Uns selbst zu fragen, wie wir diese zwei Arten des Fortschritts interpretieren und leben, bedeutet letztlich, auch unser eigenes Herz zu hinterfragen. Die Art und Weise, wie wir unsere Beziehungen, unsere Arbeit und unsere Institutionen verstehen und gestalten, offenbart nämlich unsere grundlegenden Werte und ergibt sich letztlich aus dem, was uns am meisten am Herzen liegt. Es ist eine Liebe, die uns leitet: Das, was wir wirklich lieben, als Einzelne wie als Gesellschaft, bestimmt unser Leben und Handeln. Der heilige Augustinus beschreibt die Menschheitsgeschichte als Schauplatz des Kampfes zwischen zwei Arten von Liebe, die zwei Weisen des In-der-Welt-Seins und des Zusammenlebens geschaffen haben, zwei „Städte“: einerseits die Liebe zu Gott und zum Nächsten, andererseits die Liebe allein zu sich selbst. »Zweierlei Liebe also hat die beiden Städte gegründet, und zwar die weltliche Stadt die bis zur Verachtung Gottes gesteigerte Selbstliebe, die himmlische Stadt die bis zur Verachtung ihrer selbst gehende Gottesliebe.« <a class=\"ref\" id=\"rn139\" href=\"#fn139\">139<\/a> Wie in der ganzen Menschheitsgeschichte ringen diese beiden Arten von Liebe auch heute noch in unserem Herz um die Vorherrschaft. Das Zeitalter der KI bildet keine Ausnahme von dieser Regel: Die Errichtung von Babel oder jene von Jerusalem beginnt in einem jeden von uns.<\/p><\/div><\/details>\n<details class=\"chapter ai\" id=\"ch4\" open><summary><div class=\"csum\"><span class=\"csum-eyebrow\">Viertes Kapitel<\/span><span class=\"csum-title\">Das Menschliche in Zeiten des Wandels Bewahren. Wahrheit, Arbeit, Freiheit<\/span><span class=\"csum-desc\">Wahrheit, Arbeit und Freiheit in der Zeit des digitalen Wandels. <span class=\"csum-n\">· 51 Abschnitte<\/span><\/span><span class=\"csum-cta\"><span class=\"chev\">›<\/span><span class=\"cta-read\">klicken zum Lesen<\/span><span class=\"cta-collapse\">klicken zum Einklappen<\/span><\/span><\/div><\/summary><div class=\"chapter-body\"><p class=\"vp\" id=\"p131\"><span class=\"pnum\">131<\/span>Nachdem wir den Horizont nachgezeichnet haben, in dem sich die Herausforderung des technologischen Wandels vollzieht, insbesondere im Zusammenhang mit KI sowie transhumanistischen und posthumanistischen Strömungen, können wir nicht allein auf der Ebene allgemeiner Analysen verbleiben. Wenn sich Sprachen und Werkzeuge verändern, ändern sich auch das tägliche Handeln und die sozialen Beziehungen. Deshalb ist es nötig, den Blick auf bestimmte Bereiche zu richten, in denen diese Veränderungen sehr konkrete, manchmal dramatische Folgen haben. Im Licht der Grundsätze der Soziallehre fordert uns der digitale Wandel dazu auf, die Wahrheit wieder als Gemeingut zu entdecken, die Würde der Arbeit zu schützen und die Freiheit vor jeglicher Abhängigkeit und Kommerzialisierung zu bewahren.<\/p><h3 class=\"sub\">Die Wahrheit als Gemeingut<\/h3><h3 class=\"sub\">Wahrheit und Demokratie<\/h3><p class=\"vp annp\" id=\"p132\"><span class=\"pnum\">132<\/span>Die Nutzung von digitalen Plattformen und von KI-Systemen beschleunigt die tiefgreifenden Veränderungen der öffentlichen und politischen Kommunikation. Mittel, die den Dialog und die Teilhabe fördern könnten, werden oft dazu genutzt, verzerrte Narrative zu konstruieren und die Grenzen zwischen dem Wahren und Falschen zu verwischen, indem Tatsachen und Meinungen vermischt werden. Desinformation hat nicht erst mit der KI begonnen, findet in ihr jedoch einen wirkungsvollen Verstärker. Die Möglichkeit, Inhalte, Bilder und Videos zu manipulieren, setzt die Bürger einseitigen oder irreführenden Sichtweisen aus. Das Problem betrifft sowohl die kulturelle als auch die moralische Dimension, weil die Qualität der öffentlichen Kommunikation direkt vom sozialen Vertrauen abhängt und dieses beeinflusst. Wahrheitsgetreue Information entsteht nämlich nicht durch zentralisierte oder automatisierte Kontrolle. Im öffentlichen Diskurs hat die Wahrheit von Sachverhalten eine rationale Dimension, weil sie Verifizierung, Bestätigung der Quellen und verantwortungsvolle Argumentation erfordert; doch vor allem ist sie relational: Sie entsteht durch vertrauensvolle Beziehungen und gemeinsames Handeln, in einem ehrlichen Austausch mit den anderen und mit der Welt. Nur die gemeinsame Suche nach der Wahrheit von Sachverhalten, die als Gemeingut verstanden wird, kann eine gerechte Kommunikation begründen.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"24\" aria-label=\"Anmerkung 24: Synthetic media & truth\">24<\/button><\/span><\/p><p class=\"vp\" id=\"p133\"><span class=\"pnum\">133<\/span>Diejenigen, die über gewaltige technische und wirtschaftliche Ressourcen verfügen – und damit auch über viele personelle Ressourcen, mit denen sie sich einbringen können –, verfügen über eine beträchtliche Fähigkeit, kulturelle Veränderungen herbeizuführen und letztlich eine bedeutende Zahl von Menschen zu beeinflussen: hinsichtlich der Frage, was wahr ist in Bezug auf den Menschen und die Welt, den Sinn des Lebens, die Familie und sogar Gott. Dies ist reine Macht ohne Wahrheit, die anderen auf subtile oder offene Weise aufzwingt, was sie als wahr ansehen sollen. Hinter all dem verbirgt sich eine krankhafte Wurzel, die schwer zu erkennen ist: der Umstand, dass »der moderne Mensch fälschlicherweise der Überzeugung <sup class=\"ref\">ist<\/sup>, der einzige Urheber seiner selbst, seines Lebens und der Gesellschaft zu sein. Diese Überheblichkeit ist eine Folge des egoistischen Sich-in-sich-selbst-Verschließens.« <a class=\"ref\" id=\"rn140\" href=\"#fn140\">140<\/a> Daher glaubt er, er könne die Wirklichkeit konstruieren, und dass das, was seinen Ansprüchen am besten entspricht, gültig sei. Der heilige Johannes Paul II. dachte über die Folgen der „Krise hinsichtlich der Wahrheit“ nach und erklärte: »Nachdem die Idee von einer für die menschliche Vernunft erkennbaren universalen Wahrheit über das Gute verloren gegangen war, hat sich unvermeidlich auch der Begriff des Gewissens gewandelt.« <a class=\"ref\" id=\"rn141\" href=\"#fn141\">141<\/a> Auf diese Weise geht die Anerkennung universal gültiger Wahrheiten verloren, die uns vorausgehen und die das Gewissen anzunehmen hat. Dies veranlasste Papst Franziskus zu der realistischen Frage: »Was ist das Gesetz ohne die auf einem langen Weg des Nachdenkens und der Weisheit erlangte Überzeugung, dass jeder Mensch heilig und unantastbar ist?«, und zu dem Schluss: »Damit eine Gesellschaft eine Zukunft besitzt, muss sie eine tiefe Achtung vor der Wahrheit der Menschenwürde entwickeln, der wir uns unterwerfen. Dann wird man es nicht aus Furcht vor gesellschaftlicher Ächtung und vor der Last des Gesetzes, sondern aus Überzeugung unterlassen, jemanden zu töten. Das ist eine unabdingbare Wahrheit, die wir mit der Vernunft erkennen und im Gewissen annehmen. Eine Gesellschaft ist nicht zuletzt dann edel und achtbar, wenn sie die Suche nach der Wahrheit fördert und an den Grundwahrheiten festhält.« <a class=\"ref\" id=\"rn142\" href=\"#fn142\">142<\/a><\/p><p class=\"vp\" id=\"p134\"><span class=\"pnum\">134<\/span>Die Suche nach der Wahrheit ist ein wesentlicher Bestandteil der Demokratie, die ihrerseits ein Mittel zur Mitwirkung am Gemeinwohl ist. Wenn die Frage nach dem, was wahr ist, ihre Bedeutung verliert und an ihre Stelle ein Pragmatismus tritt, der sich mit dem begnügt, was nützlich oder wirksam zu sein scheint, wird das demokratische Leben schwächer. Denn es lebt nicht nur von Regeln und Verfahren, sondern vor allem von einer redlichen Beziehung zu den Fakten und einer realen Ausrichtung auf das Wohl des Einzelnen und des sozialen Ganzen. Die Gleichgültigkeit gegenüber der Wahrheit führt zu einem langsamen, aber unaufhaltsamen Abgleiten zum Totalitarismus, für den, wie die Philosophin Hannah Arendt schrieb, die idealen Untertanen nicht so sehr diejenigen sind, die ideologisch überzeugt sind, sondern »Menschen, für die die Unterscheidung zwischen Fakten und Fiktion (d. h. der Wirklichkeit der Erfahrung) und die Unterscheidung zwischen wahr und falsch (d. h. den Maßstäben des Denkens) nicht mehr existiert.« <a class=\"ref\" id=\"rn143\" href=\"#fn143\">143<\/a><\/p><h3 class=\"sub\">Kommunikation und kollektive Vorstellungswelt<\/h3><p class=\"vp\" id=\"p135\"><span class=\"pnum\">135<\/span>In diesem Zusammenhang ist es wichtig, daran zu erinnern, dass Kommunikation »nicht bloß die Übermittlung von Informationen <sup class=\"ref\">ist<\/sup>, sondern Schaffung einer Kultur«. <a class=\"ref\" id=\"rn144\" href=\"#fn144\">144<\/a> Die in digitalen Räumen kursierenden Inhalte beeinflussen die Art und Weise, wie Menschen die Welt wahrnehmen, und bringen Bilder und Erzählungen in das kollektive Bewusstsein ein, die Wünsche formen und tägliche Entscheidungen beeinflussen. Dies »ist keine parallele oder rein virtuelle Welt«, <a class=\"ref\" id=\"rn145\" href=\"#fn145\">145<\/a> denn was im Internet entsteht, wird nunmehr Teil des Lebens der Menschen, insbesondere der Jüngeren.<\/p><p class=\"vp annp\" id=\"p136\"><span class=\"pnum\">136<\/span>Aus diesem Grund verfügen diejenigen, die digitale Plattformen und Medien kontrollieren, über eine beträchtliche Fähigkeit, auf die kollektive Vorstellungskraft einzuwirken und eine bestimmte Sicht der Wirklichkeit als erstrebenswert darzustellen. Diese Macht verlangt von uns, stets vom Streben nach Wahrheit und von der Achtung der Menschenwürde geleitet sein, damit die im Internet entstehende Kultur nicht zu einem Mittel übermäßiger Ablenkung, Vereinheitlichung und Herrschaft wird, sondern zu einem Raum, in dem innere Freiheit und kritisches Denken gedeihen können.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"25\" aria-label=\"Anmerkung 25: Algorithms that shape what we see\">25<\/button><\/span><\/p><h3 class=\"sub\">Für eine Ökologie der Kommunikation<\/h3><p class=\"vp\" id=\"p137\"><span class=\"pnum\">137<\/span>Unsere erste Aufgabe besteht darin, diese Werkzeuge weder zu verteufeln noch zu vergöttern, sondern sie von einem festen Standpunkt aus zu lenken: Die Wahrheit ist ein Gemeingut und nicht das Eigentum derer, die Macht oder Sichtbarkeit besitzen. Wir müssen daher eine Ökologie der Kommunikation fördern. Auf der Ebene öffentlicher Regelungen bedeutet dies, Vorschriften zu erlassen, die die Logik hinter der Auswahl und Verbreitung von Inhalten transparenter werden lassen und den Schutz personenbezogener Daten gewährleisten. Auf sozialer und kultureller Ebene erfordert dies hingegen die Stärkung der intermediären Körperschaften, einen seriösen Journalismus sowie Orte des Austauschs, an denen Argumentation und Überprüfung mehr zählen als die unmittelbare Reaktion. Auf der Ebene der Schule und der Familie heißt dies, dass das Bewusstsein für ein neues Bildungsverständnis reifen und dass die korrekte und kritische Nutzung digitaler Instrumente, von KI sowie von Einkaufs- und Investitionsplattformen vermittelt werden muss. Und auf der Ebene der Universität besteht die große Herausforderung in der Integration von Wissen durch Vermittlung sowohl der Fähigkeit, Kenntnisse zu verknüpfen und zu kombinieren, um komplexe Sachverhalte zu verstehen als auch von Methoden zur Überprüfung von Fakten.<\/p><p class=\"vp\" id=\"p138\"><span class=\"pnum\">138<\/span>Auch die christlichen Gemeinschaften müssen an einer transparenten Kommunikation und ehrlichen Suche nach Fakten mitwirken. Leider ist dies nicht immer der Fall gewesen. Mit Scham haben wir miterlebt, wie schmerzhafte Wahrheiten auch über Mitglieder der Kirche und über kirchliche Wirklichkeiten ans Licht kamen. Insbesondere einige Journalisten, denen die Wahrheit am Herzen liegt, haben eine wesentliche Rolle dabei gespielt, Ungerechtigkeit und Missbrauch ans Licht zu bringen. An sie möchte ich erneut die Worte richten, die Papst Franziskus in seiner Ansprache vor den Vatikan-Korrespondenten sagte: »Ich danke euch auch für eure Berichte darüber, was in der Kirche nicht stimmt, dafür, dass ihr uns helft, es nicht unter den Teppich zu kehren, und für die Stimme, die ihr den Opfern von Missbrauch gegeben habt.« <a class=\"ref\" id=\"rn146\" href=\"#fn146\">146<\/a> Wachsamkeit und Transparenz sind jedoch in erster Linie eine schwerwiegende Verantwortung der Kirche selbst, und wir dürfen nicht darauf warten, dass andere uns zwingen, uns mit unbequemen Wahrheiten über uns selbst auseinanderzusetzen.<\/p><h3 class=\"sub\">Ein Bildungsbündnis für das digitale Zeitalter<\/h3><p class=\"vp\" id=\"p139\"><span class=\"pnum\">139<\/span>In einer Zeit, in der die Wahrheit oft Interessen und Kommunikationsstrategien untergeordnet wird, kommt der Bildungswelt eine entscheidende Bedeutung zu. Doch die rasanten technologischen Veränderungen machen deutlich, wie unvorbereitet wir im Bildungsbereich sind. Die allgegenwärtigen digitalen Medien schaffen eine Kultur der Unmittelbarkeit und Überstimulation, die angesichts des Aufwands, der für die Suche nach der Wahrheit erforderlich ist, zu Ermüdung, Langeweile und Apathie führt.<\/p><p class=\"vp\" id=\"p140\"><span class=\"pnum\">140<\/span>Bildungsprozesse hingegen erfordern eine Zeit der Reifung, eine Auseinandersetzung mit der Wirklichkeit jenseits des äußeren Scheins und ein geduldiges Voranschreiten. Das Thema ist von grundlegender Bedeutung, denn jede Technologie bildet diejenigen, die sie nutzen. Die Erziehung zum Umgang mit KI bedeutet daher auch, zu lernen, wann und wofür man sie nicht einsetzen sollte. Die Geschwindigkeit und Leichtigkeit, mit der man eine Antwort oder eine Zusammenfassung erhält, birgt die Gefahr, den Wunsch nach dem Stellen von Fragen zu ersticken – ein Prozess, der erst im Laufe der Zeit Früchte trägt. Wie Platon schrieb, werden die tiefgründigsten und wichtigsten Dinge erst nach viel Zeit und Mühe erlernt, indem man sich mit anderen austauscht und Konzepte und Erfahrungen wie Feuersteine aneinander „reibt“, bis der Funke des Verständnisses in uns entflammt. <a class=\"ref\" id=\"rn147\" href=\"#fn147\">147<\/a> Wir müssen uns darin schulen, auf KI zu verzichten und wir müssen unsere Jugend vor der Verheißung der perfekten Maschine schützen, vor jener subtilen Verführung, die das menschliche Denken gerade dann nutzlos erscheinen lässt, wenn es am notwendigsten ist.<\/p><p class=\"vp annp\" id=\"p141\"><span class=\"pnum\">141<\/span>In den letzten Jahren hat die psychologische und psychiatrische Fachliteratur mit zunehmender Nachdrücklichkeit dokumentiert, wie ein verfrühter und unbeaufsichtigter Umgang mit digitalen Geräten und sozialen Medien den Schlaf, die Aufmerksamkeit, die emotionale Regulierung und die Beziehungen negativ beeinflussen kann, insbesondere während der besonders sensiblen Entwicklungsphasen und oft mit dramatischen Folgen. Hinzu kommt der leichte Zugang zu gewalttätigen oder grausamen Szenen, die die Sensibilität beeinträchtigen, zu pornografischen und hypersexualisierten Inhalten, zu Nachrichten, die den Körper und die Gefühle trivialisieren, sowie zu Angeboten, die riskantes Verhalten normalisieren. Online-Phänomene wie Grooming, Erpressung und sexuelle Ausbeutung von Minderjährigen sind keine Seltenheit und sie werden noch heimtückischer durch die Nutzung von gefälschten Profilen, von Algorithmen, die gefährliche Kontakte erleichtern, sowie von KI-Tools, die Bilder und Videos manipulieren. Zu früh über ein eigenes Mobiltelefon zu verfügen und es ohne Aufsicht durch Erwachsene zu nutzen, kann junge Menschen noch verletzlicher werden lassen und Abhängigkeiten fördern, indem sie Isolation, Mobbing und Cybermobbing ausgesetzt werden und unter Druck geraten, intime Bilder oder sensible Daten weiterzugeben.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"26\" aria-label=\"Anmerkung 26: Children & minors online\">26<\/button><\/span><\/p><p class=\"vp\" id=\"p142\"><span class=\"pnum\">142<\/span>Für Eltern allein ist es schwierig, sich der Beeinflussung durch Geschäftsmodelle entgegenzustellen, die Aufmerksamkeit und Zeit monetarisieren. Daher ist ein Bündnis zwischen Politik, Bildungseinrichtungen und Familien unerlässlich, um die Erwachsenen bei ihrer Aufgabe konkret zu unterstützen. Es bedarf weitsichtiger politischer Entscheidungen, um den unmittelbaren Interessen der Plattformen – die in wenigen Händen konzentriert sind – entgegenzuwirken, wenn diese im Widerspruch zum Wohl der Minderjährigen stehen. In dieser Hinsicht sind gesetzgeberische Maßnahmen angebracht, um Altersgrenzen festzulegen, um Dienstleister in die Verantwortung nehmen, statt die gesamte Last der Kontrolle auf die Familien abzuwälzen, und um speziell Schutz vor allen Formen sexueller Ausbeutung und Gewalt im Internet zu bieten, damit die Kindheit und Jugend als kostbares Gut, das unserer Obhut anvertraut ist, wirklich geschützt ist. <a class=\"ref\" id=\"rn148\" href=\"#fn148\">148<\/a> Zugleich ist es nötig, Kinder, Jugendliche und junge Menschen so zu schulen, dass sie lernen, Manipulationen zu erkennen und auch in digitalen Umgebungen ihre eigene Würde zu verteidigen und die Würde anderer zu achten. <a class=\"ref\" id=\"rn149\" href=\"#fn149\">149<\/a><\/p><h3 class=\"sub\">Die zentrale Rolle der Schule<\/h3><p class=\"vp\" id=\"p143\"><span class=\"pnum\">143<\/span>Die Schule ist der Ort, an dem die neuen Generationen lernen können, die Wahrheit zu suchen und zu lieben, sich mit dem Sinn des Lebens und mit der Würde eines jeden Menschen auseinanderzusetzen. Deshalb setzen viele Eltern, die möchten, dass ihre Kinder Beziehungsfähigkeit entwickeln, über kritisches Denken verfügen und sich auf solide Werte stützen, große Erwartungen in die Schule und betrachten diese als wertvolle Verbündete bei der Erziehung ihrer Kinder.Den Eltern kommt nämlich das vorrangige und unveräußerliche Recht zu, die Art der Bildung und Erziehung ihrer Kinder im Einklang mit ihren moralischen, kulturellen und religiösen Überzeugungen zu wählen. Die Welt der Schule steht heute vor einigen unaufschiebbaren Herausforderungen.<\/p><p class=\"vp\" id=\"p144\"><span class=\"pnum\">144<\/span>Die erste Herausforderung ist gesellschaftspolitischer Natur. Sowohl innerhalb einzelner Staaten als auch zwischen verschiedenen Teilen der Welt bestehen nach wie vor erhebliche Ungleichheiten beim Zugang zu Grund- und weiterführenden Schulen. In nicht wenigen Ländern hat der Staat noch nicht die notwendigen Mittel investiert, um allen eine qualitativ hochwertige Bildung zu garantieren, sei es durch eine angemessene Unterstützung des öffentlichen Schulsystems sei es durch die Förderung privater Einrichtungen, die diese grundlegende Dienstleistung anbieten. Wenn ein wesentlicher Teil der Bildung auf verschiedenen Ebenen privaten Einrichtungen anvertraut ist, kann es vorkommen, dass der Zugang zur Schule ohne eine angemessene öffentliche Unterstützungsleistung zu sehr von den finanziellen Möglichkeiten der Familien abhängt. Angesichts dieses Risikos muss in jedem Fall der Beitrag vieler katholischer Bildungseinrichtungen anerkannt und unterstützt werden, die, obwohl sie private Einrichtungen sind, Kindern und Jugendlichen jeglicher Herkunft eine inklusive Aufnahme garantieren, auch wenn die wirtschaftlichen Verhältnisse der Familien dies eigentlich nicht zulassen würden.<\/p><p class=\"vp\" id=\"p145\"><span class=\"pnum\">145<\/span>Die zweite große Herausforderung ist pädagogischer Natur. Viele Bildungssysteme haben Mühe, mit dem Wandel Schritt zu halten und die ganzheitliche Entwicklung der Schüler zu fördern. Der Fortschritt von Informationstechnologien und KI lässt Lehrpläne, die für eine andere Zeit konzipiert wurden, rasch überholt erscheinen, während die Organisation von Schulen, die Räumlichkeiten, die Bewertungsmethoden und selbst die Rolle des Lehrers im Hinblick auf eine wahrhaft ganzheitliche Bildung, die alle Dimensionen des Menschen berücksichtigt, neu zu überdenken sind. Lehrer benötigen während ihres gesamten Berufslebens eine kontinuierliche Weiterbildung, damit sie sich positiv mit neuen Technologien auseinandersetzen und den Schülern helfen können, sie verantwortungsbewusst, kritisch und kreativ zu nutzen statt sich passiv ihrem Einfluss zu unterwerfen.<\/p><p class=\"vp\" id=\"p146\"><span class=\"pnum\">146<\/span>Die dritte große Herausforderung ist intellektueller und weisheitlicher Natur. Wenn wir nicht aufpassen, kann ein Bildungssystem entstehen, dem die Liebe zur Wahrheit fehlt und in dem der unaufhörliche Informationsfluss Forschung, Reflexion und Unterscheidung ersetzt. Angesichts eines zunehmend fragmentierten Wissens wird es schwieriger, die Wirklichkeit als Ganzes zu erfassen, Fragen nach dem Sinn zu stellen und ein authentisches, kritisches und kreatives Denken zu entwickeln. Viele Lehrkräfte bemerken bereits Anzeichen einer Entmenschlichung, bei der junge Menschen „viel wissen“, aber Schwierigkeiten haben, ihrem Leben eine Ausrichtung zu geben, was zum Teil auf die Unfähigkeit zurückzuführen ist, Informationen und Wissen miteinander zu verknüpfen und nicht den Sinnhorizont zu verlieren. Es bedarf der Förderung einer echten Hygiene der Aufmerksamkeit: mit Rhythmen, die Stille, vertieftes Studium, Lesen und besonnene Kommunikation beinhalten. Ohne diese Elemente kann die innere Freiheit beeinträchtigt werden.<\/p><p class=\"vp\" id=\"p147\"><span class=\"pnum\">147<\/span>Die Soziallehre der Kirche ruft Familien, Schulen, christliche Gemeinschaften und öffentliche Einrichtungen zu einem erneuerten Bildungsbündnis auf. Dies konkretisiert sich, wenn die grundlegenden Prinzipien in Bildungsziele umgesetzt werden: Erziehung zur Nüchternheit und zu einem Sinn für Grenzen; Erziehung zur Anerkennung des Rechts anderer Menschen und künftiger Generationen, die Güter zu genießen, die uns gegeben sind oder die der menschliche Erfindergeist verfügbar macht; Erziehung zu Freiheit und Verantwortung; Erziehung zu einem Bewusstsein für Transzendenz und für das Gemeinwohl. Die Schule braucht nicht der Geschwindigkeit der digitalen Welt nachzujagen, sondern sollte das anbieten, was die digitale Welt allein nicht geben kann: gemeinsame Zeit für das Lernen und verlässliche Beziehungen.<\/p><h3 class=\"sub\">Die Würde der Arbeit im digitalen Wandel<\/h3><h3 class=\"sub\">Der Wert der Arbeit<\/h3><p class=\"vp\" id=\"p148\"><span class=\"pnum\">148<\/span>Seit den Anfängen der Soziallehre, mit Rerum novarum, hat die Kirche auf den Schutz der Arbeitnehmer und die Notwendigkeit hingewiesen, alle Formen der Ausbeutung zu bekämpfen. Vor allem aber hat das Lehramt in der Arbeit »de<sup class=\"ref\">n<\/sup> wesentliche<sup class=\"ref\">n<\/sup> Schlüssel« <a class=\"ref\" id=\"rn150\" href=\"#fn150\">150<\/a> zum Verständnis der gesamten sozialen Frage erkannt, weil der Mensch durch sie viele Dimensionen seines Lebens entfaltet. In dieser Perspektive ist auch die bedeutende Einsicht des heiligen Benedikt von Nursia zu verstehen, der Gebet und Arbeit miteinander verband und die tägliche Arbeit als Teil der Antwort des Menschen auf den Ruf Gottes bezeichnete. Da wir nach dem Bild des Schöpfers geschaffen sind, setzen wir durch unsere Werke in gewisser Weise sein Werk fort: Wir tragen zum Fortschritt der Gesellschaft und zur Verwirklichung des Gemeinwohls bei, setzen die uns gegebenen Fähigkeiten sinnvoll ein, verbessern und verschönern die Welt, sorgen für den Unterhalt unserer Familien, gehen Kooperationen ein und lernen, gemeinsam – im Zuhören und im Dialog – etwas zu schaffen, das niemand allein erreichen könnte.<\/p><p class=\"vp\" id=\"p149\"><span class=\"pnum\">149<\/span>Aus diesen Gründen ist Arbeit nicht ein bloßes Mittel, sondern sie bringt die Würde unseres Lebens zum Ausdruck und stärkt sie. Sie ist ein der menschlichen Natur eingeschriebenes Bedürfnis, ein ordentlicher Weg zu persönlicher Reife, Entwicklung und Erfüllung. In diesem Sinne bleibt wirtschaftliche Hilfe für die Armen in Notfällen manchmal notwendig, doch darf sie nicht die einzige Antwort sein, weil das Ziel darin besteht, einem jeden zu ermöglichen, durch eigene Arbeit in Würde zu leben. <a class=\"ref\" id=\"rn151\" href=\"#fn151\">151<\/a><\/p><p class=\"vp annp\" id=\"p150\"><span class=\"pnum\">150<\/span>Das Zusammenspiel von Automatisierung, Robotik und KI verändert heute in rasantem Tempo die Struktur der Arbeit selbst. Dies, so heißt es, werde zu erheblichen Verbesserungen für alle führen. In Wirklichkeit sind die „neuen Arbeitsweisen“ jedoch nicht unbedingt besser, denn »während die KI […] verspricht, die Produktivität zu steigern, indem sie gewöhnliche Aufgaben übernimmt, sind die Arbeitnehmer oft gezwungen, sich an die Geschwindigkeit und die Anforderungen der Automaten anzupassen, anstatt dass Letztere so konzipiert sein sollten, dass sie den Arbeitenden helfen. Deshalb können die, im Gegensatz zu den beworbenen Vorteilen der KI, derzeitigen technologischen Ansätze paradoxerweise dazu führen, dass Arbeitnehmer dequalifiziert, einer automatisierten Überwachung unterworfen und auf starre und sich wiederholende Aufgaben festgelegt werden. Die Notwendigkeit, mit dem Rhythmus der Technologie Schritt zu halten, kann das Gespür der Arbeitnehmer für ihre eigene Handlungsfähigkeit untergraben und die innovativen Fähigkeiten, die sie in ihre Arbeit einbringen sollen, ersticken.« <a class=\"ref\" id=\"rn152\" href=\"#fn152\">152<\/a> Gerade um diesen Abweg zu vermeiden, ist es nötig, Systeme zu entwickeln, die den Menschen in den Mittelpunkt stellen und nicht nur auf Leistung oder Produktivität ausgerichtet sind.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"27\" aria-label=\"Anmerkung 27: The future of work\">27<\/button><\/span><\/p><h3 class=\"sub\">Das Problem der Arbeitslosigkeit<\/h3><p class=\"vp\" id=\"p151\"><span class=\"pnum\">151<\/span>Der heilige Johannes Paul II. erinnerte daran, dass Arbeitslosigkeit ein schwerwiegendes Übel ist und sie, insbesondere wenn sie ein massives Ausmaß annimmt, zu einem wahren sozialen Unheil werden kann, das die Verantwortung des Staates in besonderer Weise herausfordert. <a class=\"ref\" id=\"rn153\" href=\"#fn153\">153<\/a> Heute, in der „vierten industriellen Revolution“, wird diese Sorge noch akuter, da der Innovation oft nur im Hinblick auf Kostensenkung und Gewinnsteigerung nachgegangen wird. <a class=\"ref\" id=\"rn154\" href=\"#fn154\">154<\/a> Für manche Bereiche ist realistischer weise ein erheblicher und rascher Rückgang der verfügbaren Arbeitsplätze zu befürchten, mit einem Dominoeffekt, der Familien, junge Menschen und die lokale Wirtschaft tiefgreifend beeinträchtigt. In vielen Sektoren führt dies bereits zu neuen Formen der Prekarität und Ungleichheit, mit sehr großzügigen Vergütungen für eine hochspezialisierte Minderheit und zunehmend sinkenden Löhnen für einen großen Teil der erwerbstätigen Bevölkerung.<\/p><p class=\"vp\" id=\"p152\"><span class=\"pnum\">152<\/span>Es ist sicherlich wünschenswert, dass die Technologie den Menschen von einigen besonders beschwerlichen, monotonen oder gefährlichen Tätigkeiten entlastet und die menschliche Tätigkeit auf intelligente Weise unterstützt, doch muss der Schutz der Arbeitsplätze und die unersetzliche Rolle des Menschen die allgemeine Regel bleiben. Das Streben nach höheren Gewinnen kann keine Entscheidungen rechtfertigen, die systematisch Arbeitsplätze opfern, weil der Mensch Ziel und nicht Mittel ist, und die Wirtschaftsordnung seiner Würde und dem Gemeinwohl untergeordnet bleiben muss.<\/p><p class=\"vp\" id=\"p153\"><span class=\"pnum\">153<\/span>Zugleich müssen wir anerkennen, dass jeder echte Wandel mit Brüchen einhergeht: Er verläuft ungleichmäßig, fragmentiert und manchmal konfliktreich. Folglich gibt es weder ein einheitliches Modell für den Wandel noch eine globale Lösung: Es gibt Regionen und Geschichtsverläufe, die unterschiedliche Antworten erfordern. Angesichts der Ungleichheit, die unsere Welt kennzeichnet, hat die Verbreitung von KI und Computersystemen an verschiedenen Orten unterschiedliche Auswirkungen. Wohlhabende Gesellschaften automatisieren rasch und chaotisch, wodurch der Bedarf an Arbeitskräften sinkt und Felder der Arbeitslosigkeit sowie institutionelle Spannungen entstehen. Weite Teile der Welt bleiben hingegen in hybriden Wirtschaftssystemen gefangen, in denen unterbezahlte menschliche Arbeitskraft und unvollständige Technologien nebeneinander bestehen, ohne dass jemals eine echte Transformation stattfindet. Diese Gebiete werden zu Sammelbecken für Beschäftigte in prekären Arbeitsverhältnissen und zu Nährböden für Instabilität und Zwangsmigration. Lösungen müssen daher auf nationaler und lokaler Ebene gefunden werden, unter Einbeziehung der intermediären Körperschaften. Es bedarf anpassungsfähiger Instrumente: vielschichtiger Modelle, lokaler Experimente, weitergehender Umverteilung und neuer Zugangsrechte zu lebensnotwendigen Gütern. Ohne eine abstrakte Harmonie anzustreben, geht es darum, konkrete Formen des menschlichen Zusammenlebens im Rahmen dieses Wandels zu schaffen.<\/p><p class=\"vp\" id=\"p154\"><span class=\"pnum\">154<\/span>Die Arbeit bleibt eine grundlegende Dimension der menschlichen Erfahrung: Sie ist nicht nur ein Mittel zum Lebensunterhalt, sondern ein Ort, um sich auszudrücken, in Beziehung zu treten und zur Gemeinschaft beizutragen. Daher betreffen die Probleme im Zusammenhang mit der Arbeit nicht nur das für das Überleben der Familien notwendige Einkommen. Eine Gesellschaft, die nur einem kleinen Teil der Bevölkerung Arbeit garantieren würde, würde viele Menschen dazu zwingen, untätig zu bleiben, ohne Verantwortung, ohne Aufgaben und ohne tägliche Herausforderungen, was zu einer menschlichen und kulturellen Verarmung führen würde, die im Kontrast zum hohen technischen Entwicklungsstand stünde. Wir stünden vor einem Paradoxon aus materiellem Fortschritt und anthropologischem Rückschritt, wobei die Voraussetzungen für einen gerechten und stabilen sozialen Frieden verloren gingen. Aus diesem Grund besteht die Soziallehre der Kirche darauf, dass der Zugang zur Arbeit für alle ein vorrangiges Ziel der Politik und der wirtschaftlichen Prozesse sein muss, ein Kriterium, um die menschliche Qualität eines Entwicklungsmodells zu beurteilen. <a class=\"ref\" id=\"rn155\" href=\"#fn155\">155<\/a> Darüber hinaus ist es in jenen Teilen der Welt, in denen Arbeit aufgrund technologischer und organisatorischer Prozesse, die sich der demokratischen Kontrolle entziehen, tendenziell abnimmt oder sich radikal verändert, notwendig, die Arbeit und ihr Verhältnis zum bürgerschaftlichen Engagement zu überdenken, damit die fehlende Beschäftigung nicht die soziale Teilhabe beeinträchtigt.<\/p><p class=\"vp\" id=\"p155\"><span class=\"pnum\">155<\/span>Mit diesen Überzeugungen über die Arbeit können wir die Geschichte der Soziallehre der Kirche nach „Rerum novarum“ würdigen. Die aus dieser Tradition hervorgegangenen Initiativen – Vereinigungen, Gewerkschaften, Genossenschaften und Wohlfahrtsorganisationen – haben entscheidend dazu beigetragen, die Arbeitsgesetzgebung zu verbessern, die Schwächsten zu schützen und humanere Bedingungen zu fördern. <a class=\"ref\" id=\"rn156\" href=\"#fn156\">156<\/a> Heute reichen diese Maßnahmen jedoch angesichts der durch KI hervorgerufenen Veränderungen, der neuen Organisation der Märkte und eines Wettbewerbs, der selten auf soziale Nachhaltigkeit achtet, allein nicht mehr aus. Es bedarf einer neuen gemeinsamen Anstrengung von politischen Entscheidungsträgern, Arbeitnehmerorganisationen, der Wirtschaft und der Wissenschaft, um rasch angemessene und einvernehmliche Regeln und Schutzmaßnahmen auszuarbeiten, auch auf internationaler Ebene. <a class=\"ref\" id=\"rn157\" href=\"#fn157\">157<\/a> Die Gewerkschaften, die die Kirche stets unterstützt hat, sind aufgerufen, sich für die neuartigen Arbeitsformen und die neuen Arbeitnehmer zu öffnen, um sie in einem Umfeld zu vertreten und zu verteidigen, in dem sich ohne mutige Entscheidungen mehr Armut und mehr Ungleichheit abzeichnen, mit einer Vielzahl von Ausgegrenzten, die von Maschinen und automatisierten Systemen umgeben sind, die an ihre Stelle getreten sind.<\/p><p class=\"vp\" id=\"p156\"><span class=\"pnum\">156<\/span>In diesem Wandel reicht es nicht aus, erst zu reagieren, wenn Arbeitsplätze verschwinden. Es ist notwendig, den Wandel im Voraus zu gestalten. Ein gangbarer Weg besteht zunächst darin, soziale Kriterien für Innovationen festzulegen: Jede Einführung von Automatisierung und KI sollte mit überprüfbaren Maßnahmen zum Schutz der Beschäftigung, zur Umschulung der Arbeitnehmer und zur Gewährleistung ihrer Mitbestimmung einhergehen, damit die Technologie darauf ausgerichtet ist, dem Menschen Zeit und Fähigkeiten freizusetzen, statt Ausgrenzung zu erzeugen. Zweitens ist es nötig, dass durch politische Maßnahmen für alle Menschen kontinuierliche Weiterbildung und berufliche Wechsel möglich werden, ohne die gesamten Kosten der Anpassung an den Wandel auf den Einzelnen abzuwälzen. Und schließlich bedarf es einer unternehmerischen Verantwortung, die die Qualität und Würde der Arbeit zu den Erfolgsindikatoren zählt. Sind diese Voraussetzungen gegeben, kann Innovation als Verbündete für sicherere, kreativere und menschlichere Arbeit dienen; fehlen sie, wird sie zu einem Beschleuniger der Ungerechtigkeit.<\/p><h3 class=\"sub\">Eine Wirtschaft, die die Würde hervorhebt<\/h3><p class=\"vp\" id=\"p157\"><span class=\"pnum\">157<\/span>Die Risiken der neuen Technologien zeigen sich auf dem Arbeitsmarkt besonders deutlich. Aus diesem Grund muss man sich vor Augen halten, dass wirtschaftliche Freiheit nicht absolut ist, sondern stets am Gemeinwohl und an der Würde jedes Menschen gemessen werden muss. Unternehmerische Initiative kann eine echte Berufung sein, die Wohlstand schafft und das Leben aller verbessert, vorausgesetzt, sie erkennt an, dass das Schaffen von menschenwürdiger und wertvoller Arbeit wesentliche Elemente ihres Dienstes an der Gesellschaft sind und keine Variable, die ganz vom Gewinn abhängt. <a class=\"ref\" id=\"rn158\" href=\"#fn158\">158<\/a><\/p><p class=\"vp\" id=\"p158\"><span class=\"pnum\">158<\/span>Papst Franziskus hat prophetisch vor einer wirtschaftlichen Freiheit gewarnt, die nur mit Worten verkündet wird, während die tatsächlichen Lebensumstände viele daran hindern, wirklich davon zu profitieren. <a class=\"ref\" id=\"rn159\" href=\"#fn159\">159<\/a> Die Wirtschaftsmodelle, die Effizienz und individuellen Erfolg verherrlichen, neigen dazu, Investitionen in Menschen, die aus benachteiligten Verhältnissen stammen oder langsamere Entwicklungswege beschreiten, als nutzlos oder unbequem anzusehen, so als ob deren Schicksal ausschließlich von ihrer Fähigkeit abhängen sollte, mit den Gewinnern Schritt zu halten. In Wirklichkeit erfordert eine gerechte Gesellschaft einen wachsamen Staat und zivile Institutionen, die eine reine Effizienzlogik überwinden und Ressourcen, Kreativität und Vorschriften bewusst zugunsten der Schwächsten lenken. <a class=\"ref\" id=\"rn160\" href=\"#fn160\">160<\/a> Statt darauf zu warten, dass die Vorteile des Wachstums „irgendwann“ auch an die Armen weiterfließen, sind Entscheidungen zu treffen, um das Wachstum von Anfang an inklusiv zu gestalten. Die Erfahrungen der letzten Jahrzehnte zeigen, dass es in den Wirtschafts- und Finanzkrisen stets die Armen sind, die den höchsten Preis zahlen, während sich Theorien, die automatisches allgemeines Wohlergehen versprechen, häufig als illusorisch erweisen.<\/p><p class=\"vp\" id=\"p159\"><span class=\"pnum\">159<\/span>Es ist notwendig, die derzeitigen Parameter zur Messung des Entwicklungsstands zu überwinden, die seit über achtzig Jahren am Konzept des Bruttoinlandsprodukts ausgerichtet sind und die nahezu systematisch wesentliche Aspekte für das allgemeine Wohlergehen der Menschen und der Umwelt außer Acht lassen. Gleichzeitig bewerten sie Aktivitäten positiv, die das Leben unseres Planeten kurz- oder langfristig gefährden. Die Entwicklung von Parametern und Kennzahlen, die das BIP ergänzen, ist entscheidend für die Verbesserung der Basisdaten, die zur Durchführung von Analysen, zur Fassung politischer und wirtschaftlicher Entscheidungen sowie zur Festlegung regionaler, nationaler und internationaler Prioritäten herangezogen werden. Die Einführung neuer Parameter wird eine umfassende und zeitgerechte Bewertung der Auswirkungen gesetzgeberischer und regulatorischer Entscheidungen auf die Würde der Arbeit, den gemeinsamen Wohlstand, den Abbau von Ungleichheiten und den Umweltschutz ermöglichen. Sie kann zudem das Entwicklungskonzept selbst, Bildungsprozesse, die Mentalität und die öffentliche Meinung beeinflussen sowie auch den Frieden, der nur dann ein wahrer ist, wenn er auf Gerechtigkeit gründet.<\/p><p class=\"vp\" id=\"p160\"><span class=\"pnum\">160<\/span>Die Finanzbranche hat in den letzten Jahren zunehmend an Bedeutung gewonnen und auch infolge der Einführung von Kryptowährungen einen starken Innovationsschub erlebt. Die Überlegungen und Hinweise im Lehramt meiner Vorgänger, insbesondere in den Enzykliken, haben deutlich gemacht, wie die Loslösung der Funktionsweise der Finanzvermittlung »von angemessenen anthropologischen und moralischen Grundlagen nicht nur offensichtliche Missbräuche und Ungerechtigkeiten zur Folge hatte, sondern auch Systemkrisen von weltweitem Ausmaß verursacht hat«. <a class=\"ref\" id=\"rn161\" href=\"#fn161\">161<\/a> Ebenso zutreffend ist, dass Kapitaleinkünfte die Gefahr bergen, Arbeitseinkünfte zu verdrängen, die oft an den Rand der Hauptinteressen des Wirtschaftssystems gedrängt werden. Dennoch bleiben die Ersparnisse, die in Kredite für die Realwirtschaft umgewandelt werden und damit sowohl abhängige als auch selbstständige Erwerbstätigkeit schaffen, von zentraler Bedeutung für die Entwicklung und für die Investitionen, die die derzeitigen Veränderungen begleiten müssen. Die gesellschaftliche Funktion des Kredits bleibt unersetzlich. Die Finanzwirtschaft um der Finanzwirtschaft willen unterscheidet sich erheblich vom Finanzwesen im Dienste der Entwicklung sowie der Schaffung und Verbesserung von Arbeitsplätzen.<\/p><p class=\"vp\" id=\"p161\"><span class=\"pnum\">161<\/span>Diese Perspektive muss in einen weiteren Blick auf die weltweiten Dynamiken eingebettet werden. Der weltweite Wohlstand ist in absoluten Zahlen gewachsen, konzentriert sich jedoch zunehmend auf immer weniger Menschen, während sich die Ungleichheiten sowohl innerhalb der Länder als auch zwischen ihnen vergrößert haben: »Wenige haben zu viel und zu viele haben wenig, das ist die Logik unserer Zeit.« <a class=\"ref\" id=\"rn162\" href=\"#fn162\">162<\/a> Die wissenschaftlichen und technologischen Fortschritte, auch im medizinischen Bereich, sind für die große Mehrheit der Bevölkerung nicht ohne Weiteres zugänglich, wie sich während der jüngsten Pandemie auf dramatische Weise gezeigt hat. Während in einigen Regionen Gelder für überflüssige Eingriffe oder für Träume von individueller Selbstoptimierung ausgegeben werden, die sich nur wenige Menschen leisten können, fehlt in anderen Teilen der Welt nach wie vor grundlegende Ausrüstung, um Millionen von Menschenleben zu sichern. Zu glauben, dass neue Technologien automatisch allen zugutekommen, bedeutet, eine offensichtliche Tatsache zu ignorieren: Wenn nicht bereits bei der Konzeption von Veränderungen die Vermeidung neuer und weiterer Ungleichheiten im Vordergrund steht, führt der technologische Fortschritt automatisch zu strukturellen Ungleichheiten. Gerechtigkeit bedeutet heute auch, Zugang zu den Errungenschaften der Innovation zu haben: Behandlungen, Wissen, Instrumente, Gelegenheiten.<\/p><p class=\"vp\" id=\"p162\"><span class=\"pnum\">162<\/span>Gerechte Gesetze und Umverteilungsprozesse sind zweifellos notwendig, um Ungleichgewichte zu korrigieren, unter anderem durch Steuersysteme, die die Schwächsten entlasten und von denjenigen mit größeren Ressourcen mehr verlangen. Das Streben nach sozialer Gerechtigkeit sollte jedoch nicht als ein von der Schaffung von Wohlstand getrenntes Thema betrachtet werden, als ob die Wirtschaft lediglich Wohlstand schaffen und die Politik erst danach eingreifen sollte, um ihn zu verteilen. Im Gegenteil: Die Gerechtigkeit betrifft alle Phasen der Wirtschaftstätigkeit, von der Beschaffung von Ressourcen bis zur Finanzierung, von der Produktion bis zum Konsum, und jede Entscheidung hat moralische Konsequenzen. <a class=\"ref\" id=\"rn163\" href=\"#fn163\">163<\/a><\/p><p class=\"vp\" id=\"p163\"><span class=\"pnum\">163<\/span>Umso mehr ist es im Zeitalter von KI und Robotik nicht mehr möglich, sich allein auf die „unsichtbare Hand“ des Marktes zu verlassen. <a class=\"ref\" id=\"rn164\" href=\"#fn164\">164<\/a> Die Politik hat die Aufgabe, die wirtschaftlich-technologischen Dynamiken auf das Gemeinwohl auszurichten und menschenwürdige Arbeit, soziale Inklusion sowie eine gerechte Verteilung der Vorteile der Innovation zu fördern. Da viele wirtschaftliche Entscheidungen über die Staatsgrenzen hinausreichen, ist auch eine internationale Zusammenarbeit erforderlich, die in der Lage ist, gemeinsame Strategien zu entwickeln, insbesondere zugunsten der am stärksten benachteiligten Länder und Bevölkerungsgruppen, um die Entwicklung zu fördern und die Abhängigkeit von Hilfsleistungen zu überwinden. Die Logik, die diese Entscheidungen leitet, ist die der unermesslichen Würde jedes Menschen, des Gemeinwohls und einer Welt, die wirklich für alle geordnet ist. Die Wechselbeziehung zwischen Frieden und Entwicklung, wie sie der heilige Paul VI. 1967 prophetisch beschrieb, <a class=\"ref\" id=\"rn165\" href=\"#fn165\">165<\/a> könnte heute wie folgt aktualisiert werden: Wohlstand trägt nur dann zum Aufbau und zur Festigung des Friedens bei, wenn er weit verbreitet, inklusiv und nachhaltig ist.<\/p><p class=\"vp\" id=\"p164\"><span class=\"pnum\">164<\/span>Konkret bedeutet die Ausrichtung der Wirtschaft auf die Menschenwürde die Übernahme bestimmter Handlungskriterien, die auch im Zeitalter von KI beständig sind. An erster Stelle stehen Transparenz und Zurechenbarkeit: Wenn Daten und Algorithmen die Kreditvergabe, die Personalauswahl, den Zugang zu Dienstleistungen oder Chancen beeinflussen, ist es notwendig, dass Entscheidungen nachvollziehbar und anfechtbar sind und einer Kontrolle unterzogen werden, damit der Mensch nicht auf ein Profil reduziert wird. Zweitens: Inklusion und Zugang: Die Vorteile der Innovation müssen mit Investitionen in Qualifikationen, Infrastruktur und grundlegende Dienstleistungen einhergehen, damit die Technologie die Kluft zwischen den Habenden und den Nicht-Habenden nicht vergrößert. Schließlich Maßnahmen zur Gewährleistung von Gerechtigkeit: Steuer-, Sozial- und Industriepolitik müssen die durch die Konzentration von Reichtum und Macht entstandenen Ungleichgewichte korrigieren. Diese Kriterien sind keine Innovationsbremse: Vielmehr machen sie Innovation erträglich und menschlich.<\/p><h3 class=\"sub\">Familie und Jugend: gesellschaftliche Voraussetzungen der Hoffnung<\/h3><p class=\"vp\" id=\"p165\"><span class=\"pnum\">165<\/span>Die Familie ist ein vorrangiges soziales Gut. Gegründet auf der beständigen Verbindung zwischen einem Mann und einer Frau, ist sie der erste Lebensraum, in dem jeder Mensch sein Potenzial entfaltet, sich seiner Würde bewusst wird und Wahrheit und Güte kennenlernt, wobei er Gewohnheiten verinnerlicht, die ihn auf das gesellschaftliche Leben vorbereiten. <a class=\"ref\" id=\"rn166\" href=\"#fn166\">166<\/a> Als erste natürliche Gemeinschaft, ausgestattet mit ursprünglichen Rechten, ist die Familie die grundlegende und unersetzliche Zelle jeder gesellschaftlichen Organisation. <a class=\"ref\" id=\"rn167\" href=\"#fn167\">167<\/a> Wenn sie daher große politische Projekte und wirtschaftliche Entscheidungen in eine marginale oder zweitrangige Rolle drängen, wird das authentische Wachstum des gesamten sozialen Gefüges beeinträchtigt. <a class=\"ref\" id=\"rn168\" href=\"#fn168\">168<\/a><\/p><p class=\"vp\" id=\"p166\"><span class=\"pnum\">166<\/span>Die Familie ist jedoch ein fragiles soziales Gut, das unmittelbar von den wirtschaftlichen und technologischen Umwälzungen betroffen ist, die die Arbeitswelt verändern, und das kultureller, rechtlicher und wirtschaftlicher Unterstützung bedarf. Die verheerenden Auswirkungen von Arbeitslosigkeit und Arbeitsplatzunsicherheit auf die Familienstruktur sind bekannt. Kurzfristig mag es vorteilhaft erscheinen, die Arbeitskosten zu senken oder die finanzielle Effizienz zu maximieren, doch langfristig untergräbt dies die Grundlagen des Zusammenlebens: Während technologische Erfolge gefeiert werden, erodiert die Struktur der Gesellschaft nach und nach, wie wenn sie von einem geräuschlosen Virus befallen wäre.<\/p><p class=\"vp\" id=\"p167\"><span class=\"pnum\">167<\/span>Für junge Menschen ist die Arbeitsplatzunsicherheit besonders dramatisch. Wie uns die Bischöfe der Vereinigten Staaten von Amerika in Erinnerung rufen, ist die Arbeit nicht bloß eine Einkommensquelle, sondern ein entscheidender Bereich, in dem die Identität geformt, Freundschaften und Beziehungen geknüpft, konkrete Verantwortlichkeiten erlernt und die eigene Berufung erkannt werden. <a class=\"ref\" id=\"rn169\" href=\"#fn169\">169<\/a> Wenn der Zugang zur Arbeit durch hohe Arbeitslosenquoten, unzureichende Ausbildungssysteme oder strukturelle Hindernisse erschwert wird, sehen viele junge Menschen ihren Weg der menschlichen und beruflichen Entfaltung versperrt. Die Notwendigkeit, im Laufe des Lebens mehrmals den Arbeitsplatz zu wechseln, erfordert kontinuierliche Fortbildungs- und Umschulungsprogramme, damit die neuen Generationen die Risiken eines sich wandelnden und oft unvorhersehbaren wirtschaftlichen Umfelds kompetent und selbstständig bewältigen können. <a class=\"ref\" id=\"rn170\" href=\"#fn170\">170<\/a><\/p><p class=\"vp\" id=\"p168\"><span class=\"pnum\">168<\/span>Daraus ergibt sich eine spezifische öffentliche Verantwortung. Der Staat hat die Pflicht, die Tätigkeit der Unternehmen zu unterstützen, indem er günstige Bedingungen für die Beschäftigung schafft, Arbeitsplätze dort fördert, wo sie fehlen, und sie in Krisenzeiten schützt, weil sie ein Grundgut für die Familien und die Gesellschaft sind. <a class=\"ref\" id=\"rn171\" href=\"#fn171\">171<\/a> Insbesondere in einer Zeit tiefgreifender technologischer Umbrüche ist politische Kreativität zugunsten der Arbeit gefragt, die die Familie und die neuen Generationen in den Mittelpunkt stellt, damit unser wirtschaftlicher Fortschritt nicht zu neuen Formen der Unsicherheit und Ausgrenzung führt.<\/p><p class=\"vp\" id=\"p169\"><span class=\"pnum\">169<\/span>Die Unterstützung von Familien und jungen Menschen in diesem Wandel erfordert Entscheidungen, die Stabilität ermöglichen. Wie bereits oben erwähnt, muss die Arbeitsmarktpolitik die Kontinuität und Qualität der Beschäftigung fördern, indem sie der Prekarität als normalem Lebenszustand entgegenwirkt und realistische Wege für den Einstieg in das Berufsleben sowie für die berufliche Weiterentwicklung fördert. Zweitens sind Maßnahmen erforderlich, die ein menschenwürdiges Leben sicherstellen: Ohne ein Gleichgewicht zwischen Arbeit, Diensten und Erholung wird die Familie geschwächt, und junge Menschen haben Schwierigkeiten dabei, Verantwortungsbewusstsein zu entwickeln. Darüber hinaus ist es entscheidend, in zugängliche Aus- und Weiterbildung zu investieren, damit die von der digitalen Wirtschaft geforderte berufliche Mobilität nicht zu einer grausamen Selektion zwischen denen wird, die ihre Kompetenzen aktualisieren können, und denen, die dies nicht können. Schließlich sind die sozialen Bindungen zu stärken: Netzwerke und Bildungsgemeinschaften, die Menschen bei ihren Lebensentscheidungen begleiten und verhindern, dass Unsicherheit zu Einsamkeit und Abhängigkeiten führen. Auf diese Weise kann der technologische Wandel bewältigt werden, ohne das zu zerstören, was eine Gesellschaft zukunftsfähig macht: die Fähigkeit, Zukunft zu gestalten.<\/p><h3 class=\"sub\">Die Freiheit vor Abhängigkeit und Kommerzialisierung schützen<\/h3><h3 class=\"sub\">Abhängigkeiten und soziale Kontrolle<\/h3><p class=\"vp annp\" id=\"p170\"><span class=\"pnum\">170<\/span>Nachdem wir uns mit Wahrheit und Bildung, Arbeit und Familie befasst haben, müssen wir nun die Auswirkungen der digitalen Revolution auf die menschliche Freiheit erörtern und dabei prüfen, wie sowohl den Risiken im Zusammenhang mit der individuellen Psychologie als auch den großen gesellschaftlichen Dramen begegnet werden kann. Die subtileren Formen der Abhängigkeit, die mit der digitalen Aufmerksamkeitsökonomie verbunden sind, dürfen dort nicht unterschätzt werden, wo Plattformen und Dienste darauf ausgelegt sind, die Zeit und Aufmerksamkeit der Nutzer zu binden, indem ihre Schwachstellen ausgenutzt und ihre innere Freiheit geschwächt werden. Wenn Geschäftsmodelle von menschlichen Schwächen profitieren, dann wird der Mensch als Mittel und nicht als Zweck behandelt, und diejenigen, die diese Systeme entwerfen oder finanzieren, tragen eine moralische Verantwortung, der sie sich nicht entziehen können. Es ist dringend erforderlich, einen Umgang mit Technologien zu fördern, der die innere Freiheit stärkt: Erziehung zu digitaler Zurückhaltung, Schutz von Minderjährigen und Bekämpfung von Modellen, die aus der Verletzlichkeit anderer Nutzen ziehen.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"28\" aria-label=\"Anmerkung 28: The attention economy\">28<\/button><\/span><\/p><p class=\"vp annp\" id=\"p171\"><span class=\"pnum\">171<\/span>Ein weiteres Risiko, das weniger sichtbar, aber nicht weniger schwerwiegend ist, ist das der sozialen Kontrolle, die durch die massive Datenerhebung und den Einsatz algorithmischer Systeme ermöglicht wird. Wenn jede Handlung – Bewegungen, Käufe, Beziehungen, Vorlieben – Spuren hinterlässt, dann entsteht eine neue Macht: jene, Profile zu erstellen, Vorhersagen zu treffen und Verhalten zu beeinflussen, oft ohne dass sich die Menschen dessen voll bewusst sind. Werden diese Daten genutzt, um Entscheidungen zu treffen, die konkrete Möglichkeiten beeinflussen (Zugang zu Krediten, Personalauswahl, Dienstleistungen), besteht die Gefahr, dass die Freiheit beeinträchtigt und die Schwächsten diskriminiert werden. Darüber hinaus erfolgt Kontrolle nicht bloß durch ausdrückliche Verbote, sondern durch eine Architektur des Sichtbaren: Was verstärkt oder unsichtbar gemacht wird, was belohnt oder bestraft wird, prägt letztlich Meinungen und Entscheidungen und führt zu Konformität und Selbstzensur. Aus diesem Grund ist Freiheit im digitalen Zeitalter nicht nur eine interne Angelegenheit: Sie ist auch eine öffentliche Angelegenheit, die klare Regeln, Transparenz, Rechtsbehelfsmöglichkeiten und angemessene Grenzen für den Einsatz invasiver Technologien erfordert, damit die Technik im Dienste des Menschen bleibt und nicht zu einer Form der Herrschaft über das Bewusstsein wird.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"29\" aria-label=\"Anmerkung 29: Profiling & the right to contest\">29<\/button><\/span><\/p><p class=\"vp\" id=\"p172\"><span class=\"pnum\">172<\/span>Die Wurzel dieser Probleme liegt in einer technokratischen und posthumanistischen Mentalität, die dazu neigt, den Menschen als manipulierbares Objekt oder als zu optimierende Ressource zu betrachten, <a class=\"ref\" id=\"rn172\" href=\"#fn172\">172<\/a> und dabei alles zu beseitigen, was der Gewinnmaximierung Grenzen setzt: Was zählt, ist Effizienz, nicht die Achtung der Freiheit und Menschenwürde. Einige posthumanistische Strömungen gehen sogar so weit, von „Menschen zweiter Klasse“ zu sprechen, die den Interessen von Eliten dienen, die sich selbst als überlegen betrachten. Diese beunruhigende Perspektive ist umso gravierender, wenn sie mit technologischen Instrumenten einhergeht, die die Macht der Kontrolle und Selektion exponentiell vergrößern. Auch bestimmte Logiken der strukturellen Verschuldung, die ganze Bevölkerungsgruppen in Abhängigkeit halten, offenbaren eben diese Mentalität, die Unterordnungsverhältnisse in neuen Formen akzeptiert, die der Sklaverei nahekommen.<\/p><h3 class=\"sub\">Die Ketten der neuen Formen der Sklaverei sprengen<\/h3><p class=\"vp annp\" id=\"p173\"><span class=\"pnum\">173<\/span>Diese verzerrte Sicht auf den Menschen schlägt sich heute in verschiedenen Formen der Knechtschaft nieder, die in direktem Zusammenhang mit der digitalen Wirtschaft stehen. Nichts ist in der Welt der KI immateriell oder magisch. Jede scheinbar unmittelbare und perfekte Antwort entspringt einer langen Kette von Vermittlungen, einem ausgedehnten Netzwerk aus natürlichen Ressourcen, Energieinfrastruktur und vor allem Menschen. Ein wesentlicher Teil der Funktionsweise der digitalen Wirtschaft beruht auf der stillen Arbeit von Millionen von Menschen, die in wenig sichtbaren, aber unverzichtbaren Tätigkeiten beschäftigt sind: Datenbeschriftung, Moderation von Inhalten – oftmals der schlimmsten Art – und Modelltraining. In vielen Fällen handelt es sich um junge Menschen, zumeist Frauen, die für einen Mindestlohn hart arbeiten. Zu dieser unsichtbaren Mühe kommt die noch brutalere Arbeit hinzu, die Ressourcen zu gewinnen, die für die Herstellung der Geräte und Mikroprozessoren benötigt werden, auf denen KI basiert. In einigen Regionen der Welt arbeiten Kinder und Jugendliche unter gefährlichen Bedingungen und zerkleinern Materialien, aus denen Seltenerdmetalle gewonnen werden. Körper werden verletzt, verstümmelt und verbraucht, damit der Rechenfluss nicht zum Stillstand kommt. Darüber hinaus nutzen kriminelle Netzwerke Online-Plattformen, Messaging-Systeme, anonyme Zahlungsmethoden und Profiling-Techniken, um Opfer – häufig Minderjährige – für den Menschenhandel zu gewinnen, zu kontrollieren und zu transportieren, wobei Männer und Frauen innerhalb derselben digitalen Kreisläufe, die einen Großteil der Weltwirtschaft stützen, zu „Daten“ werden, die zu verfolgen, und zu „Paketen“ werden, die zu verschieben sind. Diese Wirklichkeit stellt das Gewissen unserer Zeit vor eine große Herausforderung. Es reicht nicht aus, sich auf Effizienz zu berufen oder die Vorteile der Innovation zu preisen, wenn diese auf einer Ausbeutungskette beruhen, die bewusst verborgen bleibt. Wenn eine Technologie Emanzipation verspricht, aber weltweit neue Formen der Unterordnung hervorbringt, dann widerspricht sie dem Grundprinzip der Menschenwürde.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"30\" aria-label=\"Anmerkung 30: The chain of mediation\">30<\/button><\/span><\/p><p class=\"vp\" id=\"p174\"><span class=\"pnum\">174<\/span>Der Kampf gegen die neuen Formen der Sklaverei ist eine entscheidende Bewährungsprobe für das ethische Urteilsvermögen im Hinblick auf KI und den digitalen Wandel. In der von Leo XIII. begründeten Tradition bekräftigt die Kirche erneut ihre entschiedene Verurteilung aller Formen von Sklaverei, Menschenhandel und der Kommerzialisierung von Menschen und mahnt die Dringlichkeit einer breit angelegten Denk- und Handlungsinitiative an, die die unveräußerliche Würde eines jeden Menschen und das Gemeinwohl als Ziele der Gesellschaft und als Maßstäbe für alle persönlichen, gesellschaftlichen und politischen Entscheidungen in den Mittelpunkt rückt. Ohne eine solche ethische und humanisierende Reflexion besteht die Gefahr, dass die wachsende Macht digitaler Systeme uns zu neuen Gräueltaten führt, die nicht weniger schändlich sind als jene der Vergangenheit, die wir heute als „fortgeschrittene“ und „zivilisierte“ Gesellschaften verurteilen.<\/p><p class=\"vp\" id=\"p175\"><span class=\"pnum\">175<\/span>Menschenhandel ist als eine zeitgenössische Form der Sklaverei und als schwere Verletzung der Menschenwürde anzusehen; nicht entschlossen zu reagieren oder diese Praktiken in irgendeiner Weise zu dulden, bedeutet dies in gewisser Weise, sich heute an Sünden mitschuldig zu machen, wie sie in der Vergangenheit begangen wurden, als die Sklaverei verschwiegen oder gerechtfertigt wurde. <a class=\"ref\" id=\"rn173\" href=\"#fn173\">173<\/a><\/p><p class=\"vp\" id=\"p176\"><span class=\"pnum\">176<\/span>Im Laufe des Reifens ihrer Lehre ist sich die Kirche zunehmend der Schwere dieser Umstände bewusst geworden. Es ist wahr, dass vergangene Ereignisse nicht ahistorisch beurteilt werden können, so als ob die im Laufe der Zeit gereiften Kriterien schon immer zur Verfügung gestanden hätten. Dennoch können wir die Verzögerung nicht leugnen oder herunterspielen, mit der die Kirche und die Gesellschaft die Geißel der Sklaverei verurteilt haben. Während in der Antike und im Mittelalter viele Personen und Institutionen der Kirche Sklaven besaßen, ist der Apostolische Stuhl in Rom noch in der Neuzeit auf Drängen von Herrschern mehrfach tätig geworden, um die Methoden der Unterwerfung und in einigen Fällen der Versklavung von „Ungläubigen“ zu regeln und zu legitimieren. <a class=\"ref\" id=\"rn174\" href=\"#fn174\">174<\/a> Erst im 19. Jahrhundert finden wir eine formale, absolute und universale Verurteilung der Sklaverei, insbesondere bei Leo XIII. <a class=\"ref\" id=\"rn175\" href=\"#fn175\">175<\/a> Dies ist ein klares Beispiel für das wachsende Verständnis der Kirche hinsichtlich der ewigen Wahrheiten der Offenbarung, die sie bewahrt. Obwohl wir in dieser Frage keine Einheitlichkeit feststellen können – da die Kirche die Sklaverei lange Zeit tolerierte und erst später zu ihrer absoluten Verurteilung gelangte –, besteht im Laufe der Geschichte eine Kontinuität hinsichtlich der Überzeugung von der Würde jedes Menschen, der nach dem Bild Gottes erschaffen worden ist, auch wenn es achtzehn Jahrhunderte lang nicht gelang, deren völlige Unvereinbarkeit mit der Sklaverei offiziell festzustellen. Dies ist eine Wunde im christlichen Gedächtnis, die wir als unsere ansehen müssen. <a class=\"ref\" id=\"rn176\" href=\"#fn176\">176<\/a> Es ist unvermeidlich, tiefen Schmerz angesichts des enormen Leidens und der Demütigung zu empfinden, die die Sklaverei für so viele Menschen bedeutete und ein Gegensatz zu ihrer grenzenlosen und vom Herrn unendlich geliebten Würde war. Dafür bitte ich im Namen der Kirche aufrichtig um Vergebung.<\/p><p class=\"vp\" id=\"p177\"><span class=\"pnum\">177<\/span>Genau aus diesem Grund wird die Erinnerung an die Komplizenschaft und an die Blindheit von gestern im Hinblick auf die Ungerechtigkeit der Sklaverei zu einem Aufruf zur Wachsamkeit: Was wir gelernt haben, muss zu Urteilsvermögen und Verantwortlichkeit in der Gegenwart werden. Wenn wir in Zukunft nicht um Vergebung bitten wollen, weil wir dem Schatz der Menschenwürde, der unserem Glauben innewohnt, nicht treu geblieben sind, dann liegt es jetzt an uns, den Menschenhandel in seinen vielfältigen Erscheinungsformen direkt und entschieden anzuprangern und gemeinsam mit all jenen, die sich für dieses Anliegen einsetzen, Schritt für Schritt konkrete Maßnahmen zur Prävention, zum Schutz, zur Befreiung und zur Rehabilitation zu unterstützen.<\/p><p class=\"vp annp\" id=\"p178\"><span class=\"pnum\">178<\/span>In unseren Tagen zeigt der Kolonialismus ein neues Gesicht. Er beherrscht nicht mehr nur Körper, sondern eignet sich Daten an und verwandelt das persönliche Leben in verwertbare Informationen. Ganze Gebiete, insbesondere jene mit geringerer geopolitischer Bedeutung und größerer struktureller Anfälligkeit, werden derzeit von einer neuen Logik der Ausbeutung durchzogen: Gesundheitsdaten, epidemiologische Profile, genetische Karten und demografische Daten. Dies sind die neuen „Seltenen Erden“ der Macht: lebenswichtige Informationen, die, sobald sie miteinander verknüpft sind, dazu genutzt werden können, Vorhersagemodelle zu trainieren, Investitionsstrategien zu lenken, Krisen vorauszusehen und vor allem auszuwählen, wer und was zählt. Wer über die Gesundheitsdaten ganzer Bevölkerungen verfügt – heute oft unter dem Deckmantel von Forschungsinnovation oder Entwicklungshilfe erhoben –, besitzt in Wirklichkeit einen strukturellen Hebel für die Zukunft: Er kann die Bedürfnisse und die Märkte gestalten. Und er kann vor anderen entscheiden, wem Medikamente, Investitionen und Schutzmaßnahmen zugeteilt werden. Hierin liegt eine der dringlichsten moralischen Herausforderungen unserer Zeit: gemeinsames Wissen in ein Gemeingut zu verwandeln, statt es als Beherrschungsinstrument zu nutzen. Das bedeutet, den Menschen nicht nur die Daten zurückzugeben, die sie beschreiben, sondern auch die Möglichkeit, zu entscheiden, wie diese genutzt werden, von wem und für wen. Andernfalls wird das digitale Zeitalter nicht postkolonial sein, sondern in einer anderen Form kolonial.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"31\" aria-label=\"Anmerkung 31: Data colonialism\">31<\/button><\/span><\/p><p class=\"vp\" id=\"p179\"><span class=\"pnum\">179<\/span>Die neuen Formen der Sklaverei leben von Wirtschaftsketten und digitalen Infrastrukturen. Daher ist es notwendig, in mehrere Richtungen zu arbeiten. Erstens müssen Lieferketten, die die Technologiebranche und die digitale Wirtschaft stützen, transparenter werden, damit kein Wettbewerbsvorteil auf unsichtbarer Ausbeutung aufbaut. Zweitens müssen Unternehmen und Investoren klare Kriterien für eine präventive ethische Überprüfung (due diligence) festlegen und dabei den Schutz der Arbeitnehmer, die Bekämpfung von Zwangsarbeit sowie die sozialen Auswirkungen datengesteuerter Geschäftsmodelle zu ihren Prioritäten zählen. Darüber hinaus müssen digitale Plattformen verantwortungsbewusst mit Behörden und der Zivilgesellschaft zusammenarbeiten, um zu verhindern, dass Programme für Kommunikation, Zahlung und Profiling zu Kanälen für die Anwerbung und Kontrolle von Opfern werden. Wenn diese Maßnahmen zusammenwirken, dann kann das digitale Umfeld von einem Raum der Ausbeutung in einen Raum des Schutzes, der Prävention und der Förderung der Würde verwandelt werden.<\/p><h3 class=\"sub\">Eine gemeinsame Verantwortung<\/h3><p class=\"vp\" id=\"p180\"><span class=\"pnum\">180<\/span>Die verschiedenen betrachteten Bereiche – die Suche nach Wahrheit im öffentlichen Leben, die Bildung im digitalen Umfeld, der Wandel der Arbeitswelt, die Fragilität von Familien und die neuen Formen der Sklaverei – sind keine voneinander getrennten Phänomene. Sie offenbaren dasselbe Grundproblem: Wenn die Technik zum absoluten Maßstab wird, läuft der Mensch Gefahr, als Daten, als Rädchen in einer Maschine oder als Ware behandelt zu werden; wenn die Technik hingegen im Rahmen eines weisheitlichen Horizonts angenommen wird, kann sie zu einer Chance für Wachstum, Gerechtigkeit und Geschwisterlichkeit werden.<\/p><p class=\"vp\" id=\"p181\"><span class=\"pnum\">181<\/span>In dieser Perspektive schlägt die Soziallehre der Kirche eine gemeinsame Verantwortung vor. Sie fordert, dass diese Prozesse mit Weitsicht gesteuert werden: durch Institutionen, die in der Lage sind, zu regulieren, ohne zu ersticken, und zu schützen, ohne sich an die Stelle anderer zu setzen; durch Unternehmen, die Arbeit und Würde als Kriterien für den Erfolg anerkennen; durch intermediäre Körperschaften und Bildungsgemeinschaften, die Vertrauen und Beziehungen wiederaufbauen; und durch Bürger, die Verantwortung, Besonnenheit, Urteilsvermögen und einen Sinn für die Wahrheit pflegen. Nur so kann Innovation wirklich zu einer ganzheitlichen menschlichen Entwicklung werden und nicht zu einem Faktor der Ausgrenzung und der Herrschaft; und nur so kann das Versprechen des Fortschritts als wahr erkannt werden, weil es an der unantastbaren Würde jedes Mannes und jeder Frau gemessen wird.<\/p><\/div><\/details>\n<details class=\"chapter ai\" id=\"ch5\" open><summary><div class=\"csum\"><span class=\"csum-eyebrow\">Fünftes Kapitel<\/span><span class=\"csum-title\">Die Kultur der Macht · Und die Zivilisation der Liebe<\/span><span class=\"csum-desc\">Die Kultur der Macht und die Zivilisation der Liebe, einschließlich Waffen und KI. <span class=\"csum-n\">· 47 Abschnitte<\/span><\/span><span class=\"csum-cta\"><span class=\"chev\">›<\/span><span class=\"cta-read\">klicken zum Lesen<\/span><span class=\"cta-collapse\">klicken zum Einklappen<\/span><\/span><\/div><\/summary><div class=\"chapter-body\"><p class=\"vp\" id=\"p182\"><span class=\"pnum\">182<\/span>Nachdem wir uns damit befasst haben, wie KI bestimmte Bereiche des Lebens und der Gesellschaft verändert und dabei schwerwiegende Auswirkungen auf die Menschenwürde hat, müssen wir unsere Aufmerksamkeit nun auf das noch dramatischere Thema des Krieges richten. Hier geht es nicht bloß um die Effizienz neuer Instrumente, sondern um die Gefahr, dass die Technik, losgelöst von Ethik und Verantwortung, Entscheidungen über Leben und Tod schneller und unpersönlicher werden lässt und den Einsatz von Gewalt zu einer unmittelbaren und gangbaren Option macht. In einer immer interdependenter werdenden Welt ist Friede nicht ein Thema unter vielen, sondern eine Voraussetzung für das globale Gemeinwohl und ein Prüfstein für die moralische Reife der Völker, insbesondere derjenigen, die Regierungsverantwortung tragen.<\/p><p class=\"vp\" id=\"p183\"><span class=\"pnum\">183<\/span>Die digitale Revolution verändert die Grammatik von Konflikten. Zur sichtbaren Kriegsführung gesellen sich hybride Formen: Cyberangriffe, Informationsmanipulation, Einflusskampagnen und die Automatisierung strategischer Entscheidungen. KI tritt in diese Prozesse als beschleunigender Faktor ein, in einem Kontext, in dem viele Technologien an und für sich ambivalent sind: Was für die Verteidigung geschaffen wurde, kann schnell zum Angreifen umfunktioniert werden, und die Grenze zwischen Schutz und Aggression neigt dazu, zu verschwimmen. KI kann die Verteidigung und den Schutz der Zivilbevölkerung verbessern, aber sie kann auch die Schwelle für den Einsatz von Gewalt senken, Verantwortlichkeiten verschleiern und eine Kultur bestärken, in der der Feind auf Daten und das Opfer auf einen „Kollateralschaden“ reduziert wird. Angesichts dieser Veränderungen müssen wir uns auf die Prinzipien der Soziallehre – die Würde der Person, das Gemeinwohl, die allgemeine Bestimmung der Güter, Subsidiarität, Solidarität und Gerechtigkeit – als Kriterien besinnen, um zu beurteilen, ob Technologien der Menschheit wirklich dienen oder ob sie sie letztlich unterwerfen, und sie als Leitlinien für unsere Entscheidungen heranziehen.<\/p><p class=\"vp\" id=\"p184\"><span class=\"pnum\">184<\/span>In diesem Kapitel möchte ich daher zwei konträre Logiken miteinander vergleichen, die ich bereits mit biblischen Bildern angesprochen habe: auf der einen Seite die Versuchung, den Turm zu Babel zu errichten, und auf Macht und Stolz zu vertrauen; auf der anderen Seite die Geduld, Jerusalem wiederaufzubauen, wie zu Zeiten Nehemias, „Stein für Stein“, zum Schutz der Menschheit und des Gemeinwohls.<\/p><p class=\"vp\" id=\"p185\"><span class=\"pnum\">185<\/span>Wenn wir die globalen Dynamiken betrachten, erkennen wir immer deutlicher die Ausbreitung einer Kultur der Macht, die aus Polarisierung und Gewalt besteht. Das moderne Babel ist nicht bloß das globalisierte technokratische Paradigma, sondern auch das Aufeinanderprallen von einander entgegengesetzten Imperialismen, zwischen Mächten, die ihre Vorrangstellung bewahren wollen, und Mächten, die eine solche erringen wollen, sowie eine Vielzahl lokaler Konflikte. Es ist auch das Wettrennen um die Entwicklung immer mächtigerer Technologien oder um die Sicherung der Kontrolle über diese, gemäß einer entmenschlichenden Dynamik, die keine Grenzen zu kennen scheint. Doch neben diesem Abweg machen wir einen großen Teil der Menschheit aus, der danach strebt, menschlich zu bleiben und daran zu arbeiten, die Stadt des Zusammenlebens und des Friedens zu errichten. Wir alle sind oft unbewusste Handwerker und uneinige Architekten dieser Stadt, fähig zu großzügigen Gesten, doch ohne eine Gesamtvision: Es ist ein langsameres, weniger sichtbares und weniger spektakuläres Werk, das darauf wartet, besser verstanden und besser koordiniert zu werden, um so zum bewussten und gut durchdachten Engagement einer jeden Gemeinschaft zu werden, von der Familie über die Regierungen der Staaten bis hin zu den Beziehungen zwischen diesen. Diesem Horizont unseres Engagements, dieser Baustelle der Hoffnung geben wir den Namen „Zivilisation der Liebe“.<\/p><h3 class=\"sub\">Die Zivilisation der Liebe im digitalen Zeitalter<\/h3><p class=\"vp\" id=\"p186\"><span class=\"pnum\">186<\/span>Als der heilige Paul VI. den Ausdruck „Zivilisation der Liebe“ einführte, <a class=\"ref\" id=\"rn177\" href=\"#fn177\">177<\/a> war die Welt vom Kalten Krieg geprägt, vom Wettrüsten und von erheblichen wirtschaftlichen Ungleichgewichten. In jenem Kontext wies die Kirche einen alternativen Weg zur ideologischen Gegenüberstellung der Systeme auf und entwarf eine Gesellschaftsordnung, in der Gerechtigkeit und Nächstenliebe miteinander verflochten werden und die Liebe zum Ordnungsprinzip des wirtschaftlichen, politischen und kulturellen Lebens wird. Heute müssen wir diese Vision mit Nachdruck wiederbeleben: Die Zivilisation der Liebe ist keine naive Utopie, sondern ein anspruchsvolles Projekt. Sie besteht darin, Nächstenliebe in Strukturen der Gerechtigkeit zu verwandeln, Geschwisterlichkeit institutionelle Formen annehmen zu lassen und den anderen – sei es eine Person oder ein Volk – als einen notwendigen Verbündeten für den Aufbau des Gemeinwohls zu betrachten. Wie uns die Enzyklika Fratelli tutti in Erinnerung ruft, kann nur diese soziale Liebe, die fähig ist, zu einer Kultur und zur Norm zu werden, eine stabile internationale Ordnung hervorbringen und das Zusammenleben von einer bloßen bewaffneten Koexistenz in eine Schicksalsgemeinschaft verwandeln. <a class=\"ref\" id=\"rn178\" href=\"#fn178\">178<\/a><\/p><p class=\"vp\" id=\"p187\"><span class=\"pnum\">187<\/span>Heute, im Kontext des digitalen Umbruchs, erweist sich dieser Gedanke als noch maßgeblicher. Digitale Netzwerke, die globalisierte Wirtschaft und die Entwicklung von KI schaffen immer dichtere Verbindungen und verknüpfen Entscheidungen, die an einem Ort getroffen werden, in Echtzeit mit Auswirkungen, die sie an anderer Stelle hervorrufen. Die Worte des Zweiten Vatikanischen Konzils über die wachsende gegenseitige Abhängigkeit der Völker behalten daher ihre Relevanz: Das Gemeinwohl nimmt zunehmend eine globale Dimension an, mit Rechten und Pflichten, die die gesamte Menschheitsfamilie betreffen. <a class=\"ref\" id=\"rn179\" href=\"#fn179\">179<\/a> Das Projekt einer Zivilisation der Liebe übernimmt hier die entscheidende Aufgabe, diese erlebte gegenseitige Abhängigkeit zu einer gewollten und gewählten Solidarität werden zu lassen. Dies ist das Leitkriterium für technologische Prozesse: Es reicht nicht aus, dass KI uns effizienter oder vernetzter macht; sie muss dazu dienen, jene universale Menschheitsfamilie mit gemeinsamen Rechten und Pflichten aufzubauen, in der digitale Nähe zu einer echten Chance für Begegnung und gegenseitige Fürsorge wird.<\/p><h3 class=\"sub\">Die Kultur der Macht<\/h3><p class=\"vp\" id=\"p188\"><span class=\"pnum\">188<\/span>In der Zeit, in der wir leben, festigt sich zunehmend eine Kultur der Macht, in der die Verfügbarkeit von Mitteln und die Fähigkeit Herrschaft auszuüben zunehmend die Agenda und die Entscheidungskriterien bestimmen, wobei das Gemeinwohl der Menschheit in den Hintergrund gedrängt und das konkrete Drama der Völker im Krieg gegenüber strategischen Interessen zu einer zweitrangigen Variable reduziert wird. Diese Kultur der Macht durchdringt die Gesellschaft, verändert Beziehungen und Verhaltensweisen und breitet sich aus, indem sie den Krieg normalisiert, nach immer größerer militärischer Macht strebt, die Krise des Multilateralismus ausnutzt und einen falschen Realismus schürt, der beständig wiederholt, dass es keine Alternativen gibt.<\/p><h3 class=\"sub\">Die Normalisierung des Krieges<\/h3><p class=\"vp\" id=\"p189\"><span class=\"pnum\">189<\/span>Im Jahr 1965 fand der Aufruf von Papst Paul VI. vor der Generalversammlung der Vereinten Nationen großen Widerhall: »Nie wieder Krieg, nie wieder Krieg!« <a class=\"ref\" id=\"rn180\" href=\"#fn180\">180<\/a> Wir müssen anerkennen, dass die letzten sechzig Jahre trotz aller Friedenswünsche und -erklärungen von Konflikten von frappierender Grausamkeit geprägt gewesen sind, in die die Zivilbevölkerung oft massiv verwickelt worden ist, wodurch unschuldige Opfer, Flüchtlingsströme, soziale Destabilisierung und lang anhaltende Wunden verursacht wurden. Im öffentlichen Diskurs herrschte jedoch die gemeinsame Überzeugung, dass der Krieg eine extrema ratio bleiben sollte, strengen ethischen und rechtlichen Grenzen unterliegt und sich in jedem Fall innerhalb eines auf Frieden ausgerichteten politischen Horizonts bewegt. Anknüpfend an Entwicklungen, die in der Zwischenkriegszeit stattgefunden hatten, war es nach dem Zweiten Weltkrieg zu einem Umschwung gekommen: Der Friede wurde in den Mittelpunkt der internationalen Ordnung gestellt, wie insbesondere die Charta der Vereinten Nationen bezeugt, deren Ziel es ist, »künftige Geschlechter vor der Geißel des Krieges zu bewahren«. <a class=\"ref\" id=\"rn181\" href=\"#fn181\">181<\/a> In diesem Sinne haben viele nationale Verfassungen die Anwendung von Waffengewalt auf extreme und streng definierte Fälle beschränkt. Auch während des Kalten Krieges blieb trotz schwerwiegender Konflikte das Bewusstsein bestehen, dass ein neuer Weltkrieg um jeden Preis vermieden werden müsse.<\/p><p class=\"vp\" id=\"p190\"><span class=\"pnum\">190<\/span>Heute erleben wir im öffentlichen Diskurs und bei den Entscheidungen zur Aufrüstung jedoch einen echten Paradigmenwechsel, mit einer besorgniserregenden Rehabilitierung des Krieges als Instrument der internationalen Politik, während gerade jene ethischen Kriterien, die seinen Einsatz begrenzen, ausgehöhlt werden. Sich hinziehende regionale Konflikte, eskalierende Spannungen und gegenseitige Drohungen werden fast schon zur Normalität, und Formen von Konflikten um territoriale Expansion, die man für überwunden hielt, tauchen wieder auf. Die öffentliche Meinung wird zunehmend von einem polarisierenden Narrativ in den Medien, das oft durch Algorithmen verstärkt wird, die Konflikte und Konfrontationen in den Vordergrund stellen, geprägt und an dieses gewöhnt.<\/p><p class=\"vp\" id=\"p191\"><span class=\"pnum\">191<\/span>Wir erleben zudem einen besorgniserregenden Verlust an historischem Gedächtnis. Das Verblassen direkter Zeugnisse von der Shoah und den beiden Weltkriegen erleichtert eine selektive oder verzerrte Umschreibung der Vergangenheit, in einem Klima, in dem Fake News und narrative Manipulationen die gewonnenen Erkenntnisse verschleiern. Ohne eine lebendige Erinnerung an die Schrecken des Krieges besteht die Gefahr, dass politische Entscheidungen auf der Grundlage von Machtkalkülen getroffen werden, ohne Weitblick für die langfristigen Folgen.<\/p><p class=\"vp\" id=\"p192\"><span class=\"pnum\">192<\/span>Zu all dem kommt ein neues und entscheidendes Element hinzu: die mediale und digitale Dimension. Kommunikationsnetzwerke, fragmentierte Informationslandschaften und Algorithmen, die Konflikte begünstigen, können Polarisierung und Ressentiments verstärken, Propaganda beschleunigen und eine gemeinsame Urteilsfähigkeit behindern. So wird Krieg nicht nur geführt, sondern auch kulturell vorbereitet: durch vereinfachende Narrative, Freund-Feind-Logik, Desinformation und Angst. Wenn das historische Gedächtnis verblasst und die ethischen Kriterien, die Zivilisten und die Verletzlichsten schützen, schwächer werden, wird es einfacher, Gewalt als notwendig, unvermeidlich oder gar als „sauber“ darzustellen. Dieses Klima ist es, in dem die Menschheit in eine gewalttätige Machtkultur abgleitet, in der Friede nicht mehr als eine Aufgabe erscheint, der man sich stellen muss, sondern als eine prekäre Unterbrechung zwischen Konflikten.Heute ist es – unbeschadet des Rechts auf legitime Verteidigung, die im engsten Sinne zu verstehen ist – wichtiger denn je, die Überwindung der Theorie des „gerechten Krieges“ zu bekräftigen, die allzu oft herangezogen wird, um alle möglichen Kriege zu rechtfertigen. <a class=\"ref\" id=\"rn182\" href=\"#fn182\">182<\/a> Um Konflikte zu bewältigen, verfügt die Menschheit über Mittel, die weitaus wirksamer sind und geeigneter, das menschliche Leben zu fördern, wie zum Beispiel den Dialog, die Diplomatie und die Vergebung. Der Rückgriff auf Stärke, Gewalt und Waffen zeugt von einer Beziehungsarmut, die stets verheerende Folgen für die Zivilbevölkerung hat.<\/p><h3 class=\"sub\">Entgrenzte Gewalt<\/h3><p class=\"vp\" id=\"p193\"><span class=\"pnum\">193<\/span>Ein entscheidendes Element der gegenwärtigen Lage ist das Wachstum der Rüstungsindustrie, die in einigen Ländern zu einem Schlüsselsektor der Wirtschaft geworden ist. Die enge Verbindung zwischen wirtschaftlichen Interessen, politischen Entscheidungen und Militärapparat schafft eine „bewaffnete Nation“, in der Krieg fast wie eine natürliche Fortsetzung der Politik erscheint und der Rüstungsmarkt zu einer eigenständigen Triebkraft für kriegerische Entscheidungen wird. Wir dürfen die enormen wirtschaftlichen Interessen hinter dem Krieg nicht ignorieren. Die Rüstungsindustrie und die Länder, die Waffen liefern, profitieren von einem Markt, der gerade dank der Konflikte gedeiht. In diesem Sinne gibt es auch eine wirtschaftliche Logik, die dazu beiträgt, Spannungen in verschiedenen Regionen der Welt zu schüren.<\/p><p class=\"vp\" id=\"p194\"><span class=\"pnum\">194<\/span>Militärische Arsenale bekommen erneut Aufmerksamkeit. In der Vergangenheit hatte die Erkenntnis der Bedrohung durch Waffen, die die gesamte Menschheit vernichten können, Bemühungen um Entspannung und Abrüstungsverhandlungen begünstigt. Leider haben wir diesen Horizont hinter uns gelassen, und die Entwicklung der Atomwaffenarsenale – einschließlich der Aussicht auf eine „taktische“ Verwendung – lässt den Einsatz solcher Waffen als eine immer weniger entlegene Möglichkeit erscheinen. In diesem Zusammenhang stellt das Inkrafttreten des von über siebzig Ländern unterstützten Atomwaffenverbotsvertrags im Jahr 2021 ein wichtiges Zeichen dar. Er läuft jedoch Gefahr, weitgehend symbolisch zu bleiben, da ihm die wichtigsten Atommächte nicht beitreten. Dies führt zu der irrigen Annahme, dass nukleare Abschreckung eine unverzichtbare Voraussetzung für Sicherheit sei, was ein neues und weitgehend unkontrollierbares Wettrüsten zur Folge hat, das begleitet wird von der schrittweisen Demontage der Abkommen zur nuklearen Abrüstung und von der Entwicklung „miniaturisierter“ Waffen, was deren Einsatz leichter als praktikable Option erscheinen lässt.<\/p><p class=\"vp\" id=\"p195\"><span class=\"pnum\">195<\/span>Dieselbe Logik findet sich auch bei konventionellen Konflikten. Militärische Gewalt, die Schwäche diplomatischer Initiativen und die Komplexität der bestehenden Interessen begünstigen Konflikte, die zu chronischen Auseinandersetzungen werden und enorme menschliche und ökologische Kosten verursachen. Es ist viel einfacher, einen Krieg zu beginnen, als ihn zu beenden, und doch spielt die Auseinandersetzung mit der Konfliktprävention nach wie vor eine dramatisch untergeordnete Rolle.<\/p><p class=\"vp\" id=\"p196\"><span class=\"pnum\">196<\/span>Die Lage wird durch das Auftreten neuer bewaffneter Akteure – dschihadistischer Gruppen, privater Milizen, krimineller Netzwerke – noch weiter destabilisiert, die ein Zeichen für das Ende des staatlichen Gewaltmonopols sind. Diese Gruppen verflechten oft allgemeine ideologische Motive mit sehr konkreten wirtschaftlichen Interessen und führen dazu, dass der Krieg die Lebensweise ganzer Generationen von Kindern und Jugendlichen prägt. Das Ziel ist kein endgültiger Sieg mehr, sondern die Verstetigung des Konflikts als Quelle von Macht und Profit.<\/p><h3 class=\"sub\">Waffen und KI<\/h3><p class=\"vp annp\" id=\"p197\"><span class=\"pnum\">197<\/span>Mit diesem Szenario geht die unaufhörliche Weiterentwicklung von Waffensystemen einher, insbesondere von Waffen, die KI nutzen. Der Heilige Stuhl hat kürzlich festgestellt, dass die zunehmende Leichtigkeit, mit der operationell autonome Waffensysteme eingesetzt werden können, Krieg „durchführbarer“ macht und ihn weniger der menschlichen Kontrolle unterwirft, was dem Grundsatz widerspricht, dass der Einsatz von Waffengewalt nur als letzte Option in Fällen legitimer Verteidigung erfolgen sollte. <a class=\"ref\" id=\"rn183\" href=\"#fn183\">183<\/a> Aus diesem Grund müssen die Entwicklung und der Einsatz von KI auf dem Gebiet der Kriegsführung strengsten ethischen Auflagen hinsichtlich der Achtung der Menschenwürde und der Unantastbarkeit des Lebens unterliegen, ohne dass es zu einem Wettrüsten kommt. <a class=\"ref\" id=\"rn184\" href=\"#fn184\">184<\/a><span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"32\" aria-label=\"Anmerkung 32: Lethal autonomous weapons\">32<\/button><\/span><\/p><p class=\"vp\" id=\"p198\"><span class=\"pnum\">198<\/span>Manchmal ist von „künstlichen moralischen Agenten“ die Rede, so als ob eine Maschine die Unterscheidung zwischen Gut und Böse mit größerer Kohärenz garantieren könne als ein Mensch. Doch das moralische Urteil lässt sich nicht auf eine Berechnung reduzieren: Es erfordert Gewissen, persönliche Verantwortung und die Anerkennung des anderen als Person. Daher ist es nicht zulässig, tödliche oder jedenfalls irreversible Entscheidungen künstlichen Systemen anzuvertrauen. Es existiert kein Algorithmus, der Krieg moralisch vertretbar machen könnte. KI mindert nicht die dem bewaffneten Konflikt innewohnende Unmenschlichkeit; sie kann ihn lediglich schneller und unpersönlicher machen, die Schwelle für den Rückgriff auf Gewalt senken und Verteidigung in operative Vorhersage verwandeln, wobei Opfer auf Daten reduziert werden. So gewöhnt sie uns an den Gedanken, dass Gewalt unvermeidlich ist und lediglich optimiert werden muss. Es ist daher außerordentlich wichtig, in die Programmierung der von uns entwickelten künstlichen Systeme Werte und umsichtiges Urteilsvermögen einfließen zu lassen, die zu einem moralischen Ökosystem beitragen können, innerhalb dessen Menschen besser in der Lage sind, auf ihr Gewissen zu hören, und KI-Modelle angemessene Einschränkungen vorsehen.<\/p><p class=\"vp\" id=\"p199\"><span class=\"pnum\">199<\/span>Es reicht nicht aus, sich allgemein auf Ethik zu berufen: Es müssen genaue Kriterien für die Urteilsfindung benannt werden. Das erste betrifft die persönliche Verantwortung. Wenn die Entscheidung zum Angriff automatisiert oder undurchsichtig wird, steigt das Risiko des Verlusts von Verantwortlichkeit. Deshalb muss die Verantwortungskette identifizierbar und überprüfbar bleiben: Diejenigen, die entwickeln, ausbilden, genehmigen und einsetzen, müssen für ihre Entscheidungen Rechenschaft ablegen können. Das zweite Kriterium betrifft den Zeitrahmen des moralischen Urteils. KI neigt dazu, Entscheidungszeiten zu komprimieren; doch im Krieg dürfen für irreversible Entscheidungen nicht Schnelligkeit und Effizienz die obersten Kriterien sein. Das dritte Kriterium ist die Unterscheidung und der Schutz von Zivilisten. Jede Technologie, die es einfacher macht, anzugreifen, ohne das Gesicht des anderen zu sehen, senkt die moralische Schwelle des Konflikts. Bei der Auswahl von Zielen und der Anwendung von Gewalt dürfen weder Kombattanten und Nonkombattanten verwechselt werden, noch dürfen die Auswirkungen auf wehrlose Bevölkerungsgruppen ignoriert werden.<\/p><p class=\"vp annp\" id=\"p200\"><span class=\"pnum\">200<\/span>Aus diesen Kriterien leiten sich einige unverzichtbare Anforderungen ab. Zuallererst muss bei jedem System, das zu Kriegszwecken eingesetzt wird, die Rückverfolgbarkeit und die Möglichkeit gewährleistet sein, Entscheidungsprozesse nachzuvollziehen, damit sich Verantwortlichkeiten und eventuelle Schuld nicht „in der Maschine“ verlieren. Zweitens darf die Entscheidung über den Einsatz tödlicher Gewalt nicht an undurchsichtige oder automatisierte Prozesse delegiert werden, sondern muss unter effektiver, bewusster und verantwortlicher menschlicher Kontrolle bleiben. Schließlich müssen gemeinsame Regeln festgelegt werden, auch auf internationaler Ebene, die den Wettlauf um hochtechnisierte Waffensysteme bremsen und einen besonderen Schutz für Zivilisten und die für ihr Überleben wesentlichen Infrastrukturen gewährleisten.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"33\" aria-label=\"Anmerkung 33: Meaningful human control\">33<\/button><\/span><\/p><h3 class=\"sub\">Die Krise des Multilateralismus<\/h3><p class=\"vp\" id=\"p201\"><span class=\"pnum\">201<\/span>Die Kultur der Macht entspringt auch der Krise des multilateralen Systems. Die Institutionen, die geschaffen wurden, um die Idee eines gemeinsamen Schicksals der Völker und eines globalen Gemeinwohls zu wahren, erscheinen geschwächt: Nicht nur aufgrund struktureller Grenzen, sondern auch, weil es oft an dem gemeinsamen Willen mangelt, sie zu stützen, zu reformieren und ihre moralische Autorität anzuerkennen. Statt Fortschritte zu machen, fallen wir im Vergleich zu dem historischen Wendepunkt des 20. Jahrhunderts zurück. Nach 1989 ging der Zusammenbruch der kommunistischen Regime in Europa mit einer vorwiegend wirtschaftlichen Globalisierung einher, ohne eine angemessene politische Rahmenordnung, die den Dialog und den Frieden hätte stützen können. Man hat sich fast blind darauf verlassen, dass die Märkte Wohlstand, Demokratie und Stabilität schaffen können, während die Globalisierung in Wirklichkeit nicht automatisch Einheit und Frieden hervorgebracht, sondern fundamentalistische, identitäre und nationalistische Reaktionen ausgelöst hat. Das Ergebnis ist weit von einem echten Multilateralismus entfernt: Es erscheint vielmehr als ein ungeordneter und konfliktreicher Multipolarismus, in dem das Misstrauen gegenüber dem Anderen vorherrscht.<\/p><p class=\"vp\" id=\"p202\"><span class=\"pnum\">202<\/span>Es kommt erneut die Versuchung auf, eine kollektive Identität gegen einen Feind aufzubauen, indem man Narrative schürt, in denen sich jede Partei als Opfer darstellt, das ein Recht auf Vergeltung hat. Vereinfachende Schemata – „ich zuerst“, „Freund-Feind“, „wir-ihr“ – begünstigen oft unverantwortliche Entscheidungen, die das gegenseitige Vertrauen zwischen den Nationen untergraben. Die Stärke des Völkerrechts wird somit durch das vermeintliche „Recht des Stärkeren“ ersetzt, und seine Mittel – von den für Kriegsverbrechen zuständigen Gerichten bis hin zu den Gerichten, die Streitigkeiten zwischen Staaten schlichten sollen – werden oft umgangen oder geschwächt, was verheerende Folgen für die politische Kultur und das Zusammenleben hat. <a class=\"ref\" id=\"rn185\" href=\"#fn185\">185<\/a><\/p><p class=\"vp\" id=\"p203\"><span class=\"pnum\">203<\/span>In diesem Kontext ist der Friedensaufbau in den Hintergrund getreten: Entwicklungszusammenarbeit, Abrüstung, Konfliktprävention und der Aufbau gegenseitigen Vertrauens werden im Namen der Machtpolitik vernachlässigt. Dies schwächt auch die Errungenschaften des humanitären Völkerrechts. Der Grundsatz der Verhältnismäßigkeit bei der Reaktion auf Aggressionen, der Schutz des Zugangs zu Wasser, Nahrungsmitteln und lebensnotwendigen Gütern sowie die Achtung des Lebens von Zivilisten und Kindern werden als naive Relikte der Vergangenheit behandelt.<\/p><h3 class=\"sub\">Ein vermeintlicher politischer Realismus<\/h3><p class=\"vp\" id=\"p204\"><span class=\"pnum\">204<\/span>Wir leben in einer Zeit bemerkenswerter geistiger und kultureller Blindheit. Ein falscher Pragmatismus ermutigt uns, die Wurzeln der Erinnerung zu kappen, als ob es möglich wäre, eine Art „neue Schöpfung“ zu begründen, die von der Vergangenheit losgelöst ist. Auch diejenigen, die sich auf große moralische Prinzipien berufen, können diesem historischen Nihilismus verfallen und sich der Illusion hingeben, dass sich die Gräueltaten des 20. Jahrhunderts nicht mehr wiederholen können. In Wirklichkeit tauchen dieselben Dynamiken unter neuen Formen wieder auf. Die Logik des militärischen Gleichgewichts und der Abschreckung scheint sich wieder durchzusetzen. Doch im Gegensatz zum bipolaren Szenario des Kalten Krieges macht die Vielzahl der Akteure und Konfliktlinien diese Logik heute zunehmend fragil. Die verschärften Konflikte führen zu asymmetrischen und „hybriden“ Kriegen, die auch auf wirtschaftlicher, finanzieller und digitaler Ebene ausgetragen werden, wobei Desinformation und Kampagnen, die Ängste schüren, eingesetzt werden, um die öffentliche Meinung zu beeinflussen. In vielen Ländern, auch im Globalen Süden, werden erhöhte Militärausgaben als einzige Antwort auf eine ungewisse Zukunft oder auf vermeintliche Bedrohungen dargestellt, während die tatsächlichen Kosten auf die Armen abgewälzt werden, die zusehen müssen, wie die Mittel für Gesundheitsversorgung, Bildung und soziale Dienste schwinden.<\/p><p class=\"vp\" id=\"p205\"><span class=\"pnum\">205<\/span>Hinter all dem steht ein falscher „Realismus“, der nicht nur auf der vorherrschenden Logik der Stärke beruht, sondern auch auf kulturellen und anthropologischen Überzeugungen, als ob Krieg ein unvermeidlicher Bestandteil der menschlichen Natur wäre. So sei es schon immer gewesen, heißt es, abgesehen von kurzen Unterbrechungen, und so werde es auch immer bleiben! Es geht also nicht mehr um den Frieden, der als Bezugspunkt innerhalb des internationalen Horizonts verloren gegangen ist, sondern darum, wie und wann militärisch gehandelt werden soll, während gleichzeitig argumentiert wird, dass es unverantwortlich wäre, sich nicht auf eine Konfrontation vorzubereiten. Das, was hingegen wirklich unverantwortlich ist, ist die Realpolitik, diese Form des politischen „Realismus“, die in den Köpfen und in der Kultur Resignation angesichts eines unvermeidlichen Krieges sät und die Frieden und Dialog als utopische oder irrationale Positionen bezeichnet, die die bestehenden Risiken ignorieren. Vielmehr ist der Friede weder eine naive Hoffnung noch die bloße Abwesenheit von Krieg: Er ist das stets mögliche Ergebnis von Gerechtigkeit und Nächstenliebe.<\/p><p class=\"vp\" id=\"p206\"><span class=\"pnum\">206<\/span>In diesem Klima verflechten sich Nihilismus und Pragmatismus und normalisieren sehr schwerwiegende Fehler. Religiöser Extremismus und identitärer Fanatismus verbünden sich mit irrationalem Ökonomismus, während die Politik mit Leichtigkeit zur Desinformation, zur Verhöhnung des Gegners und zum systematischen Schüren von Ängsten und Ressentiments greift. So wird die Andersartigkeit des Anderen zunehmend als Bedrohung wahrgenommen, was Besitzansprüche, Herrschaftswillen, hegemoniale Ambitionen, Machtmissbrauch und die Angst vor dem Andersartigen schürt und einen Boden bereitet, auf dem neue Konflikte fast unbemerkt heranreifen können. <a class=\"ref\" id=\"rn186\" href=\"#fn186\">186<\/a><\/p><p class=\"vp\" id=\"p207\"><span class=\"pnum\">207<\/span>Dies ist ein fruchtbarer Boden für neue Kriege, die vielleicht noch gefährlicher sind als jene der Vergangenheit, weil sie dazu neigen, alle ethischen Grenzen zu verlieren. Was einst als inakzeptabel galt, kann heute fast ohne zu zögern durchgeführt werden, während sich internationale Reaktionen eher nach den Interessen einzelner Regierungen richten als nach der objektiven Schwere der Fakten. Die Entscheidungen scheinen nun fast ausschließlich von wirtschaftlichen Berechnungen geleitet zu sein, die durch mediale Illusionen, künstlich geschürte Euphorie und „Träume“ verteidigt werden, die unweigerlich zerplatzen und so Frustration und neue Gewalt hervorrufen. Sobald die Menschen davon überzeugt werden, dass nichts wirklich wahr ist und dass „Prinzipien“ lediglich eine leere Hülle sind, wird die Lunte für neue Ausbrüche von Intoleranz und Aggression im Herzen der Menschen entzündet.<\/p><p class=\"vp\" id=\"p208\"><span class=\"pnum\">208<\/span>In diesem Szenario bleibt die Frage nach echten Garantien gegen neue Gewalt offen. Wenn eine Kultur Konflikte normalisiert und rechtfertigt, eröffnet sich eine gefährliche Entwicklung: Was heute undenkbar erscheint, kann morgen aufgrund von Nutzen- oder Sicherheitskalkülen akzeptabel werden. In Ländern, die von gravierenden sozialen Spannungen geprägt sind, können wir nicht ausschließen, dass bewaffnete Konflikte von manchen als wirksames Mittel betrachtet werden, um von internen Problemen abzulenken, und als zynisches Instrument zur Bewältigung von Schwierigkeiten.<\/p><p class=\"vp annp\" id=\"p209\"><span class=\"pnum\">209<\/span>Eine besondere Verantwortung liegt bei denjenigen, die im Bereich der Forschung tätig sind. Alle Akteure in diesem Bereich – Wissenschaftler, Unternehmer, Investoren, akademische Autoritäten, Politiker und andere – sind aufgerufen, nach den Grundsätzen von Transparenz und Verantwortlichkeit zu handeln und sich stets des größeren Kontexts bewusst zu sein, in dem die technologischen Fortschritte angesiedelt sind, zu denen sie beitragen – einschließlich jener im Zusammenhang mit KI. Wenn man sich darauf beschränkt, nur den eigenen Bereich zu betrachten, gibt man sich der Illusion hin, eine moralisch neutrale Aufgabe zu erfüllen, und meidet Fragen nach den letztendlichen Zielen, die bestimmte Experimente leiten: So läuft man Gefahr, vielleicht ungewollt, an undurchsichtigen Projekten mitzuwirken, die neue Formen von Gewalt, Manipulation und Herrschaft begünstigen.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"34\" aria-label=\"Anmerkung 34: No one gets to be neutral\">34<\/button><\/span><\/p><h3 class=\"sub\">Die Zivilisation der Liebe errichten<\/h3><p class=\"vp\" id=\"p210\"><span class=\"pnum\">210<\/span>Eine Welt im permanenten Kriegszustand zu schaffen, ist ein Übel, und es ist bei seinem Namen zu nennen. Diese Art, die Wirklichkeit, in der wir leben, zu beschreiben, mag düster oder pessimistisch erscheinen, doch ich halte sie für eine notwendige Mahnung. Die christliche Perspektive endet jedoch nicht mit dem Anprangern des Bösen. Wir betrachten die Geschichte im Lichte des auferstandenen Gekreuzigten, dem der Vater »alle Vollmacht […] im Himmel und auf der Erde« (Mt 28,18) gegeben hat. Wir interpretieren die Gegenwart nicht als ein feststehendes Schicksal, sondern als ein Feld, das der persönlichen und gemeinschaftlichen Umkehr offensteht. Und wir glauben an die Kraft des Reiches Gottes, das sich aus einem winzigen Senfkorn entwickelt, das, einmal gesät, sprießt und wächst (vgl. Mk 4,26–32). Während uns der Lärm des Tumults umgibt, wächst das Gute in aller Stille aus der Erde. Wie der Prophet sagt: »Siehe, nun mache ich etwas Neues. Schon sprießt es, merkt ihr es nicht?« (Jes 43,19).<\/p><p class=\"vp\" id=\"p211\"><span class=\"pnum\">211<\/span>Eine sorgfältige Betrachtung der Geschichte bestätigt dies. Selbst in den dunkelsten Nächten erweckt der Herr Männer und Frauen, die nicht aufgeben und beharrlich Gutes tun: Personen, die die Schwachen beschützen und Wege der Versöhnung eröffnen. Die Erinnerung an die Heiligen, die Gerechten und die oft vergessenen Friedensstifter zeigt, dass die Gnade Konflikte nicht durch eine magische Geste beseitigt, sondern einen aktiven Widerstand gegen das Böse und eine überraschende Kreativität im Guten hervorbringt. Christen sehen die Finsternis und nennen sie beim Namen, doch sie verharren nicht dabei, sie zu betrachten: Sie kennen das Licht und wissen, dass die Finsternis es nicht erfasst hat und es nicht besiegen kann (vgl. Joh 1,5). Aus diesem Grund dienen sie dem Guten auch dort, wo der Schmerz das letzte Wort zu haben scheint, getragen von einer theologischen Hoffnung, die der Wirklichkeit einen Horizont und eine Ausrichtung gibt.<\/p><h3 class=\"sub\">Wir alle können unseren Beitrag leisten<\/h3><p class=\"vp\" id=\"p212\"><span class=\"pnum\">212<\/span>An dieser Stelle schleicht sich jedoch eine subtile Versuchung ein: zu denken, dass die Probleme zu groß und wir zu klein sind und dass unsere Entscheidungen daher nichts ändern werden. Es ist eine elegante Form der Kapitulation, die oft als Realismus getarnt ist. Sicherlich haben nicht alle den gleichen Einfluss auf die Wirklichkeit: Es gibt jene, die regieren, die über Investitionen entscheiden, die Institutionen leiten, jene, die forschen, die erziehen, die informieren, die produzieren; und es gibt jene, die anscheinend bloß ihr tägliches Leben führen. Doch niemand ist ohne Verantwortung. Alle verfügen über einen eigenen Handlungsbereich, und genau dort – nirgendwo anders – sind wir aufgerufen, zu entscheiden, ob wir die Logik der Stärke nähren (und sei es nur durch Gleichgültigkeit, Zynismus, Lüge oder Hass) oder die Logik des Friedens hochhalten (mit Wahrheit, Besonnenheit, Nähe und Fürsorge).<\/p><p class=\"vp\" id=\"p213\"><span class=\"pnum\">213<\/span>Ein katholischer Schriftsteller des 20. Jahrhunderts, John Ronald Reuel Tolkien, hat unsere Verantwortung mittels der Worte einer seiner Figuren wie folgt beschrieben: »Doch unsere Sache ist es nicht, die Welt durch alle Zeiten zu steuern, sondern in den Jahren, auf die wir beschränkt sind, zu tun, was wir können, um das Übel auf den uns bekannten Feldern auszujäten, damit jene, die nach uns kommen, einen guten Boden vorfinden.« <a class=\"ref\" id=\"rn187\" href=\"#fn187\">187<\/a> Die Zivilisation der Liebe entsteht nicht aus einer einzigen, spektakulären Geste, sondern aus der Summe kleiner und beharrlicher Akte der Treue, die als Bollwerk gegen die Entmenschlichung dienen. Deshalb lohnt es sich, innezuhalten und einige Aspekte zu betrachten, wie wir, ein jeder in seinem eigenen Bereich, an ihrem Aufbau mitwirken können. Ohne den Anspruch zu erheben, das Thema erschöpfend zu behandeln, schlage ich fünf Ansätze für die Verantwortung im Alltag und im öffentlichen Leben vor: Worte entwaffnen, Frieden in Gerechtigkeit aufbauen, die Perspektive der Opfer einnehmen, einen gesunden Realismus pflegen, den Dialog und den Multilateralismus wiederbeleben.<\/p><h3 class=\"sub\">Die Worte entwaffnen<\/h3><p class=\"vp\" id=\"p214\"><span class=\"pnum\">214<\/span>Der erste Beitrag, den wir zu einer humaneren Zivilisation leisten können, besteht darin, auf unsere Worte zu achten: »Entwaffnen wir die Worte, und wir werden dazu beitragen, die Erde zu entwaffnen.« <a class=\"ref\" id=\"rn188\" href=\"#fn188\">188<\/a> Die Macht der Worte ist gewaltig, und wir erleben dies im täglichen Umgang miteinander, wenn jemand etwas sagt, das unsere Stimmung verändert, zum Guten oder zum Schlechten. »Der Friede beginnt bei jedem von uns: damit, wie wir auf unsere Mitmenschen blicken, ihnen zuhören, über sie sprechen; und in diesem Sinne ist die Art und Weise wie wir kommunizieren von grundlegender Bedeutung: Wir müssen „Nein“ sagen zum Krieg der Worte und Bilder, wir müssen das Paradigma des Krieges zurückweisen.« <a class=\"ref\" id=\"rn189\" href=\"#fn189\">189<\/a> Wir müssen daher alle eine Gewissenserforschung hinsichtlich der Worte, die wir verwenden, der Vorurteile, von denen sie durchdrungen sind, und der offenen oder versteckten Aggressivität, die in ihnen steckt, vornehmen. Wir haben eine echte Gelegenheit, zum Guten beizutragen, jedes Mal wenn wir die Wahrheit sagen, einen weisen Ratschlag geben, jemanden unterstützen, der Trost braucht, eine Ungerechtigkeit anprangern und jemandem eine Stimme geben, der keine hat.<\/p><h3 class=\"sub\">Frieden in Gerechtigkeit aufbauen<\/h3><p class=\"vp\" id=\"p215\"><span class=\"pnum\">215<\/span>Alle, auf welcher Ebene auch immer, können wir zur Grundlage des Friedens beitragen, die die Gerechtigkeit ist. Wir streben nämlich nicht nach irgendeinem Frieden, nach einer Abwesenheit von Konflikten um jeden Preis, sondern nach jenem wahren Frieden, der aus der Gerechtigkeit entsteht. »Die Gerechtigkeit des einzelnen und der Frieden aller sind miteinander eng verbunden.« <a class=\"ref\" id=\"rn190\" href=\"#fn190\">190<\/a> In seinem Kommentar zum Psalmvers »Gerechtigkeit und Frieden küssen sich« ( Psalm 85,11b) schreibt der heilige Augustinus: »Denn es gibt niemanden, der keinen Frieden will; aber nicht jeder ist bereit, sich für Gerechtigkeit einzusetzen. [...] Du aber übe Gerechtigkeit; denn Gerechtigkeit und Friede küssen sich, sie streiten nicht. Warum streitest du mit der Gerechtigkeit? Sieh, die Gerechtigkeit sagt dir: ‚Du sollst nicht stehlen‘, und du hörst nicht; ‚Du sollst nicht ehebrechen‘, und du willst nicht hören; ‚Was du nicht willst, dass man dir tu, das füg auch keinem anderen zu; was du nicht willst, dass man dir sage, das sage auch keinem anderen.‘ [...] Möchtest du Frieden erreichen? Dann übe Gerechtigkeit!« <a class=\"ref\" id=\"rn191\" href=\"#fn191\">191<\/a> Lasst uns nicht müde werden, nach der Gerechtigkeit zu streben!<\/p><h3 class=\"sub\">Die Perspektive der Opfer einnehmen<\/h3><p class=\"vp\" id=\"p216\"><span class=\"pnum\">216<\/span>Es gibt Situationen, in denen wir, um menschlich zu bleiben, unser Zögern ablegen und Stellung beziehen müssen. Es gibt Konflikte, bei denen es nicht richtig ist, neutral zu bleiben, und es nicht ausreicht, zu glauben, dass man „kein Komplize ist“. <a class=\"ref\" id=\"rn192\" href=\"#fn192\">192<\/a> Angesichts von Bombenangriffen auf Zivilisten, Angriffen auf Krankenhäuser, Schulen oder lebenswichtige Infrastruktur sowie Gewalt, die Kinder trifft, sehen wir uns mit Skandalen konfrontiert, die die Menschheit selbst verwunden. Deshalb können wir nicht auf der Ebene von abstrakten Analysen verharren. Papst Franziskus hat uns daran erinnert, den „Leib derer zu berühren“, die leiden: <a class=\"ref\" id=\"rn193\" href=\"#fn193\">193<\/a> ihre Gesichter anzusehen, ihren Geschichten zuzuhören, ihre Wunden anzuerkennen. Schmerzvolle Ereignisse bedürfen sowohl der Geschichte als auch der Erinnerung: der einen, um die Fakten zu schildern, der anderen, um diese Erfahrungen zu bezeugen.<\/p><p class=\"vp\" id=\"p217\"><span class=\"pnum\">217<\/span>Der Sichtweise und Stimme der Opfer bei der Information und Bildung Raum zu geben, hilft dabei, sich der Abgründe des Bösen, die im Krieg und allgemein in jeder Form von Gewalt liegen, wirklich bewusst zu werden; die Logik des Konflikts nicht als normal hinzunehmen; den Blick nicht abzuwenden, wenn die Menschenwürde verletzt wird; und den Betroffenen die Würde zurückzugeben, anerkannt und angehört zu werden. <a class=\"ref\" id=\"rn194\" href=\"#fn194\">194<\/a> Die Aufmerksamkeit für diese Stimmen nährt die Überzeugung, dass die Menschheit, von gewalttätigen Minderheiten abgesehen, keinen Krieg will. Die Kirche kann ein besonderer Ort lebendiger Erinnerung für die Opfer sein. Wie der heilige Paul VI. in Erinnerung rief, fühlt sie sich verpflichtet, sowohl die Stimme der Toten vergangener Kriege als auch die der Lebenden, die noch deren Wunden tragen, aufzunehmen, damit ihr Schrei zu einem Aufruf für den Frieden und die Eintracht wird und nicht zu einem Präludium für neue Konflikte. <a class=\"ref\" id=\"rn195\" href=\"#fn195\">195<\/a><\/p><h3 class=\"sub\">Einen gesunden Realismus pflegen<\/h3><p class=\"vp\" id=\"p218\"><span class=\"pnum\">218<\/span>Wir brauchen einen gesunden Realismus, der sowohl politischen Idealismus als auch Zynismus vermeidet. Es gibt nämlich einen Idealismus, der, um sein eigenes Weltbild zu retten, Fakten auswählt, sie verzerrt, neubenennt und schließlich in einer Wirklichkeit lebt, die seinen eigenen Überzeugungen angepasst ist. Auf der anderen Seite gibt es auch eine verdorbene Form des Realismus, die Beobachtung mit Resignation verwechselt und zu dem Schluss kommt: Da die Stärke dominant ist, soll sie dominieren. Echter Realismus verzichtet nicht darauf, die Welt zu verändern: Er beginnt damit, Interessen, Ängste, Zwänge und Machtverhältnisse mit Klarheit zu betrachten, eben um zu berechnen, was erreicht werden kann und welche Schritte dazu erforderlich sind. Er reduziert Politik nicht auf Moral, überlässt sie aber auch nicht der Gewalt. Er sucht nach gangbaren Wegen, damit Frieden mehr als nur ein Wort ist, nämlich glaubwürdige Institutionen, überprüfbare Garantien, geduldige Verhandlungen, Konfliktprävention und der Schutz der Zivilbevölkerung.<\/p><h3 class=\"sub\">Den Dialog neu anstoßen<\/h3><p class=\"vp\" id=\"p219\"><span class=\"pnum\">219<\/span>Um die Zivilisation der Liebe aufzubauen, müssen wir den Dialog praktizieren. Er ist das wichtigste Instrument für das Zusammenleben zwischen Menschen und zwischen Nationen und er ist die Alternative zum offenen Konflikt. Daran hat bereits Pius XII. am Vorabend des Zweiten Weltkriegs erinnert, als er erklärte, dass man durch den Frieden nichts verliere, während man durch den Krieg alles verlieren könne, und dass die Menschen wieder miteinander sprechen müssten, weil ein aufrichtiger und beharrlicher Austausch immer die Möglichkeit einer ehrenhaften Lösung eröffne. <a class=\"ref\" id=\"rn196\" href=\"#fn196\">196<\/a><\/p><p class=\"vp\" id=\"p220\"><span class=\"pnum\">220<\/span>Der Dialog ist ein ganz normaler Bestandteil des menschlichen Lebens und betrifft nicht nur die Beziehungen zwischen den Staaten. Es geht darum, die Anlage zu entwickeln, geschwisterliche Bande zu knüpfen – durch Zuhören, aufrichtige Blicke, gewidmete Zeit und sogar durch gemeinsam verlorene Zeit. Denn wenn wir eine Erfahrung authentischer Begegnung mit dem Anderen, dem Andersartigen, dem Fremden, dem Migranten haben, wird es viel schwieriger, sich überhaupt einen Krieg vorzustellen.<\/p><p class=\"vp\" id=\"p221\"><span class=\"pnum\">221<\/span>Auf politischer Ebene ist es dringend erforderlich, von der „Kultur der Macht“ zu einer echten „Kultur der Verhandlung“ überzugehen, in der Dialog und diplomatische Beziehungen zur gewöhnlichen Art der Konfliktbewältigung werden, wie es sich Giorgio La Pira erhoffte: »Man wird die Methode des Krieges durch die Methode des Friedens ersetzen müssen: die Methode der Verhandlung, der Begegnung, der Übereinstimmung: also die wahrhaft menschliche Methode!« <a class=\"ref\" id=\"rn197\" href=\"#fn197\">197<\/a> Das Bewusstsein für ein gemeinsames Schicksal der Völker verlangt, dass die Kultur der Verhandlung zunehmend zu einem gemeinsamen politischen und kulturellen Engagement wird, das in der Lage ist, die Menschheit schrittweise aus der Spirale der Gewalt herauszuführen.<\/p><p class=\"vp\" id=\"p222\"><span class=\"pnum\">222<\/span>An diejenigen, die die Ehre und die Last des Regierens tragen, möchte ich einige Worte wiederholen, die ich zu Beginn meines Pontifikats gesagt habe: »Die Völker sehnen sich nach Frieden, und an die Verantwortlichen der Völker richte ich meinen inständigen Appell: Lasst uns zusammenkommen, lasst uns miteinander sprechen, lasst uns verhandeln! Krieg ist niemals unvermeidlich. Die Waffen können und müssen zum Schweigen gebracht werden, denn sie lösen keine Probleme, sondern verschärfen sie nur. Geschichte schreiben die Friedensstifter, nicht die, die Leid säen. Die Anderen sind nicht zuerst unsere Feinde, sondern unsere Mitmenschen; sie sind keine Verbrecher, die man hassen muss, sondern Männer und Frauen, mit denen wir sprechen können. Erteilen wir den manichäischen Vorstellungen eine Absage, die so typisch sind für diese Narrative der Gewalt, die die Welt in Gute und Böse teilen!« <a class=\"ref\" id=\"rn198\" href=\"#fn198\">198<\/a><\/p><p class=\"vp\" id=\"p223\"><span class=\"pnum\">223<\/span>Bei der Ablehnung der Logik der Gewalt spielt der interreligiöse Dialog eine entscheidende Rolle, weil im Herzen der großen spirituellen Wege eine Botschaft des Friedens liegt. <a class=\"ref\" id=\"rn199\" href=\"#fn199\">199<\/a> Diejenigen, die den Namen Gottes benutzen, um Terrorismus, Gewalt oder Krieg zu legitimieren, verraten sein Antlitz: Im Namen der Religion zu kämpfen bedeutet in Wirklichkeit, die Religion selbst anzugreifen. <a class=\"ref\" id=\"rn200\" href=\"#fn200\">200<\/a> Der „Geist von Assisi“, den Johannes Paul II. erstehen ließ und der durch das Engagement von Papst Franziskus vertieft wurde – beispielsweise im Dialog mit dem Scheich der Azhar –, zeigt, dass die Gläubigen erneut aus den authentischsten Quellen ihrer geistlichen Traditionen schöpfen können, in denen es keinen Platz für sakralisierten Hass gibt.<\/p><h3 class=\"sub\">Die Notwendigkeit von Diplomatie und Multilateralismus<\/h3><p class=\"vp\" id=\"p224\"><span class=\"pnum\">224<\/span>In den internationalen Beziehungen ist der Dialog das unersetzliche Instrument der Diplomatie, um Konflikten vorzubeugen und Vertrauensverhältnisse wiederherzustellen. Entgegen der impulsiven Kommunikation, der aggressiven Rhetorik und der Machtlogik, die unsere Zeit prägen, »besteht die Berufung der Diplomatie gerade darin, den Dialog mit allen zu fördern, auch mit jenen Gesprächspartnern, die als „unbequem“ gelten oder denen man die Legitimation für Verhandlungen absprechen möchte«, <a class=\"ref\" id=\"rn201\" href=\"#fn201\">201<\/a> wobei mit äußerster Demut und Geduld vorgegangen wird, um selbst die geringsten Anzeichen von gutem Willen bei den Konfliktparteien zusammenzuführen und so einen Friedensprozess in Gang zu setzen.<\/p><p class=\"vp\" id=\"p225\"><span class=\"pnum\">225<\/span>Auch der Cyberraum ist zu einem Schlachtfeld geworden. Cyberangriffe, Datenmanipulation und mit Hilfe von KI orchestrierte Einflusskampagnen können ganze Länder destabilisieren, noch bevor es zu einem offenen bewaffneten Konflikt kommt. In diesem Bereich ist zudem die Zuordnung der Verantwortung oft ungewiss: Wenn unklar ist, wer angegriffen hat, steigt das Risiko von unverhältnismäßigen Reaktionen, Fehleinschätzungen und Eskalationsspiralen. Daher brauchen wir eine Diplomatie, die auch in diesem neuen Umfeld agieren kann, gemeinsame Regeln für den Einsatz digitaler Technologien aushandelt und Zivilisten sowie die Schwächsten vor Formen unsichtbarer, aber ebenso realer Gewalt schützt.<\/p><p class=\"vp\" id=\"p226\"><span class=\"pnum\">226<\/span>Internationale Organisationen, insbesondere die Vereinten Nationen, bleiben unverzichtbare Instrumente zur Förderung einer Zivilisation der Liebe, zur Unterstützung des Dialogs zwischen den Nationen, der friedlichen Konfliktlösung, der ganzheitlichen Entwicklung der Völker, des Schutzes der Schwächsten, der Abrüstung und der Bewahrung der Schöpfung. Durch diese Einrichtungen kann die internationale Gemeinschaft danach streben, Ungleichheiten abzubauen, die Rechte von Flüchtlingen und Minderheiten zu verteidigen und Ressourcen aus dem Rüstungsbereich freizusetzen, um sie der menschlichen Entwicklung und der Sorge um unser gemeinsames Haus zu widmen. Der Heilige Stuhl unterstützt und begleitet dieses Engagement, erkennt jedoch an, dass die derzeitige Schwäche der UNO und des internationalen politischen Systems die Notwendigkeit tiefgreifender Reformen offenbart: Es geht nicht nur um technische Anpassungen, denn die Krise der Überzeugungen und Werte, betrifft auch die ethischen Grundlagen des Lebens der Nationen und erschwert es, den Multilateralismus auf das wahre Gemeinwohl auszurichten. <a class=\"ref\" id=\"rn202\" href=\"#fn202\">202<\/a><\/p><p class=\"vp\" id=\"p227\"><span class=\"pnum\">227<\/span>Im internationalen Kontext macht sich die Diplomatie des Heiligen Stuhls aus den Evangelien das Prinzip der Barmherzigkeit zum konkreten Maßstab für politisches Handeln. Dies ist eine der Weisen, wie sich der Heilige Stuhl in den Dienst der Menschheit stellt, indem er das Gewissen zu Nächstenliebe und Wahrheit aufruft, die Würde jedes Menschen verteidigt und sich zu einer Stimme für die Armen, die Migranten und die Kriegsopfer macht. Auf diese Weise bringt die päpstliche Diplomatie die Katholizität der Kirche zum Ausdruck und trägt zum Aufbau einer Zivilisation der Liebe bei, in der auch die neuen Technologien auf das Gemeinwohl ausgerichtet sind.<\/p><h3 class=\"sub\">Beten und hoffen<\/h3><p class=\"vp\" id=\"p228\"><span class=\"pnum\">228<\/span>Diese Wege des Engagements werden vom Gebet genährt und nähren es ihrerseits. Denn für uns kommt der Friede vor allem »von Gott, dem Gott, der uns alle bedingungslos liebt«. <a class=\"ref\" id=\"rn203\" href=\"#fn203\">203<\/a> Es ist ein Geschenk, das Jesus seinen Jüngern am Ostertag gegeben hat: »Der Friede sei mit euch! Dies ist der Friede des auferstandenen Christus, ein unbewaffneter und entwaffnender Friede, demütig und beharrlich.« <a class=\"ref\" id=\"rn204\" href=\"#fn204\">204<\/a> Mit diesen Worten habe ich mich am Tag meiner Wahl auf den Stuhl Petri an die Kirche und die Welt gewandt, und ich möchte sie wiederholen, um alle einzuladen, um diese Gabe zu bitten. Werden wir nicht müde, für den Frieden zu beten und uns dafür einzusetzen, ihn in unseren Beziehungen und in der Gesellschaft zu verwirklichen.<\/p><\/div><\/details>\n<details class=\"chapter\" id=\"ch-conclusion\"><summary><div class=\"csum\"><span class=\"csum-title\">Schluss<\/span><span class=\"csum-desc\">Das Wort ist Fleisch geworden, ein Leib in Christus, und der Gesang der Hoffnung. <span class=\"csum-n\">· 17 Abschnitte<\/span><\/span><span class=\"csum-cta\"><span class=\"chev\">›<\/span><span class=\"cta-read\">klicken zum Lesen<\/span><span class=\"cta-collapse\">klicken zum Einklappen<\/span><\/span><\/div><\/summary><div class=\"chapter-body\"><p class=\"vp\" id=\"p229\"><span class=\"pnum\">229<\/span>»Aber jeder soll darauf achten, wie er weiterbaut« (1 Kor 3,10): Das sind Worte des heiligen Paulus, der die Christen von Korinth ermahnt, die Einheit zu wahren. Liebe Brüder und Schwestern, wir haben über die Welt nachgedacht, die wir gestalten, und uns gefragt, was es bedeutet, im Zeitalter der Künstlichen Intelligenz den Menschen zu bewahren. Zum Abschluss dieses Unterfangens möchte ich einen nüchternen und anspruchsvollen Weg christlichen Lebens anregen, der helfen mag, diesen Zeitenwandel im Lichte des Evangeliums zu vollziehen. Es ist ein Weg, der sich aus der Betrachtung des göttlichen Plans ergibt, der die kirchliche Einheit lebt, indem er sich aus dem Wort Gottes und der Eucharistie speist, der die Welt im Guten aufbaut und gemeinsam mit der Jungfrau Maria betet.<\/p><h3 class=\"sub\">Das Wort ist Fleisch geworden<\/h3><p class=\"vp\" id=\"p230\"><span class=\"pnum\">230<\/span>In einer Welt, die voll ist von Machenschaften, die darauf abzielen, Märkte zu erobern und Einflussbereiche zu vergrößern – oft verschleiert durch beschwichtigende Rhetorik und verführerische ideologische Konstrukte –, verspürt unser Herz die Notwendigkeit, eine andersartige, weise und gütige Bestimmung zu entdecken, ähnlich der, die Maria im Magnifikat besingt: Gott erbarmt sich von Geschlecht zu Geschlecht aller, die ihn fürchten. <a class=\"ref\" id=\"rn205\" href=\"#fn205\">205<\/a> Dieser barmherzige Plan setzt sich durch die Geschichte hindurch bis in die Gegenwart mit all den rasanten und unruhigen Entwicklungen, die von Algorithmen und globalen Netzwerken geprägt sind, fort und wird zum Kompass für ein dem Evangelium entsprechendes Leben im digitalen Zeitalter.<\/p><p class=\"vp\" id=\"p231\"><span class=\"pnum\">231<\/span>Im Zentrum steht das Geheimnis der Menschwerdung: Das Wort ist Fleisch geworden und hat sein Zelt unter uns aufgeschlagen. Das Fleisch des Sohnes, arm und verletzlich, erinnert an das Fleisch so vieler Brüder und Schwestern, die ihrer Würde beraubt und zum Schweigen gebracht wurden. <a class=\"ref\" id=\"rn206\" href=\"#fn206\">206<\/a> Durch diese Nähe kommt das Geschenk des Friedens auf paradoxe Weise in die Welt: Als die Macht, Kinder Gottes zu werden, die erwacht, wenn wir uns von den Tränen der Kleinen, der Gebrechlichkeit der Alten, dem Schweigen der Opfer und den Mühen derer berühren lassen, die gegen das Böse kämpfen, das sie nicht begehen wollen. <a class=\"ref\" id=\"rn207\" href=\"#fn207\">207<\/a> In diesem verwundeten und geliebten Fleisch zeigt uns der Vater die wahre Menschlichkeit eines Lebens, das sich in Offenheit und Gemeinschaft vollzieht, bis es in uns den Wunsch weckt, dass sein Wille geschehen möge wie im Himmel so auf Erden. <a class=\"ref\" id=\"rn208\" href=\"#fn208\">208<\/a><\/p><p class=\"vp\" id=\"p232\"><span class=\"pnum\">232<\/span>In den Verheißungen des Transhumanismus und einiger posthumanistischer Strömungen, die eine verbesserte und fast entkörperlichte Menschheit anstreben, erkennen wir einen Wunsch, den wir alle hegen: die Sehnsucht nach einem erfüllteren Leben, das Schwächen und Leiden weniger ausgesetzt ist. Die Menschwerdung eröffnet jedoch einen anderen Weg. Während alte und neue Ideologien die Menschen dazu bringen wollen, Begrenzungen technisch zu überwinden und sich über andere zu erheben, um ihre Herrschaft auszuüben, verweist das Geheimnis des Sohnes Gottes, der sich in unsere Situation hineinbegibt, auf eine entgegengesetzte Bewegung. Der lebendige Gott steigt in unsere Geschichte hinab, um uns von aller Knechtschaft zu befreien, <a class=\"ref\" id=\"rn209\" href=\"#fn209\">209<\/a> er nimmt unsere Schwachheit an und macht sie zum Ort der Erlösung. Es gibt keine Situation und keinen Zustand des Menschen, der Gottes nicht würdig wäre. »Nach der Lehre unseres Glaubens verehren wir in unseren Mysterien einen Gott, der in einer Krippe geboren wird, einen Gott, der in Judäa lebt und umherzieht, einen Gott, der am Kreuz stirbt, einen toten Gott, der im Grab liegt.« <a class=\"ref\" id=\"rn210\" href=\"#fn210\">210<\/a> Für die Zukunft der Menschheit ist die Fähigkeit maßgeblich, dass wir diese göttliche Art und Weise der Annäherung übernehmen, die Last der Welt zu teilen und die Beziehungen von innen her zu verwandeln. »Welch ein Wunder […], dass der Mensch Gott ist und dieser Gottmensch all diese Stadien durchläuft, all diese Lebenslagen erträgt und sie in sich selbst veredelt, heiligt und vergöttlicht!« <a class=\"ref\" id=\"rn211\" href=\"#fn211\">211<\/a> Was den Menschen rettet, ist die göttliche Liebe, die bis zum tiefsten Punkt seiner Geschichte hinabreicht und sie von Grund auf erneuert.<\/p><p class=\"vp\" id=\"p233\"><span class=\"pnum\">233<\/span>Daher lade ich als ein Glaubender unter Glaubenden dazu ein, im Antlitz des Sohnes eine großartige Menschlichkeit zu betrachten, die auch das Zeitalter der KI erhellt. In Christus verstehen wir, dass der Mensch dazu berufen ist, am Werk der Schöpfung mitzuwirken, statt resigniert den technologischen Entwicklungen zuzusehen, die unsere Freiheit und Verantwortung einschränken. <a class=\"ref\" id=\"rn212\" href=\"#fn212\">212<\/a> Die Würde, die der Heilige Geist jedem von uns verleiht, zeigt sich auch in der Fähigkeit, kritisch zu reflektieren, frei zu wählen, selbstlos zu lieben und echte Beziehungen einzugehen. Kein noch so ausgeklügeltes Computersystem erschafft ein Herz, das sich hingibt, oder ein Gewissen, das das Gute erkennt. Auch wenn die Maschinen in ihrer Effizienz überragend sind, bleibt das Zentrum der Geschichte ein menschliches Antlitz, das danach verlangt, angesehen zu werden. Dieses menschliche Antlitz ist die Fülle, auf die die Geschichte zuläuft. Es ist das Geheimnis der Rekapitulation, die Gewissheit, dass der Vater beschlossen hat, alles im Himmel und auf Erden zu Christus zu führen, zu ihm, dem einen Haupt (vgl. Eph 1,10). In diesem Plan wird nichts, was wahrhaft menschlich ist, verloren gehen, sondern alles wird gereinigt und wiedervereint werden in ihm, der jedes Bruchstück des Lebens, jede Träne und jede wahre menschliche Errungenschaft aufnimmt, um sie vor dem Nichts zu bewahren und erlöst dem Vater zu übergeben.<\/p><h3 class=\"sub\">Ein Leib in Christus<\/h3><p class=\"vp\" id=\"p234\"><span class=\"pnum\">234<\/span>Die Spiritualität, derer wir bedürfen, ist eine eucharistische Spiritualität, das heißt eine Spiritualität der kirchlichen Einheit in der Liebe. Die Menschwerdung und das Ostergeheimnis offenbaren Gott, der in unser menschliches Dasein eintritt und es in der Hingabe seiner selbst verklärt. Diese Gabe bleibt in der Eucharistie gegenwärtig und wirksam, durch die der Herr sich mitteilt und die Kirche versammelt, damit sein Opfer zum Prinzip der Einheit und zur Quelle neuen Lebens werde. Aus dieser Gemeinschaft geht auch die christliche Solidarität hervor, denn »die Vereinigung mit Christus ist zugleich eine Vereinigung mit allen anderen, denen er sich schenkt«. <a class=\"ref\" id=\"rn213\" href=\"#fn213\">213<\/a> Wie der heilige Augustinus den neuen Christen seiner Kirche erklärt, sind Brot und Wein auf dem Altar das Sakrament der Einheit der Gläubigen in Christus: »Was man sieht, hat eine materielle Erscheinung, was man versteht, hat eine geistliche Wirkung. Wenn ihr [das Geheimnis] des Leibes Christi verstehen wollt, hört auf den Apostel, der zu den Gläubigen sagt: Ihr seid der Leib Christi und seine Glieder ( 1 Kor 12,27). Wenn ihr der Leib Christi und seine Glieder seid, wird das Sakrament, das ihr selber seid, auf den Tisch des Herrn gelegt; ihr empfangt das Sakrament, das ihr selber seid. Ihr antwortet auf das, was ihr empfangt, mit ‚Amen‘, und ihr unterzeichnet es, indem ihr darauf antwortet. Du hörst das Wort ‚Der Leib Christi‘, und du antwortest: ‚Amen‘. Sei also ein Glied Christi, damit dein Amen wahr sei.« <a class=\"ref\" id=\"rn214\" href=\"#fn214\">214<\/a><\/p><p class=\"vp\" id=\"p235\"><span class=\"pnum\">235<\/span>Das „Amen“, das wir in der Liturgie sprechen, der Leib, den wir essen, und das Blut, das wir trinken, geben unserem ganzen Leben Gestalt. Die Eucharistie »ist persönlichste Begegnung mit dem Herrn und ist doch nie bloß ein Akt individueller Frömmigkeit«. <a class=\"ref\" id=\"rn215\" href=\"#fn215\">215<\/a> In ihr wird sichtbar, dass wir »die Kirche Christi [sind], wir sind seine Glieder, sein Leib. Wir sind Brüder und Schwestern in ihm. Und in Christus sind wir, obwohl wir viele und unterschiedlich sind, eins: „ In Illo uno unum“.« <a class=\"ref\" id=\"rn216\" href=\"#fn216\">216<\/a> Die Eucharistie öffnet uns für die Gerechtigkeit und das Teilen, mit einer besonderen Aufmerksamkeit für diejenigen, die die Last der Armut und Ausgrenzung tragen. Und während die neuen wirtschaftlichen und technologischen Netzwerke Ausgrenzung, Isolation und Abhängigkeiten hervorrufen können, ist die von der Eucharistie genährte Kirche aufgerufen, einen anderen Maßstab sichtbar zu machen, indem sie Bindungen bewahrt, den Unsichtbaren wieder eine Stimme gibt und die Entwicklungen auf die Würde der Menschen ausrichtet.<\/p><h3 class=\"sub\">Die Baustelle unserer Zeit<\/h3><p class=\"vp\" id=\"p236\"><span class=\"pnum\">236<\/span>Die Spiritualität, die ich vermitteln möchte, ist die des „weisen Baumeisters“, der sich beseelt von der Hoffnung des Reiches Gottes dafür einsetzt, die Welt im Guten aufzubauen (vgl. 1 Kor 3,10). Wie ich zu Beginn dieser Betrachtung geschrieben habe, <a class=\"ref\" id=\"rn217\" href=\"#fn217\">217<\/a> muss unser Bauen heute als Fundament die Beziehung zu Gott haben; als Regel die Akzeptanz menschlicher Begrenztheit als etwas Natürliches und Positives; und als Stil Mitverantwortung und die Sprache des Evangeliums. Am Ende dieses Weges wird der Entwurf einer Zivilisation der Liebe deutlicher erkennbar und die Baustelle scheint bereits eröffnet zu sein, vor allem dank der vielen lebendigen Steine, die fest mit Christus, dem Eckstein (vgl. 1 Petr 2, 4-6), verbunden sind. Wir sind dazu aufgerufen, bei diesem Unterfangen eine aktive Rolle zu übernehmen, ohne uns in Spiritualismus oder in unsere kleinen Welten zu flüchten. Wir müssen der Wahrheit treu bleiben, in Bildung investieren, Beziehungen pflegen sowie die Gerechtigkeit und den Frieden lieben.<\/p><p class=\"vp\" id=\"p237\"><span class=\"pnum\">237<\/span>Bleiben wir der Wahrheit treu! Eingetaucht in unaufhörliche Flüsse von Informationen, Meinungen und Bildern, wissen wir, wie leicht es ist, Entscheidungen und Vorlieben durch immer raffiniertere Algorithmen zu beeinflussen. <a class=\"ref\" id=\"rn218\" href=\"#fn218\">218<\/a> In diesem Zusammenhang ist es wichtig, sich ein Herz zu bewahren, das die Wahrheit liebt, das das Rechte mehr begehrt als die ansprechendsten Inhalte, das nach Weisheit strebt statt nach schneller Wirkung. Die Wahrheit, die wir nicht verlieren dürfen, ist die Wahrheit über Gott und über den Menschen, wie Christus sie uns offenbart hat. Wir müssen eine individualistische und technische Sicht auf den Menschen aufgeben, die so tut, als bestünde die Wirklichkeit nur aus Materie, die man nach egoistischen Interessen – sowohl Einzelner als auch von Gruppen – formen kann. <a class=\"ref\" id=\"rn219\" href=\"#fn219\">219<\/a> Kultivieren wir hingegen das, was Papst Franziskus als »situierten Anthropozentrismus« bezeichnet hat, <a class=\"ref\" id=\"rn220\" href=\"#fn220\">220<\/a> der den Menschen als Geschöpf betrachtet, das in ein Netz von Beziehungen zu anderen Lebewesen und zur gesamten Schöpfung eingebunden ist. Die Treue zur Wahrheit erfordert es, die Möglichkeiten, die die Technologie bietet, in einen Weg der Weisheit zu integrieren, der in der Lage ist, sowohl die Würde eines jeden Menschen als auch die Zukunft unseres gemeinsamen Hauses zu bewahren.<\/p><p class=\"vp\" id=\"p238\"><span class=\"pnum\">238<\/span>Investieren wir in die Bildung, die bei uns selbst beginnt! Wir alle müssen uns dazu erziehen, in der digitalen Welt menschlich zu bleiben. Dies ist ein integraler Bestandteil der Erziehung zum Glauben und zu einem guten Leben im Sinne des Evangeliums. Wir müssen uns dazu erziehen, die digitale Welt als einen neuen Kontinent zu betrachten, dem das Evangelium zu verkünden ist, was großherzige Missionare erfordert, die im Glauben gereift sind. Insbesondere benötigen wir Erwachsene, die ihre Berufung zum Handwerk der Erziehung wiederentdecken, und die bereit sind zur täglichen, geduldigen Arbeit, die von breiten und gemeinsamen Erziehungsbündnissen unterstützt wird. Kinder und Jugendliche dabei zu begleiten, Technologien als Raum verantwortungsvoller Beziehung zu nutzen und ihnen zu helfen, deren Risiken zu erkennen und sich für das zu entscheiden, was die innere Freiheit fördert, stellt heute eine konkrete Form der Nächstenliebe und des Schutzes ihrer Würde dar. Die jungen Generationen dahingehend zu erziehen, dass sie den Entwicklungsverlauf der Technologien nicht für unabänderlich halten, sondern daran glauben, dass dieser durch persönliche und kollektive Verantwortungsübernahme in rechte Bahnen gelenkt werden kann, ist einer der wertvollsten Dienste für das Gemeinwohl.<\/p><p class=\"vp\" id=\"p239\"><span class=\"pnum\">239<\/span>Pflegen wir Beziehungen! In einer Zeit, die zu Beschleunigung und Fragmentierung neigt, verlangt der menschliche Körper weiterhin nach Fürsorge und Anerkennung durch Hände, die zu Zärtlichkeit fähig sind, durch aufmerksame Menschen und durch freundliche Worte. Die digitale Kultur vervielfacht Verbindungen und bietet neue Möglichkeiten der Begegnung; dennoch bewahrt das menschliche Herz ein unverzichtbares Bedürfnis nach Nähe. Ich lade dazu ein, an Orten und Zeiten festzuhalten, wo die physische Anwesenheit zählt: am gemeinsamen Tisch, an der christlichen Gemeinschaft, die sich versammelt, am Besuch bei einsamen Menschen und am Dienst an den Armen. Dies sind Zeichen einer Menschlichkeit, die weiter daran glaubt, dass jeder Leib Tempel des Heiligen Geistes und Wohnung Gottes ist, und gerade diese Verbindung von Herrlichkeit und Schwäche wird zum Maßstab für die Bewertung der anthropologischen Modelle, die die heutige Kultur vorschlägt.<\/p><p class=\"vp\" id=\"p240\"><span class=\"pnum\">240<\/span>Lieben wir die Gerechtigkeit und den Frieden! Dieselben Technologien, die die Kommunikation und den Zugang zu Ressourcen erleichtern, können Modelle unterstützen, die die Schwächsten ausbeuten, neue Formen der Sklaverei begünstigen und Konflikte zu Profitgelegenheiten werden lassen. Jede technische oder wirtschaftliche Entscheidung wird zu einem Ort geistlicher Unterscheidung, zu einer Gelegenheit, um zu prüfen, ob die Fortschritte der KI Räume für Gerechtigkeit und Teilhabe eröffnen oder Reichtum und Macht in den Händen einiger weniger konzentrieren. Ich lade dazu ein, einen klaren Blick auf die Lieferketten digitaler Produkte zu werfen, auf die Arbeitsbedingungen, die sich hinter unseren technischen Geräten verbergen, auf die Mechanismen, die von Manipulation und Krieg profitieren und zugleich nach konkreten Wegen zu suchen, um Gerechtigkeit, Teilhabe und die Bewahrung der Schöpfung zu fördern. Die Hoffnung, die wir verkünden, kommt vom Himmel, »um hier auf Erden etwas Neues entstehen zu lassen«: Genau aus diesem Grund setzen sich die Gläubigen dafür ein, dass größere Gerechtigkeit an die Stelle der Ungleichheit tritt und dass sich »anstelle der Kriegsindustrie das Handwerk des Friedens« etabliert. <a class=\"ref\" id=\"rn221\" href=\"#fn221\">221<\/a><\/p><p class=\"vp\" id=\"p241\"><span class=\"pnum\">241<\/span>Mit Blick auf die Zukunft möchte ich an das Bild von Nehemia erinnern, den wir zu Beginn als unseren Begleiter und Wegweiser gewählt haben. Nehemia hört den Schrei einer verwundeten Stadt, bringt diesen Schmerz im Gebet vor Gott und sucht vor seinem Angesicht nach dem rechten Weg, er bittet um Hilfe, erhält die Erlaubnis zur Abreise, organisiert die Arbeiten, begegnet inneren und äußeren Widerständen und baut gemeinsam mit dem Volk Stein für Stein die Mauern Jerusalems wieder auf. In ihm erkenne ich ein leuchtendes Gleichnis für unsere Berufung, in der Zeit des digitalen Wandels keine resignierten Zuschauer sozialer und kultureller Brüche zu sein, keine bloßen Kommentatoren der Ruinen, sondern Frauen und Männer, die sich an die Baustellen der Geschichte begeben – Forschungslabore, Technologieunternehmen, Schulen, Medien, Institutionen, lokale Gemeinschaften –, um das wieder neu zu errichten, was zusammengebrochen ist, und das zu schützen, was gefährdet ist. Wie Nehemia so sind auch wir gerufen, Zuhören und Mut, Gebet und Verantwortung zu verbinden, damit die Stadt der Menschen lebenswerter wird, auch dann, wenn technokratische Logik und parteiische Interessen übermächtig zu sein scheinen.<\/p><p class=\"vp\" id=\"p242\"><span class=\"pnum\">242<\/span>Das Bild vom Wiederaufbau Jerusalems erinnert an die Verheißung des Neuen Testaments, dass uns die heilige Stadt vor allem als Geschenk zuteilwird. In der Offenbarung kommt das neue Jerusalem als Geschenk für das ganze Volk Gottes auf uns herab, »bereit wie eine Braut, die sich für ihren Mann geschmückt hat« (Offb 21,2). Die Mauern Jerusalems sind nun keine Verteidigungsanlagen mehr, sondern die kostbaren Schmuckstücke der Braut des Lammes. Ihre Tore, die Nehemia so sorgfältig bewachte, bleiben für alle Völker dauerhaft geöffnet. Die Gegenwart Gottes schenkt allen Licht und Leben. Die Stadt ist ein neues Eden, mit ihrem lebendigen Wasser, das den Dürstenden gereicht wird, und mit ihrem Baum des Lebens, dessen Blätter »zur Heilung der Völker« dienen (Offb 22,2). Während wir auf die Erfüllung dieser Vision warten, ist sie für uns eine Ermahnung, ein Aufruf, unsere Spaltungen zu überwinden und zusammenzuarbeiten: Dies ist der Weg Jesu Christi, gestern, heute und immerdar.<\/p><h3 class=\"sub\">Das Lied der Hoffnung: das Magnifikat<\/h3><p class=\"vp\" id=\"p243\"><span class=\"pnum\">243<\/span>Der vierte Punkt dieses Programms für ein christliches Leben – nach dem Glauben, der den liebevollen Ratschluss des Vaters betrachtet, der Liebe, die uns zu dem einen Leib der Kirche vereint, und der Hoffnung, die unser Handeln in der Welt trägt – ist das Gebet. Der Gesang Mariens begleitet unser Tun. Als sie Elisabet begegnet, die ihr zuruft, dass sie die Mutter des Herrn geworden ist, bricht Maria in einen Lob- und Freudengesang aus. Ihre Seele preist den Herrn, und ihr Geist jubelt über Gott, ihren Retter, denn er hat eine arme und demütige junge Frau für seinen Heilsplan erwählt. Plötzlich sieht Maria die gesamte Geschichte von dieser Erkenntnis her. Um sie herum hat sich nichts verändert; die gesellschaftspolitische Lage ihrer Zeit bleibt dieselbe, die Römer beherrschen ihr Land und ihr geteiltes und gedemütigtes Volk. Doch in ihr hat sich alles verändert, und dies ermöglicht es ihr, das Unsichtbare zu sehen. Gott hat bereits die Macht seines Arms gezeigt; er hat bereits die Hochmütigen zerstreut, die Mächtigen gestürzt, die Niedrigen erhöht, die Hungernden mit guten Gaben beschenkt und die Reichen leer ausgehen lassen. Er hat sich Israels, seines Knechts, bereits angenommen. Gott »stellt sich auf die Seite der Letzten, der Geringsten. Sein Plan ist oft hinter dem undurchsichtigen Bereich der menschlichen Angelegenheiten verborgen, in denen „die Hochmütigen, Mächtigen und Reichen“ zu triumphieren scheinen. Doch die geheimnisvolle Kraft des göttlichen Heilsplanes ist dazu bestimmt, schließlich enthüllt zu werden.« <a class=\"ref\" id=\"rn222\" href=\"#fn222\">222<\/a><\/p><p class=\"vp\" id=\"p244\"><span class=\"pnum\">244<\/span>Die Jungfrau Maria lehrt uns nicht bloß, Gottes unsichtbares Wirken zu erkennen, sondern lenkt auch unseren Blick »auf die Bruchstellen der Menschheit […], wo die Entstellung der Welt erfolgt, in der Gegenüberstellung zwischen Niedrigen und Mächtigen, zwischen Armen und Reichen, zwischen Satten und Hungernden«, und lehrt uns, »einen anderen Blickwinkel einzunehmen, um die Welt von unten aus zu betrachten, mit den Augen derer, die leiden, nicht mit der Sichtweise der Mächtigen; um die Geschichte mit den Augen der Kleinen zu betrachten und nicht aus der Perspektive der Einflussreichen; um die Ereignisse der Geschichte aus der Sicht der Witwe, des Waisenkindes, des Fremden, des verletzten Kindes, des Verbannten, des Flüchtlings zu verstehen«. <a class=\"ref\" id=\"rn223\" href=\"#fn223\">223<\/a> So wird die Jungfrau zur »Poetin und Prophetin der Erlösung«, denn aus ihrem Munde kommt »die kraftvollste und wegweisendste Hymne, die je gesungen wurde: das Magnifikat; sie ist es, die die transformierende Absicht des christlichen Heilsplans offenbart. Das, was sich historisch und sozial daraus ergeben hat, hat seinen bleibenden Ursprung im Christentum und bezieht bis heute seine Kraft aus ihm«. <a class=\"ref\" id=\"rn224\" href=\"#fn224\">224<\/a><\/p><p class=\"vp\" id=\"p245\"><span class=\"pnum\">245<\/span>Durchwirken wir mit demselben Glauben wie Maria unsere Welt mit Hoffnung und teilen wir das, was wir sind und was wir haben, damit Jesu Gegenwart unter uns wächst und sein Reich Gestalt annimmt. In der demütigen Treue des Alltags kann auch das Zeitalter der KI zu einer Zeit werden, in der der Heilige Geist die Zivilisation der Liebe in unserem Leben zur Reife bringt. Der Herr macht weiterhin alles neu und hält jeder Epoche die Möglichkeit offen, im Licht der Menschwerdung zu einer Geschichte des Heils zu werden. Ich vertraue diesen Wunsch der Mutter Christi an, der Frau des Magnifikat, auf dass sie unsere Schritte in dieser sich wandelnden Gegenwart begleite und in jedem von uns das Vertrauen in das Evangelium bewahre, damit wir Zeugnis geben können von der Schönheit einer großartigen Menschheit, in der Gott gegenwärtig ist.<\/p><\/div><\/details>\n<div class=\"sig\"><p>Gegeben zu Rom, bei Sankt Peter, am 15. Mai des Jahres 2026, des zweiten meines Pontifikats. LEO PP. XIV<\/p><p class=\"signame\">LEO PP. XIV<\/p><\/div>\n<section class=\"footnotes\" id=\"endnotes\"><ol><li id=\"fn1\"><a class=\"fnback\" href=\"#rn1\" aria-label=\"Zurück zum Text\">1.<\/a><span>Zweites Vatikanisches Konzil, Pastoralkonstitution <i><a href=\"https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651207_gaudium-et-spes_ge.html\" target=\"_blank\" rel=\"noopener\">Gaudium et spes<\/a><\/i>, 22: <i>AAS<\/i> 58 (1966), 1042. <a class=\"fnup\" href=\"#rn1\">↩<\/a><\/span><\/li><li id=\"fn2\"><a class=\"fnback\" href=\"#rn2\" aria-label=\"Zurück zum Text\">2.<\/a><span>Vgl. <i>ebd.<\/i>, 11: <i>AAS<\/i> 58 (1966), 1033-1034. <a class=\"fnup\" href=\"#rn2\">↩<\/a><\/span><\/li><li id=\"fn3\"><a class=\"fnback\" href=\"#rn3\" aria-label=\"Zurück zum Text\">3.<\/a><span>Zweites Vatikanisches Konzil, Dogmatische Konstitution <i><a href=\"https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19641121_lumen-gentium_ge.html\" target=\"_blank\" rel=\"noopener\">Lumen gentium<\/a><\/i>, 1: <i>AAS<\/i> 57 (1965), 5. <a class=\"fnup\" href=\"#rn3\">↩<\/a><\/span><\/li><li id=\"fn4\"><a class=\"fnback\" href=\"#rn4\" aria-label=\"Zurück zum Text\">4.<\/a><span>Vgl. Leo XIII., Enzyklika <i>Rerum novarum <\/i>(15. Mai 1891), 22: <i>ASS <\/i>23 (1890-1891), 653. <a class=\"fnup\" href=\"#rn4\">↩<\/a><\/span><\/li><li id=\"fn5\"><a class=\"fnback\" href=\"#rn5\" aria-label=\"Zurück zum Text\">5.<\/a><span>Benedikt XVI., Enzyklika <i><a href=\"https://www.vatican.va/content/benedict-xvi/de/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate.html\" target=\"_blank\" rel=\"noopener\">Caritas in veritate<\/a> <\/i>(29. Juni 2009), 69: <i>AAS<\/i> 101 (2009), 702. <a class=\"fnup\" href=\"#rn5\">↩<\/a><\/span><\/li><li id=\"fn6\"><a class=\"fnback\" href=\"#rn6\" aria-label=\"Zurück zum Text\">6.<\/a><span>Franziskus, Enzyklika <i><a href=\"https://www.vatican.va/content/francesco/de/encyclicals/documents/papa-francesco_20150524_enciclica-laudato-si.html\" target=\"_blank\" rel=\"noopener\">Laudato si’<\/a> <\/i>(24. Mai 2015), 104: <i>AAS<\/i> 107 (2015), 888. <a class=\"fnup\" href=\"#rn6\">↩<\/a><\/span><\/li><li id=\"fn7\"><a class=\"fnback\" href=\"#rn7\" aria-label=\"Zurück zum Text\">7.<\/a><span><i>Ebd<\/i>. <a class=\"fnup\" href=\"#rn7\">↩<\/a><\/span><\/li><li id=\"fn8\"><a class=\"fnback\" href=\"#rn8\" aria-label=\"Zurück zum Text\">8.<\/a><span>Hl. Augustinus, <i>Bekenntnisse<\/i>, I, 1, 1: <i>CCSL<\/i> 27, Turnhout 1981, 1. <a class=\"fnup\" href=\"#rn8\">↩<\/a><\/span><\/li><li id=\"fn9\"><a class=\"fnback\" href=\"#rn9\" aria-label=\"Zurück zum Text\">9.<\/a><span>Franziskus, Apostolisches Schreiben <i><a href=\"https://www.vatican.va/content/francesco/de/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html\" target=\"_blank\" rel=\"noopener\">Evangelii gaudium<\/a><\/i> (24. November 2013), 183: <i>AAS<\/i> 105 (2013), 1097. <a class=\"fnup\" href=\"#rn9\">↩<\/a><\/span><\/li><li id=\"fn10\"><a class=\"fnback\" href=\"#rn10\" aria-label=\"Zurück zum Text\">10.<\/a><span>Zweites Vatikanisches Konzil, Pastoralkonstitution <i><a href=\"https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651207_gaudium-et-spes_ge.html\" target=\"_blank\" rel=\"noopener\">Gaudium et spes<\/a><\/i>, 36: <i>AAS<\/i> 58 (1966), 1054; vgl. Dekret <i><a href=\"https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_decree_19651118_apostolicam-actuositatem_ge.html\" target=\"_blank\" rel=\"noopener\">Apostolicam actuositatem<\/a>, <\/i>7: <i>AAS <\/i>58 (1966), 843-844. <a class=\"fnup\" href=\"#rn10\">↩<\/a><\/span><\/li><li id=\"fn11\"><a class=\"fnback\" href=\"#rn11\" aria-label=\"Zurück zum Text\">11.<\/a><span>Zweites Vatikanisches Konzil, Pastoralkonstitution <i><a href=\"https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651207_gaudium-et-spes_ge.html\" target=\"_blank\" rel=\"noopener\">Gaudium et spes<\/a>, <\/i>44: <i>AAS <\/i>58 (1966), 1065. <a class=\"fnup\" href=\"#rn11\">↩<\/a><\/span><\/li><li id=\"fn12\"><a class=\"fnback\" href=\"#rn12\" aria-label=\"Zurück zum Text\">12.<\/a><span>Franziskus, Apostolisches Schreiben <i><a href=\"https://www.vatican.va/content/francesco/de/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html\" target=\"_blank\" rel=\"noopener\">Evangelii gaudium<\/a><\/i> (24. November 2013), 257: <i>AAS<\/i> 105 (2013), 1123. <a class=\"fnup\" href=\"#rn12\">↩<\/a><\/span><\/li><li id=\"fn13\"><a class=\"fnback\" href=\"#rn13\" aria-label=\"Zurück zum Text\">13.<\/a><span>Hl. Johannes Paul II., Apostolisches Schreiben in Form eines Motu proprio <i>Socialium scientiarum<\/i> (1. Januar 1994): <i>AAS <\/i>86 (1994), 209. <a class=\"fnup\" href=\"#rn13\">↩<\/a><\/span><\/li><li id=\"fn14\"><a class=\"fnback\" href=\"#rn14\" aria-label=\"Zurück zum Text\">14.<\/a><span>Franziskus, Enzyklika <i><a href=\"https://www.vatican.va/content/francesco/de/encyclicals/documents/papa-francesco_20150524_enciclica-laudato-si.html\" target=\"_blank\" rel=\"noopener\">Laudato si’<\/a> <\/i>(24. Mai 2015), 61: <i>AAS <\/i>107 (2015), 871. <a class=\"fnup\" href=\"#rn14\">↩<\/a><\/span><\/li><li id=\"fn15\"><a class=\"fnback\" href=\"#rn15\" aria-label=\"Zurück zum Text\">15.<\/a><span>Vgl. Hl. Johannes Paul II., Enzyklika <i><a href=\"https://www.vatican.va/content/john-paul-ii/de/encyclicals/documents/hf_jp-ii_enc_30121987_sollicitudo-rei-socialis.html\" target=\"_blank\" rel=\"noopener\">Sollicitudo rei socialis<\/a><\/i> (30. Dezember 1987), 41: <i>AAS<\/i> 80 (1988), 570-572. <a class=\"fnup\" href=\"#rn15\">↩<\/a><\/span><\/li><li id=\"fn16\"><a class=\"fnback\" href=\"#rn16\" aria-label=\"Zurück zum Text\">16.<\/a><span>Ders., Apostolisches Schreiben <i><a href=\"https://www.vatican.va/content/john-paul-ii/de/apost_letters/1994/documents/hf_jp-ii_apl_19941110_tertio-millennio-adveniente.html\" target=\"_blank\" rel=\"noopener\">Tertio millennio adveniente<\/a><\/i> (10. November 1994), 35: <i>AAS<\/i> 87 (1995), 27. <a class=\"fnup\" href=\"#rn16\">↩<\/a><\/span><\/li><li id=\"fn17\"><a class=\"fnback\" href=\"#rn17\" aria-label=\"Zurück zum Text\">17.<\/a><span><i><a href=\"https://www.vatican.va/content/leo-xiv/de/speeches/2025/may/documents/20250517-centesimus-annus-pro-pontifice.html\" target=\"_blank\" rel=\"noopener\">Ansprache an die Mitglieder der Stiftung Centesimus Annus Pro Pontifice<\/a> <\/i>(17. Mai 2025): <i>AAS <\/i>117 (2025), 696. <a class=\"fnup\" href=\"#rn17\">↩<\/a><\/span><\/li><li id=\"fn18\"><a class=\"fnback\" href=\"#rn18\" aria-label=\"Zurück zum Text\">18.<\/a><span>Franziskus, Apostolisches Schreiben <i><a href=\"https://www.vatican.va/content/francesco/de/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html\" target=\"_blank\" rel=\"noopener\">Evangelii gaudium<\/a><\/i> (24. November 2013), 222: <i>AAS <\/i>105 (2013), 1111. <a class=\"fnup\" href=\"#rn18\">↩<\/a><\/span><\/li><li id=\"fn19\"><a class=\"fnback\" href=\"#rn19\" aria-label=\"Zurück zum Text\">19.<\/a><span>Vgl. <i>ebd.<\/i>, 236: <i>AAS <\/i>105 (2013), 1115; Ders., Enzyklika <i><a href=\"https://www.vatican.va/content/francesco/de/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\">Fratelli tutti<\/a><\/i> (3. Oktober 2020), 215: <i>AAS<\/i> 112 (2020), 1045-1046. <a class=\"fnup\" href=\"#rn19\">↩<\/a><\/span><\/li><li id=\"fn20\"><a class=\"fnback\" href=\"#rn20\" aria-label=\"Zurück zum Text\">20.<\/a><span>Zweites Vatikanisches Konzil, Dogmatische Konstitution <i><a href=\"https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19641121_lumen-gentium_ge.html\" target=\"_blank\" rel=\"noopener\">Lumen gentium<\/a>, <\/i>13: <i>AAS <\/i>57 (1965), 17. <a class=\"fnup\" href=\"#rn20\">↩<\/a><\/span><\/li><li id=\"fn21\"><a class=\"fnback\" href=\"#rn21\" aria-label=\"Zurück zum Text\">21.<\/a><span>Vgl. Hl. Paul VI., Apostolisches Schreiben <i>Octogesima adveniens <\/i>(14. Mai 1971), 4: <i>AAS <\/i>63 (1971), 403. <a class=\"fnup\" href=\"#rn21\">↩<\/a><\/span><\/li><li id=\"fn22\"><a class=\"fnback\" href=\"#rn22\" aria-label=\"Zurück zum Text\">22.<\/a><span>Vgl. Franziskus, Apostolisches Schreiben <i><a href=\"https://www.vatican.va/content/francesco/de/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html\" target=\"_blank\" rel=\"noopener\">Evangelii gaudium<\/a><\/i> (24. November 2013), 243: <i>AAS <\/i>105 (2013), 1118. <a class=\"fnup\" href=\"#rn22\">↩<\/a><\/span><\/li><li id=\"fn23\"><a class=\"fnback\" href=\"#rn23\" aria-label=\"Zurück zum Text\">23.<\/a><span>Vgl. Pius XII., Apostolisches Schreiben <i><a href=\"https://www.vatican.va/content/pius-xii/de/apost_exhortations/documents/hf_p-xii_exh_19500923_menti-nostrae.html\" target=\"_blank\" rel=\"noopener\">Menti Nostrae<\/a><\/i> (23. September 1950): <i>AAS<\/i> 42 (1950), 657-702. <a class=\"fnup\" href=\"#rn23\">↩<\/a><\/span><\/li><li id=\"fn24\"><a class=\"fnback\" href=\"#rn24\" aria-label=\"Zurück zum Text\">24.<\/a><span>Hl. Johannes Paul II., Enzyklika <i><a href=\"https://www.vatican.va/content/john-paul-ii/de/encyclicals/documents/hf_jp-ii_enc_01051991_centesimus-annus.html\" target=\"_blank\" rel=\"noopener\">Centesimus annus<\/a><\/i> (1. Mai 1991), 5: <i>AAS<\/i> 83 (1991), 799. <a class=\"fnup\" href=\"#rn24\">↩<\/a><\/span><\/li><li id=\"fn25\"><a class=\"fnback\" href=\"#rn25\" aria-label=\"Zurück zum Text\">25.<\/a><span>Pius XI., Enzyklika <i>Quadragesimo anno<\/i> (15. Mai 1931), 39: <i>AAS<\/i> 23 (1931), 189; vgl. Pius XII., <i>Radioansprache zum 50. Jahrestag von „Rerum novarum“<\/i>: <i>AAS<\/i> 33 (1941), 198. <a class=\"fnup\" href=\"#rn25\">↩<\/a><\/span><\/li><li id=\"fn26\"><a class=\"fnback\" href=\"#rn26\" aria-label=\"Zurück zum Text\">26.<\/a><span>Vgl. Ders., <i>Ansprache an das Heilige Kardinalskollegium und an die Römische Prälatur<\/i> (24. Dezember 1940): <i>AAS<\/i> 33 (1941), 13. <a class=\"fnup\" href=\"#rn26\">↩<\/a><\/span><\/li><li id=\"fn27\"><a class=\"fnback\" href=\"#rn27\" aria-label=\"Zurück zum Text\">27.<\/a><span>Vgl. Hl. Johannes XXIII., Enzyklika <i><a href=\"https://www.vatican.va/content/john-xxiii/de/encyclicals/documents/hf_j-xxiii_enc_15051961_mater.html\" target=\"_blank\" rel=\"noopener\">Mater et magistra<\/a><\/i> (15. Mai 1961), 2-3: <i>AAS<\/i> 53 (1961), 402. <a class=\"fnup\" href=\"#rn27\">↩<\/a><\/span><\/li><li id=\"fn28\"><a class=\"fnback\" href=\"#rn28\" aria-label=\"Zurück zum Text\">28.<\/a><span>Vgl. Ders., Enzyklika <i><a href=\"https://www.vatican.va/content/john-xxiii/de/encyclicals/documents/hf_j-xxiii_enc_11041963_pacem.html\" target=\"_blank\" rel=\"noopener\">Pacem in terris<\/a><\/i> (11. April 1963), 87: <i>AAS<\/i> 55 (1963), 301. <a class=\"fnup\" href=\"#rn28\">↩<\/a><\/span><\/li><li id=\"fn29\"><a class=\"fnback\" href=\"#rn29\" aria-label=\"Zurück zum Text\">29.<\/a><span>Vgl. Zweites Vatikanisches Konzil, Pastoralkonstitution <i><a href=\"https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651207_gaudium-et-spes_ge.html\" target=\"_blank\" rel=\"noopener\">Gaudium et spes<\/a>, <\/i>26: <i>AAS <\/i>58 (1966), 1046-1047. <a class=\"fnup\" href=\"#rn29\">↩<\/a><\/span><\/li><li id=\"fn30\"><a class=\"fnback\" href=\"#rn30\" aria-label=\"Zurück zum Text\">30.<\/a><span>Vgl. Zweites Vatikanisches Konzil, Erklärung <i><a href=\"https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_decl_19651207_dignitatis-humanae_ge.html\" target=\"_blank\" rel=\"noopener\">Dignitatis humanae<\/a>, <\/i>2: <i>AAS<\/i> 58 (1966), 930-931. <a class=\"fnup\" href=\"#rn30\">↩<\/a><\/span><\/li><li id=\"fn31\"><a class=\"fnback\" href=\"#rn31\" aria-label=\"Zurück zum Text\">31.<\/a><span>Vgl. Hl. Paul VI., Enzyklika <i><a href=\"https://www.vatican.va/content/paul-vi/de/encyclicals/documents/hf_p-vi_enc_26031967_populorum.html\" target=\"_blank\" rel=\"noopener\">Populorum progressio<\/a><\/i> (26. März 1967), 14: <i>AAS <\/i>59 (1967), 264. <a class=\"fnup\" href=\"#rn31\">↩<\/a><\/span><\/li><li id=\"fn32\"><a class=\"fnback\" href=\"#rn32\" aria-label=\"Zurück zum Text\">32.<\/a><span><i>Ebd.<\/i>, 87: <i>AAS <\/i>59 (1967), 299. <a class=\"fnup\" href=\"#rn32\">↩<\/a><\/span><\/li><li id=\"fn33\"><a class=\"fnback\" href=\"#rn33\" aria-label=\"Zurück zum Text\">33.<\/a><span>Vgl. Ders., Apostolisches Schreiben <i>Octogesima adveniens<\/i> (14. Mai 1971), 4-7: <i>AAS<\/i> 63 (1971), 404-406. <a class=\"fnup\" href=\"#rn33\">↩<\/a><\/span><\/li><li id=\"fn34\"><a class=\"fnback\" href=\"#rn34\" aria-label=\"Zurück zum Text\">34.<\/a><span>Hl. Johannes Paul II., Enzyklika <i><a href=\"https://www.vatican.va/content/john-paul-ii/de/encyclicals/documents/hf_jp-ii_enc_30121987_sollicitudo-rei-socialis.html\" target=\"_blank\" rel=\"noopener\">Sollicitudo rei socialis<\/a><\/i> (30. Dezember 1987), 36: <i>AAS<\/i> 80 (1988), 561. <a class=\"fnup\" href=\"#rn34\">↩<\/a><\/span><\/li><li id=\"fn35\"><a class=\"fnback\" href=\"#rn35\" aria-label=\"Zurück zum Text\">35.<\/a><span>Vgl. Ders., Enzyklika <i><a href=\"https://www.vatican.va/content/john-paul-ii/de/encyclicals/documents/hf_jp-ii_enc_14091981_laborem-exercens.html\" target=\"_blank\" rel=\"noopener\">Laborem exercens<\/a><\/i> (14. September 1981), 19: <i>AAS<\/i> 73 (1981), 625-629. <a class=\"fnup\" href=\"#rn35\">↩<\/a><\/span><\/li><li id=\"fn36\"><a class=\"fnback\" href=\"#rn36\" aria-label=\"Zurück zum Text\">36.<\/a><span>Vgl. <i>ebd.<\/i>, 10: <i>AAS<\/i> 73 (1981), 600-602. <a class=\"fnup\" href=\"#rn36\">↩<\/a><\/span><\/li><li id=\"fn37\"><a class=\"fnback\" href=\"#rn37\" aria-label=\"Zurück zum Text\">37.<\/a><span>Vgl. Ders., Enzyklika <i><a href=\"https://www.vatican.va/content/john-paul-ii/de/encyclicals/documents/hf_jp-ii_enc_30121987_sollicitudo-rei-socialis.html\" target=\"_blank\" rel=\"noopener\">Sollicitudo rei socialis<\/a><\/i> (30. Dezember 1987), 14: <i>AAS<\/i> 80 (1988), 526-528. <a class=\"fnup\" href=\"#rn37\">↩<\/a><\/span><\/li><li id=\"fn38\"><a class=\"fnback\" href=\"#rn38\" aria-label=\"Zurück zum Text\">38.<\/a><span>Vgl. <i>ebd.<\/i>, 16: <i>AAS<\/i> 80 (1988), 531. <a class=\"fnup\" href=\"#rn38\">↩<\/a><\/span><\/li><li id=\"fn39\"><a class=\"fnback\" href=\"#rn39\" aria-label=\"Zurück zum Text\">39.<\/a><span>Vgl. <i>ebd.<\/i>, 31-33: <i>AAS<\/i> 80 (1988), 555-559. <a class=\"fnup\" href=\"#rn39\">↩<\/a><\/span><\/li><li id=\"fn40\"><a class=\"fnback\" href=\"#rn40\" aria-label=\"Zurück zum Text\">40.<\/a><span>Vgl. Ders., Enzyklika <i><a href=\"https://www.vatican.va/content/john-paul-ii/de/encyclicals/documents/hf_jp-ii_enc_01051991_centesimus-annus.html\" target=\"_blank\" rel=\"noopener\">Centesimus annus<\/a><\/i> (1. Mai 1991), 46: <i>AAS<\/i> 83 (1991), 850-851. <a class=\"fnup\" href=\"#rn40\">↩<\/a><\/span><\/li><li id=\"fn41\"><a class=\"fnback\" href=\"#rn41\" aria-label=\"Zurück zum Text\">41.<\/a><span>Vgl. <i>ebd.<\/i>, 42: <i>AAS <\/i>83 (1991), 845-846. <a class=\"fnup\" href=\"#rn41\">↩<\/a><\/span><\/li><li id=\"fn42\"><a class=\"fnback\" href=\"#rn42\" aria-label=\"Zurück zum Text\">42.<\/a><span>Benedikt XVI., Enzyklika <i><a href=\"https://www.vatican.va/content/benedict-xvi/de/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate.html\" target=\"_blank\" rel=\"noopener\">Caritas in veritate<\/a><\/i> (29. Juni 2009), 21: <i>AAS <\/i>101 (2009), 656. <a class=\"fnup\" href=\"#rn42\">↩<\/a><\/span><\/li><li id=\"fn43\"><a class=\"fnback\" href=\"#rn43\" aria-label=\"Zurück zum Text\">43.<\/a><span>Vgl. <i>ebd.<\/i>, 22: <i>AAS <\/i>101 (2009), 657. <a class=\"fnup\" href=\"#rn43\">↩<\/a><\/span><\/li><li id=\"fn44\"><a class=\"fnback\" href=\"#rn44\" aria-label=\"Zurück zum Text\">44.<\/a><span>Vgl. <i>ebd.<\/i>, 24: <i>AAS <\/i>101 (2009), 658-659. <a class=\"fnup\" href=\"#rn44\">↩<\/a><\/span><\/li><li id=\"fn45\"><a class=\"fnback\" href=\"#rn45\" aria-label=\"Zurück zum Text\">45.<\/a><span>Vgl. <i>ebd.<\/i>, 36: <i>AAS <\/i>101 (2009), 671-672. <a class=\"fnup\" href=\"#rn45\">↩<\/a><\/span><\/li><li id=\"fn46\"><a class=\"fnback\" href=\"#rn46\" aria-label=\"Zurück zum Text\">46.<\/a><span><i>Ebd.<\/i>, 2: <i>AAS <\/i>101 (2009), 642. <a class=\"fnup\" href=\"#rn46\">↩<\/a><\/span><\/li><li id=\"fn47\"><a class=\"fnback\" href=\"#rn47\" aria-label=\"Zurück zum Text\">47.<\/a><span>Vgl. Franziskus, Apostolisches Schreiben <i><a href=\"https://www.vatican.va/content/francesco/de/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html\" target=\"_blank\" rel=\"noopener\">Evangelii gaudium<\/a><\/i> (24. November 2013), 198: <i>AAS <\/i>105 (2013), 1103. <a class=\"fnup\" href=\"#rn47\">↩<\/a><\/span><\/li><li id=\"fn48\"><a class=\"fnback\" href=\"#rn48\" aria-label=\"Zurück zum Text\">48.<\/a><span>Ders., Enzyklika <i><a href=\"https://www.vatican.va/content/francesco/de/encyclicals/documents/papa-francesco_20150524_enciclica-laudato-si.html\" target=\"_blank\" rel=\"noopener\">Laudato si’<\/a><\/i> (24. Mai 2015), 49: <i>AAS<\/i> 107 (2015), 866. <a class=\"fnup\" href=\"#rn48\">↩<\/a><\/span><\/li><li id=\"fn49\"><a class=\"fnback\" href=\"#rn49\" aria-label=\"Zurück zum Text\">49.<\/a><span>Ders., Enzyklika <i><a href=\"https://www.vatican.va/content/francesco/de/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\">Fratelli tutti<\/a><\/i> (3. Oktober 2020), 127: <i>AAS<\/i> 112 (2020), 1013. <a class=\"fnup\" href=\"#rn49\">↩<\/a><\/span><\/li><li id=\"fn50\"><a class=\"fnback\" href=\"#rn50\" aria-label=\"Zurück zum Text\">50.<\/a><span>Ders., Enzyklika <i><a href=\"https://www.vatican.va/content/francesco/de/encyclicals/documents/20241024-enciclica-dilexit-nos.html\" target=\"_blank\" rel=\"noopener\">Dilexit nos<\/a><\/i> (24. Oktober 2024), 167: <i>AAS<\/i> 116 (2024), 1421. <a class=\"fnup\" href=\"#rn50\">↩<\/a><\/span><\/li><li id=\"fn51\"><a class=\"fnback\" href=\"#rn51\" aria-label=\"Zurück zum Text\">51.<\/a><span>Vgl. Päpstlicher Rat für Gerechtigkeit und Frieden <i>, Kompendium der Soziallehre der Kirche<\/i>, Freiburg im Breisgau 2006, 32. <a class=\"fnup\" href=\"#rn51\">↩<\/a><\/span><\/li><li id=\"fn52\"><a class=\"fnback\" href=\"#rn52\" aria-label=\"Zurück zum Text\">52.<\/a><span>Zweites Vatikanisches Konzil, Pastoralkonstitution <i><a href=\"https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651207_gaudium-et-spes_ge.html\" target=\"_blank\" rel=\"noopener\">Gaudium et spes<\/a><\/i>, 24: <i>AAS<\/i> 58 (1966), 1045. <a class=\"fnup\" href=\"#rn52\">↩<\/a><\/span><\/li><li id=\"fn53\"><a class=\"fnback\" href=\"#rn53\" aria-label=\"Zurück zum Text\">53.<\/a><span><i>Ebd<\/i>., 22: <i>AAS<\/i> 58 (1966), 1042. <a class=\"fnup\" href=\"#rn53\">↩<\/a><\/span><\/li><li id=\"fn54\"><a class=\"fnback\" href=\"#rn54\" aria-label=\"Zurück zum Text\">54.<\/a><span>Vgl. Päpstlicher Rat für Gerechtigkeit und Frieden <i>, Kompendium der Soziallehre der Kirche<\/i>, 38. <a class=\"fnup\" href=\"#rn54\">↩<\/a><\/span><\/li><li id=\"fn55\"><a class=\"fnback\" href=\"#rn55\" aria-label=\"Zurück zum Text\">55.<\/a><span>Hl. Johannes Paul II., Enzyklika <i><a href=\"https://www.vatican.va/content/john-paul-ii/de/encyclicals/documents/hf_jp-ii_enc_04031979_redemptor-hominis.html\" target=\"_blank\" rel=\"noopener\">Redemptor hominis<\/a><\/i> (4. März 1979), 14: <i>AAS <\/i>71 (1979), 284. <a class=\"fnup\" href=\"#rn55\">↩<\/a><\/span><\/li><li id=\"fn56\"><a class=\"fnback\" href=\"#rn56\" aria-label=\"Zurück zum Text\">56.<\/a><span>Vgl. Benedikt XIV., Enzyklika <i><a href=\"https://www.vatican.va/content/benedict-xvi/de/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate.html\" target=\"_blank\" rel=\"noopener\">Caritas in veritate<\/a><\/i> (29. Juni 2009), 11: <i>AAS<\/i> 101 (2009), 647-648. <a class=\"fnup\" href=\"#rn56\">↩<\/a><\/span><\/li><li id=\"fn57\"><a class=\"fnback\" href=\"#rn57\" aria-label=\"Zurück zum Text\">57.<\/a><span>Hl. Johannes Paul II., Enzyklika <i><a href=\"https://www.vatican.va/content/john-paul-ii/de/encyclicals/documents/hf_jp-ii_enc_06081993_veritatis-splendor.html\" target=\"_blank\" rel=\"noopener\">Veritatis splendor<\/a><\/i> (6. August 1993), 31: <i>AAS<\/i> 85 (1993), 1159. <a class=\"fnup\" href=\"#rn57\">↩<\/a><\/span><\/li><li id=\"fn58\"><a class=\"fnback\" href=\"#rn58\" aria-label=\"Zurück zum Text\">58.<\/a><span>Vgl. Zweites Vatikanisches Konzil, Pastoralkonstitution <i><a href=\"https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651207_gaudium-et-spes_ge.html\" target=\"_blank\" rel=\"noopener\">Gaudium et spes<\/a><\/i>, 26: <i>AAS<\/i> 58 (1966), 1046-1047. <a class=\"fnup\" href=\"#rn58\">↩<\/a><\/span><\/li><li id=\"fn59\"><a class=\"fnback\" href=\"#rn59\" aria-label=\"Zurück zum Text\">59.<\/a><span>Hl. Johannes Paul II, Enzyklika <i><a href=\"https://www.vatican.va/content/john-paul-ii/de/encyclicals/documents/hf_jp-ii_enc_01051991_centesimus-annus.html\" target=\"_blank\" rel=\"noopener\">Centesimus annus<\/a><\/i> (1. Mai 1991), 11: <i>AAS<\/i> 83 (1991), 806-807. <a class=\"fnup\" href=\"#rn59\">↩<\/a><\/span><\/li><li id=\"fn60\"><a class=\"fnback\" href=\"#rn60\" aria-label=\"Zurück zum Text\">60.<\/a><span>Vgl. Dikasterium für die Glaubenslehre, Erklärung <i><a href=\"https://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_ddf_doc_20240402_dignitas-infinita_ge.html\" target=\"_blank\" rel=\"noopener\">Dignitas infinita<\/a><\/i> (2. April 2024), 7: <i>AAS<\/i> 116 (2024), 592-593. <a class=\"fnup\" href=\"#rn60\">↩<\/a><\/span><\/li><li id=\"fn61\"><a class=\"fnback\" href=\"#rn61\" aria-label=\"Zurück zum Text\">61.<\/a><span>Vgl. <i>ebd<\/i>., 8: <i>AAS<\/i> 116 (2024), 593-594. <a class=\"fnup\" href=\"#rn61\">↩<\/a><\/span><\/li><li id=\"fn62\"><a class=\"fnback\" href=\"#rn62\" aria-label=\"Zurück zum Text\">62.<\/a><span><i>Ebd.<\/i>, 1: <i>AAS<\/i> 116 (2024), 589-590. <a class=\"fnup\" href=\"#rn62\">↩<\/a><\/span><\/li><li id=\"fn63\"><a class=\"fnback\" href=\"#rn63\" aria-label=\"Zurück zum Text\">63.<\/a><span>Vgl. Hl. Johannes Paul II., <i><a href=\"https://www.vatican.va/content/john-paul-ii/de/angelus/1980/documents/hf_jp-ii_ang_19801116.html\" target=\"_blank\" rel=\"noopener\">Angelus mit Menschen mit Behinderung in der Kathedrale von Osnabrück<\/a><\/i> (16. November 1980): <i>Insegnamenti di Giovanni Paolo II<\/i>, Bd. III/2, Città del Vaticano 1980, 1232. <a class=\"fnup\" href=\"#rn63\">↩<\/a><\/span><\/li><li id=\"fn64\"><a class=\"fnback\" href=\"#rn64\" aria-label=\"Zurück zum Text\">64.<\/a><span>Päpstlicher Rat für Gerechtigkeit und Frieden, <i>Kompendium der Soziallehre der Kirche<\/i>, 152. <a class=\"fnup\" href=\"#rn64\">↩<\/a><\/span><\/li><li id=\"fn65\"><a class=\"fnback\" href=\"#rn65\" aria-label=\"Zurück zum Text\">65.<\/a><span>Vgl. Hl. Johannes Paul II., <i>Ansprache an die 50. Generalversammlung der Vereinten Nationen<\/i> (5. Oktober 1995), 2: <i>Insegnamenti di Giovanni Paolo II.<\/i>, Bd. XVIII/2, Città del Vaticano 1998, 731. <a class=\"fnup\" href=\"#rn65\">↩<\/a><\/span><\/li><li id=\"fn66\"><a class=\"fnback\" href=\"#rn66\" aria-label=\"Zurück zum Text\">66.<\/a><span>Ders., <i><a href=\"https://www.vatican.va/content/john-paul-ii/de/speeches/1979/october/documents/hf_jp-ii_spe_19791002_general-assembly-onu.html\" target=\"_blank\" rel=\"noopener\">Ansprache an die 34. Generalversammlung der Vereinten Nationen<\/a><\/i> (2. Oktober 1979), 7: <i>AAS<\/i> 71 (1979), 1148. <a class=\"fnup\" href=\"#rn66\">↩<\/a><\/span><\/li><li id=\"fn67\"><a class=\"fnback\" href=\"#rn67\" aria-label=\"Zurück zum Text\">67.<\/a><span>Ders., <i><a href=\"https://www.vatican.va/content/john-paul-ii/de/messages/peace/documents/hf_jp-ii_mes_14121998_xxxii-world-day-for-peace.html\" target=\"_blank\" rel=\"noopener\">Botschaft zum 32. Weltfriedenstag<\/a> <\/i>(1. Januar 1999), 3: <i>AAS<\/i> 91 (1999), 379. <a class=\"fnup\" href=\"#rn67\">↩<\/a><\/span><\/li><li id=\"fn68\"><a class=\"fnback\" href=\"#rn68\" aria-label=\"Zurück zum Text\">68.<\/a><span>Vgl. Hl. Johannes XXIII., Enzyklika <i><a href=\"https://www.vatican.va/content/john-xxiii/de/encyclicals/documents/hf_j-xxiii_enc_11041963_pacem.html\" target=\"_blank\" rel=\"noopener\">Pacem in terris<\/a> <\/i>(11. April 1963), 5: <i>AAS<\/i> 55 (1963), 259. <a class=\"fnup\" href=\"#rn68\">↩<\/a><\/span><\/li><li id=\"fn69\"><a class=\"fnback\" href=\"#rn69\" aria-label=\"Zurück zum Text\">69.<\/a><span>Hl. Paul VI., <i>Botschaft an die Internationale Konferenz über die Menschenrechte<\/i> (15. April 1968): <i>AAS<\/i> 60 (1968), 285. <a class=\"fnup\" href=\"#rn69\">↩<\/a><\/span><\/li><li id=\"fn70\"><a class=\"fnback\" href=\"#rn70\" aria-label=\"Zurück zum Text\">70.<\/a><span>Vgl. Hl. Johannes Paul II., Enzyklika <i><a href=\"https://www.vatican.va/content/john-paul-ii/de/encyclicals/documents/hf_jp-ii_enc_25031995_evangelium-vitae.html\" target=\"_blank\" rel=\"noopener\">Evangelium vitae<\/a><\/i> (25. März 1995), 2: <i>AAS<\/i> 87 (1995), 402. <a class=\"fnup\" href=\"#rn70\">↩<\/a><\/span><\/li><li id=\"fn71\"><a class=\"fnback\" href=\"#rn71\" aria-label=\"Zurück zum Text\">71.<\/a><span>Vgl. Zweites Vatikanisches Konzil, Pastoralkonstitution <i><a href=\"https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651207_gaudium-et-spes_ge.html\" target=\"_blank\" rel=\"noopener\">Gaudium et spes<\/a>,<\/i> 27: <i>AAS<\/i> 58 (1966), 1047-1048; Hl. Johannes Paul II., Enzyklika <i><a href=\"https://www.vatican.va/content/john-paul-ii/de/encyclicals/documents/hf_jp-ii_enc_06081993_veritatis-splendor.html\" target=\"_blank\" rel=\"noopener\">Veritatis splendor<\/a><\/i> (6. August 1993), 80: <i>AAS<\/i> 85 (1993), 1197-1198; Ders., Enzyklika <i><a href=\"https://www.vatican.va/content/john-paul-ii/de/encyclicals/documents/hf_jp-ii_enc_25031995_evangelium-vitae.html\" target=\"_blank\" rel=\"noopener\">Evangelium vitae<\/a><\/i> (25. März 1995), 7-28: <i>AAS<\/i> 87 (1995), 408-427. <a class=\"fnup\" href=\"#rn71\">↩<\/a><\/span><\/li><li id=\"fn72\"><a class=\"fnback\" href=\"#rn72\" aria-label=\"Zurück zum Text\">72.<\/a><span>Franziskus, Enzyklika <i><a href=\"https://www.vatican.va/content/francesco/de/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\">Fratelli tutti<\/a><\/i> (3. Oktober 2020), 208: <i>AAS<\/i> 112 (2020), 1043. <a class=\"fnup\" href=\"#rn72\">↩<\/a><\/span><\/li><li id=\"fn73\"><a class=\"fnback\" href=\"#rn73\" aria-label=\"Zurück zum Text\">73.<\/a><span>Vgl. <i>ebd.<\/i>, 209: <i>AAS<\/i> 112 (2020), 1043-1044. <a class=\"fnup\" href=\"#rn73\">↩<\/a><\/span><\/li><li id=\"fn74\"><a class=\"fnback\" href=\"#rn74\" aria-label=\"Zurück zum Text\">74.<\/a><span><i>Ebd.<\/i>, 23: <i>AAS<\/i> 112 (2020), 977. Vgl. Ders., Apostolisches Schreiben <i><a href=\"https://www.vatican.va/content/francesco/de/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html\" target=\"_blank\" rel=\"noopener\">Evangelii gaudium<\/a><\/i> (24. November 2013), 212: <i>AAS<\/i> 105 (2013), 1108. <a class=\"fnup\" href=\"#rn74\">↩<\/a><\/span><\/li><li id=\"fn75\"><a class=\"fnback\" href=\"#rn75\" aria-label=\"Zurück zum Text\">75.<\/a><span>Benedikt XVI., Apostolisches Schreiben <i><a href=\"https://www.vatican.va/content/benedict-xvi/de/apost_exhortations/documents/hf_ben-xvi_exh_20070222_sacramentum-caritatis.html\" target=\"_blank\" rel=\"noopener\">Sacramentum caritatis<\/a><\/i> (22. Februar 2007), 83: <i>AAS<\/i> 99 (2007), 169. <a class=\"fnup\" href=\"#rn75\">↩<\/a><\/span><\/li><li id=\"fn76\"><a class=\"fnback\" href=\"#rn76\" aria-label=\"Zurück zum Text\">76.<\/a><span>Zweites Vatikanisches Konzil, Pastoralkonstitution <i><a href=\"https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651207_gaudium-et-spes_ge.html\" target=\"_blank\" rel=\"noopener\">Gaudium et spes<\/a><\/i>, 26: <i>AAS<\/i> 58 (1966), 1046-1047. <a class=\"fnup\" href=\"#rn76\">↩<\/a><\/span><\/li><li id=\"fn77\"><a class=\"fnback\" href=\"#rn77\" aria-label=\"Zurück zum Text\">77.<\/a><span>Vgl. Päpstlicher Rat für Gerechtigkeit und Frieden, <i>Kompendium der Soziallehre der Kirche<\/i>, 164. <a class=\"fnup\" href=\"#rn77\">↩<\/a><\/span><\/li><li id=\"fn78\"><a class=\"fnback\" href=\"#rn78\" aria-label=\"Zurück zum Text\">78.<\/a><span>Franziskus, Apostolisches Schreiben <i><a href=\"https://www.vatican.va/content/francesco/de/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html\" target=\"_blank\" rel=\"noopener\">Evangelii gaudium<\/a><\/i> (24. November 2013), 235: <i>AAS<\/i> 105 (2013), 1115. <a class=\"fnup\" href=\"#rn78\">↩<\/a><\/span><\/li><li id=\"fn79\"><a class=\"fnback\" href=\"#rn79\" aria-label=\"Zurück zum Text\">79.<\/a><span>Ders., Enzyklika <i><a href=\"https://www.vatican.va/content/francesco/de/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\">Fratelli tutti<\/a><\/i> (3. Oktober 2020), 105: <i>AAS<\/i> 112 (2020), 1005. <a class=\"fnup\" href=\"#rn79\">↩<\/a><\/span><\/li><li id=\"fn80\"><a class=\"fnback\" href=\"#rn80\" aria-label=\"Zurück zum Text\">80.<\/a><span>Hl. Johannes Paul II., Enzyklika <i><a href=\"https://www.vatican.va/content/john-paul-ii/de/encyclicals/documents/hf_jp-ii_enc_30121987_sollicitudo-rei-socialis.html\" target=\"_blank\" rel=\"noopener\">Sollicitudo rei socialis<\/a><\/i> (30. Dezember 1987), 38: <i>AAS<\/i> 80 (1988), 564. <a class=\"fnup\" href=\"#rn80\">↩<\/a><\/span><\/li><li id=\"fn81\"><a class=\"fnback\" href=\"#rn81\" aria-label=\"Zurück zum Text\">81.<\/a><span>Franziskus, Apostolisches Schreiben <i><a href=\"https://www.vatican.va/content/francesco/de/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html\" target=\"_blank\" rel=\"noopener\">Evangelii gaudium<\/a><\/i> (24. November 2013), 220: <i>AAS<\/i> 105 (2013), 1110. <a class=\"fnup\" href=\"#rn81\">↩<\/a><\/span><\/li><li id=\"fn82\"><a class=\"fnback\" href=\"#rn82\" aria-label=\"Zurück zum Text\">82.<\/a><span>Päpstlicher Rat für Gerechtigkeit und Frieden, <i>Kompendium der Soziallehre der Kirche<\/i>, 169. <a class=\"fnup\" href=\"#rn82\">↩<\/a><\/span><\/li><li id=\"fn83\"><a class=\"fnback\" href=\"#rn83\" aria-label=\"Zurück zum Text\">83.<\/a><span>Franziskus, Enzyklika <i><a href=\"https://www.vatican.va/content/francesco/de/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\">Fratelli tutti<\/a><\/i> (3. Oktober 2020), 16: <i>AAS<\/i> 112 (2020), 974. <a class=\"fnup\" href=\"#rn83\">↩<\/a><\/span><\/li><li id=\"fn84\"><a class=\"fnback\" href=\"#rn84\" aria-label=\"Zurück zum Text\">84.<\/a><span>Vgl. Hl. Johannes Paul II., <i>Ansprache an die 50. Generalversammlung der Vereinten Nationen<\/i> (5. Oktober 1995), 8: <i>Insegnamenti di Giovanni Paolo II.<\/i>, Bd. XVIII/2, 735. <a class=\"fnup\" href=\"#rn84\">↩<\/a><\/span><\/li><li id=\"fn85\"><a class=\"fnback\" href=\"#rn85\" aria-label=\"Zurück zum Text\">85.<\/a><span>Päpstlicher Rat für Gerechtigkeit und Frieden, <i>Kompendium der Soziallehre der Kirche<\/i>, 171. <a class=\"fnup\" href=\"#rn85\">↩<\/a><\/span><\/li><li id=\"fn86\"><a class=\"fnback\" href=\"#rn86\" aria-label=\"Zurück zum Text\">86.<\/a><span>Hl. Johannes Paul II., Enzyklika <i><a href=\"https://www.vatican.va/content/john-paul-ii/de/encyclicals/documents/hf_jp-ii_enc_01051991_centesimus-annus.html\" target=\"_blank\" rel=\"noopener\">Centesimus annus<\/a><\/i> (1. Mai 1991), 31: <i>AAS<\/i> 83 (1991), 831. <a class=\"fnup\" href=\"#rn86\">↩<\/a><\/span><\/li><li id=\"fn87\"><a class=\"fnback\" href=\"#rn87\" aria-label=\"Zurück zum Text\">87.<\/a><span>Ders., <i>Homilie während der Messe für die Landwirte in Recife<\/i> (7. Juli 1980), 4: <i>AAS<\/i> 72 (1980), 926. <a class=\"fnup\" href=\"#rn87\">↩<\/a><\/span><\/li><li id=\"fn88\"><a class=\"fnback\" href=\"#rn88\" aria-label=\"Zurück zum Text\">88.<\/a><span>Ders., Enzyklika <i><a href=\"https://www.vatican.va/content/john-paul-ii/de/encyclicals/documents/hf_jp-ii_enc_14091981_laborem-exercens.html\" target=\"_blank\" rel=\"noopener\">Laborem exercens<\/a><\/i> (14. September 1981), 19: <i>AAS<\/i> 73 (1981), 626. <a class=\"fnup\" href=\"#rn88\">↩<\/a><\/span><\/li><li id=\"fn89\"><a class=\"fnback\" href=\"#rn89\" aria-label=\"Zurück zum Text\">89.<\/a><span>Franziskus, Enzyklika <i><a href=\"https://www.vatican.va/content/francesco/de/encyclicals/documents/papa-francesco_20150524_enciclica-laudato-si.html\" target=\"_blank\" rel=\"noopener\">Laudato si’<\/a><\/i> (24. Mail 2025), 93: <i>AAS<\/i> 107 (2015), 884; vgl. Ders., Enzyklika <i><a href=\"https://www.vatican.va/content/francesco/de/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\">Fratelli tutti<\/a><\/i> (3. Oktober 2020), 120: <i>AAS<\/i> 112 (2020), 1010. <a class=\"fnup\" href=\"#rn89\">↩<\/a><\/span><\/li><li id=\"fn90\"><a class=\"fnback\" href=\"#rn90\" aria-label=\"Zurück zum Text\">90.<\/a><span>Ders., Apostolisches Schreiben <i><a href=\"https://www.vatican.va/content/francesco/de/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html\" target=\"_blank\" rel=\"noopener\">Evangelii gaudium<\/a><\/i> (24. November 2013), 189: <i>AAS<\/i> 105 (2013), 1099. <a class=\"fnup\" href=\"#rn90\">↩<\/a><\/span><\/li><li id=\"fn91\"><a class=\"fnback\" href=\"#rn91\" aria-label=\"Zurück zum Text\">91.<\/a><span>Vgl. Päpstlicher Rat für Gerechtigkeit und Frieden, <i>Kompendium der Soziallehre der Kirche<\/i>, 187. <a class=\"fnup\" href=\"#rn91\">↩<\/a><\/span><\/li><li id=\"fn92\"><a class=\"fnback\" href=\"#rn92\" aria-label=\"Zurück zum Text\">92.<\/a><span>Vgl. Leo XIII., Enzyklika <i>Rerum novarum<\/i> (15. Mai 1891), 26: <i>ASS <\/i>23 (1890-1891), 656. <a class=\"fnup\" href=\"#rn92\">↩<\/a><\/span><\/li><li id=\"fn93\"><a class=\"fnback\" href=\"#rn93\" aria-label=\"Zurück zum Text\">93.<\/a><span>Vgl. Hl. Johannes Paul II., Enzyklika <i><a href=\"https://www.vatican.va/content/john-paul-ii/de/encyclicals/documents/hf_jp-ii_enc_01051991_centesimus-annus.html\" target=\"_blank\" rel=\"noopener\">Centesimus annus<\/a><\/i> (1. Mai 1991), 11: <i>AAS<\/i> 83 (1991), 806-807. <a class=\"fnup\" href=\"#rn93\">↩<\/a><\/span><\/li><li id=\"fn94\"><a class=\"fnback\" href=\"#rn94\" aria-label=\"Zurück zum Text\">94.<\/a><span>Vgl. <i>ebd.<\/i> <a class=\"fnup\" href=\"#rn94\">↩<\/a><\/span><\/li><li id=\"fn95\"><a class=\"fnback\" href=\"#rn95\" aria-label=\"Zurück zum Text\">95.<\/a><span>Vgl. <i>ebd.<\/i>, 48: <i>AAS <\/i>83 (1991), 852-854. <a class=\"fnup\" href=\"#rn95\">↩<\/a><\/span><\/li><li id=\"fn96\"><a class=\"fnback\" href=\"#rn96\" aria-label=\"Zurück zum Text\">96.<\/a><span>Vgl. Franziskus, Enzyklika <i><a href=\"https://www.vatican.va/content/francesco/de/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\">Fratelli tutti<\/a><\/i> (3. Oktober 2020), 169: <i>AAS <\/i>112 (2020), 1028. <a class=\"fnup\" href=\"#rn96\">↩<\/a><\/span><\/li><li id=\"fn97\"><a class=\"fnback\" href=\"#rn97\" aria-label=\"Zurück zum Text\">97.<\/a><span>Vgl. <i>ebd.<\/i>, 168: <i>AAS<\/i> 112 (2020), 1027-1028. <a class=\"fnup\" href=\"#rn97\">↩<\/a><\/span><\/li><li id=\"fn98\"><a class=\"fnback\" href=\"#rn98\" aria-label=\"Zurück zum Text\">98.<\/a><span>Vgl. Hl. Paul VI., Enzyklika <i><a href=\"https://www.vatican.va/content/paul-vi/de/encyclicals/documents/hf_p-vi_enc_26031967_populorum.html\" target=\"_blank\" rel=\"noopener\">Populorum progressio<\/a><\/i> (26. März 1967), 17: <i>AAS<\/i> 59 (1967), 265-266. <a class=\"fnup\" href=\"#rn98\">↩<\/a><\/span><\/li><li id=\"fn99\"><a class=\"fnback\" href=\"#rn99\" aria-label=\"Zurück zum Text\">99.<\/a><span>Franziskus, Enzyklika <i><a href=\"https://www.vatican.va/content/francesco/de/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\">Fratelli tutti<\/a><\/i> (3. Oktober 2020), 32 und 54: <i>AAS <\/i>112 (2020), 980 und 988. <a class=\"fnup\" href=\"#rn99\">↩<\/a><\/span><\/li><li id=\"fn100\"><a class=\"fnback\" href=\"#rn100\" aria-label=\"Zurück zum Text\">100.<\/a><span>Vgl. Benedikt XVI., Enzyklika <i><a href=\"https://www.vatican.va/content/benedict-xvi/de/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate.html\" target=\"_blank\" rel=\"noopener\">Caritas in veritate<\/a><\/i> (29. Juni 2009), 58: <i>AAS <\/i>101 (2009), 693-694. <a class=\"fnup\" href=\"#rn100\">↩<\/a><\/span><\/li><li id=\"fn101\"><a class=\"fnback\" href=\"#rn101\" aria-label=\"Zurück zum Text\">101.<\/a><span>Franziskus, Enzyklika <i><a href=\"https://www.vatican.va/content/francesco/de/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\">Fratelli tutti<\/a><\/i> (3. Oktober 2020), 116: <i>AAS <\/i>112 (2020), 1009. <a class=\"fnup\" href=\"#rn101\">↩<\/a><\/span><\/li><li id=\"fn102\"><a class=\"fnback\" href=\"#rn102\" aria-label=\"Zurück zum Text\">102.<\/a><span>Hl. Johannes Paul II., Enzyklika <i><a href=\"https://www.vatican.va/content/john-paul-ii/de/encyclicals/documents/hf_jp-ii_enc_30121987_sollicitudo-rei-socialis.html\" target=\"_blank\" rel=\"noopener\">Sollicitudo rei socialis<\/a><\/i> (30. Dezember 1987), 38: <i>AAS<\/i> 80 (1988), 564. <a class=\"fnup\" href=\"#rn102\">↩<\/a><\/span><\/li><li id=\"fn103\"><a class=\"fnback\" href=\"#rn103\" aria-label=\"Zurück zum Text\">103.<\/a><span>Franziskus, Enzyklika <i><a href=\"https://www.vatican.va/content/francesco/de/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\">Fratelli tutti<\/a><\/i> (3. Oktober 2020), 116: <i>AAS <\/i>112 (2020), 1009. <a class=\"fnup\" href=\"#rn103\">↩<\/a><\/span><\/li><li id=\"fn104\"><a class=\"fnback\" href=\"#rn104\" aria-label=\"Zurück zum Text\">104.<\/a><span>Vgl. Benedikt XVI., Enzyklika <i><a href=\"https://www.vatican.va/content/benedict-xvi/de/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate.html\" target=\"_blank\" rel=\"noopener\">Caritas in veritate<\/a><\/i> (29. Juni 2009), 48: <i>AAS<\/i> 101 (2009), 685. <a class=\"fnup\" href=\"#rn104\">↩<\/a><\/span><\/li><li id=\"fn105\"><a class=\"fnback\" href=\"#rn105\" aria-label=\"Zurück zum Text\">105.<\/a><span>Vgl. Zweites Vatikanisches Konzil, Pastoralkonstitution <i><a href=\"https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651207_gaudium-et-spes_ge.html\" target=\"_blank\" rel=\"noopener\">Gaudium et spes<\/a><\/i>, 25: <i>AAS<\/i> 58 (1966), 1045-1046. <a class=\"fnup\" href=\"#rn105\">↩<\/a><\/span><\/li><li id=\"fn106\"><a class=\"fnback\" href=\"#rn106\" aria-label=\"Zurück zum Text\">106.<\/a><span>Vgl. Hl. Johannes Paul II., Enzyklika <i><a href=\"https://www.vatican.va/content/john-paul-ii/de/encyclicals/documents/hf_jp-ii_enc_30121987_sollicitudo-rei-socialis.html\" target=\"_blank\" rel=\"noopener\">Sollicitudo rei socialis<\/a><\/i> (30. Dezember 1987), 42: <i>AAS<\/i> 80 (1988), 572-574. <a class=\"fnup\" href=\"#rn106\">↩<\/a><\/span><\/li><li id=\"fn107\"><a class=\"fnback\" href=\"#rn107\" aria-label=\"Zurück zum Text\">107.<\/a><span>Franziskus, Apostolisches Schreiben <i><a href=\"https://www.vatican.va/content/francesco/de/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html\" target=\"_blank\" rel=\"noopener\">Evangelii gaudium<\/a><\/i> (24. November 2013), 53: <i>AAS<\/i> 105 (2013), 1042. <a class=\"fnup\" href=\"#rn107\">↩<\/a><\/span><\/li><li id=\"fn108\"><a class=\"fnback\" href=\"#rn108\" aria-label=\"Zurück zum Text\">108.<\/a><span>Vgl. Hl. Johannes Paul II., Enzyklika <i><a href=\"https://www.vatican.va/content/john-paul-ii/de/encyclicals/documents/hf_jp-ii_enc_30121987_sollicitudo-rei-socialis.html\" target=\"_blank\" rel=\"noopener\">Sollicitudo rei socialis<\/a><\/i> (30. Dezember 1987), 36-37: <i>AAS<\/i> 80 (1988), 561-564. <a class=\"fnup\" href=\"#rn108\">↩<\/a><\/span><\/li><li id=\"fn109\"><a class=\"fnback\" href=\"#rn109\" aria-label=\"Zurück zum Text\">109.<\/a><span>Franziskus, <i><a href=\"https://www.vatican.va/content/francesco/de/messages/migration/documents/20240524-world-migrants-day-2024.html\" target=\"_blank\" rel=\"noopener\">Botschaft zum 110. Welttag des Migranten und Flüchtlings<\/a><\/i> (29. September 2024): <i>AAS<\/i> 116 (2024), 735. <a class=\"fnup\" href=\"#rn109\">↩<\/a><\/span><\/li><li id=\"fn110\"><a class=\"fnback\" href=\"#rn110\" aria-label=\"Zurück zum Text\">110.<\/a><span>Hl. Paul VI., Enzyklika <i><a href=\"https://www.vatican.va/content/paul-vi/de/encyclicals/documents/hf_p-vi_enc_26031967_populorum.html\" target=\"_blank\" rel=\"noopener\">Populorum progressio<\/a><\/i> (26. März 1967), 14: <i>AAS<\/i> 59 (1967), 264. <a class=\"fnup\" href=\"#rn110\">↩<\/a><\/span><\/li><li id=\"fn111\"><a class=\"fnback\" href=\"#rn111\" aria-label=\"Zurück zum Text\">111.<\/a><span>Vgl. <i>ebd.<\/i>, 17: <i>AAS<\/i> 59 (1967), 265-266; Franziskus, Enzyklika <i><a href=\"https://www.vatican.va/content/francesco/de/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\">Fratelli tutti<\/a><\/i> (3. Oktober 2020), 125-127: <i>AAS<\/i> 112 (2020), 1012-1013. <a class=\"fnup\" href=\"#rn111\">↩<\/a><\/span><\/li><li id=\"fn112\"><a class=\"fnback\" href=\"#rn112\" aria-label=\"Zurück zum Text\">112.<\/a><span>Vgl. Hl. Paul VI., Enzyklika <i><a href=\"https://www.vatican.va/content/paul-vi/de/encyclicals/documents/hf_p-vi_enc_26031967_populorum.html\" target=\"_blank\" rel=\"noopener\">Populorum progressio<\/a><\/i> (26. März 1967), 14: <i>AAS<\/i> 59 (1967), 264; Benedikt XVI., <i><a href=\"https://www.vatican.va/content/benedict-xvi/de/speeches/2007/january/documents/hf_ben-xvi_spe_20070108_diplomatic-corps.html\" target=\"_blank\" rel=\"noopener\">Ansprache an das beim Heiligen Stuhl akkreditierte Diplomatische Korps<\/a><\/i> (8. Januar 2007): <i>AAS<\/i> 99 (2007), 73; Franziskus, <i>Ansprache an die Repräsentanten Indigener Völker, die zur 40. Sitzung des Leitungsrats des Internationalen Fonds für landwirtschaftliche Entwicklung<\/i> <i>(IFAD) nach Rom gekommen sind<\/i> (15. Februar 2017): <i>AAS<\/i> 109 (2017), 244-245. <a class=\"fnup\" href=\"#rn112\">↩<\/a><\/span><\/li><li id=\"fn113\"><a class=\"fnback\" href=\"#rn113\" aria-label=\"Zurück zum Text\">113.<\/a><span><i>Schlussdokument der Zweiten Sitzung der XVI. Ordentlichen Generalversammlung der Bischofssynode <\/i>(26. Oktober 2024), 17. <a class=\"fnup\" href=\"#rn113\">↩<\/a><\/span><\/li><li id=\"fn114\"><a class=\"fnback\" href=\"#rn114\" aria-label=\"Zurück zum Text\">114.<\/a><span>Vgl. <i>ebd.<\/i>, 11. <a class=\"fnup\" href=\"#rn114\">↩<\/a><\/span><\/li><li id=\"fn115\"><a class=\"fnback\" href=\"#rn115\" aria-label=\"Zurück zum Text\">115.<\/a><span>Vgl. <i>ebd.<\/i>, 103-108. <a class=\"fnup\" href=\"#rn115\">↩<\/a><\/span><\/li><li id=\"fn116\"><a class=\"fnback\" href=\"#rn116\" aria-label=\"Zurück zum Text\">116.<\/a><span>Vgl. <i>ebd.<\/i>, 100-101. <a class=\"fnup\" href=\"#rn116\">↩<\/a><\/span><\/li><li id=\"fn117\"><a class=\"fnback\" href=\"#rn117\" aria-label=\"Zurück zum Text\">117.<\/a><span>Vgl. Franziskus, Enzyklika <i><a href=\"https://www.vatican.va/content/francesco/de/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\">Fratelli tutti<\/a><\/i> (3. Oktober 2020), 94: <i>AAS<\/i> 112 (2020), 1001. <a class=\"fnup\" href=\"#rn117\">↩<\/a><\/span><\/li><li id=\"fn118\"><a class=\"fnback\" href=\"#rn118\" aria-label=\"Zurück zum Text\">118.<\/a><span>Vgl. Päpstlicher Rat für Gerechtigkeit und Frieden, <i>Kompendium der Soziallehre der Kirche<\/i>, 53. <a class=\"fnup\" href=\"#rn118\">↩<\/a><\/span><\/li><li id=\"fn119\"><a class=\"fnback\" href=\"#rn119\" aria-label=\"Zurück zum Text\">119.<\/a><span>Vgl. Franziskus, Enzyklika <i><a href=\"https://www.vatican.va/content/francesco/de/encyclicals/documents/papa-francesco_20150524_enciclica-laudato-si.html\" target=\"_blank\" rel=\"noopener\">Laudato si’<\/a> <\/i>(24. Mai 2015), 106-109: <i>AAS<\/i> 107 (2015), 889-891. <a class=\"fnup\" href=\"#rn119\">↩<\/a><\/span><\/li><li id=\"fn120\"><a class=\"fnback\" href=\"#rn120\" aria-label=\"Zurück zum Text\">120.<\/a><span>R. Guardini, <i>Das Ende der Neuzeit<\/i>, Würzburg 1951, 89. <a class=\"fnup\" href=\"#rn120\">↩<\/a><\/span><\/li><li id=\"fn121\"><a class=\"fnback\" href=\"#rn121\" aria-label=\"Zurück zum Text\">121.<\/a><span>Hl. Paul VI., <i>Ansprache anlässlich des 25.. Jahrestags der FAO <\/i>(16. November 1970): <i>AAS<\/i> 62 (1970), 833. <a class=\"fnup\" href=\"#rn121\">↩<\/a><\/span><\/li><li id=\"fn122\"><a class=\"fnback\" href=\"#rn122\" aria-label=\"Zurück zum Text\">122.<\/a><span>Vgl. Franziskus, <i><a href=\"https://www.vatican.va/content/francesco/de/speeches/2019/november/documents/papa-francesco_20191111_consiglio-capitalismo-inclusivo.html\" target=\"_blank\" rel=\"noopener\">Ansprache an die Mitglieder des Rates für einen inklusiven Kapitalismus<\/a> <\/i>(11. November 2019): <i>L’Osservatore Romano<\/i>, 11.-12. November 2019, 8. <a class=\"fnup\" href=\"#rn122\">↩<\/a><\/span><\/li><li id=\"fn123\"><a class=\"fnback\" href=\"#rn123\" aria-label=\"Zurück zum Text\">123.<\/a><span>Vgl. Dikasterium für die Glaubenslehre – Dikasterium für Kultur und Bildung, Note <i><a href=\"https://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_ddf_doc_20250128_antiqua-et-nova_ge.html\" target=\"_blank\" rel=\"noopener\">Antiqua et nova<\/a> <\/i>(14. Januar 2025): <i>AAS<\/i> 117 (2025), 159-210; Franziskus, <i>Botschaft zum 57. Weltfriedenstag <\/i>(8. Dezember 2023): <i>AAS<\/i> 116 (2024), 54-64; Ders., <i><a href=\"https://www.vatican.va/content/francesco/de/messages/communications/documents/20240124-messaggio-comunicazioni-sociali.html\" target=\"_blank\" rel=\"noopener\">Botschaft zum 58. Welttag der sozialen Kommunikationsmittel<\/a><\/i> (24. Januar 2024): <i>AAS<\/i> 116 (2024), 261-266; Ders., <i><a href=\"https://www.vatican.va/content/francesco/de/speeches/2024/june/documents/20240614-g7-intelligenza-artificiale.html\" target=\"_blank\" rel=\"noopener\">Ansprache beim G7-Gipfel zur Künstlichen Intelligenz. „Ein faszinierendes und unheimliches Instrument“<\/a><\/i> (14. Juni 2024): <i>AAS<\/i> 116 (2024), 866-875; Internationale Theologische Kommission, <i>Quo vadis, humanitas? Pensare l’antropologia cristiana di fronte ad alcuni scenari sul futuro dell’umano <\/i>(9. Februar 2026); <i><a href=\"https://www.vatican.va/content/leo-xiv/de/messages/communications/documents/20260124-messaggio-comunicazioni-sociali.html\" target=\"_blank\" rel=\"noopener\">Botschaft zum 60. Welttag der sozialen Kommunikationsmittel<\/a><\/i> (24. Januar 2026): <i>L’Osservatore Romano<\/i>, 24. Januar 2026, 2-3. <a class=\"fnup\" href=\"#rn123\">↩<\/a><\/span><\/li><li id=\"fn124\"><a class=\"fnback\" href=\"#rn124\" aria-label=\"Zurück zum Text\">124.<\/a><span>Vgl. Dikasterium für die Glaubenslehre – Dikasterium für die Kultur und die Bildung, Note <i><a href=\"https://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_ddf_doc_20250128_antiqua-et-nova_ge.html\" target=\"_blank\" rel=\"noopener\">Antiqua et nova<\/a> <\/i>(14. Januar 2025): <i>AAS<\/i> 117 (2025), 201. <a class=\"fnup\" href=\"#rn124\">↩<\/a><\/span><\/li><li id=\"fn125\"><a class=\"fnback\" href=\"#rn125\" aria-label=\"Zurück zum Text\">125.<\/a><span>Franziskus, <i><a href=\"https://www.vatican.va/content/francesco/de/speeches/2023/march/documents/20230327-minerva-dialogues.html\" target=\"_blank\" rel=\"noopener\">Ansprache an die Teilnehmer der vom Dikasterium für die Kultur und die Bildung veranstalteten Begegnung „Minerva-Dialogues“<\/a> <\/i>(27. März 2023): <i>AAS<\/i> 115 (2023), 465. <a class=\"fnup\" href=\"#rn125\">↩<\/a><\/span><\/li><li id=\"fn126\"><a class=\"fnback\" href=\"#rn126\" aria-label=\"Zurück zum Text\">126.<\/a><span>Vgl. Dikasterium für die Glaubenslehre – Dikasterium für die Kultur und die Bildung, Note <i><a href=\"https://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_ddf_doc_20250128_antiqua-et-nova_ge.html\" target=\"_blank\" rel=\"noopener\">Antiqua et nova<\/a> <\/i>(14. Januar 2025), 41: <i>AAS<\/i> 117 (2025), 178. <a class=\"fnup\" href=\"#rn126\">↩<\/a><\/span><\/li><li id=\"fn127\"><a class=\"fnback\" href=\"#rn127\" aria-label=\"Zurück zum Text\">127.<\/a><span>Vgl. <i>ebd.<\/i>, 44-45: <i>AAS<\/i> 117 (2025), 179-180. <a class=\"fnup\" href=\"#rn127\">↩<\/a><\/span><\/li><li id=\"fn128\"><a class=\"fnback\" href=\"#rn128\" aria-label=\"Zurück zum Text\">128.<\/a><span>Vgl. Hl. Johannes Paul II., Enzyklika <i><a href=\"https://www.vatican.va/content/john-paul-ii/de/encyclicals/documents/hf_jp-ii_enc_01051991_centesimus-annus.html\" target=\"_blank\" rel=\"noopener\">Centesimus annus<\/a><\/i> (1. Mai 1991), 40: <i>AAS<\/i> 83 (1991), 843. <a class=\"fnup\" href=\"#rn128\">↩<\/a><\/span><\/li><li id=\"fn129\"><a class=\"fnback\" href=\"#rn129\" aria-label=\"Zurück zum Text\">129.<\/a><span>Vgl. Internationale Theologische Kommission, <i>Quo vadis, humanitas? Pensare l’antropologia cristiana di fronte ad alcuni scenari sul futuro dell’umano <\/i>(9. Februar 2026), 63. <a class=\"fnup\" href=\"#rn129\">↩<\/a><\/span><\/li><li id=\"fn130\"><a class=\"fnback\" href=\"#rn130\" aria-label=\"Zurück zum Text\">130.<\/a><span>Vgl. Hl. Paul VI., <i>Ansprache anlässlich des 25.Jahrestags der FAO <\/i>(16. November 1970): <i>AAS<\/i> 62 (1970), 833. <a class=\"fnup\" href=\"#rn130\">↩<\/a><\/span><\/li><li id=\"fn131\"><a class=\"fnback\" href=\"#rn131\" aria-label=\"Zurück zum Text\">131.<\/a><span>Internationale Theologische Kommission, <i>Quo vadis, humanitas? Pensare l’antropologia cristiana di fronte ad alcuni scenari sul futuro dell’umano <\/i>(9. Februar 2026), 3. <a class=\"fnup\" href=\"#rn131\">↩<\/a><\/span><\/li><li id=\"fn132\"><a class=\"fnback\" href=\"#rn132\" aria-label=\"Zurück zum Text\">132.<\/a><span>»Wenn man das Herz abwertet, verliert auch das Mit-dem-Herzen-sprechen, das Mit-dem-Herzen-handeln, das Reifen und Heilen im Herzen an Bedeutung. Wenn das Spezifische des Herzens nicht anerkannt wird, gehen uns die Antworten verloren, die der Verstand allein nicht geben kann, verlieren wir die Begegnung mit den Anderen, verlieren wir die Poesie. Und wir verlieren die Geschichte und unsere Geschichten, denn das wahre persönliche Abenteuer nimmt im Herzen seinen Ausgang. Am Ende des Lebens wird nur das von Bedeutung sein.« Franziskus, Enzyklika <i><a href=\"https://www.vatican.va/content/francesco/de/encyclicals/documents/20241024-enciclica-dilexit-nos.html\" target=\"_blank\" rel=\"noopener\">Dilexit nos<\/a><\/i> (24. Oktober 2024), 11: <i>AAS<\/i> 116 (2024), 1372. <a class=\"fnup\" href=\"#rn132\">↩<\/a><\/span><\/li><li id=\"fn133\"><a class=\"fnback\" href=\"#rn133\" aria-label=\"Zurück zum Text\">133.<\/a><span>V. Frankl, <i>Grundkonzepte der Logotherapie, <\/i>Wien 2015, 57. <a class=\"fnup\" href=\"#rn133\">↩<\/a><\/span><\/li><li id=\"fn134\"><a class=\"fnback\" href=\"#rn134\" aria-label=\"Zurück zum Text\">134.<\/a><span>Hl. Thomas von Aquin, <i>Summa Theologiae<\/i>, I-II, q. 112, a. 1, co.; q. 114, a. 5, co.: Editio Leonina, VII, Rom 1892, 323 und 349. <a class=\"fnup\" href=\"#rn134\">↩<\/a><\/span><\/li><li id=\"fn135\"><a class=\"fnback\" href=\"#rn135\" aria-label=\"Zurück zum Text\">135.<\/a><span>Vgl. <i>ebd<\/i>., q. 114, a. 1, co.: Editio Leonina, VII, 344. <a class=\"fnup\" href=\"#rn135\">↩<\/a><\/span><\/li><li id=\"fn136\"><a class=\"fnback\" href=\"#rn136\" aria-label=\"Zurück zum Text\">136.<\/a><span>Vgl. Ders., <i>Super Boethium De Trinitate<\/i>, q. 1, a. 2, ad 3: Editio Leonina, L, Rom 1992, 96 <i>; Summa Theologiae<\/i>, I, q. 7, a. 1, ad 3: Editio Leonina, IV, Rom 1888, 72. <a class=\"fnup\" href=\"#rn136\">↩<\/a><\/span><\/li><li id=\"fn137\"><a class=\"fnback\" href=\"#rn137\" aria-label=\"Zurück zum Text\">137.<\/a><span>Franziskus, Apostolisches Schreiben <i><a href=\"https://www.vatican.va/content/francesco/de/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html\" target=\"_blank\" rel=\"noopener\">Evangelii gaudium<\/a><\/i> (24. November 2013), 8: <i>AAS<\/i> 105 (2013), 1022. <a class=\"fnup\" href=\"#rn137\">↩<\/a><\/span><\/li><li id=\"fn138\"><a class=\"fnback\" href=\"#rn138\" aria-label=\"Zurück zum Text\">138.<\/a><span>Hl. Johannes Paul II., Enzyklika <i><a href=\"https://www.vatican.va/content/john-paul-ii/de/encyclicals/documents/hf_jp-ii_enc_04031979_redemptor-hominis.html\" target=\"_blank\" rel=\"noopener\">Redemptor hominis<\/a> <\/i>(4. März 1979), 15: <i>AAS<\/i> 71 (1979), 286-287. <a class=\"fnup\" href=\"#rn138\">↩<\/a><\/span><\/li><li id=\"fn139\"><a class=\"fnback\" href=\"#rn139\" aria-label=\"Zurück zum Text\">139.<\/a><span>Hl. Augustinus, <i>Vom Gottesstaat<\/i>, XIV, 28: <i>CCSL<\/i> 48, Turnhout 1955, 451. <a class=\"fnup\" href=\"#rn139\">↩<\/a><\/span><\/li><li id=\"fn140\"><a class=\"fnback\" href=\"#rn140\" aria-label=\"Zurück zum Text\">140.<\/a><span>Benedikt XVI., Enzyklika <i><a href=\"https://www.vatican.va/content/benedict-xvi/de/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate.html\" target=\"_blank\" rel=\"noopener\">Caritas in veritate<\/a> <\/i>(29. Juni 2009), 34: <i>AAS<\/i> 101 (2009), 668–669. <a class=\"fnup\" href=\"#rn140\">↩<\/a><\/span><\/li><li id=\"fn141\"><a class=\"fnback\" href=\"#rn141\" aria-label=\"Zurück zum Text\">141.<\/a><span>Hl. Johannes Paul II., Enzyklika <i><a href=\"https://www.vatican.va/content/john-paul-ii/de/encyclicals/documents/hf_jp-ii_enc_06081993_veritatis-splendor.html\" target=\"_blank\" rel=\"noopener\">Veritatis splendor<\/a><\/i> (6. August 1993), 32: <i>AAS<\/i> 85 (1993), 1159. <a class=\"fnup\" href=\"#rn141\">↩<\/a><\/span><\/li><li id=\"fn142\"><a class=\"fnback\" href=\"#rn142\" aria-label=\"Zurück zum Text\">142.<\/a><span>Franziskus, Enzyklika <i><a href=\"https://www.vatican.va/content/francesco/de/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\">Fratelli tutti<\/a><\/i> (3. Oktober 2020), 207: <i>AAS<\/i> 112 (2020), 1043. <a class=\"fnup\" href=\"#rn142\">↩<\/a><\/span><\/li><li id=\"fn143\"><a class=\"fnback\" href=\"#rn143\" aria-label=\"Zurück zum Text\">143.<\/a><span>H. Arendt, <i>The Origins of Totalitarianism, <\/i>III, New York, 1962, 474. Teile dieses Buches hat die Autorin auf Deutsch, andere auf Englisch verfasst; die Publikation unterscheidet sich in beiden Sprachen. Die zitierte Stelle stammt aus einem ursprünglich auf Deutsch verfassten Kapitel und ist darin deutlich anders formuliert: »Je weniger die modernen Massen in dieser Welt noch wirklich zu Hause sein können, desto geneigter werden sie sich zeigen, sich in ein Narrenparadies oder eine Narrenhölle abkommandieren zu lassen, in der alles gekannt, erklärt und von übermenschlichen Gesetzen im vorhinein bestimmt ist.« H. Arendt, <i>Elemente und Ursprünge totaler Herrschaft<\/i>, Frankfurt/M. 1962, 692. <a class=\"fnup\" href=\"#rn143\">↩<\/a><\/span><\/li><li id=\"fn144\"><a class=\"fnback\" href=\"#rn144\" aria-label=\"Zurück zum Text\">144.<\/a><span><i><a href=\"https://www.vatican.va/content/leo-xiv/de/speeches/2025/may/documents/20250512-media.html\" target=\"_blank\" rel=\"noopener\">Ansprache an die Vertreter der Medien<\/a> <\/i>(12. Mai 2025): <i>AAS<\/i> 117 (2025), 681-682. <a class=\"fnup\" href=\"#rn144\">↩<\/a><\/span><\/li><li id=\"fn145\"><a class=\"fnback\" href=\"#rn145\" aria-label=\"Zurück zum Text\">145.<\/a><span>Benedikt XVI., <i><a href=\"https://www.vatican.va/content/benedict-xvi/de/messages/communications/documents/hf_ben-xvi_mes_20130124_47th-world-communications-day.html\" target=\"_blank\" rel=\"noopener\">Botschaft zum 47. Welttag der sozialen Kommunikationsmittel<\/a> <\/i>(24. Januar 2013): <i>AAS<\/i> 105 (2013), 183. <a class=\"fnup\" href=\"#rn145\">↩<\/a><\/span><\/li><li id=\"fn146\"><a class=\"fnback\" href=\"#rn146\" aria-label=\"Zurück zum Text\">146.<\/a><span>Franziskus: <i>Ansprache anlässlich der Verleihung von Auszeichnungen des Pius-Ordens an Herrn Philip Pullella und Frau Valentina Alazraki <\/i>(13. November 2021): <i>L’Osservatore Romano<\/i>, 13. November 2021, 12. <a class=\"fnup\" href=\"#rn146\">↩<\/a><\/span><\/li><li id=\"fn147\"><a class=\"fnback\" href=\"#rn147\" aria-label=\"Zurück zum Text\">147.<\/a><span>Vgl. Platon, <i>Brief VII<\/i>, 344b-c: Souilhé (Hrsg.), XIII/1, Paris 1931 ( <i>CUF, Série grecque<\/i> 63), 54. <a class=\"fnup\" href=\"#rn147\">↩<\/a><\/span><\/li><li id=\"fn148\"><a class=\"fnback\" href=\"#rn148\" aria-label=\"Zurück zum Text\">148.<\/a><span>Vgl. <a href=\"https://www.vatican.va/content/leo-xiv/de/speeches/2025/november/documents/20251113-fondazione-infanzia-adolescenza.html\" target=\"_blank\" rel=\"noopener\"><i>Ansprache an die Teilnehmer der Konferenz „Die Würde der Kinder und Heranwachsenden im Zeitalter der Künstlichen Intelligenz<\/i>“<\/a> (13. November 2025): <i>L’Osservatore Romano<\/i>, 13. November 2025, 3. <a class=\"fnup\" href=\"#rn148\">↩<\/a><\/span><\/li><li id=\"fn149\"><a class=\"fnback\" href=\"#rn149\" aria-label=\"Zurück zum Text\">149.<\/a><span>Vgl. <i>Ansprache an die Mitglieder des Beirats der RCS-Akademie <\/i>(7. November 2025): <i>L’Osservatore Romano<\/i>, 7. November 2025, 4. <a class=\"fnup\" href=\"#rn149\">↩<\/a><\/span><\/li><li id=\"fn150\"><a class=\"fnback\" href=\"#rn150\" aria-label=\"Zurück zum Text\">150.<\/a><span>Hl. Johannes Paul II., Enzyklika <i><a href=\"https://www.vatican.va/content/john-paul-ii/de/encyclicals/documents/hf_jp-ii_enc_14091981_laborem-exercens.html\" target=\"_blank\" rel=\"noopener\">Laborem exercens<\/a><\/i> (14. September 1981), 3: <i>AAS<\/i> 73 (1981), 584. <a class=\"fnup\" href=\"#rn150\">↩<\/a><\/span><\/li><li id=\"fn151\"><a class=\"fnback\" href=\"#rn151\" aria-label=\"Zurück zum Text\">151.<\/a><span>Vgl. Franziskus, Enzyklika <i><a href=\"https://www.vatican.va/content/francesco/de/encyclicals/documents/papa-francesco_20150524_enciclica-laudato-si.html\" target=\"_blank\" rel=\"noopener\">Laudato si’<\/a> <\/i>(24. Mai 2015), 128: <i>AAS<\/i> 107 (2015), 898. <a class=\"fnup\" href=\"#rn151\">↩<\/a><\/span><\/li><li id=\"fn152\"><a class=\"fnback\" href=\"#rn152\" aria-label=\"Zurück zum Text\">152.<\/a><span>Dikasterium für die Glaubenslehre – Dikasterium für die Kultur und die Bildung, Note <i><a href=\"https://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_ddf_doc_20250128_antiqua-et-nova_ge.html\" target=\"_blank\" rel=\"noopener\">Antiqua et nova<\/a> <\/i>(14. Januar 2025), 67: <i>AAS<\/i> 117 (2025), 188–189. <a class=\"fnup\" href=\"#rn152\">↩<\/a><\/span><\/li><li id=\"fn153\"><a class=\"fnback\" href=\"#rn153\" aria-label=\"Zurück zum Text\">153.<\/a><span>Vgl. Hl. Johannes Paul II., Enzyklika <i><a href=\"https://www.vatican.va/content/john-paul-ii/de/encyclicals/documents/hf_jp-ii_enc_14091981_laborem-exercens.html\" target=\"_blank\" rel=\"noopener\">Laboren exercens<\/a> <\/i>(14. September 1981), 18: <i>AAS<\/i> 73 (1981), 622–625. <a class=\"fnup\" href=\"#rn153\">↩<\/a><\/span><\/li><li id=\"fn154\"><a class=\"fnback\" href=\"#rn154\" aria-label=\"Zurück zum Text\">154.<\/a><span>Vgl. Franziskus, Enzyklika <i><a href=\"https://www.vatican.va/content/francesco/de/encyclicals/documents/papa-francesco_20150524_enciclica-laudato-si.html\" target=\"_blank\" rel=\"noopener\">Laudato si’<\/a> <\/i>(24. Mai 2015), 109: AAS 107 (2015), 891. <a class=\"fnup\" href=\"#rn154\">↩<\/a><\/span><\/li><li id=\"fn155\"><a class=\"fnback\" href=\"#rn155\" aria-label=\"Zurück zum Text\">155.<\/a><span>Vgl. Benedikt XVI., Enzyklika <i><a href=\"https://www.vatican.va/content/benedict-xvi/de/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate.html\" target=\"_blank\" rel=\"noopener\">Caritas in veritate<\/a> <\/i>(29. Juni 2009), 32: <i>AAS<\/i> 101 (2009), 666. <a class=\"fnup\" href=\"#rn155\">↩<\/a><\/span><\/li><li id=\"fn156\"><a class=\"fnback\" href=\"#rn156\" aria-label=\"Zurück zum Text\">156.<\/a><span>Vgl. Päpstlicher Rat für Gerechtigkeit und Frieden, <i>Kompendium der Soziallehre der Kirche<\/i>, 268. <a class=\"fnup\" href=\"#rn156\">↩<\/a><\/span><\/li><li id=\"fn157\"><a class=\"fnback\" href=\"#rn157\" aria-label=\"Zurück zum Text\">157.<\/a><span>Vgl. Benedikt XVI., Enzyklika <i><a href=\"https://www.vatican.va/content/benedict-xvi/de/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate.html\" target=\"_blank\" rel=\"noopener\">Caritas in veritate<\/a> <\/i>(29. Juni 2009), 64: <i>AAS<\/i> 101 (2009), 698. <a class=\"fnup\" href=\"#rn157\">↩<\/a><\/span><\/li><li id=\"fn158\"><a class=\"fnback\" href=\"#rn158\" aria-label=\"Zurück zum Text\">158.<\/a><span>Vgl. Franziskus, Enzyklika <i><a href=\"https://www.vatican.va/content/francesco/de/encyclicals/documents/papa-francesco_20150524_enciclica-laudato-si.html\" target=\"_blank\" rel=\"noopener\">Laudato si’<\/a> <\/i>(24. Mai 2015), 129: <i>AAS<\/i> 107 (2015), 899. <a class=\"fnup\" href=\"#rn158\">↩<\/a><\/span><\/li><li id=\"fn159\"><a class=\"fnback\" href=\"#rn159\" aria-label=\"Zurück zum Text\">159.<\/a><span>Vgl. <i>ebd<\/i>. <a class=\"fnup\" href=\"#rn159\">↩<\/a><\/span><\/li><li id=\"fn160\"><a class=\"fnback\" href=\"#rn160\" aria-label=\"Zurück zum Text\">160.<\/a><span>Vgl. Ders., Enzyklika <i><a href=\"https://www.vatican.va/content/francesco/de/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\">Fratelli tutti<\/a><\/i> (3. Oktober 2020), 108: <i>AAS<\/i> 112 (2020), 1006. <a class=\"fnup\" href=\"#rn160\">↩<\/a><\/span><\/li><li id=\"fn161\"><a class=\"fnback\" href=\"#rn161\" aria-label=\"Zurück zum Text\">161.<\/a><span>Vgl. Kongregation für die Glaubenslehre – Dikasterium für die Förderung der ganzheitlichen menschlichen Entwicklung, <i><a href=\"https://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_con_cfaith_doc_20180106_oeconomicae-et-pecuniariae_ge.html\" target=\"_blank\" rel=\"noopener\">Oeconomicae et pecuniariae quaestiones. Erwägungen zu einer ethischen Unterscheidung bezüglich einiger Aspekte des gegenwärtigen Finanzwirtschaftssystems<\/a> <\/i>(6. Januar 2018), 6: <i>AAS<\/i> 110 (2018), 772. <a class=\"fnup\" href=\"#rn161\">↩<\/a><\/span><\/li><li id=\"fn162\"><a class=\"fnback\" href=\"#rn162\" aria-label=\"Zurück zum Text\">162.<\/a><span>Franziskus, <i><a href=\"https://www.vatican.va/content/francesco/de/speeches/2019/february/documents/papa-francesco_20190214_fao.html\" target=\"_blank\" rel=\"noopener\">Grußwort an das Personal des Internationalen Fonds für landwirtschaftliche Entwicklung (IFAD)<\/a> <\/i>(14. Februar 2019): <i>AAS<\/i> 111 (2019), 309. Vgl. Benedikt XVI., Enzyklika <i><a href=\"https://www.vatican.va/content/benedict-xvi/de/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate.html\" target=\"_blank\" rel=\"noopener\">Caritas in veritate<\/a> <\/i>(29. Juni 2009), 22: <i>AAS<\/i> 101 (2009), 657. <a class=\"fnup\" href=\"#rn162\">↩<\/a><\/span><\/li><li id=\"fn163\"><a class=\"fnback\" href=\"#rn163\" aria-label=\"Zurück zum Text\">163.<\/a><span>Vgl <i>. ebd.<\/i>, 36: AAS 101 (2009), 671–672. <a class=\"fnup\" href=\"#rn163\">↩<\/a><\/span><\/li><li id=\"fn164\"><a class=\"fnback\" href=\"#rn164\" aria-label=\"Zurück zum Text\">164.<\/a><span>Vgl. Franziskus, Apostolisches Schreiben <i><a href=\"https://www.vatican.va/content/francesco/de/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html\" target=\"_blank\" rel=\"noopener\">Evangelii gaudium<\/a><\/i> (24. November 2013), 204: <i>AAS<\/i> 105 (2013), 1105–1106. <a class=\"fnup\" href=\"#rn164\">↩<\/a><\/span><\/li><li id=\"fn165\"><a class=\"fnback\" href=\"#rn165\" aria-label=\"Zurück zum Text\">165.<\/a><span>Vgl. Hl. Paul VI., Enzyklika <i><a href=\"https://www.vatican.va/content/paul-vi/de/encyclicals/documents/hf_p-vi_enc_26031967_populorum.html\" target=\"_blank\" rel=\"noopener\">Populorum progressio<\/a><\/i> (26. März 1967), 87: <i>AAS<\/i> 59 (1967), 299. <a class=\"fnup\" href=\"#rn165\">↩<\/a><\/span><\/li><li id=\"fn166\"><a class=\"fnback\" href=\"#rn166\" aria-label=\"Zurück zum Text\">166.<\/a><span>Vgl. Johannes Paul II., Enzyklika <i><a href=\"https://www.vatican.va/content/john-paul-ii/de/encyclicals/documents/hf_jp-ii_enc_01051991_centesimus-annus.html\" target=\"_blank\" rel=\"noopener\">Centesimus annus<\/a><\/i> (1. Mai 1991), 39: <i>AAS<\/i> 83 (1991), 841. <a class=\"fnup\" href=\"#rn166\">↩<\/a><\/span><\/li><li id=\"fn167\"><a class=\"fnback\" href=\"#rn167\" aria-label=\"Zurück zum Text\">167.<\/a><span>Vgl. Päpstlicher Rat für Gerechtigkeit und Frieden, <i>Kompendium der Soziallehre der Kirche<\/i>, 211. <a class=\"fnup\" href=\"#rn167\">↩<\/a><\/span><\/li><li id=\"fn168\"><a class=\"fnback\" href=\"#rn168\" aria-label=\"Zurück zum Text\">168.<\/a><span>Vgl. Johannes Paul II., Brief an die Familien <i><a href=\"https://www.vatican.va/content/john-paul-ii/de/letters/1994/documents/hf_jp-ii_let_02021994_families.html\" target=\"_blank\" rel=\"noopener\">Gratissimam Sane<\/a> <\/i>(2. Februar 1994), 17: <i>AAS<\/i> 86 (1994), 903-906. <a class=\"fnup\" href=\"#rn168\">↩<\/a><\/span><\/li><li id=\"fn169\"><a class=\"fnback\" href=\"#rn169\" aria-label=\"Zurück zum Text\">169.<\/a><span>Vgl. United States Conference of Catholic Bishops, <i>Sons and daughters of the light: a pastoral plan for ministry with young adults<\/i> (12. November 1996), Washington/DC 1996, I, 3. <a class=\"fnup\" href=\"#rn169\">↩<\/a><\/span><\/li><li id=\"fn170\"><a class=\"fnback\" href=\"#rn170\" aria-label=\"Zurück zum Text\">170.<\/a><span>Vgl. Päpstlicher Rat für Gerechtigkeit und Frieden, <i>Kompendium der Soziallehre der Kirche<\/i>, 290. <a class=\"fnup\" href=\"#rn170\">↩<\/a><\/span><\/li><li id=\"fn171\"><a class=\"fnback\" href=\"#rn171\" aria-label=\"Zurück zum Text\">171.<\/a><span>Vgl. <i>ebd.<\/i>, 214. <a class=\"fnup\" href=\"#rn171\">↩<\/a><\/span><\/li><li id=\"fn172\"><a class=\"fnback\" href=\"#rn172\" aria-label=\"Zurück zum Text\">172.<\/a><span>Vgl. Franziskus, <i><a href=\"https://www.vatican.va/content/francesco/de/messages/peace/documents/papa-francesco_20141208_messaggio-xlviii-giornata-mondiale-pace-2015.html\" target=\"_blank\" rel=\"noopener\">Botschaft zur Feier des 48. Weltfriedenstags<\/a> <\/i>(8. Dezember 2014), 4: <i>AAS<\/i> 107 (2015), 70-71. <a class=\"fnup\" href=\"#rn172\">↩<\/a><\/span><\/li><li id=\"fn173\"><a class=\"fnback\" href=\"#rn173\" aria-label=\"Zurück zum Text\">173.<\/a><span>Vgl. Internationale Theologische Kommission, <i><a href=\"https://www.vatican.va/roman_curia/congregations/cfaith/cti_documents/rc_con_cfaith_doc_20000307_memory-reconc-itc_ge.html\" target=\"_blank\" rel=\"noopener\">Erinnern und Versöhnen: Die Kirche und die Verfehlungen in ihrer Vergangenheit<\/a>,<\/i> Vatikanstadt 2000, 5.3. <a class=\"fnup\" href=\"#rn173\">↩<\/a><\/span><\/li><li id=\"fn174\"><a class=\"fnback\" href=\"#rn174\" aria-label=\"Zurück zum Text\">174.<\/a><span>So in den päpstlichen Bullen <i>Sicut dudum <\/i>(13. Januar 1435) und <i>Etsi suscepti <\/i>(9. Januar 1442) von Eugen IV. sowie in den päpstlichen Bullen <i>Dum diversas <\/i>(18. Juni 1452) und <i>Romanus Pontifex<\/i> (8. Januar 1455) von Nikolaus V. Politische und zuweilen sogar wirtschaftliche Erfordernisse setzten sich über die Gebote des Evangeliums hinweg. Das Erfordernis der Evangelisierung wurde häufig den Bedürfnissen weltlicher Mächte untergeordnet oder zumindest in deren Sinne fehlinterpretiert, wodurch die problematische Unvereinbarkeit der Sklaverei mit dem christlichen Gewissen relativiert wurde. <a class=\"fnup\" href=\"#rn174\">↩<\/a><\/span><\/li><li id=\"fn175\"><a class=\"fnback\" href=\"#rn175\" aria-label=\"Zurück zum Text\">175.<\/a><span>Vgl. Leo XIII., Enzyklika <i>In plurimis <\/i>(5. Mai 1888): <i>Acta Leonis XIII<\/i>., VIII, Rom 1889, S. 169–192. Es ist zu bedenken, dass das Heilige Offizium noch 1866 zwischen moralischen und unmoralischen Aspekten der Knechtschaft unterschied, ohne diese gänzlich zu verurteilen <i>:<\/i> Rom, Archiv des Dikasteriums für die Glaubenslehre, <i>Instr. 1293<\/i>, <i>Instruktion des Heiligen Offiziums zu verschiedenen Zweifeln von Monsignore Massaia, Apostolischer Vikar im Land der Galla<\/i>, April 1866, Antwort auf Frage Nr. 15. <a class=\"fnup\" href=\"#rn175\">↩<\/a><\/span><\/li><li id=\"fn176\"><a class=\"fnback\" href=\"#rn176\" aria-label=\"Zurück zum Text\">176.<\/a><span>Vgl. hl. Johannes Paul II., Bulle <i><a href=\"https://www.vatican.va/content/john-paul-ii/de/bulls/documents/hf_jp-ii_doc_19981129_bolla-incarnationis-mysterium.html\" target=\"_blank\" rel=\"noopener\">Incarnationis mysterium<\/a> <\/i>(29. November 1998), 11: <i>AAS<\/i> 91 (1999), 139-141. <a class=\"fnup\" href=\"#rn176\">↩<\/a><\/span><\/li><li id=\"fn177\"><a class=\"fnback\" href=\"#rn177\" aria-label=\"Zurück zum Text\">177.<\/a><span>Vgl. Hl. Paul VI., <i>Regina caeli <\/i>(17. Mai 1970): <i>Insegnamenti di Paolo VI, <\/i>VIII, Vatikanstadt 1971, 506. <a class=\"fnup\" href=\"#rn177\">↩<\/a><\/span><\/li><li id=\"fn178\"><a class=\"fnback\" href=\"#rn178\" aria-label=\"Zurück zum Text\">178.<\/a><span>Vgl. Franziskus, Enzyklika <i><a href=\"https://www.vatican.va/content/francesco/de/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\">Fratelli tutti<\/a><\/i> (3. Oktober 2020), 183: <i>AAS<\/i> 112 (2020), 1033–1034. <a class=\"fnup\" href=\"#rn178\">↩<\/a><\/span><\/li><li id=\"fn179\"><a class=\"fnback\" href=\"#rn179\" aria-label=\"Zurück zum Text\">179.<\/a><span>Vgl. Zweites Vatikanisches Konzil, Pastoralkonstitution <i><a href=\"https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651207_gaudium-et-spes_ge.html\" target=\"_blank\" rel=\"noopener\">Gaudium et spes<\/a><\/i>, 26: <i>AAS<\/i> 58 (1966), 1046–1047. <a class=\"fnup\" href=\"#rn179\">↩<\/a><\/span><\/li><li id=\"fn180\"><a class=\"fnback\" href=\"#rn180\" aria-label=\"Zurück zum Text\">180.<\/a><span>Hl. Paul VI., <i>Ansprache vor der 20. Generalversammlung der Vereinten Nationen <\/i>(4. Oktober 1965): <i>AAS<\/i> 57 (1965), 881. <a class=\"fnup\" href=\"#rn180\">↩<\/a><\/span><\/li><li id=\"fn181\"><a class=\"fnback\" href=\"#rn181\" aria-label=\"Zurück zum Text\">181.<\/a><span>Organisation der Vereinten Nationen, <i>Charta der Vereinten Nationen<\/i>, San Francisco (26. Juni 1945), Präambel. <a class=\"fnup\" href=\"#rn181\">↩<\/a><\/span><\/li><li id=\"fn182\"><a class=\"fnback\" href=\"#rn182\" aria-label=\"Zurück zum Text\">182.<\/a><span>Vgl. Franziskus, Enzyklika. <i><a href=\"https://www.vatican.va/content/francesco/de/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\">Fratelli tutti<\/a><\/i> (3. Oktober 2020), 258: <i>AAS<\/i> 112 (2020), 1061: »In der Tat gaben in den letzten Jahrzehnten alle Kriege vor, „gerechtfertigt“ zu sein. Der <i>Katechismus der Katholischen Kirche<\/i> spricht von der Möglichkeit einer legitimen <i>Verteidigung<\/i> mit militärischer Gewalt, was den Nachweis voraussetzt, dass einige „strenge Bedingungen“ gegeben sind, unter denen diese Entscheidung „sittlich vertretbar“ ist. Aber es ist leicht, in eine allzu weite Auslegung dieses möglichen Rechts zu verfallen. Dann will man selbst „präventive“ Angriffe oder kriegerische Handlungen unzulässigerweise rechtfertigen, bei denen sich kaum „Schäden und Wirren“, „die schlimmer sind als das zu beseitigende Übel“, vermeiden lassen.« Vgl. <i>Katechismus der Katholischen Kirche <\/i>2309 <i>.<\/i> <a class=\"fnup\" href=\"#rn182\">↩<\/a><\/span><\/li><li id=\"fn183\"><a class=\"fnback\" href=\"#rn183\" aria-label=\"Zurück zum Text\">183.<\/a><span>Vgl. Dikasterium für die Glaubenslehre – Dikasterium für die Kultur und die Bildung, Note <i><a href=\"https://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_ddf_doc_20250128_antiqua-et-nova_ge.html\" target=\"_blank\" rel=\"noopener\">Antiqua et nova<\/a> <\/i>(14. Januar 2025), 99: <i>AAS<\/i> 117 (2025), 202–203. <a class=\"fnup\" href=\"#rn183\">↩<\/a><\/span><\/li><li id=\"fn184\"><a class=\"fnback\" href=\"#rn184\" aria-label=\"Zurück zum Text\">184.<\/a><span>Vgl. <i>ebd.<\/i>, 103: <i>AAS<\/i> 117 (2025), 204. <a class=\"fnup\" href=\"#rn184\">↩<\/a><\/span><\/li><li id=\"fn185\"><a class=\"fnback\" href=\"#rn185\" aria-label=\"Zurück zum Text\">185.<\/a><span>Vgl. <i><a href=\"https://www.vatican.va/content/leo-xiv/de/speeches/2025/june/documents/20250626-roaco.html\" target=\"_blank\" rel=\"noopener\">Audienz für die Teilnehmer an der Vollversammlung der „Union der Hilfswerke für die Orientalischen Kirchen“ (R.O.A.C.O.)<\/a>, <\/i>(26. Juni 2025): <i>AAS<\/i> 117 (2025), 847-849. <a class=\"fnup\" href=\"#rn185\">↩<\/a><\/span><\/li><li id=\"fn186\"><a class=\"fnback\" href=\"#rn186\" aria-label=\"Zurück zum Text\">186.<\/a><span>Vgl. Franziskus, <i><a href=\"https://www.vatican.va/content/francesco/de/messages/peace/documents/papa-francesco_20191208_messaggio-53giornatamondiale-pace2020.html\" target=\"_blank\" rel=\"noopener\">Botschaft zur Feier des 53..Weltfriedenstags<\/a> <\/i>(8. Dezember 2019): <i>AAS<\/i> 112 (2020), 54–61. <a class=\"fnup\" href=\"#rn186\">↩<\/a><\/span><\/li><li id=\"fn187\"><a class=\"fnback\" href=\"#rn187\" aria-label=\"Zurück zum Text\">187.<\/a><span>J.R.R. Tolkien, <i>Der Herr der Ringe. Bd. 3. Die Wiederkehr des Königs, Stuttgart 2001, 184<\/i>. <a class=\"fnup\" href=\"#rn187\">↩<\/a><\/span><\/li><li id=\"fn188\"><a class=\"fnback\" href=\"#rn188\" aria-label=\"Zurück zum Text\">188.<\/a><span><i><a href=\"https://www.vatican.va/content/leo-xiv/de/speeches/2025/may/documents/20250512-media.html\" target=\"_blank\" rel=\"noopener\">Ansprache an die Vertreter der Medien<\/a> <\/i>(12. Mai 2025): <i>AAS<\/i> 117 (2025) 682. <a class=\"fnup\" href=\"#rn188\">↩<\/a><\/span><\/li><li id=\"fn189\"><a class=\"fnback\" href=\"#rn189\" aria-label=\"Zurück zum Text\">189.<\/a><span><i>Ebd.<\/i> <a class=\"fnup\" href=\"#rn189\">↩<\/a><\/span><\/li><li id=\"fn190\"><a class=\"fnback\" href=\"#rn190\" aria-label=\"Zurück zum Text\">190.<\/a><span>Johannes Paul II., <i><a href=\"https://www.vatican.va/content/john-paul-ii/de/messages/peace/documents/hf_jp-ii_mes_08121997_xxxi-world-day-for-peace.html\" target=\"_blank\" rel=\"noopener\">Botschaft zur Feier des 31. Weltfriedenstags<\/a> <\/i>(1. Januar 1998), 1: <i>AAS<\/i> 90 (1998) 147. <a class=\"fnup\" href=\"#rn190\">↩<\/a><\/span><\/li><li id=\"fn191\"><a class=\"fnback\" href=\"#rn191\" aria-label=\"Zurück zum Text\">191.<\/a><span>Hl. Augustinus, <i>Enarrationes in Psalmos<\/i>, 84, 12: <i>CCSL<\/i> 39, 1172–1173. <a class=\"fnup\" href=\"#rn191\">↩<\/a><\/span><\/li><li id=\"fn192\"><a class=\"fnback\" href=\"#rn192\" aria-label=\"Zurück zum Text\">192.<\/a><span>Vgl. Franziskus, Enzyklika <i><a href=\"https://www.vatican.va/content/francesco/de/encyclicals/documents/20241024-enciclica-dilexit-nos.html\" target=\"_blank\" rel=\"noopener\">Dilexit nos<\/a><\/i> (24. Oktober 2024), 22: <i>AAS<\/i> 116 (2024), 1375–1376. <a class=\"fnup\" href=\"#rn192\">↩<\/a><\/span><\/li><li id=\"fn193\"><a class=\"fnback\" href=\"#rn193\" aria-label=\"Zurück zum Text\">193.<\/a><span>Vgl. Ders., Enzyklika <i><a href=\"https://www.vatican.va/content/francesco/de/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\">Fratelli tutti<\/a><\/i> (3. Oktober 2020), 115: <i>AAS<\/i> 112 (2020), 1008–1009. <a class=\"fnup\" href=\"#rn193\">↩<\/a><\/span><\/li><li id=\"fn194\"><a class=\"fnback\" href=\"#rn194\" aria-label=\"Zurück zum Text\">194.<\/a><span>Vgl. e <i>bd<\/i>., 261: <i>AAS<\/i> 112 (2020), 1062. <a class=\"fnup\" href=\"#rn194\">↩<\/a><\/span><\/li><li id=\"fn195\"><a class=\"fnback\" href=\"#rn195\" aria-label=\"Zurück zum Text\">195.<\/a><span>Vgl. Hl. Paul VI <i>., Ansprache vor der 20. Generalversammlung der Vereinten Nationen <\/i>(4. Oktober 1965): <i>AAS<\/i> 55 (1965), 878–879. <a class=\"fnup\" href=\"#rn195\">↩<\/a><\/span><\/li><li id=\"fn196\"><a class=\"fnback\" href=\"#rn196\" aria-label=\"Zurück zum Text\">196.<\/a><span>Vgl. Pius XII., Rundfunkansprache <i>Un’ora grave <\/i>(24. August 1939): <i>AAS<\/i> 31 (1939), 334. <a class=\"fnup\" href=\"#rn196\">↩<\/a><\/span><\/li><li id=\"fn197\"><a class=\"fnback\" href=\"#rn197\" aria-label=\"Zurück zum Text\">197.<\/a><span>G. La Pira, <i>Riflessioni sul Concilio. Discorso del Sindaco di Firenze Prof. Giorgio La Pira alle »Guides de France«<\/i> (Rom, 4. September 1962), Florenz 1962, 6. <a class=\"fnup\" href=\"#rn197\">↩<\/a><\/span><\/li><li id=\"fn198\"><a class=\"fnback\" href=\"#rn198\" aria-label=\"Zurück zum Text\">198.<\/a><span><i><a href=\"https://www.vatican.va/content/leo-xiv/de/speeches/2025/may/documents/20250514-giubileo-chiese-orientali.html\" target=\"_blank\" rel=\"noopener\">Ansprache an die Teilnehmer der Heilig-Jahr-Feier der Orientalischen Kirchen<\/a> <\/i>(14. Mai 2025): <i>AAS <\/i>117 (2025), 686. <a class=\"fnup\" href=\"#rn198\">↩<\/a><\/span><\/li><li id=\"fn199\"><a class=\"fnback\" href=\"#rn199\" aria-label=\"Zurück zum Text\">199.<\/a><span>Vgl. Franziskus, Enzyklika <i><a href=\"https://www.vatican.va/content/francesco/de/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\">Fratelli tutti<\/a><\/i> (3. Oktober 2020), 271: <i>AAS<\/i> 112 (2020), 1066. <a class=\"fnup\" href=\"#rn199\">↩<\/a><\/span><\/li><li id=\"fn200\"><a class=\"fnback\" href=\"#rn200\" aria-label=\"Zurück zum Text\">200.<\/a><span>Vgl. Ders., <i><a href=\"https://www.vatican.va/content/francesco/de/speeches/2016/september/documents/papa-francesco_20160920_assisi-preghiera-pace.html\" target=\"_blank\" rel=\"noopener\">Appell zum Weltgebetstag für den Frieden „Durst nach Frieden. Religionen und Kultur im Dialog“<\/a> <\/i>(20. September 2016): <i>AAS<\/i> 108 (2016) 1124. <a class=\"fnup\" href=\"#rn200\">↩<\/a><\/span><\/li><li id=\"fn201\"><a class=\"fnback\" href=\"#rn201\" aria-label=\"Zurück zum Text\">201.<\/a><span>Ders. <i>, <a href=\"https://www.vatican.va/content/francesco/de/speeches/2025/january/documents/20250109-corpo-diplomatico.html\" target=\"_blank\" rel=\"noopener\">Ansprache an das beim Heiligen Stuhl akkreditierte diplomatische Korps<\/a> <\/i>(9. Januar 2025): <i>AAS <\/i>117 (2025) 110. <a class=\"fnup\" href=\"#rn201\">↩<\/a><\/span><\/li><li id=\"fn202\"><a class=\"fnback\" href=\"#rn202\" aria-label=\"Zurück zum Text\">202.<\/a><span>Vgl. Ders., <a class=\"fnup\" href=\"#rn202\">↩<\/a><\/span><\/li><li id=\"fn203\"><a class=\"fnback\" href=\"#rn203\" aria-label=\"Zurück zum Text\">203.<\/a><span><i><a href=\"https://www.vatican.va/content/leo-xiv/de/messages/urbi/documents/20250508-prima-benedizione-urbietorbi.html\" target=\"_blank\" rel=\"noopener\">Erster Segen „Urbi et Orbi“<\/a> <\/i>(8. Mai 2025): <i>AAS <\/i>117 (2025), 660. <a class=\"fnup\" href=\"#rn203\">↩<\/a><\/span><\/li><li id=\"fn204\"><a class=\"fnback\" href=\"#rn204\" aria-label=\"Zurück zum Text\">204.<\/a><span><i>Ebd.<\/i> <a class=\"fnup\" href=\"#rn204\">↩<\/a><\/span><\/li><li id=\"fn205\"><a class=\"fnback\" href=\"#rn205\" aria-label=\"Zurück zum Text\">205.<\/a><span>Vgl. <i><a href=\"https://www.vatican.va/content/leo-xiv/de/homilies/2025/documents/20251231-te-deum.html\" target=\"_blank\" rel=\"noopener\">Predigt bei der Ersten Vesper am Hochfest der Gottesmutter Maria<\/a> <\/i>(31. Dezember 2025): <i>L’Osservatore Romano<\/i>, 2. Januar 2026, 1–2. <a class=\"fnup\" href=\"#rn205\">↩<\/a><\/span><\/li><li id=\"fn206\"><a class=\"fnback\" href=\"#rn206\" aria-label=\"Zurück zum Text\">206.<\/a><span>Vgl. <i><a href=\"https://www.vatican.va/content/leo-xiv/de/homilies/2025/documents/20251225-messa-natale.html\" target=\"_blank\" rel=\"noopener\">Homilie an Weihnachten in der hl. Messe vom Tag<\/a> <\/i>(25. Dezember 2025): <i>L’Osservatore Romano<\/i>, 27. Dezember 2025, 3. <a class=\"fnup\" href=\"#rn206\">↩<\/a><\/span><\/li><li id=\"fn207\"><a class=\"fnback\" href=\"#rn207\" aria-label=\"Zurück zum Text\">207.<\/a><span>Vgl. <i>ebd.<\/i> <a class=\"fnup\" href=\"#rn207\">↩<\/a><\/span><\/li><li id=\"fn208\"><a class=\"fnback\" href=\"#rn208\" aria-label=\"Zurück zum Text\">208.<\/a><span>Vgl. <i><a href=\"https://www.vatican.va/content/leo-xiv/de/angelus/2026/documents/20260106-angelus.html\" target=\"_blank\" rel=\"noopener\">Angelus am Hochfest der Erscheinung des Herrn<\/a> <\/i>(6. Januar 2026): <i>L’Osservatore Romano,<\/i> 7. Januar 2026, 3 <a class=\"fnup\" href=\"#rn208\">↩<\/a><\/span><\/li><li id=\"fn209\"><a class=\"fnback\" href=\"#rn209\" aria-label=\"Zurück zum Text\">209.<\/a><span>Vgl. <i><a href=\"https://www.vatican.va/content/leo-xiv/de/homilies/2025/documents/20251224-messa-notte-natale.html\" target=\"_blank\" rel=\"noopener\">Homilie an Weihnachten in der Mitternachtsmesse<\/a> <\/i>(24. Dezember 2025): <i>L’Osservatore Romano<\/i>, 27. Dezember 2025, 2. <a class=\"fnup\" href=\"#rn209\">↩<\/a><\/span><\/li><li id=\"fn210\"><a class=\"fnback\" href=\"#rn210\" aria-label=\"Zurück zum Text\">210.<\/a><span>P. de Bérulle, <i>Discours de l’état et des grandeurs de Jésus, Discours IV, Unité de Dieu en l’incarnation: Œuvres complètes<\/i>, Paris 1856, col. 218, 181-182. <a class=\"fnup\" href=\"#rn210\">↩<\/a><\/span><\/li><li id=\"fn211\"><a class=\"fnback\" href=\"#rn211\" aria-label=\"Zurück zum Text\">211.<\/a><span><i>Ebd.<\/i> <a class=\"fnup\" href=\"#rn211\">↩<\/a><\/span><\/li><li id=\"fn212\"><a class=\"fnback\" href=\"#rn212\" aria-label=\"Zurück zum Text\">212.<\/a><span>Vgl. <i>Ansprache anlässlich der Konferenz „Artificial Intelligence and Care of Our Common Home<\/i>“ (5. Dezember 2025): <i>L’Osservatore Romano<\/i>, 5. Dezember 2025, 2. <a class=\"fnup\" href=\"#rn212\">↩<\/a><\/span><\/li><li id=\"fn213\"><a class=\"fnback\" href=\"#rn213\" aria-label=\"Zurück zum Text\">213.<\/a><span>Benedikt XVI., Enzyklika <i><a href=\"https://www.vatican.va/content/benedict-xvi/de/encyclicals/documents/hf_ben-xvi_enc_20051225_deus-caritas-est.html\" target=\"_blank\" rel=\"noopener\">Deus caritas est<\/a> <\/i>(25. Dezember 2005), 14: <i>AAS<\/i> 98 (2006), 228. <a class=\"fnup\" href=\"#rn213\">↩<\/a><\/span><\/li><li id=\"fn214\"><a class=\"fnback\" href=\"#rn214\" aria-label=\"Zurück zum Text\">214.<\/a><span>Hl. Augustinus, <i>Sermones<\/i>, 272: <i>In die Pentecostes ad infantes de sacramento<\/i>: <i>PL<\/i> 38, Paris, 1865, 1247. <a class=\"fnup\" href=\"#rn214\">↩<\/a><\/span><\/li><li id=\"fn215\"><a class=\"fnback\" href=\"#rn215\" aria-label=\"Zurück zum Text\">215.<\/a><span>Benedikt XVI., <a href=\"https://www.vatican.va/content/benedict-xvi/de/homilies/2011/documents/hf_ben-xvi_hom_20110421_coena-domini.html\" target=\"_blank\" rel=\"noopener\"><i>Homilie in der Messe <\/i>in Coena Domini<\/a> (21. April 2011): <i>AAS<\/i> 103 (2011), 321. <a class=\"fnup\" href=\"#rn215\">↩<\/a><\/span><\/li><li id=\"fn216\"><a class=\"fnback\" href=\"#rn216\" aria-label=\"Zurück zum Text\">216.<\/a><span><i><a href=\"https://www.vatican.va/content/leo-xiv/de/speeches/2025/december/documents/20251222-curia-romana.html\" target=\"_blank\" rel=\"noopener\">Ansprache an die Kurie anlässlich der Weihnachtsgrüße<\/a> <\/i>(22. Dezember 2025): <i>L’Osservatore Romano<\/i>, 22. Dezember 2025, 6–7. <a class=\"fnup\" href=\"#rn216\">↩<\/a><\/span><\/li><li id=\"fn217\"><a class=\"fnback\" href=\"#rn217\" aria-label=\"Zurück zum Text\">217.<\/a><span>Vgl. <i>oben<\/i>, Nr. 11–14 <a class=\"fnup\" href=\"#rn217\">↩<\/a><\/span><\/li><li id=\"fn218\"><a class=\"fnback\" href=\"#rn218\" aria-label=\"Zurück zum Text\">218.<\/a><span>Vgl. <i><a href=\"https://www.vatican.va/content/leo-xiv/de/speeches/2025/november/documents/20251113-fondazione-infanzia-adolescenza.html\" target=\"_blank\" rel=\"noopener\">Ansprache an die Teilnehmer der Konferenz „Die Würde der Kinder und Heranwachsenden im Zeitalter der Künstlichen Intelligenz“<\/a><\/i> (13. November 2025): <i>L’Osservatore Romano<\/i>, 13. November 2025, 3. <a class=\"fnup\" href=\"#rn218\">↩<\/a><\/span><\/li><li id=\"fn219\"><a class=\"fnback\" href=\"#rn219\" aria-label=\"Zurück zum Text\">219.<\/a><span>Vgl. Benedikt XVI., Enzyklika <i><a href=\"https://www.vatican.va/content/benedict-xvi/de/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate.html\" target=\"_blank\" rel=\"noopener\">Caritas in veritate<\/a> <\/i>(29. Juni 2009), 34: <i>AAS<\/i> 101 (2009), 668–670. <a class=\"fnup\" href=\"#rn219\">↩<\/a><\/span><\/li><li id=\"fn220\"><a class=\"fnback\" href=\"#rn220\" aria-label=\"Zurück zum Text\">220.<\/a><span>Franziskus, Apostolisches Schreiben <i><a href=\"https://www.vatican.va/content/francesco/de/apost_exhortations/documents/20231004-laudate-deum.html\" target=\"_blank\" rel=\"noopener\">Laudate Deum<\/a> <\/i>(4. Oktober 2023), 67: <i>AAS<\/i> 115 (2024), 1059. <a class=\"fnup\" href=\"#rn220\">↩<\/a><\/span><\/li><li id=\"fn221\"><a class=\"fnback\" href=\"#rn221\" aria-label=\"Zurück zum Text\">221.<\/a><span>Vgl. <i><a href=\"https://www.vatican.va/content/leo-xiv/de/angelus/2026/documents/20260106-angelus.html\" target=\"_blank\" rel=\"noopener\">Angelus am Hochfest der Erscheinung des Herrn<\/a> <\/i>(6. Januar 2026): <i>L’Osservatore Romano<\/i>, 7. Januar 2026, 3. <a class=\"fnup\" href=\"#rn221\">↩<\/a><\/span><\/li><li id=\"fn222\"><a class=\"fnback\" href=\"#rn222\" aria-label=\"Zurück zum Text\">222.<\/a><span>Benedikt XVI., <i><a href=\"https://www.vatican.va/content/benedict-xvi/de/audiences/2006/documents/hf_ben-xvi_aud_20060215.html\" target=\"_blank\" rel=\"noopener\">Generalaudienz<\/a> <\/i>(15. Februar 2006): <i>L’Osservatore Romano<\/i>, 16. Februar 2006, 4. <a class=\"fnup\" href=\"#rn222\">↩<\/a><\/span><\/li><li id=\"fn223\"><a class=\"fnback\" href=\"#rn223\" aria-label=\"Zurück zum Text\">223.<\/a><span><i><a href=\"https://www.vatican.va/content/leo-xiv/de/speeches/2025/october/documents/20251011-veglia-di-preghiera.html\" target=\"_blank\" rel=\"noopener\">Meditation anlässlich der Gebetsvigil und des Rosenkranzes für den Frieden<\/a> <\/i>(11. Oktober 2025): <i>L’Osservatore Romano<\/i>, 13. Oktober 2025, 2. <a class=\"fnup\" href=\"#rn223\">↩<\/a><\/span><\/li><li id=\"fn224\"><a class=\"fnback\" href=\"#rn224\" aria-label=\"Zurück zum Text\">224.<\/a><span>Paul VI., <i>Predigt im Marienheiligtum Unserer Lieben Frau von Bonaria <\/i>(24. April 1970): <i>AAS<\/i> 62 (1970), 301. <a class=\"fnup\" href=\"#rn224\">↩<\/a><\/span><\/li><\/ol><\/section>", "pt": "<details class=\"chapter\" id=\"ch-intro\"><summary><div class=\"csum\"><span class=\"csum-title\">Introdução<\/span><span class=\"csum-desc\">As “coisas novas” do nosso tempo e a escolha entre Babel e a cidade reconstruída. <span class=\"csum-n\">· 16 secções<\/span><\/span><span class=\"csum-cta\"><span class=\"chev\">›<\/span><span class=\"cta-read\">clique para ler<\/span><span class=\"cta-collapse\">clique para recolher<\/span><\/span><\/div><\/summary><div class=\"chapter-body\"><p class=\"vp\" id=\"p1\"><span class=\"pnum\">1<\/span>A Magnífica Humanidade criada por Deus encontra-se hoje perante uma escolha decisiva: erguer uma nova torre de Babel ou construir a cidade onde Deus e a humanidade habitam juntos. Cada geração recebe em herança a tarefa de dar forma ao seu tempo: de fazer amadurecer a história como um lugar onde a dignidade de cada pessoa seja salvaguardada, a justiça promovida e a fraternidade possibilitada. Sobre cada época, porém, paira o risco de construir um mundo desumano e mais injusto. Ali onde a humanidade corre o perigo de perder a sua identidade, nós, cristãos, erguemos os olhos para o Deus feito carne, sabendo que «o mistério do homem só no mistério do Verbo encarnado se esclarece verdadeiramente». <a class=\"ref\" id=\"rn1\" href=\"#fn1\">1<\/a> Em Jesus Cristo, esta magnífica humanidade torna-se o Caminho, a Verdade e a Vida, abrindo a cada um de nós a via para crescermos até à plenitude.<\/p><p class=\"vp\" id=\"p2\"><span class=\"pnum\">2<\/span>Alicerçados em Cristo, a pedra viva, experimentamos a poderosa e misteriosa ação do Espírito Santo e acreditamos que todo o autêntico esforço humano de cooperar com Ele para o bem será abençoado pelo Pai celeste, no qual depositamos a nossa esperança. Por isso, com determinação, podemos contribuir em todas as iniciativas que constroem um mundo mais justo e convidar outros a colaborar conosco na promoção do desenvolvimento integral de cada ser humano. Desejamos entrar em diálogo com todos os homens e mulheres do nosso tempo, com os quais partilhamos os acontecimentos, as questões e as aspirações da humanidade. <a class=\"ref\" id=\"rn2\" href=\"#fn2\">2<\/a> Com eles, queremos individuar novos caminhos para o bem comum e a promoção de uma vida digna para todos. Essa atitude de diálogo é parte integrante da vocação da Igreja, pois ela, constituída «em Cristo, é como que o sacramento […] da íntima união com Deus e da unidade de todo o género humano», <a class=\"ref\" id=\"rn3\" href=\"#fn3\">3<\/a> reconhece a história como o lugar onde o Evangelho interpela e acompanha a experiência humana.<\/p><p class=\"vp\" id=\"p3\"><span class=\"pnum\">3<\/span>Com esse espírito, Leão XIII publicou, em 1891, a Encíclica Rerum novarum, cujo 135º aniversário celebramos este ano com viva gratidão. O meu amado Predecessor deu impulso, com este documento, àquela reflexão sobre a sociedade, a economia e a política a que hoje chamamos “Doutrina social da Igreja”. E quando alguns contestavam que a Igreja não devia desperdiçar energias em questões mundanas, mas preocupar-se em comunicar uma mensagem de vida eterna, ele respondia com realismo e sabedoria que o anúncio do Evangelho não pode esquecer a vida concreta dos povos. <a class=\"ref\" id=\"rn4\" href=\"#fn4\">4<\/a> Passaram-se muitas décadas desde então, e o Magistério, os pastores, os teólogos e os fiéis continuaram a refletir sobre as questões sociais à luz do Evangelho. Hoje, a Doutrina social da Igreja é um património de sabedoria, onde encontramos princípios para pensar, critérios para discernir e julgar, orientações concretas para agir. Ela baseia-se na Sagrada Escritura e na Tradição e, em diálogo com as ciências, ajuda-nos a ler os desafios do presente com lucidez, identificando caminhos adequados para viver, com alegria e ao serviço do mundo, um límpido testemunho cristão. Não se trata dum conjunto estático de conceitos, mas dum corpus vivo de verdades, que preserva e interpreta a vocação da humanidade à vida plena e justa. Desejo, portanto, juntar a minha voz a esta tradição viva, invocando a ajuda do Espírito de sabedoria, que habita o mundo desde os seus primórdios (cf. Pr 8, 22-31).<\/p><h3 class=\"sub\">As res novae do nosso tempo<\/h3><p class=\"vp\" id=\"p4\"><span class=\"pnum\">4<\/span>Se, na sua época, Leão XIII falava de «novas questões» ( rerum novarum), hoje não podemos simplesmente repetir os seus preciosos ensinamentos, mas devemos pedir a Deus a sabedoria para interpretar as grandes tendências do nosso tempo, em particular os progressos da técnica. Nos últimos anos, tornou-se cada vez mais evidente o quão rápida e profundamente a digitalização, a inteligência artificial (IA) e a robótica estão a transformar o nosso mundo. A técnica não deve ser considerada, em si mesma, como uma força antagónica em relação à pessoa: pelo contrário, está enraizada na nossa história desde o início, na medida em que é «um dado profundamente humano, ligado à autonomia e à liberdade do homem». <a class=\"ref\" id=\"rn5\" href=\"#fn5\">5<\/a> Ao longo dos séculos, o desenvolvimento tecnológico contribuiu para uma melhoria significativa das condições de vida da humanidade; ao mesmo tempo, cada fase do progresso também revelou o lado ambíguo de instrumentos que, quando não orientados para o bem, são capazes de causar danos. Hoje, no entanto, estamos diante de uma situação nova, em que o poder e a disseminação das tecnologias emergentes se inserem no curso da vida quotidiana, moldam os processos de decisão e incidem profundamente no imaginário coletivo: «Nunca a humanidade teve tanto poder sobre si mesma». <a class=\"ref\" id=\"rn6\" href=\"#fn6\">6<\/a> As novas tecnologias abrem um horizonte alargado em direções que, embora imagináveis, não podemos ainda antever plenamente. Isto torna mais complexo avaliar o seu impacto, bem como os efeitos a longo prazo sobre a dignidade das pessoas e o bem comum.<\/p><p class=\"vp\" id=\"p5\"><span class=\"pnum\">5<\/span>Cabe-nos agora enfrentar, com lucidez e responsabilidade, os desafios do nosso tempo. É necessário adotar instrumentos normativos adequados, capazes de salvaguardar a justiça e de conter os efeitos nocivos do poder tecnológico. Mas a questão não se esgota na regulamentação. Como alertou o Papa Francisco, devemos perguntar-nos com realismo quem detém hoje este poder e para que fins o orienta: «Não podemos, porém, ignorar que a energia nuclear, a biotecnologia, a informática, o conhecimento do nosso próprio DNA e outras potencialidades que adquirimos […] dão, àqueles que detêm o conhecimento e sobretudo o poder económico para o desfrutar, um domínio impressionante sobre o conjunto do género humano e do mundo inteiro». <a class=\"ref\" id=\"rn7\" href=\"#fn7\">7<\/a> Outrora, eram sobretudo os Estados a orientar e a dirigir a inovação. Hoje, pelo contrário, os principais motores do desenvolvimento são sujeitos privados, frequentemente transnacionais, dotados de recursos e capacidades de intervenção superiores aos de muitos Governos. O poder tecnológico assume, destarte, uma identidade inédita, predominantemente “privada” e, portanto, ainda mais difícil de discernir, gerir e orientar para o bem comum.<\/p><p class=\"vp\" id=\"p6\"><span class=\"pnum\">6<\/span>Assim, é preciso iniciar um discernimento partilhado, capaz de penetrar nas raízes espirituais e culturais das transformações em curso. Se nos limitarmos às contingências, corremos o risco de deixar que uma série de emergências decida, em nosso lugar, a direção do caminho. Estamos a viver uma rápida fase de transição, uma “mudança de época” em que, enquanto alguns disputam o futuro das novas tecnologias e outros se dedicam à reflexão sobre elas, a maioria das pessoas permanece a aguardar, observa de longe, simplesmente esperando que tudo corra bem. Exatamente por isso, impõem-se à nossa consciência questões decisivas, que não podem já ser evitadas: Para onde vamos? Para que meta desejamos orientar-nos? Que direção escolher enquanto comunidade humana e enquanto povos?<\/p><h3 class=\"sub\">Duas imagens bíblicas<\/h3><p class=\"vp\" id=\"p7\"><span class=\"pnum\">7<\/span>Para responder a estas questões e discernir como viver com responsabilidade a era da inteligência artificial, gostaria de evocar duas imagens bíblicas: a da edificação da torre de Babel (cf. Gn 11, 1-9) e a da reconstrução das muralhas de Jerusalém (cf. Ne 2-6). No livro do Génesis, o relato de Babel situa-se nas origens da humanidade, imediatamente após as genealogias dos filhos de Noé. Os seres humanos, tendo-se estabelecido na planície de Senaar, decidem construir uma cidade e uma torre «cujo cimo atinja os céus» (Gn 11, 4). Pretendem, assim, obter estabilidade e poder e, sobretudo, tornarem-se “famosos”, temendo ser dispersos pela terra. A empresa mostra-se imponente: uma única língua, uma única tecnologia, uma única direção. Todavia, o projeto esconde uma profunda insídia: é uma obra pensada sem referência a Deus, sustentada por uma uniformidade que elimina a diversidade e que, em vez da comunhão, opta pela homogeneização. Quando a cidade se edifica sobre o orgulho e a pretensão de se bastar a si mesma, a comunicação é interrompida, as línguas confundem-se e os seres humanos deixam de se compreender. O resultado não é a unidade, mas a dispersão. Deste modo, Babel revela o limite de qualquer construção, ainda que grandiosa, surgida da absolutização do humano e da sua pretensão de autossuficiência, do sacrifício da dignidade das pessoas em nome da eficiência e da ambição de alcançar o céu sem a bênção de Deus.<\/p><p class=\"vp\" id=\"p8\"><span class=\"pnum\">8<\/span>O livro de Neemias, por sua vez, começa num momento de grande vulnerabilidade na história do antigo Israel. Após o exílio babilónico, uma parte do povo regressou a Jerusalém, mas a cidade continua devastada, com as muralhas ainda em ruínas e as portas consumidas pelo fogo (cf. Ne 1-2). Neemias, um judeu ao serviço do rei persa Artaxerxes, recebe a notícia do estado desastroso da cidade dos seus pais. Antes de agir, jejua, reza e intercede pelo povo; depois, pede ao rei permissão para regressar a Jerusalém e, ao chegar ao destino, examina em silêncio os lugares destruídos. Não impõe soluções vindas do alto: convoca as famílias, confia a cada uma delas uma parte da muralha para reconstruir, ouve os receios, coordena os esforços, enfrenta as oposições. O relato mostra como a cidade renasce não graças à iniciativa de uma única pessoa, mas através da responsabilidade partilhada por todo o povo: sacerdotes, artesãos, chefes de família, mulheres e jovens. É uma obra que tem Deus no centro e que reconstrói as relações antes mesmo das pedras. Com efeito, a antiga Jerusalém reencontra uma linguagem comum, não a da uniformidade, mas a da comunhão: a harmonia que brota quando cada um assume a própria responsabilidade e todo o povo reconhece que a sua força provém do Senhor.<\/p><p class=\"vp\" id=\"p9\"><span class=\"pnum\">9<\/span>À luz destas duas imagens, o Espírito Santo interpela-nos hoje sobre a nossa relação com a técnica e com a revolução digital em curso. As descobertas científicas são um dom concedido à humanidade para que esta o faça frutificar (cf. Mt 25, 14-30). A tecnologia pode curar, conectar, educar, cuidar da Casa comum; mas também pode dividir, descartar, gerar novas injustiças. Na teoria, em si mesma, ela não é uma solução para os problemas da humanidade, assim como não é, em si mesma, um mal; todavia, na prática, não é neutra, porque tem o rosto daqueles que a concebem, financiam, regulam e utilizam. Por isso, a primeira escolha não é entre um “sim” ou um “não” à tecnologia, mas entre edificar Babel ou reconstruir Jerusalém: entre um poder que pretende dominar o céu ou um povo que unido, na presença de Deus, começa o trabalho de reerguer os muros da convivência fraterna.<\/p><p class=\"vp\" id=\"p10\"><span class=\"pnum\">10<\/span>Evitemos, portanto, a “síndrome de Babel”: a idolatria do lucro, que sacrifica os mais fracos; a uniformidade, que anula as diferenças; a pretensão de uma linguagem única – mesmo digital – dedicada a traduzir tudo em dados e desempenhos, inclusive o mistério da pessoa. Este é o risco da desumanização: construir o futuro excluindo Deus e reduzindo o outro a um meio; uma tentação tão antiga e tão nova, que hoje assume também uma faceta técnica. Pelo contrário, escolhamos o “caminho de Neemias”, que destaca o valor do trabalho conjunto para garantir a segurança da cidade de Deus aos exilados que regressavam. Reconstruir hoje significa reconhecer, na pluralidade de vozes e visões que por vezes lembra a dispersão das línguas, a existência duma possibilidade luminosa: a de edificar juntos, transformando a diversidade num recurso e fazendo da escuta e do diálogo o terreno comum no qual crescem a justiça e a fraternidade. No âmbito desta obra partilhada, os cristãos encontram a sua forma específica de construir: orientar a ação para Deus, de modo que, à sua luz, o pluralismo não se disperse na desordem, mas, pela prática da sinodalidade, se torne o lugar onde a humanidade reencontra os seus sólidos alicerces e o seu fim último. No Apocalipse, João vê a nova Jerusalém «descer do céu, de junto de Deus» (Ap 21, 2) como um dom para toda a humanidade. Esta visão de graça constitui, para nós cristãos, um apelo a trabalhar juntos, cultivando uma coexistência pacífica, justa e digna nas “cidades” de hoje.<\/p><h3 class=\"sub\">Construir no bem<\/h3><p class=\"vp\" id=\"p11\"><span class=\"pnum\">11<\/span>Construir uma cidade orientada para o bem comum exige, em primeiro lugar, edificar sobre a rocha da relação com Deus. Reconhecer que a verdade do seu amor nos chama a uma vida «em abundância» ( Jo 10, 10) e à comunhão com Ele. Também nós podemos dizer com Santo Agostinho: «Nos criastes para Vós e o nosso coração vive inquieto, enquanto não repousa em Vós». <a class=\"ref\" id=\"rn8\" href=\"#fn8\">8<\/a> Na verdade, Deus gravou no nosso coração um desejo de felicidade, que envolve todas as dimensões da vida, e a Igreja, no diálogo com os homens e as mulheres do nosso tempo, sente a urgência de guardar e orientar essa aspiração rumo à sua verdade mais profunda.<\/p><p class=\"vp\" id=\"p12\"><span class=\"pnum\">12<\/span>Em segundo lugar, edificar no bem significa aceitar os limites e a fragilidade da humanidade, sem os considerar um erro a corrigir. Hoje, o desejo de plenitude do ser humano corre o risco de ser desviado para objetivos enganadores: a ilusão duma técnica que promete libertar-nos de toda fragilidade ou modelos de bem-estar que “deixam para trás” povos inteiros. Não raro, depositamos a esperança num aperfeiçoamento sem limites, em formas de progresso que podem exacerbar as desigualdades, em soluções imediatas incapazes de curar as feridas dos povos. Então, enquanto alguns perseguem a quimera de uma autoafirmação ilimitada, muitos continuam sem o essencial. A Igreja recorda – com voz humilde, mas firme – que a verdadeira realização não nasce da supressão das fragilidades, mas de um crescimento harmonioso: onde a liberdade e a responsabilidade se entrelaçam com o cuidado recíproco e a verdadeira solidariedade, e onde o progresso se mede pela dignidade de cada um e pelo bem dos povos.<\/p><p class=\"vp\" id=\"p13\"><span class=\"pnum\">13<\/span>Construir um mundo onde todos possam “florescer” exige, em terceiro lugar, uma corresponsabilidade corajosa. Nenhuma mão, sozinha, é suficiente para aguentar o peso dos desafios que assolam o mundo; e nenhuma mão é tão fraca que não possa dar o seu contributo: «A força manifesta-se na fraqueza» (2 Cor 12, 9). A cada um o seu pedaço da muralha: cientistas e estudiosos, empresários e trabalhadores, educadores e legisladores, sociedade civil, movimentos populares e comunidades de fé. Esta é a lógica da subsidiariedade, que valoriza a cooperação entre gerações, povos, disciplinas e culturas como caminho principal para fazer crescer a estabilidade, a prosperidade e a paz. As tensões e as diferenças não devem intimidar, pois, quando orientadas por uma responsabilidade comum, podem tornar-se forças criativas.<\/p><p class=\"vp\" id=\"p14\"><span class=\"pnum\">14<\/span>Por fim, edificar no bem exige uma linguagem evangélica. Evitemos palavras que humilhem ou criem oposições. Escolhamos a clareza que ilumina e a franqueza que abre caminhos. Não abençoemos entusiasmos ingénuos, não alimentemos medos estéreis. Em vez disso, indiquemos critérios de discernimento – dignidade da pessoa, destinação universal dos bens, opção pelos pobres, cuidado da Casa comum, paz – e transformemo-los em ações: planeamento responsável, avaliações de impacto humano e social, inclusão dos mais frágeis, alfabetização digital, pesquisa e indústria orientadas para a justiça e a paz.<\/p><h3 class=\"sub\">Permanecer humanos<\/h3><p class=\"vp\" id=\"p15\"><span class=\"pnum\">15<\/span>No recente Jubileu Ordinário de 2025, caminhámos como peregrinos da esperança e fomos cumulados de graças. Fortalecidos por estes dons, podemos avançar com ânimo confiante perante as árduas tarefas e os exigentes desafios que se apresentam no nosso futuro. Na era da inteligência artificial, em que a dignidade humana corre o risco de ser ofuscada por novas formas de desumanização, temos o dever urgente de permanecer profundamente humanos, salvaguardando com amor essa magnífica humanidade, que nos foi plenamente dada e manifestada em Cristo, e que jamais alguma máquina poderá substituir no seu esplendor. O verdadeiro progresso nasce sempre de um coração aberto ao outro, de uma inteligência disponível para ouvir, de uma vontade que procura mais o que une do que o que separa.<\/p><p class=\"vp\" id=\"p16\"><span class=\"pnum\">16<\/span>A todos os fiéis católicos, a todos os cristãos, a todos os homens e mulheres de boa vontade, dirijo um sentido apelo: não tenhamos medo de sujar as mãos no canteiro de obras do nosso tempo. Como Neemias, rezemos, planifiquemos com sabedoria, trabalhemos com perseverança, recolocando Deus no horizonte do nosso agir e o ser humano no centro das nossas escolhas. Então, as pedras rejeitadas – os pobres, os doentes, os migrantes, os pequenos – tornar-se-ão a pedra angular, e na terra erguer-se-á uma sólida e acolhedora morada comum, onde o amor e a verdade finalmente se encontrarão e a justiça e a paz se beijarão (cf. Sl 85, 11). Esta é a bênção que imploramos de Deus e a tarefa que nos espera: ser construtores de comunhão, não arquitetos de Babel; servos do Reino que vem, não senhores de torres destinadas a ruir. E, com espírito de pastor e pai, peço a todos que pareis a construção da enésima Babel, congregando forças para edificar no bem, a fim de que a humanidade nunca perca a própria beleza e o mundo possa reconhecer mais uma vez, no coração do ser humano, o lugar onde Deus deseja habitar.<\/p><\/div><\/details>\n<details class=\"chapter\" id=\"ch1\"><summary><div class=\"csum\"><span class=\"csum-eyebrow\">Capítulo i<\/span><span class=\"csum-title\">Um Pensamento Dinâmico Fiel Ao Evangelho<\/span><span class=\"csum-desc\">Uma abordagem dinâmica fiel ao Evangelho e o modo como se desenvolve a doutrina social da Igreja. <span class=\"csum-n\">· 29 secções<\/span><\/span><span class=\"csum-cta\"><span class=\"chev\">›<\/span><span class=\"cta-read\">clique para ler<\/span><span class=\"cta-collapse\">clique para recolher<\/span><\/span><\/div><\/summary><div class=\"chapter-body\"><p class=\"vp\" id=\"p17\"><span class=\"pnum\">17<\/span>Neste primeiro capítulo, pretendo percorrer, resumidamente, o caminho através do qual a Doutrina social da Igreja tomou forma no recente Magistério dos Papas e do Concílio Vaticano II, a fim de destacar o seu caráter dinâmico. Realmente, em todas as épocas, as res novae impulsionam este ensinamento a confrontar-se com as interrogações da história à luz da Verdade revelada. Também a inteligência artificial, por isso, deve ser entendida não como um apêndice temático, nem como uma emergência a gerir, mas como uma transformação que interpela, a partir de dentro, as categorias da Doutrina social, exigindo o seu desenvolvimento na fidelidade ao Evangelho.<\/p><p class=\"vp\" id=\"p18\"><span class=\"pnum\">18<\/span>No entanto, este itinerário seria verdadeiramente incompreensível se, antes de nos debruçarmos sobre o contributo de cada um dos Pontífices e sobre os documentos mais relevantes, não aclarássemos algumas convicções fundamentais sobre o modo como a Igreja está presente na história e se relaciona com o mundo. Sem tal esclarecimento, a Doutrina social correria o risco de parecer uma ingerência indevida em questões temporais ou um código ético externo a ser aplicado de cima para baixo. Na realidade, ela nasce de uma Igreja que caminha com a humanidade, reconhece a autonomia das realidades terrenas e a distinção entre comunidade eclesial e comunidade política e, precisamente por isso, aspira a servir o bem comum.<\/p><h3 class=\"sub\">Uma Igreja que caminha na história da humanidade<\/h3><p class=\"vp\" id=\"p19\"><span class=\"pnum\">19<\/span>A Igreja, presente no mundo como sinal de unidade para toda a família humana, reconhece nas questões e nos desafios do tempo atual o lugar onde deve exercer a própria vocação à escuta, ao diálogo e ao serviço, deixando-se interpelar por tudo o que diz respeito à existência dos homens e das mulheres de hoje. Esta interligação vital com os povos faz-lhe compreender cada vez mais que a sua missão tem um alcance histórico e implica responsabilidade no que diz respeito à maneira como se tecem as relações sociais. Por isso, não pode considerar-se alheia às dinâmicas que moldam o rosto da sociedade. Pelo contrário, participa com dedicação nos percursos através dos quais a própria sociedade cresce e se organiza, e oferece o seu contributo para uma convivência mais justa e fraterna. O Papa Francisco recordou com veemência esta dimensão histórica da missão eclesial, lembrando: «Ninguém pode exigir-nos que releguemos a religião para a intimidade secreta das pessoas, sem qualquer influência na vida social e nacional, sem nos preocupar com a saúde das instituições da sociedade civil, sem nos pronunciar sobre os acontecimentos que interessam aos cidadãos». <a class=\"ref\" id=\"rn9\" href=\"#fn9\">9<\/a><\/p><p class=\"vp\" id=\"p20\"><span class=\"pnum\">20<\/span>O chamamento e o compromisso de caminhar com a humanidade no concreto da história levam a Igreja a reconhecer que as realidades terrenas possuem consistência e ordem próprias. O Concílio Vaticano II expressou, com particular precisão, este princípio na Constituição pastoral Gaudium et spes, cujo 60º aniversário celebrámos com grata memória no passado dia 7 de dezembro de 2025: «Se por autonomia das realidades terrenas se entende que as coisas criadas e as próprias sociedades têm leis e valores próprios […] é perfeitamente legítimo exigir tal autonomia». <a class=\"ref\" id=\"rn10\" href=\"#fn10\">10<\/a> Esta afirmação mostra como a criação traz impressa uma bondade originária que o olhar humano deve guardar, cultivar e fazer amadurecer. Neste horizonte, a Igreja oferece-se como uma presença que ajuda a ler em profundidade a realidade, apoiando com humilde firmeza as escolhas que promovem a dignidade de cada pessoa, a coesão das comunidades e o bem de todos. Assim, ela coloca-se ao lado do mundo sem se lhe sobrepor, para que em cada circunstância humana possa germinar a promessa de justiça e paz, que o Espírito Santo continua a suscitar no coração da humanidade.<\/p><p class=\"vp\" id=\"p21\"><span class=\"pnum\">21<\/span>Ao reconhecer que Deus acompanha a liberdade dos seres humanos no desenrolar da história, o Concílio Vaticano II afirmava a distinção entre comunidade eclesial e comunidade política, salientando como cada uma delas deve agir em completa autonomia. Logo, a presença da Igreja no mundo manifesta-se também na sua relação com a sociedade civil e com as instituições públicas. Ao dialogar com elas, a Igreja reconhece o valor das realidades sociais e políticas, respeitando as suas responsabilidades e apoiando tudo o que protege a vida das pessoas e o que reforça os alicerces do tecido social. A Igreja não pretende assumir as funções que competem ao Estado; pelo contrário, estima o serviço deste ao bem comum e reconhece com convicção a responsabilidade que as instituições civis exercem na sociedade. Ao mesmo tempo, a missão que lhe foi confiada leva-a a não permanecer distante dos sofrimentos concretos dos homens e das mulheres do nosso tempo. A sua cercania não nasce da intenção de substituir as instituições, nem muito menos de uma crítica implícita à sua ação, mas brota da caridade evangélica, que a impele a aproximar-se das feridas da humanidade quando se manifestam com maior gravidade. Ao intervir, fá-lo imitando o bom Samaritano, com discrição e proximidade, consciente de que, quanto surge duma necessidade imediata não pode transformar-se em norma, nem substituir as responsabilidades institucionais próprias da comunidade civil.<\/p><p class=\"vp\" id=\"p22\"><span class=\"pnum\">22<\/span>A partir desta dupla consideração – a autonomia das realidades terrenas e a distinção das competências entre a comunidade eclesial e a política –, compreende-se melhor a orientação que o Concílio Vaticano II transmitiu à Igreja na sua relação com o mundo. A Gaudium et spes recorda que é «dever de todo o Povo de Deus e sobretudo dos pastores e teólogos, com a ajuda do Espírito Santo, saber ouvir, discernir e interpretar as várias linguagens do nosso tempo, e julgá-las à luz da palavra de Deus, de modo que a Verdade revelada possa ser cada vez mais intimamente percebida, melhor compreendida e apresentada de um modo conveniente». <a class=\"ref\" id=\"rn11\" href=\"#fn11\">11<\/a> A escuta das «várias linguagens» não é mera atenção sociológica, mas implica um discernimento espiritual no qual, com a ajuda do Espírito Santo, o povo de Deus reconhece nas transformações culturais e sociais tanto os sinais da presença de Cristo, que vem e guia a história em direção ao seu cumprimento, como aqueles desvios que obscurecem o seu rosto. Deste modo, a Verdade revelada não é alterada no seu núcleo essencial, mas explicitada e assumida como critério vivente a fim de orientar escolhas concretas, inspirar caminhos de conversão pessoal e comunitária, promover reformas de estruturas e apoiar novos modos de testemunho evangélico na vida pública. Por causa disso, a história é um dos lugares onde a Igreja se deixa instruir pelo Espírito Santo sobre a índole humanizante do Evangelho e aprende a ajustar o seu ensinamento ao serviço da dignidade de cada pessoa e do bem dos povos.<\/p><h3 class=\"sub\">Sabedoria da Palavra e diálogo com as ciências humanas<\/h3><p class=\"vp\" id=\"p23\"><span class=\"pnum\">23<\/span>A Igreja considera todos os que procuram sinceramente «a verdade, a bondade e a beleza» como companheiros de caminho, tendo-os como «preciosos aliados» <a class=\"ref\" id=\"rn12\" href=\"#fn12\">12<\/a> na defesa da dignidade de cada pessoa e no cuidado da criação. Assumindo o estilo pastoral do Concílio Vaticano II – que convida a ouvir, discernir e interpretar os sinais dos tempos – a Igreja, iluminada pela sabedoria da Palavra, não teme o encontro com o saber humano. A Palavra de Deus oferece critérios confiáveis para orientar os caminhos da justiça e abrir vias de reconciliação e paz entre os seres humanos. Quando se trata de aplicar estes critérios às complexas situações do nosso tempo, revela-se essencial o contributo da filosofia e das ciências humanas e sociais, que ajudam a compreender e a analisar mais profundamente as dinâmicas culturais, económicas e políticas. São João Paulo II recordava que a Igreja acolhe o contributo das ciências sociais «para dele obter indicações concretas que a ajudem a desempenhar as suas funções magisteriais». <a class=\"ref\" id=\"rn13\" href=\"#fn13\">13<\/a> O confronto com esses conhecimentos não diminui a força do Evangelho; pelo contrário, permite identificar com maior lucidez o que promove realmente a vida das pessoas e das comunidades. Em continuidade com esta perspectiva, o Papa Francisco sublinhou que, em muitas questões específicas, a Igreja não pretende oferecer «uma palavra definitiva», <a class=\"ref\" id=\"rn14\" href=\"#fn14\">14<\/a> mas reconhecer a importância de ouvir a investigação científica e favorecer um intercâmbio sério e leal entre estudiosos, acolhendo a diversidade de opiniões.<\/p><p class=\"vp\" id=\"p24\"><span class=\"pnum\">24<\/span>Alimentada por este diálogo fecundo entre Evangelho e conhecimentos humanos, a Igreja aprofundou progressivamente a sua Doutrina social, fazendo amadurecer ao longo do tempo um património de sabedoria dotado de uma coerência teológica e antropológica enraizada na visão cristã da pessoa. Precisamente porque nasce da fé e da sua compreensão da realidade, este património não se traduz num repertório de soluções técnicas nem num modelo económico ou político a opor a outros, mas pertence a um nível diferente: <a class=\"ref\" id=\"rn15\" href=\"#fn15\">15<\/a> o dos princípios que orientam a leitura dos acontecimentos e fundamentam uma interpretação evangélica dos processos históricos e das escolhas que estes exigem. É daqui que brota a função própria da Doutrina social, que não pretende substituir-se às responsabilidades da política e das instituições, mas se oferece como apoio ao discernimento comum, ajudando a reconhecer e a promover o que serve à dignidade das pessoas, à vitalidade das comunidades e ao bem de todos.<\/p><h3 class=\"sub\">A Doutrina social como discernimento comunitário<\/h3><p class=\"vp\" id=\"p25\"><span class=\"pnum\">25<\/span>A compreensão da verdade enquanto dom a ser partilhado, e não posse a ser reivindicada, liberta a Igreja da tentação do saudosismo de formas de ser baseadas no poder. São João Paulo II convidava a olhar com sinceridade para os tempos em que se cedeu a «métodos de intolerância ou até mesmo de violência no serviço à verdade», <a class=\"ref\" id=\"rn16\" href=\"#fn16\">16<\/a> para reencontrar o caminho evangélico do anúncio afável e da verdade que não deve ser imposta. Na mesma linha, reiterei que a Igreja «não quer levantar a bandeira da posse da verdade», <a class=\"ref\" id=\"rn17\" href=\"#fn17\">17<\/a> porque esta não é um território a defender, mas um bem a partilhar. A mesma perspectiva foi resumida pelo Papa Francisco nas famosas palavras, segundo as quais «o tempo é superior ao espaço»: <a class=\"ref\" id=\"rn18\" href=\"#fn18\">18<\/a> antes de mais, não conta ocupar espaços de poder ou presidir a bastiões culturais, mas iniciar processos de bem e deixá-los amadurecer; assim, a verdade do Evangelho não se impõe de cima, mas cresce no tempo, no entrelaçar-se concreto das vidas, das comunidades e das culturas. É uma verdade que não teme a diversidade, mas a acolhe e ordena; que não elimina os conflitos, mas os transfigura; que recompõe aquilo que a história tende a dispersar. Daí também a imagem do poliedro, uma figura com muitas faces, nas quais se reflete, sob diferentes ângulos, a mesma verdade do Evangelho. <a class=\"ref\" id=\"rn19\" href=\"#fn19\">19<\/a><\/p><p class=\"vp\" id=\"p26\"><span class=\"pnum\">26<\/span>Esta atitude de abertura à verdade – única e em simultâneo multifacetada – expressa profundamente a catolicidade da Igreja, que abraça a inteira família humana e, ao mesmo tempo, vive imersa nas condições concretas dos povos e das culturas. O Concílio Vaticano II recorda que, precisamente em virtude desta catolicidade, «cada uma das partes traz às outras e a toda a Igreja os seus dons particulares», <a class=\"ref\" id=\"rn20\" href=\"#fn20\">20<\/a> de modo que ela, no seu conjunto e em cada comunidade específica, cresce graças a uma troca recíproca e a um esforço comum rumo a uma comunhão sempre mais plena. Daí decorre que o Povo de Deus não é composto apenas por muitos povos, mas é constituído, no seu seio, por funções, vocações, culturas e tradições diversas, chamadas a apoiar-se e a enriquecer-se mutuamente. Nesta perspectiva, dada a grande variedade de situações históricas, São Paulo VI reconhecia que não era realista pensar que a Doutrina social pudesse propor uma resposta única e válida para todos os contextos <a class=\"ref\" id=\"rn21\" href=\"#fn21\">21<\/a> e, por isso, convidava cada comunidade cristã a ler com lucidez e responsabilidade a realidade do seu próprio país. Pertence intimamente à vida da Igreja a tensão fecunda entre a universalidade da missão e o enraizamento local: ela traz dentro de si o horizonte do mundo inteiro, assumindo as questões de cada contexto como o lugar concreto onde o Evangelho se faz história.<\/p><p class=\"vp\" id=\"p27\"><span class=\"pnum\">27<\/span>À luz do exposto até agora, a Doutrina social da Igreja surge, na sua forma mais autêntica, não como um manual de princípios e normas a aplicar, mas um caminho de discernimento comunitário. Ela nasce do encontro entre a verdade eterna do Evangelho e as questões da história; deixa-se interrogar pelos sinais dos tempos; nutre-se dos contributos das ciências, das culturas e das experiências humanas. Assim, quando a dignidade dos irmãos é desfigurada, quando a política não responde aos dramas da humanidade, quando a economia se volta contra a pessoa ou a ciência ultrapassa os limites do seu método, <a class=\"ref\" id=\"rn22\" href=\"#fn22\">22<\/a> a Igreja – com as outras confissões cristãs e os crentes de outras religiões – deve erguer a sua voz não para dominar, mas para servir a comunhão. Com esta compreensão, a Doutrina social torna-se uma teologia da comunhão na história; um lugar onde a Palavra, que se fez carne, continua a tornar-se diálogo, memória e profecia.<\/p><h3 class=\"sub\">A evolução do Magistério social desde Leão XIII aos dias de hoje<\/h3><p class=\"vp\" id=\"p28\"><span class=\"pnum\">28<\/span>Depois de ter recordado a forma como a Igreja está presente na história e dialoga com o mundo, desejo agora debruçar-me sobre o desenvolvimento da Doutrina social no Magistério que, desde o século XIX aos nossos dias, tem acompanhado as grandes transformações sociais. Evidentemente, não poderei dar conta de toda a riqueza deste ensinamento, cujos princípios fundamentais são apresentados no Compêndio da Doutrina Social da Igreja e aprofundados no recente Magistério. Nem poderei retomar de modo sistemático o que foi elaborado nas encíclicas dos meus últimos venerados Predecessores, em particular na Laudato si’ e na Fratelli tutti. Não obstante, pretendo recordar algumas linhas essenciais, para mostrar que quanto aqui escrevo se insere na continuidade desta tradição e, simultaneamente, para evidenciar como nesta tradição o núcleo estável das verdades reveladas sobre a pessoa e a convivência humana se entrelaça com uma capacidade sempre renovada de ouvir as situações históricas e de se deixar interrogar pelas perguntas que emergem do presente. Por isso, percorrerei algumas etapas decisivas deste desenvolvimento, começando pela etapa inaugurada com a Encíclica Rerum novarum.<\/p><h3 class=\"sub\">Os Primeiros passos da Doutrina social da Igreja<\/h3><p class=\"vp\" id=\"p29\"><span class=\"pnum\">29<\/span>Aquilo que hoje chamamos de “Doutrina social da Igreja” não surgiu de repente na era contemporânea, mas reúne e organiza uma longa tradição de reflexão eclesial sobre a vida social, cujas fontes se encontram na Sagrada Escritura, nos Padres da Igreja e nas elaborações teológicas e jurídicas da Idade Média e da era moderna. A expressão “Doutrina social da Igreja” foi utilizada pela primeira vez por Pio XII em 1950, <a class=\"ref\" id=\"rn23\" href=\"#fn23\">23<\/a> mas o conteúdo que ela abrange, entendido como um corpus orgânico de ensinamentos sociais, começou a delinear-se com a Encíclica Rerum novarum de Leão XIII. Perante as “coisas novas” do seu tempo – o conflito entre capital e trabalho, a questão operária, as transformações económicas e sociais –, Leão XIII não se limitou a notar o problema mas, assumindo essas situações como lugar da missão pastoral da Igreja, submeteu-as a um discernimento rigoroso e esclareceu as suas causas e possíveis soluções à luz do Evangelho e duma visão integral da pessoa, criada à imagem de Deus. São João Paulo II viu nesta maneira de proceder um «paradigma permanente» <a class=\"ref\" id=\"rn24\" href=\"#fn24\">24<\/a> da Doutrina social: uma práxis exemplar, através da qual a Igreja, face às transformações históricas, exerce o seu direito-dever de examinar as realidades sociais, pronunciando-se sobre elas e indicando caminhos para uma solução justa. Com isso, os conteúdos perenes da fé e da antiga sabedoria eclesial articulam-se numa doutrina viva que, permanecendo fiel ao Evangelho, cresce no confronto com as “coisas novas” de cada época.<\/p><p class=\"vp\" id=\"p30\"><span class=\"pnum\">30<\/span>A Encíclica Rerum novarum de Leão XIII constitui um marco na evolução do Magistério social. O documento coloca no centro da sua reflexão a dignidade do trabalho e do trabalhador; afirma o direito a um salário justo para ele e sua família; reconhece nas pessoas um valor essencial, prioritário em relação ao capital e ao lucro; defende a propriedade privada, com a sua imprescindível função social; valoriza as associações de trabalhadores e, como alternativa à lógica da “luta de classes”, propõe formas de colaboração entre os diversos componentes da sociedade. Não surpreende, portanto, que Pio XI a tenha definido como a « Magna Charta» <a class=\"ref\" id=\"rn25\" href=\"#fn25\">25<\/a> da ação social dos cristãos: na Rerum novarum, a antiga sabedoria da Igreja sobre a pessoa e a vida em sociedade assume uma forma nova, capaz de dialogar com a era industrial e de oferecer o primeiro grande quadro sistemático daquela Doutrina social que as décadas seguintes viriam a desenvolver ainda mais. Embora muitas das condições históricas descritas por Leão XIII tenham mudado, permanecem de grande atualidade pelo menos dois de seus contributos: o primado do trabalho humano sobre qualquer tipo de lógica puramente produtiva ou financeira – com a consequente atenção às pessoas e famílias mais expostas à exploração –, e o vínculo indissociável entre o anúncio evangélico e a busca de uma ordem social mais justa. Assim, a Rerum novarum continua a recordar-nos não existir autêntica evangelização, caso esta não toque também as estruturas da convivência humana.<\/p><p class=\"vp\" id=\"p31\"><span class=\"pnum\">31<\/span>A Encíclica Quadragesimo anno de Pio XI, publicada por ocasião do 40º aniversário da Rerum novarum, em 1931, e durante o ápice da grande crise económica mundial, dá mais um passo no desenvolvimento do Magistério social. Não se limita a retomar a “questão operária”, mas alarga o olhar à configuração da ordem económica e política como um todo. Denuncia a concentração do poder económico nas mãos de poucos; critica tanto a concorrência sem limites como os projetos coletivistas que anulam a liberdade e a responsabilidade das pessoas; reitera com veemência o direito de associação dos trabalhadores e reafirma a exigência dum salário proporcional não só ao desempenho, mas às necessidades do trabalhador e sua família. Neste quadro, formula de maneira sistemática o princípio de subsidiariedade, destinado a tornar-se uma das referências sólidas da Doutrina social, segundo o qual aquilo que pode ser realizado por pessoas, famílias, organismos intermédios e comunidades locais não deve ser absorvido por instâncias superiores. A par destes contributos, Pio XI reitera com clareza a função social da propriedade e, através de diversas intervenções do seu Magistério – desde as Encíclicas Non abbiamo bisogno e Mit brennender Sorge até à Divini Redemptoris – denuncia os totalitarismos, que espezinham a dignidade da pessoa, sufocam a vida social, exaltam o Estado além do seu devido valor e adotam a categoria discriminatória da raça. Para o nosso tempo, permanecem particularmente atuais, pelo menos, três intuições do seu ensinamento social: a consciência de que as injustiças não dizem respeito apenas aos comportamentos individuais, mas também às estruturas económicas e institucionais; o valor do princípio de subsidiariedade, que convida a reforçar o tecido associativo e comunitário, evitando novas concentrações de poder; e a ligação entre dignidade do trabalho, justa remuneração e possibilidade real das famílias terem uma vida humana decorosa.<\/p><p class=\"vp\" id=\"p32\"><span class=\"pnum\">32<\/span>No contexto dramático da Segunda Guerra Mundial e dos anos da reconstrução, o Magistério de Pio XII oferece um contributo significativo para o desenvolvimento da Doutrina social, sobretudo através das Mensagens radiofónicas de Natal, nas quais esboça as linhas gerais de uma ordem internacional fundada no reconhecimento da dignidade humana, na justiça e na paz. Nestas ocasiões, o Papa propõe um diálogo com a sociedade a partir dum exigente apelo ao direito natural, entendido como conjunto de princípios objetivos que precedem os interesses dos indivíduos e dos Estados e que devem regular a vida interna das nações e as suas relações mútuas. Pio XII atribui ainda um papel decisivo às associações profissionais, às organizações de trabalhadores e aos diversos organismos intermédios da vida económica e social, reconhecendo nestas formas organizadas da sociedade um bastião essencial para o equilíbrio civil e a tutela do bem comum. Ele defende a necessidade de um Estado de direito sólido para prevenir abusos de poder e reconhece na democracia um instrumento capaz de promover o correto exercício da autoridade. Ao mesmo tempo, adverte contra as pretensões de fundar o direito na utilidade ou na força, recordando que uma ordem internacional regulada segundo a vantagem dos mais fortes expõe os povos mais fracos à opressão e mina, na sua base, a confiança entre as nações. Por fim, identifica nos profundos desequilíbrios económicos entre países um dos fatores que alimentam os conflitos. <a class=\"ref\" id=\"rn26\" href=\"#fn26\">26<\/a> Para o nosso tempo, marcado por novas formas de poder global e por desigualdades crescentes, mantêm-se particularmente significativas três orientações: a exigência de que o direito preceda o interesse, a consciência de que as disparidades económicas são terreno fértil para tensões e violências, e o valor de um tecido associativo capaz de mediar a relação entre o indivíduo e o Estado. Estas diretivas continuam a oferecer à Doutrina social critérios importantes para interpretar as dinâmicas da globalização e para promover uma ordem internacional mais justa e pacífica.<\/p><h3 class=\"sub\">Os anos do Concílio Vaticano II<\/h3><p class=\"vp\" id=\"p33\"><span class=\"pnum\">33<\/span>Com São João XXIII, inicia-se uma nova etapa do Magistério social, marcada por uma atenção mais explícita à dimensão mundial das questões sociais e à linguagem dos direitos. Na Mater et magistra, apresenta a fé cristã como uma luz capaz de unir o céu e a terra, recordando que a Igreja, embora tenha como missão primordial a santificação e o anúncio dos bens eternos, não pode, em razão disso, negligenciar as exigências concretas da vida quotidiana das pessoas, mas deve interessar-se pelo autêntico bem humano. <a class=\"ref\" id=\"rn27\" href=\"#fn27\">27<\/a> Partindo desta visão unitária do homem, sublinha que a vida social exige um equilíbrio entre a iniciativa de cidadãos e grupos – chamados a organizar-se e a colaborar – e a ação do Estado, que deve coordenar e sustentar, sem sufocar, a liberdade e a responsabilidade dos indivíduos; daí a atenção à justa remuneração do trabalho, à participação dos trabalhadores e às crescentes disparidades entre os países. Poucos anos depois, com a Pacem in terris, dirigindo-se pela primeira vez não só aos fiéis, mas a todas as pessoas de boa vontade, João XXIII associa de forma orgânica a dignidade da pessoa ao reconhecimento dos direitos e deveres fundamentais e propõe uma ordem de convivência, também no plano internacional, fundada na verdade, justiça, amor e liberdade. <a class=\"ref\" id=\"rn28\" href=\"#fn28\">28<\/a> Para o nosso tempo, marcado por conflitos generalizados e por novas formas de interdependência global, continuam a ser particularmente significativos: o horizonte universal do seu apelo, a referência aos direitos humanos como gramática partilhada e a convicção de que a paz duradoura entre os povos requer instituições e relações inspiradas na dignidade de cada pessoa.<\/p><p class=\"vp\" id=\"p34\"><span class=\"pnum\">34<\/span>O Concílio Vaticano II representou um momento decisivo na compreensão que a Igreja tem de si mesma no mundo contemporâneo. Na Constituição pastoral Gaudium et spes, apresentou-nos a imagem de uma Igreja que se aproxima da humanidade, comprometida com o mundo e determinada a refletir não sobre esquemas abstratos, mas a partir das situações históricas concretas. O texto aborda as grandes questões do matrimónio e da família, da vida económica e social, da comunidade política, da guerra e da paz, insistindo na ideia de que as estruturas económicas e institucionais só são justas na medida em que servem o desenvolvimento integral da pessoa e favorecem a participação responsável de todos. <a class=\"ref\" id=\"rn29\" href=\"#fn29\">29<\/a> A importância deste documento conciliar para a Doutrina social da Igreja reside não só na abertura de perspectivas de reflexão temática, mas também no proporcionar um método de discernimento que convida a ler as transformações históricas com olhar evangélico e competência humana. Este estilo mostra que, para a Igreja, o diálogo com o mundo não é uma opção tática, mas uma forma concreta da sua missão, pois o Evangelho, como fermento, pode transformar desde dentro as estruturas da convivência e abrir caminhos para uma maior humanidade. Neste horizonte, insere-se também a Declaração Dignitatis humanae, na qual o Concílio reconhece a liberdade religiosa como um direito fundamental, radicado na dignidade da pessoa, a ser garantido pelo ordenamento jurídico, para que ninguém seja obrigado a agir contra a consciência ou impedido de buscar e professar a verdade, em privado e em público. <a class=\"ref\" id=\"rn30\" href=\"#fn30\">30<\/a> Este princípio, de grande relevância para o nosso tempo, continua a oferecer à Doutrina social critérios decisivos para a tutela da pessoa e para a construção de sociedades pluralistas e pacíficas.<\/p><p class=\"vp\" id=\"p35\"><span class=\"pnum\">35<\/span>No Pontificado de São Paulo VI, surge uma compreensão da paz que não se reduz à ausência de guerras, mas se concretiza no caminho do desenvolvimento humano integral. Na Populorum progressio, o Papa descreve o desenvolvimento como a passagem de condições de vida menos humanas a condições mais humanas, entendendo-o como um processo que diz respeito a «todos os homens e <sup class=\"ref\">ao<\/sup> homem todo», <a class=\"ref\" id=\"rn31\" href=\"#fn31\">31<\/a> ou seja, a todas as dimensões da pessoa e a todos os povos, sem exclusões. Sobre esta premissa, Paulo VI pôde afirmar que um desenvolvimento assim concebido é, na realidade, «o novo nome da paz», <a class=\"ref\" id=\"rn32\" href=\"#fn32\">32<\/a> porque visa eliminar as raízes da injustiça e do conflito, abrindo espaços a uma vida mais digna para todos. Também a criação da Pontifícia Comissão Iustitia et Pax deve ser interpretada nesta ótica: como uma tentativa de dar, a nível eclesial e internacional, uma forma estável a esta intuição, alertando a consciência para o crescente fosso entre países ricos e pobres e para a necessidade de políticas que promovam condições de vida realmente mais humanas para todos.<\/p><p class=\"vp\" id=\"p36\"><span class=\"pnum\">36<\/span>Com a Octogesima adveniens, publicada por ocasião do 80º aniversário da Rerum novarum, Paulo VI leva essa perspectiva para dentro da sociedade pós-industrial, marcada por alterações urbanas, novas formas de pobreza, mudanças no mundo do trabalho e rápidas transformações culturais que põem em xeque o futuro das pessoas e das comunidades. Para Paulo VI, o Evangelho, apesar de ter sido anunciado, escrito e vivido num contexto histórico-cultural muito diferente do nosso, não é uma mensagem “ultrapassada”, mas uma visão da pessoa humana, das relações, da autoridade e do bem comum capaz de orientar, também hoje, as escolhas económicas, políticas e culturais. <a class=\"ref\" id=\"rn33\" href=\"#fn33\">33<\/a> Por outras palavras, o Evangelho permanece atual porque, em situações sempre novas, fornece os critérios para reconhecer o que humaniza ou desumaniza, o que liberta ou oprime. O legado mais exigente de Paulo VI para a Doutrina social da Igreja é precisamente este: enquanto no mundo existirem povos excluídos dum desenvolvimento digno do ser humano, a comunidade cristã não poderá conformar-se em proclamar a paz de forma abstrata, mas deverá deixar que o Evangelho, partindo daqueles que permanecem à margem, avalie as estruturas económicas e políticas que, como viria a recordar João Paulo II, podem tornar-se verdadeiras e próprias «estruturas de pecado», <a class=\"ref\" id=\"rn34\" href=\"#fn34\">34<\/a> para que nenhuma pessoa e nenhum povo sejam vistos como prescindíveis nos processos de desenvolvimento.<\/p><h3 class=\"sub\">O Magistério recente<\/h3><p class=\"vp\" id=\"p37\"><span class=\"pnum\">37<\/span>O fecundo Magistério social de São João Paulo II situa-se na confluência entre a crise dos grandes sistemas ideológicos do século XX e o início da globalização económica. Na Encíclica Laborem exercens, redigida noventa anos após a publicação da Rerum novarum, ele inaugura uma nova modalidade de reflexão sobre o trabalho. O salário justo é aí apresentado como uma prova concreta da equidade de todo o sistema socioeconómico, na medida em que revela se o trabalhador é tratado como pessoa ou como mero custo de produção. <a class=\"ref\" id=\"rn35\" href=\"#fn35\">35<\/a> O trabalho não é considerado apenas um problema a gerir ou um meio para obter rendimento, mas um bem fundamental para a pessoa, princípio da atividade económica e chave da inteira questão social. Nele, o ser humano coloca em jogo a sua liberdade, criatividade e capacidade de cooperar, contribuindo para a elevação cultural e moral da sociedade. <a class=\"ref\" id=\"rn36\" href=\"#fn36\">36<\/a> À luz disto, as várias formas de precariedade, fragmentação dos percursos profissionais e automatização não podem ser avaliadas apenas em termos de eficiência, mas a partir da dignidade do trabalhador, do direito a uma remuneração suficiente e da efetiva possibilidade de participar na vida social.<\/p><p class=\"vp\" id=\"p38\"><span class=\"pnum\">38<\/span>No 20º aniversário da Populorum progressio, com a encíclica Sollicitudo rei socialis, João Paulo II volta a tratar da chaga do subdesenvolvimento e reconhece o fracasso das muitas tentativas de sanar o atraso económico dos povos pobres e de acompanhar a sua industrialização, constatando a persistência do fosso entre o Norte e o Sul do mundo e, por vezes, o seu alargamento. <a class=\"ref\" id=\"rn37\" href=\"#fn37\">37<\/a> Denuncia ainda os mecanismos económicos, financeiros e comerciais que, geridos pelos países mais fortes, favorecem estruturalmente os seus interesses e sufocam as economias mais fracas, pedindo que sejam submetidos a um sério julgamento ético, e não meramente técnico. <a class=\"ref\" id=\"rn38\" href=\"#fn38\">38<\/a> Neste contexto, a solidariedade é entendida como uma corresponsabilidade concreta entre pessoas, povos e nações, uma forma de amizade social ou caridade política orientada para a “civilização do amor” invocada por Paulo VI. <a class=\"ref\" id=\"rn39\" href=\"#fn39\">39<\/a><\/p><p class=\"vp\" id=\"p39\"><span class=\"pnum\">39<\/span>Por fim, no centenário da Rerum novarum, a Encíclica Centesimus annus oferece um discernimento sobre o colapso do sistema soviético e sobre o afirmar-se da democracia e da economia de mercado. São João Paulo II retoma a mensagem de Pio XII segundo a qual a Igreja pode apreciar a democracia na medida em que esta garantir a participação efetiva dos cidadãos, permitir escolher e substituir pacificamente os governantes e impedir que o poder seja monopolizado por um pequeno grupo de elites, movidas por interesses particulares ou ideológicos. <a class=\"ref\" id=\"rn40\" href=\"#fn40\">40<\/a> Da mesma forma, reconhece o potencial positivo do mercado e da iniciativa privada, apenas se permanecerem subordinados à lei moral e orientados pelo princípio de solidariedade, sem sacrificar os mais fracos à lógica do lucro. <a class=\"ref\" id=\"rn41\" href=\"#fn41\">41<\/a> Para a Doutrina social da Igreja, mantém-se assim uma herança particularmente atual: a afirmação do vínculo entre dignidade do trabalho, solidariedade entre os povos e avaliação crítica da democracia e da economia de mercado, continua a oferecer critérios para julgar as novas formas de exploração, exclusão e crise da representação política.<\/p><p class=\"vp\" id=\"p40\"><span class=\"pnum\">40<\/span>O Papa Bento XVI, na sua Encíclica social Caritas in veritate, quis retomar e aprofundar o conceito de desenvolvimento apresentado na Populorum progressio, reinterpretando-o no contexto da globalização. Ele lembra que tal desenvolvimento deveria traduzir-se num «crescimento real, extensivo a todos e concretamente sustentável», <a class=\"ref\" id=\"rn42\" href=\"#fn42\">42<\/a> ou seja, num progresso económico verdadeiramente inclusivo e respeitoso dos limites da criação. Porém, constata que nos países ricos se formam novas categorias de pobres e se multiplicam formas inéditas de exclusão, enquanto nas regiões mais carentes, pequenos grupos vivem num bem-estar consumista que coexiste com situações de miséria desumanizante. <a class=\"ref\" id=\"rn43\" href=\"#fn43\">43<\/a> Observa, além disso, que o novo sistema económico-financeiro global, marcado por uma grande mobilidade de capitais e de meios de produção, redimensionou o poder político dos Estados e a sua capacidade de orientar os processos económicos. <a class=\"ref\" id=\"rn44\" href=\"#fn44\">44<\/a> Por isso, reitera que a atividade económica não pode pretender resolver os problemas sociais ampliando simplesmente a lógica do mercado, mas deve estar ordenada ao bem comum, pelo qual a comunidade política assume uma responsabilidade própria e insubstituível. <a class=\"ref\" id=\"rn45\" href=\"#fn45\">45<\/a><\/p><p class=\"vp\" id=\"p41\"><span class=\"pnum\">41<\/span>Bento XVI coloca a caridade no centro desta releitura, afirmando que ela «é a via mestra da Doutrina social da Igreja», <a class=\"ref\" id=\"rn46\" href=\"#fn46\">46<\/a> desde que esteja sempre unida à verdade; e observa com preocupação que, precisamente no âmbito social, jurídico, político e económico, se tende a declará-la moralmente irrelevante. A novidade do seu contributo reside em mostrar que o desenvolvimento, a justiça, as instituições e o mercado não são realidades neutras, mas espaços onde a caridade na verdade deve assumir uma forma histórica. Para o tempo presente, caracterizado por desigualdades crescentes, pressão dos mercados financeiros, crise ambiental e desconfiança na política, este ensinamento mantém-se atual porque exige que se julgue cada modelo de desenvolvimento com base na sua capacidade de ser inclusivo e sustentável, de recompor a relação entre economia e política em torno do bem comum e de reconhecer à caridade um papel crítico e fecundo na vida pública.<\/p><p class=\"vp\" id=\"p42\"><span class=\"pnum\">42<\/span>O Magistério social do Papa Francisco desenvolve-se na linha da Gaudium et spes, que convida a olhar para a história a partir das feridas e das esperanças das pessoas, colocando-as em diálogo com o Evangelho. Esta orientação aparece com particular clareza na Evangelii gaudium, onde se afirma que o anúncio cristão tem uma dimensão social intrínseca e se invoca uma Igreja capaz de ouvir o clamor dos pobres, dos migrantes e das vítimas das novas formas de escravatura. Nessa perspectiva, insere-se também a insistência de Francisco numa Igreja sinodal, uma Igreja que “caminha em conjunto”, que procura ler os sinais dos tempos à luz do Evangelho e se deixa evangelizar pelos pobres com quem partilha a história. <a class=\"ref\" id=\"rn47\" href=\"#fn47\">47<\/a><\/p><p class=\"vp\" id=\"p43\"><span class=\"pnum\">43<\/span>Na Encíclica social Laudato si’, Francisco propõe a primeira grande elaboração sistemática da crise ambiental, demonstrando que esta não é uma questão setorial, mas sim o aspecto ecológico da crise socioeconómica contemporânea. A sua proposta de ecologia integral relaciona o cuidado da Casa comum e a opção preferencial pelos pobres, afirmando com veemência que não podem ser separados «tanto o clamor da terra como o clamor dos pobres». <a class=\"ref\" id=\"rn48\" href=\"#fn48\">48<\/a> À luz disto, tornam-se novamente prioritários a destinação universal dos bens, a crítica a um paradigma tecnocrático que pretende reduzir tudo a objeto de domínio, a defesa do trabalho humano ameaçado pela lógica do descarte, a exigência de uma justiça entre gerações e o apelo a um verdadeiro diálogo da política com a economia, para que nenhuma das duas se feche na própria autorreferencialidade.<\/p><p class=\"vp\" id=\"p44\"><span class=\"pnum\">44<\/span>Diante da desagregação do tecido social, da “guerra mundial em pedaços”, da globalização individualista e das consequências da pandemia sobre os laços comunitários, Francisco relança na Fratelli tutti o sonho de uma humanidade que opte pela amizade social e pela fraternidade universal. Propõe a cultura do encontro, uma “política melhor” capaz de buscar o bem comum, caminhos de reconciliação e um mundo que garanta «terra, teto e trabalho para todos». <a class=\"ref\" id=\"rn49\" href=\"#fn49\">49<\/a> Por fim, com a Dilexit nos, mostra que estes grandes compromissos sociais não são separáveis da relação pessoal com Cristo: baseando-se na Palavra de Deus, recorda que a resposta mais verdadeira ao amor do Coração de Jesus é o amor concreto pelos irmãos e afirma que «não há maior gesto que possamos oferecer-lhe para retribuir amor por amor». <a class=\"ref\" id=\"rn50\" href=\"#fn50\">50<\/a><\/p><h3 class=\"sub\">Uma leitura da história à luz da fé<\/h3><p class=\"vp\" id=\"p45\"><span class=\"pnum\">45<\/span>Ao considerar este percurso na sua totalidade, compreende-se que a Doutrina social da Igreja não é fruto de um projeto de gabinete, mas o resultado de um processo paciente, no qual os Papas – com o Concílio Vaticano II – deram um contributo original à luz das “coisas novas” do seu tempo. Cada um, captando os desafios da sua época e interpretando as mudanças históricas a partir do Evangelho, fez emergir diferentes aspectos de um único património: a dignidade da pessoa, o valor do trabalho, a destinação universal dos bens, a solidariedade e a subsidiariedade, o cuidado da criação, a centralidade da paz e da fraternidade. Daqui resulta um desenvolvimento harmonioso, nem sempre linear, assinalado por diferentes ênfases, aprofundamentos progressivos e, às vezes, mudanças de ponto de vista que não rompem com o que as precede, mas fazem amadurecer as suas implicações. Se hoje podemos falar de um corpus de princípios e critérios partilhados, é porque esta leitura da história à luz da fé nunca foi interrompida e soube deixar-se provocar pelas questões de cada geração. É a este núcleo essencial – os grandes princípios da Doutrina social orientadores do discernimento dos cristãos na vida pessoal e pública – que desejo agora dirigir a atenção, a fim de compreender melhor a sua coerência interna e a sua fecunda força para o nosso tempo.<\/p><\/div><\/details>\n<details class=\"chapter\" id=\"ch2\"><summary><div class=\"csum\"><span class=\"csum-eyebrow\">Capítulo Ii<\/span><span class=\"csum-title\">Fundamentos e Princípios da Doutrina Social da Igreja<\/span><span class=\"csum-desc\">Os fundamentos e os princípios da Doutrina Social da Igreja. <span class=\"csum-n\">· 44 secções<\/span><\/span><span class=\"csum-cta\"><span class=\"chev\">›<\/span><span class=\"cta-read\">clique para ler<\/span><span class=\"cta-collapse\">clique para recolher<\/span><\/span><\/div><\/summary><div class=\"chapter-body\"><p class=\"vp\" id=\"p46\"><span class=\"pnum\">46<\/span>A Doutrina social da Igreja é uma realidade viva, em diálogo com a história, as culturas e as ciências. Ao mesmo tempo, guarda um núcleo de verdades que não declina. Pode ser considerada, portanto, uma forma de sabedoria capaz de orientar, ainda, a vida pessoal e social dos fiéis. Neste segundo capítulo, desejo deter-me em alguns fundamentos e princípios da Doutrina social que ajudam a interpretar as “coisas novas” do nosso tempo à luz da dignidade fundamental da pessoa humana. Considero que hoje, para salvaguardar a pessoa humana na era da inteligência artificial, devemos voltar a refletir sobre o bem comum, a destinação universal dos bens, a subsidiariedade, a solidariedade e a justiça social. Estou convencido de que a relação harmoniosa entre estes princípios exige que sejam considerados no seu conjunto, para que se torne claro o modo como se complementam e iluminam mutuamente.<\/p><p class=\"vp\" id=\"p47\"><span class=\"pnum\">47<\/span>Ao propor estas reflexões, desejo, em primeiro lugar, ajudar os fiéis leigos, bem como os demais homens e mulheres de boa vontade, a redescobrir a sua tarefa de levar ao quotidiano, às relações familiares, ao trabalho e à participação social, os princípios que pretendo recordar, deixando-se animar pela intenção de encarnar o amor de Deus na trama concreta da história. Gostaria, ao mesmo tempo, de encorajar as universidades e instituições académicas a dar novo impulso a estes princípios, repensando-os em conformidade com os nossos dias para se enfrentar eficazmente a revolução digital. Desta forma, a investigação teológica e filosófica poderá aprofundar e apoiar o caminho pastoral da Igreja, colaborando com o Magistério na tarefa de iluminar a consciência dos fiéis e orientar o seu empenho em tornar a vida das nossas sociedades mais justa e fraterna.<\/p><h3 class=\"sub\">Fundamentos da Doutrina social<\/h3><h3 class=\"sub\">O ser humano, imagem do Deus trinitário<\/h3><p class=\"vp\" id=\"p48\"><span class=\"pnum\">48<\/span>A Doutrina social da Igreja remete-nos ao núcleo central da nossa fé: o mistério do Deus vivo, revelado em Jesus Cristo como comunhão de Pessoas, Pai, Filho e Espírito Santo, amor em relação, que se doa reciprocamente e se comunica ao mundo. <a class=\"ref\" id=\"rn51\" href=\"#fn51\">51<\/a> Como recorda o Concílio, o ser humano é chamado à comunhão com Deus e «não se pode encontrar plenamente a não ser no sincero dom de si mesmo»: <a class=\"ref\" id=\"rn52\" href=\"#fn52\">52<\/a> a sua vocação mais profunda é entrar no movimento trinitário do amor recebido e partilhado.<\/p><p class=\"vp\" id=\"p49\"><span class=\"pnum\">49<\/span>Se o mistério de Deus-Amor é a fonte da Doutrina social, o seu rosto mais concreto contemplamo-lo em Jesus Cristo, Verbo encarnado. Fazendo-se homem, o Filho de Deus entra na nossa história e na nossa carne, a estas trazendo o amor que O une ao Pai e ao Espírito Santo. N’Ele «o mistério do homem […] se esclarece verdadeiramente», <a class=\"ref\" id=\"rn53\" href=\"#fn53\">53<\/a> porque a sua humanidade é plenamente livre, aberta aos outros, capaz de construir relações solidárias e belas, comprometida com o dom total de si mesmo. Quem acredita n’Ele está envolvido na grande obra de renovação inaugurada pelo mistério da sua paixão, morte e ressurreição, e coopera na edificação do Reino de Deus, aprendendo a acolher cada mulher e homem como irmã e irmão, filhos dum único Pai. Deste modo, tanto o anúncio como a experiência cristã, guiados pela ação do Espírito Santo, tendem a gerar no mundo consequências sociais. <a class=\"ref\" id=\"rn54\" href=\"#fn54\">54<\/a><\/p><p class=\"vp\" id=\"p50\"><span class=\"pnum\">50<\/span>No centro da visão cristã do ser humano está a grande afirmação segundo a qual o homem e a mulher são criados à imagem e semelhança do Deus trinitário (cf. Gn 1, 26-27). Cada pessoa, constitutivamente feita para a relação, é pensada e desejada por Deus para entrar numa história de comunhão com Ele, com os outros e com a criação. A sua dignidade não depende das capacidades que possui, das riquezas ou da função que desempenha, de escolhas certas ou erradas, mas é um dom que a precede e a ultrapassa, concedido por Deus como expressão do seu amor que nunca falha. Por isso, a pessoa humana permanece sempre «a via da Igreja» <a class=\"ref\" id=\"rn55\" href=\"#fn55\">55<\/a> e o coração de todo o caminho autêntico de desenvolvimento humano integral. <a class=\"ref\" id=\"rn56\" href=\"#fn56\">56<\/a><\/p><h3 class=\"sub\">A igual dignidade de todos os seres humanos<\/h3><p class=\"vp\" id=\"p51\"><span class=\"pnum\">51<\/span>São João Paulo II declarou que «o sentido mais agudo da dignidade e da unicidade da pessoa humana, bem como do respeito devido ao caminho da consciência, constitui certamente uma conquista positiva da cultura moderna». <a class=\"ref\" id=\"rn57\" href=\"#fn57\">57<\/a> Esta afirmação insere-se na linha traçada pelo Concílio Vaticano II, que constatara um aumento do reconhecimento da elevada dignidade de cada pessoa, o seu valor superior ao das coisas, e os seus direitos e deveres universais e invioláveis. <a class=\"ref\" id=\"rn58\" href=\"#fn58\">58<\/a> É importante vigiar para que este incremento na compreensão da dignidade humana não seja ofuscado pela pressão de novas ideologias ou de determinados interesses muito poderosos no mundo de hoje. Entre estas ideologias, considero particularmente perigosa a que sugere o dever de cada pessoa conquistar ou justificar o próprio valor, a ponto de atribuir maior mérito àqueles que são mais eficientes e conseguem melhor desempenho. Nesta perspectiva, a pessoa acaba por ser reduzida a um meio para atingir resultados, um recurso a utilizar e explorar, deixando de ser reconhecida em si mesma como um fim, jamais instrumentalizável. O valor da pessoa, no entanto, não depende do que ela realiza ou produz, pois existem direitos que pertencem a todos simplesmente por serem pessoas. <a class=\"ref\" id=\"rn59\" href=\"#fn59\">59<\/a> Nenhum poder humano tem legitimidade para, arbitrariamente, os negar ou limitar.<\/p><p class=\"vp\" id=\"p52\"><span class=\"pnum\">52<\/span>Quando falamos de dignidade, nem sempre empregamos a palavra da mesma forma: por vezes, referimo-nos à dignidade moral, ou seja, à forma como uma pessoa orienta as suas escolhas e ações; outras vezes, pensamos na dignidade social, ou seja, nas condições de vida da pessoa e no respeito concreto que lhe é reconhecido pela sociedade; noutros casos ainda, referimo-nos à dignidade existencial, ou seja, à forma como uma pessoa percebe o valor de si mesma e da própria vida. Estas dimensões da dignidade podem aumentar ou diminuir. No entanto, além destes significados, existe um nível mais profundo – o mais importante – que consiste na dignidade ontológica. É a dignidade que pertence a cada ser humano simplesmente porque existe, foi desejado, criado e amado por Deus: <a class=\"ref\" id=\"rn60\" href=\"#fn60\">60<\/a> nenhum pecado, nenhum fracasso, nenhuma humilhação, nenhuma exclusão pode afetar o valor profundo de uma vida humana que Ele desejou e chamou à existência. <a class=\"ref\" id=\"rn61\" href=\"#fn61\">61<\/a><\/p><p class=\"vp\" id=\"p53\"><span class=\"pnum\">53<\/span>A dignidade fundamental de cada pessoa, portanto, não se adquire nem se merece, nem precisa de ser demonstrada. A recente Declaração Dignitas infinita apresentou uma síntese das convicções da Igreja sobre este tema: «Uma dignidade infinita, inalienavelmente fundada no seu próprio ser, é inerente a cada pessoa humana, para além de toda circunstância e em qualquer estado ou situação se encontre», <a class=\"ref\" id=\"rn62\" href=\"#fn62\">62<\/a> ou seja, ineludível e permanentemente. Como afirmou São João Paulo II, <a class=\"ref\" id=\"rn63\" href=\"#fn63\">63<\/a> a dignidade de cada ser humano pode dizer-se infinita por duas razões: porque é infinito o amor de Deus que o chama à amizade com Ele, e porque é absolutamente incondicional, no sentido de que nunca se encontrará nada, ainda que se procure incessantemente, capaz de apagá-la ou negá-la.<\/p><h3 class=\"sub\">O altíssimo valor dos direitos humanos<\/h3><p class=\"vp annp\" id=\"p54\"><span class=\"pnum\">54<\/span>A Igreja reconhece com gratidão que «o movimento rumo à identificação e à proclamação dos direitos do homem é um dos mais relevantes esforços para responder de modo eficaz às exigências imprescindíveis da dignidade humana». <a class=\"ref\" id=\"rn64\" href=\"#fn64\">64<\/a> E, como afirmou João Paulo II, a Declaração Universal dos Direitos do Homem, proclamada pelas Nações Unidas a 10 de dezembro de 1948, continua a ser, nos nossos dias, «uma das mais excelsas expressões da consciência humana». <a class=\"ref\" id=\"rn65\" href=\"#fn65\">65<\/a> Ela é «uma pedra miliária no caminho do progresso moral da humanidade». <a class=\"ref\" id=\"rn66\" href=\"#fn66\">66<\/a> Por isso, na perspectiva cristã, os direitos humanos não são um acréscimo externo à pessoa, mas uma tradução histórica da sua dignidade intrínseca, que a comunidade internacional é chamada a proteger e promover.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"1\" aria-label=\"Anotação 1: Human rights\">1<\/button><\/span><\/p><p class=\"vp\" id=\"p55\"><span class=\"pnum\">55<\/span>Os direitos humanos são invioláveis, por serem «inerentes à pessoa humana e à sua dignidade». <a class=\"ref\" id=\"rn67\" href=\"#fn67\">67<\/a> Por conseguinte, são universais e inalienáveis. <a class=\"ref\" id=\"rn68\" href=\"#fn68\">68<\/a> Precisamente porque se baseiam na igual dignidade de cada homem e de cada mulher, têm consequências práticas e efeitos jurídicos, pois «vã seria a proclamação de direitos se não se pusesse em prática, ao mesmo tempo, tudo o que é necessário para garantir o dever de os respeitar, por todos, em todo o lado e para todos». <a class=\"ref\" id=\"rn69\" href=\"#fn69\">69<\/a> Entre estes, o primeiro direito humano é o direito à vida, desde a concepção ao seu fim natural, <a class=\"ref\" id=\"rn70\" href=\"#fn70\">70<\/a> sem o qual é impossível exercer qualquer outro direito. Quando este direito fundamental é negado, como acontece no aborto provocado, no assassinato de inocentes e na eutanásia, deparamo-nos com escolhas que a Igreja considera gravemente ilícitas. <a class=\"ref\" id=\"rn71\" href=\"#fn71\">71<\/a><\/p><p class=\"vp\" id=\"p56\"><span class=\"pnum\">56<\/span>Ao olhar para o nosso tempo, não podemos ignorar que a tutela dos direitos humanos está hoje exposta a dois riscos particularmente graves. O primeiro é o de uma declaração meramente formal dos mesmos, enquanto, a par do progresso tecnológico, se viola de modo velado ou manifesto a dignidade humana. O segundo, que na realidade está na base do primeiro, é o de não ser já possível reconhecer o fundamento da sua universalidade, porque se renunciou à «busca dos fundamentos mais sólidos que estão na base das nossas opções e também das nossas leis». <a class=\"ref\" id=\"rn72\" href=\"#fn72\">72<\/a> O Papa Francisco convidava a não subvalorizar este último problema. Recordava que, quando a razão se deixa interpelar seriamente a respeito da natureza humana, é capaz de descobrir valores que importam para todos, porque derivam dela. Se este trabalho de busca fosse abandonado, poderia acontecer que direitos, hoje considerados intocáveis, acabassem por ser, no futuro, postos em causa ou negados por quem detém o poder, talvez depois de ter obtido um consenso apenas aparente por parte de populações atemorizadas ou manipuladas. <a class=\"ref\" id=\"rn73\" href=\"#fn73\">73<\/a><\/p><p class=\"vp\" id=\"p57\"><span class=\"pnum\">57<\/span>Com uma maior consciência do valor de cada pessoa humana e dos seus direitos, cresceu também o reconhecimento dos direitos das minorias. Ainda há, no entanto, um longo caminho a percorrer para, em todo o mundo, serem realmente garantidos de igual forma os direitos duma grande parte, ou seja, os das mulheres. É um dado concreto que «duplamente pobres são as mulheres que padecem situações de exclusão, maus-tratos e violência, porque frequentemente têm menores possibilidades de defender os seus direitos». <a class=\"ref\" id=\"rn74\" href=\"#fn74\">74<\/a> Portanto, não basta afirmar com palavras que homens e mulheres têm a mesma dignidade e os mesmos direitos; é necessário que isto se traduza em escolhas concretas, em leis, no acesso ao trabalho, à instrução, às responsabilidades sociais e políticas, na forma como a sociedade escuta e valoriza o contributo das mulheres. Enquanto persistir esta disparidade, não poderemos afirmar que a sociedade reconhece às mulheres, verdadeira e plenamente, a mesma dignidade dos homens.<\/p><p class=\"vp\" id=\"p58\"><span class=\"pnum\">58<\/span>São as pessoas concretas que contam: cada uma delas e as suas famílias. Os movimentos sociais, as grandes declarações políticas a favor do povo e as ideologias comunitárias não servem para nada se não se orientarem à promoção das pessoas – homens e mulheres – com os seus direitos inalienáveis. Da mesma forma, não basta exaltar a liberdade individual ou a iniciativa privada, se depois se aceita que uma multidão de pessoas continue a viver sem um trabalho digno, sem direitos tutelados, sem acesso aos bens fundamentais.<\/p><h3 class=\"sub\">Princípios da Doutrina social<\/h3><h3 class=\"sub\">O princípio do bem comum<\/h3><p class=\"vp\" id=\"p59\"><span class=\"pnum\">59<\/span>Reconhecer que cada mulher e cada homem possuem em si mesmos uma dignidade inalienável e direitos que nenhum poder humano deve ferir ou eliminar exige que se reconfigure o modo como vivemos juntos, as nossas escolhas económicas e políticas, o rosto concreto das nossas cidades. Daqui nasce o primeiro grande princípio da Doutrina social que desejo recordar: o bem comum. Podemos descrevê-lo como a forma social da dignidade reconhecida a cada um. Quando Bento XVI se referiu aos valores não negociáveis que a Igreja deve sempre defender, incluiu entre estes «a promoção do bem comum». <a class=\"ref\" id=\"rn75\" href=\"#fn75\">75<\/a> Com efeito, para um cristão, sair do pequeno mundo dos próprios interesses e empenhar-se, na medida das suas possibilidades, pelo bem comum é um valor não negociável, tal como o é a promoção da vida.<\/p><p class=\"vp\" id=\"p60\"><span class=\"pnum\">60<\/span>O Concílio Vaticano II afirmou que o bem comum consiste no «conjunto das condições da vida social que permitem, tanto aos grupos como a cada membro, alcançar mais plena e facilmente a própria perfeição». <a class=\"ref\" id=\"rn76\" href=\"#fn76\">76<\/a> Esta definição oferece-nos uma primeira orientação preciosa, pois o bem comum não se deixa reduzir a uma simples lista de condições ou instituições. Não coincide com a soma dos benefícios dos indivíduos, nem com o entrecruzar-se dos seus interesses particulares; é um bem maior, que pertence a todos, e só em conjunto se pode construir, aumentar e salvaguardar. Podemos dizer que a ação social atinge a sua plenitude quando tende para este bem partilhado, assim como a ação moral da pessoa se cumpre na escolha do verdadeiro bem. <a class=\"ref\" id=\"rn77\" href=\"#fn77\">77<\/a><\/p><p class=\"vp\" id=\"p61\"><span class=\"pnum\">61<\/span>Neste sentido, podemos afirmar que «o todo é mais do que a parte» <a class=\"ref\" id=\"rn78\" href=\"#fn78\">78<\/a> e que, precisamente por isso, «a mera soma dos interesses individuais não é capaz de gerar um mundo melhor para toda a humanidade». <a class=\"ref\" id=\"rn79\" href=\"#fn79\">79<\/a> É uma ilusão pensar que para contribuir ao bem de todos basta procurar o próprio progresso, sem ter de se preocupar realmente com os outros. Esta visão ignora o valor peculiar do bem comum: ele é fruto da «interdependência» <a class=\"ref\" id=\"rn80\" href=\"#fn80\">80<\/a> geradora duma rede de bem social que se difunde e repercute na vida das pessoas. O bem comum é um plus, resultado da interação e da influência recíproca que liga diversas ações, iniciativas, esforços e decisões. A simples soma dos bens individuais não poderia explicar a existência deste plus que os ultrapassa e, ao mesmo tempo, os enriquece.<\/p><p class=\"vp\" id=\"p62\"><span class=\"pnum\">62<\/span>É a busca do bem comum que dá vida a um povo, compreendido não como mera soma de indivíduos, mas como realidade viva na qual as pessoas aprendem a reconhecer-se interligadas e corresponsáveis pela res publica. Neste sentido, cada pessoa contribui para construir o próprio povo com «um trabalho lento e árduo que exige querer integrar-se e aprender a fazê-lo até se desenvolver uma cultura do encontro numa harmonia pluriforme». <a class=\"ref\" id=\"rn81\" href=\"#fn81\">81<\/a> Trabalhar em conjunto na busca do bem de todos significa ter um projeto partilhado. É evidente que, dada a diversidade de pessoas, existem muitas diferenças ideológicas e pragmáticas, interesses variados e contrastes frequentes, mas isso não impossibilita um percurso de diálogo configurador duma base de consensos que permita constituir um projeto para todos e caminhar juntos.<\/p><p class=\"vp\" id=\"p63\"><span class=\"pnum\">63<\/span>Cabe ao Estado a tarefa de garantir a coesão, a unidade e a organização justa da sociedade civil, para que o bem comum possa ser realmente alcançado com a contribuição de todos. Em concreto, isto significa que o poder público tem a delicada tarefa de «harmonizar com justiça» <a class=\"ref\" id=\"rn82\" href=\"#fn82\">82<\/a> os diversos interesses em jogo, procurando um equilíbrio entre os bens particulares e os bens da coletividade, sem deixar para trás os mais fracos. Quando a política renuncia a uma visão a longo prazo, reduzindo-se a cálculos de curto alcance ou a estéreis polarizações, os discursos sobre o bem comum perdem credibilidade e crescem, ao mesmo tempo, desigualdades e fraturas sociais.<\/p><p class=\"vp\" id=\"p64\"><span class=\"pnum\">64<\/span>Isto aplica-se igualmente à política internacional. À medida que aumentam as distâncias entre os povos, vão ganhando terreno lógicas de contraposição e agressividade, e o árduo itinerário para um mundo mais unido e fraterno sofre novos e dolorosos reveses. Falar, neste contexto, dum caminho partilhado rumo a um desenvolvimento mais justo para toda a família humana «soa como um delírio». <a class=\"ref\" id=\"rn83\" href=\"#fn83\">83<\/a> Porém, não podemos perder a esperança. Convido todos a refletir sobre formas de cooperação e sobre instituições internacionais mais eficazes, capazes de salvaguardar o bem comum global sem anular a legítima pluralidade dos povos e dos Estados. Com efeito, a promoção do bem comum nunca pode ser separada do respeito pelo direito dos povos a existir, a salvaguardar a sua identidade e a contribuir com a própria originalidade para a família das nações. <a class=\"ref\" id=\"rn84\" href=\"#fn84\">84<\/a> Qualquer tentativa ou projeto de eliminar ou subjugar uma nação é gravemente imoral e, por isso, inaceitável.<\/p><h3 class=\"sub\">O princípio da destinação universal dos bens<\/h3><p class=\"vp\" id=\"p65\"><span class=\"pnum\">65<\/span>«Dentre as multíplices implicações do bem comum, assume particular importância o princípio da destinação universal dos bens». <a class=\"ref\" id=\"rn85\" href=\"#fn85\">85<\/a> Este princípio recorda-nos, em primeiro lugar, que os bens da terra – o solo, a água, o ar, os recursos naturais – são dados por Deus à inteira família humana para sustentar a vida de todos, nos dias de hoje e nas gerações futuras, e que cada pessoa tem um direito originário ao uso desses bens. São João Paulo II recordava que «Deus deu a terra a todo o género humano, para que ela sustente todos os seus membros sem excluir nem privilegiar ninguém». <a class=\"ref\" id=\"rn86\" href=\"#fn86\">86<\/a> Consequentemente, «não é segundo o desígnio de Deus gerir este dom de modo tal que os seus benefícios aproveitem só a alguns poucos». <a class=\"ref\" id=\"rn87\" href=\"#fn87\">87<\/a> Hoje somos chamados a reconhecer que esta destinação universal não diz respeito apenas aos bens materiais, mas também aos bens imateriais e culturais.<\/p><p class=\"vp\" id=\"p66\"><span class=\"pnum\">66<\/span>Existe um direito à propriedade privada que tem o seu sentido e função própria, mas está sempre subordinado à destinação universal dos bens. Segundo João Paulo II, esta subordinação constitui a regra de ouro do comportamento social e «o primeiro princípio de toda a ordem ético-social». <a class=\"ref\" id=\"rn88\" href=\"#fn88\">88<\/a> A tradição da Igreja tem visto na propriedade um meio para preservar e administrar os bens, de modo a poderem servir melhor o bem comum. Uma vez que «a tradição cristã nunca reconheceu como absoluto ou intocável o direito à propriedade privada», <a class=\"ref\" id=\"rn89\" href=\"#fn89\">89<\/a> a sua função social não deve considerar-se uma mera opinião teológica, mas doutrina certa da Igreja, já presente nas Sagradas Escrituras e nos Padres. Por isso, o Papa Francisco recordou que a solidariedade, vivida em profundidade, implica também «devolver ao pobre o que lhe corresponde». <a class=\"ref\" id=\"rn90\" href=\"#fn90\">90<\/a><\/p><p class=\"vp\" id=\"p67\"><span class=\"pnum\">67<\/span>Hoje, entre os bens que se destinam universalmente a todos, devemos contar ainda as novas formas de propriedade: patentes, algoritmos, plataformas digitais, infraestruturas tecnológicas e dados. Num contexto em que a riqueza das nações depende cada vez mais de conhecimentos e tecnologias, quando estes bens permanecem concentrados nas mãos de poucos, sem formas adequadas de partilha e acesso, cria-se um novo desequilíbrio que contradiz a destinação universal dos bens e alimenta o fosso entre incluídos e excluídos, entre quem pode participar na revolução digital e quem fica à margem. Além disso, o cuidado da Casa comum e a responsabilidade para com os pobres e as gerações futuras exigem que a utilização dos bens da criação e das novas possibilidades oferecidas pela técnica seja regulada de modo a respeitar o ambiente, evitando desperdícios e novas formas de pilhagem.<\/p><h3 class=\"sub\">O princípio de subsidiariedade<\/h3><p class=\"vp\" id=\"p68\"><span class=\"pnum\">68<\/span>O princípio de subsidiariedade tem origem na mesma visão da pessoa que orientou a nossa reflexão sobre a dignidade e o bem comum. Se cada mulher e cada homem são chamados a ser protagonistas da própria vida e a participar na construção da sociedade, então também a organização social deve respeitar e favorecer essa responsabilidade. A Doutrina social da Igreja denomina “subsidiariedade” o princípio segundo o qual aquilo que as pessoas, as famílias, as comunidades locais e os organismos intermédios podem fazer não deve ser absorvido por instâncias superiores. As instituições de nível superior devem reconhecer, proteger e promover a liberdade e a criatividade das instâncias inferiores, coordenando os seus contributos para que cooperem eficazmente em prol do bem comum. <a class=\"ref\" id=\"rn91\" href=\"#fn91\">91<\/a><\/p><p class=\"vp\" id=\"p69\"><span class=\"pnum\">69<\/span>Desde o início do Magistério social moderno, a partir de Leão XIII, a Igreja tem insistido na ideia de que nem a pessoa nem a família devem ser absorvidas pelo Estado, sendo necessário permitir-lhes, na medida do possível, agir livremente sem prejudicar o bem comum. <a class=\"ref\" id=\"rn92\" href=\"#fn92\">92<\/a> São João Paulo II retomou e aprofundou esta perspectiva, recordando que a comunidade política está ao serviço da sociedade civil e que o Estado deve zelar pelo bem comum, intervindo quando necessário, sem tomar de forma permanente as responsabilidades dos organismos intermédios e das realidades sociais. <a class=\"ref\" id=\"rn93\" href=\"#fn93\">93<\/a> A subsidiariedade não justifica o não envolvimento do Estado, mas orienta a sua ação: a intervenção pública é pedida precisamente para permitir que todos os sujeitos sociais desempenhem a sua missão sem serem esmagados. Cabe à comunidade política criar as condições para que as pessoas, as famílias, as associações e os organismos intermédios possam realizar a sua vocação social, sem serem substituídos ou reduzidos a meros executores. <a class=\"ref\" id=\"rn94\" href=\"#fn94\">94<\/a><\/p><p class=\"vp\" id=\"p70\"><span class=\"pnum\">70<\/span>Este princípio incentiva a superar as formas de gestão paternalista ou assistencialista da vida social, promovendo um estilo de corresponsabilidade: um Estado que valoriza a iniciativa dos cidadãos, uma sociedade civil capaz de criar laços e mobilizar forças em prol do bem comum. Numa lógica de subsidiariedade, as decisões são tomadas ao nível mais próximo possível das pessoas envolvidas, valorizando a vida associativa, de modo que o povo não se depare com decisões já tomadas, mas possa integrar o processo da sua construção. Onde as famílias, as associações, as comunidades locais, as realidades do voluntariado e do chamado “terceiro setor” são reconhecidas e apoiadas, a vida social torna-se mais próxima das pessoas, os serviços mais atentos às necessidades concretas, as respostas mais criativas e respeitadoras da dignidade de cada um. <a class=\"ref\" id=\"rn95\" href=\"#fn95\">95<\/a><\/p><p class=\"vp\" id=\"p71\"><span class=\"pnum\">71<\/span>O princípio de subsidiariedade é particularmente relevante no contexto da revolução digital. Aqui, a instância superior não é o Estado, mas cada um dos grandes sujeitos económicos e tecnológicos que exercem um poder real sobre as condições da vida em comum. A instância agregadora de competências, dados e capacidade de decisão é constituída por empresas e plataformas, que definem condições de acesso, regras de visibilidade, formas de relação e até mesmo oportunidades económicas. A subsidiariedade exige que tais processos não sejam impostos a partir de cima, de modo opaco e unilateral, mas que sejam orientados para o bem comum através da transparência, da responsabilidade e de formas concretas de participação (auditorias independentes, transparência sobre os algoritmos, acesso equitativo aos dados, instrumentos de recurso). <a class=\"ref\" id=\"rn96\" href=\"#fn96\">96<\/a><\/p><p class=\"vp\" id=\"p72\"><span class=\"pnum\">72<\/span>Neste cenário, os Estados e as instituições supranacionais são chamados a garantir regras justas e tutelas efetivas, para que comunidades locais, organismos intermédios, escolas, universidades, entidades eclesiásticas e associativas possam ter voz e contribuir para o discernimento sobre as escolhas que afetam a vida das pessoas: trabalho, acesso a serviços, gestão de dados e ambientes digitais. Nas escolhas relativas aos fluxos económicos e às plataformas digitais, na gestão dos dados e dos algoritmos, não se pode permitir que poucos sujeitos orientem sozinhos os processos, mas é necessário construir formas de cooperação que respeitem as diversas instâncias da comunidade mundial e as tornem corresponsáveis pelo bem comum. <a class=\"ref\" id=\"rn97\" href=\"#fn97\">97<\/a><\/p><h3 class=\"sub\">O princípio de solidariedade<\/h3><p class=\"vp\" id=\"p73\"><span class=\"pnum\">73<\/span>Depois de ter abordado o bem comum e a subsidiariedade, desejo agora deter-me no princípio de solidariedade. Nasce da visão da pessoa que a fé gera: cada ser humano é criado à imagem de Deus e inserido numa rede de relações que o ligam aos outros, aos povos e à criação. São Paulo VI recordava que os deveres de solidariedade, justiça e caridade estão enraizados na fraternidade humana e sobrenatural que une homens e povos entre si. <a class=\"ref\" id=\"rn98\" href=\"#fn98\">98<\/a> A fraternidade não é apenas uma aspiração interior de quem acredita, mas uma forma social e política que deve encarnar-se em escolhas e percursos compartilhados. A solidariedade, então, é o reconhecimento concreto de que o destino individual está ligado ao destino de todos: na verdade, «ninguém se salva sozinho». <a class=\"ref\" id=\"rn99\" href=\"#fn99\">99<\/a> Surge assim evidente o estreito vínculo entre subsidiariedade e solidariedade. Quando a subsidiariedade não é acompanhada pela solidariedade, acaba por transformar-se em mera tutela de interesses particulares; quando a solidariedade não é suportada pela subsidiariedade, degenera em assistencialismo que não promove a responsabilidade. <a class=\"ref\" id=\"rn100\" href=\"#fn100\">100<\/a> Esta interligação remete ainda para a responsabilidade duma autêntica participação: a solidariedade expressa-se quando cada um, pessoalmente e com os outros, participa na vida da comunidade – informa-se, associa-se, faz-se ouvir, contribui para as decisões e escolhas públicas – assumindo responsabilidades concretas para que o bem comum se traduza em escolhas partilhadas.<\/p><p class=\"vp\" id=\"p74\"><span class=\"pnum\">74<\/span>Em muitas áreas, experimentamos já uma espécie de “solidariedade efetiva”: as nossas vidas estão interligadas; as economias e as comunicações globais, a partir do que acontece num lugar, produzem efeitos em regiões distantes; e as redes digitais conectam em tempo real pessoas e comunidades de todas as partes do mundo. Porém, esta teia de relações não é ainda solidariedade a pleno título, a menos que se torne uma escolha consciente. A fé convida-nos a interpretar esta realidade como um apelo: não estamos simplesmente próximos uns dos outros, mas confiados uns aos outros, para que cada um assuma, dentro das suas possibilidades, a vida e as feridas do irmão e da irmã. A solidariedade nasce precisamente quando decidimos não permanecer indiferentes perante o que acontece ao nosso próximo e transformamos laços inevitáveis – económicos, culturais, tecnológicos – em caminhos de partilha, cooperação e cuidado recíproco, aprendendo a «pensar e agir em termos de comunidade». <a class=\"ref\" id=\"rn101\" href=\"#fn101\">101<\/a><\/p><p class=\"vp\" id=\"p75\"><span class=\"pnum\">75<\/span>O Magistério social tem insistido que a solidariedade é, simultaneamente, um princípio e uma virtude. Enquanto princípio, expressa a ordem objetiva das relações entre pessoas, grupos e povos, remetendo ao reconhecimento duma interdependência, pela qual o bem de cada um passa pelo bem dos outros. Enquanto virtude requer, em contrapartida, uma «determinação firme e perseverante» <a class=\"ref\" id=\"rn102\" href=\"#fn102\">102<\/a> para trabalhar pelo bem comum, com especial atenção aos mais fracos. O Papa Francisco recordou a solidariedade como «uma forma de fazer história» <a class=\"ref\" id=\"rn103\" href=\"#fn103\">103<\/a> que constrói povos e não simples massas de indivíduos. Por isso, ela implica estilos de vida sóbrios e partilhados, capacidade de renunciar a vantagens imediatas para abrir espaços de futuro aos demais, disponibilidade para pôr em questão hábitos e privilégios – incluindo os ligados ao consumo digital e ao uso das tecnologias – quando impedem os outros de viver com dignidade.<\/p><p class=\"vp\" id=\"p76\"><span class=\"pnum\">76<\/span>Num mundo marcado por relações cada vez mais estreitas entre pessoas, comunidades e nações, a solidariedade assume igualmente uma dimensão global. Bento XVI recordou com veemência a relação entre desenvolvimento, justiça e responsabilidade face às gerações futuras, salientando que o desenvolvimento autêntico exige uma solidariedade intergeracional <a class=\"ref\" id=\"rn104\" href=\"#fn104\">104<\/a> e uma atenção aos vínculos que nos unem ao ambiente natural. Hoje, esta responsabilidade estende-se às infraestruturas digitais e informativas: como o ambiente natural, também o “ecossistema digital” pode ser preservado ou explorado, partilhado ou monopolizado. A solidariedade exige que as escolhas em matéria de dados, algoritmos, plataformas e inteligência artificial tenham em conta não só a vantagem imediata de alguns, mas também a repercussão sobre o conjunto dos povos e sobre as gerações futuras.<\/p><h3 class=\"sub\">O princípio da justiça social<\/h3><p class=\"vp\" id=\"p77\"><span class=\"pnum\">77<\/span>Para a comunidade cristã, a justiça social é uma forma concreta de seguir Jesus e de fidelidade ao seu Evangelho. No Novo Testamento, Jesus anuncia a «Boa-Nova aos pobres» ( Lc 4, 18) e identifica-se com os pequenos, os doentes, os presos e os estrangeiros (cf. Mt 25, 31-46). Ensina-nos, assim, que a justiça nasce e se concretiza na fraternidade, uma vez que o modo como nos aproximamos dos mais desfavorecidos e com eles nos relacionamos se torna, concretamente, a medida da nossa relação com Deus e com os irmãos. No entanto, a justiça não diz respeito apenas aos comportamentos dos indivíduos, mas à forma como as estruturas da convivência são pensadas e organizadas. A este respeito, o Concílio Vaticano II recorda que todas as instituições são chamadas a servir a pessoa humana e a sua dignidade. <a class=\"ref\" id=\"rn105\" href=\"#fn105\">105<\/a> A justiça social reconhece-se, então, por uma ordem social, económica e política capaz de permitir a todos, em particular aos mais fracos, uma vida verdadeiramente humana, sem que ninguém fique para trás.<\/p><p class=\"vp\" id=\"p78\"><span class=\"pnum\">78<\/span>O Magistério recente tem insistido numa justiça social que exija um olhar a partir dos últimos. São João Paulo II falou duma «opção ou amor preferencial pelos pobres» <a class=\"ref\" id=\"rn106\" href=\"#fn106\">106<\/a> que deve marcar as escolhas pessoais e sociais, enquanto o Papa Francisco denunciou uma «cultura do “descartável”» <a class=\"ref\" id=\"rn107\" href=\"#fn107\">107<\/a> causadora de sempre novas formas de exclusão. Nesta perspectiva, a justiça social exige que se olhe para indivíduos e povos a partir dos mais vulneráveis: pobres, migrantes, refugiados, deslocados internos, vítimas de violência, pessoas que vivem nas periferias urbanas ou existenciais.<\/p><p class=\"vp\" id=\"p79\"><span class=\"pnum\">79<\/span>A ideia de “justiça social” ajuda a reconhecer que as injustiças não surgem apenas das escolhas erradas dos indivíduos, mas também de estruturas, mecanismos e sistemas económicos e culturais que, de forma quase automática, produzem desigualdades. Neste sentido, São João Paulo II falou de estruturas de pecado <a class=\"ref\" id=\"rn108\" href=\"#fn108\">108<\/a> que, opondo-se à vontade de Deus, pedem um empenho de conversão pessoal e social. Nesta perspectiva, a justiça não diz respeito só a uma distribuição mais equitativa dos bens ou à correção das injustiças atuais, mas assume uma dimensão reparadora. Ela visa recompor relações destruídas e reintegrar quem foi excluído, tendo em conta as feridas deixadas pelas injustiças: guerras, colonialismo, discriminações raciais ou de género, violências contra povos inteiros, exploração. Isto pode significar devolver dignidade e voz a quem foi ignorado, promover percursos de cura da memória coletiva, combater leis e práticas discriminatórias, apoiar concretamente quem ainda hoje carrega as consequências dos danos sofridos no passado.<\/p><p class=\"vp\" id=\"p80\"><span class=\"pnum\">80<\/span>Neste momento, a justiça social deve também confrontar-se com o ambiente criado pelas tecnologias digitais. A difusão de redes globais, plataformas e sistemas de inteligência artificial altera o modo como nos informamos, comunicamos e acedemos aos serviços. A justiça exige que se impeça o surgimento de novas formas de exclusão e privação de liberdade: pessoas e povos a quem é negado ou dificultado o acesso às tecnologias básicas, comunidades expostas a uma vigilância invasiva, grupos sociais penalizados por algoritmos opacos que reproduzem preconceitos e discriminações. Uma ordem social justa na era digital é aquela que garante a todos um acesso equitativo às oportunidades, protege os pequenos e mais frágeis, combate o ódio e a desinformação, submete a utilização dos dados e das tecnologias à inspecção pública, de modo que o critério não seja apenas o lucro, mas a dignidade de cada pessoa e o bem-estar dos povos.<\/p><p class=\"vp\" id=\"p81\"><span class=\"pnum\">81<\/span>Um teste decisivo para a justiça social é hoje representado pela condição dos migrantes, dos refugiados e dos que são obrigados a deslocar-se devido à pobreza, à violência, às alterações climáticas e às catástrofes ambientais. A forma como uma sociedade os trata revela se a sua noção de justiça é orientada pelo medo ou pela fraternidade. O Papa Francisco convidava a reconhecer nos migrantes não apenas um problema a gerir, mas «uma imagem viva do povo de Deus em caminho»; <a class=\"ref\" id=\"rn109\" href=\"#fn109\">109<\/a> pessoas com dignidade, recursos e sonhos, que têm direito a ser tratadas com respeito e pedem a possibilidade de ser parte ativa das sociedades que as acolhem. Neste âmbito, a justiça social implica, pelo menos, dois compromissos complementares. Por um lado, salvaguardar o direito à esperança de quem é obrigado a partir, garantindo vias seguras e legais, condições de acolhimento dignas e percursos concretos de integração. Por outro lado, promover igualmente o direito de permanecer em paz e segurança na própria terra, enfrentando as causas profundas que forçam à migração, incluindo as relacionadas com as injustiças económicas e a crise climática. Quando estes direitos são respeitados, as migrações podem tornar-se uma oportunidade de encontro e enriquecimento mútuo entre povos.<\/p><h3 class=\"sub\">O desenvolvimento humano integral<\/h3><p class=\"vp\" id=\"p82\"><span class=\"pnum\">82<\/span>Na Encíclica Populorum progressio, Paulo VI afirma que o desenvolvimento só é autêntico se for “integral”, ou seja, destinado a «promover todos os homens e o homem todo». <a class=\"ref\" id=\"rn110\" href=\"#fn110\">110<\/a> Nas décadas seguintes, a Doutrina social da Igreja retomou e aprofundou esta expressão para indicar como os grandes princípios – dignidade, bem comum, destinação universal dos bens, subsidiariedade, solidariedade, justiça social – se concretizam na história. Por “desenvolvimento humano integral” entende-se um processo em que o crescimento das pessoas e dos povos diz respeito a todas as dimensões da existência e abre o futuro também às gerações vindouras.<\/p><p class=\"vp\" id=\"p83\"><span class=\"pnum\">83<\/span>O desenvolvimento, tanto para as pessoas como para as nações, é simultaneamente uma tarefa e um direito: exige condições mínimas que possibilitem a cada pessoa e povo amadurecer de acordo com a sua dignidade, sem serem mantidos em situação de dependência ou excluídos do acesso aos bens necessários. O desenvolvimento é humano quando coloca as pessoas no centro e não a acumulação de bens, quando abrange também os povos e não apenas os indivíduos. A justiça exige o reconhecimento dos direitos sociais e dos direitos dos povos, incluindo a responsabilidade perante quem virá depois de nós. Por isso, não é humano um desenvolvimento que aumenta o consumo de alguns, impondo custos e feridas a outros, ou que relega regiões inteiras a um papel subordinado, impedindo-as de manifestar o seu potencial. <a class=\"ref\" id=\"rn111\" href=\"#fn111\">111<\/a> O desenvolvimento é integral quando não se reduz ao âmbito económico, mas promove a qualidade da vida nas suas dimensões espirituais, culturais, morais e relacionais, no respeito pela Casa comum, pela diversidade dos povos e pelos seus modos de viver. <a class=\"ref\" id=\"rn112\" href=\"#fn112\">112<\/a><\/p><p class=\"vp\" id=\"p84\"><span class=\"pnum\">84<\/span>A ideia de desenvolvimento humano integral encontra hoje um decisivo critério de avaliação na ecologia integral, que passou a ser uma dimensão imprescindível da Doutrina social da Igreja. Na verdade, a qualidade do desenvolvimento mede-se pela sua capacidade de manter juntas, sem as separar, a justiça para com as pessoas e a salvaguarda da Casa comum, favorecendo condições de vida dignas, acesso aos bens essenciais, relações sociais justas, cuidado da criação e atenção às gerações futuras. Daí se conclui que não é verdadeiro progresso o que aumenta o bem-estar de alguns degradando os ecossistemas, descarregando os custos nas comunidades mais vulneráveis ou prejudicando as condições de vida de quem virá depois de nós.<\/p><p class=\"vp\" id=\"p85\"><span class=\"pnum\">85<\/span>Assim entendido, o desenvolvimento humano integral constitui o horizonte a partir do qual devemos interpretar as transformações do nosso tempo, incluindo as da revolução digital. As inovações tecnológicas – entre elas a inteligência artificial – não são neutras: podem aumentar a participação e a justiça, ou, pelo contrário, agravar desigualdades, controle e exclusão. Por isso, devem ser avaliadas a partir duma pergunta decisiva: contribuem realmente para que as pessoas e os povos cresçam em humanidade e fraternidade, no respeito pela Casa comum e pelas gerações futuras? É aqui que os princípios da Doutrina social se tornam critérios concretos de discernimento para os âmbitos que abordaremos nos capítulos seguintes.<\/p><h3 class=\"sub\">Um teste para a Igreja<\/h3><p class=\"vp\" id=\"p86\"><span class=\"pnum\">86<\/span>Para concluir, gostaria de abordar um ponto que me é particularmente caro. A Doutrina social não é apenas uma palavra dirigida à sociedade: é também um exame de consciência para a Igreja, casa e escola de comunhão, chamada sempre a averiguar se os princípios evocados neste capítulo são vividos, em primeiro lugar, dentro de si mesma. No âmbito eclesial, o bem comum assume o rosto dum estilo sinodal para a missão ao serviço do Reino. Com efeito, a Igreja é o «sujeito comunitário e histórico da sinodalidade e da missão». <a class=\"ref\" id=\"rn113\" href=\"#fn113\">113<\/a> Isto pede atenção à forma de tomar decisões e de exercer a responsabilidade. Entre as práticas decisivas para a transformação missionária, o Documento Final do Sínodo identifica a cultura da transparência, da prestação de contas e da avaliação. <a class=\"ref\" id=\"rn114\" href=\"#fn114\">114<\/a><\/p><p class=\"vp\" id=\"p87\"><span class=\"pnum\">87<\/span>Nesta perspectiva, a subsidiariedade torna-se um critério de governo e de vida pastoral, que reconhece e apoia a responsabilidade dos fiéis e dos organismos eclesiais intermédios, valorizando os carismas e as competências, e evitando qualquer paternalismo que sufoque a liberdade evangélica. Em concreto, a participação dos batizados nos processos de decisão e a corresponsabilidade na missão passam por organismos de participação reais, e não meramente nominais. <a class=\"ref\" id=\"rn115\" href=\"#fn115\">115<\/a><\/p><p class=\"vp\" id=\"p88\"><span class=\"pnum\">88<\/span>Para a comunidade cristã, a solidariedade encontra a sua fonte no mistério de Cristo e alimenta-se da Eucaristia. Ela nasce da comunhão na fé e nos Sacramentos: o Batismo e a Confirmação unem-nos em Cristo, para que sejamos um só corpo e um só espírito, um só coração e uma só alma (cf. Ef 4, 4; At 4, 32). A Eucaristia, sacramento da unidade, alimenta a nossa pertença ao corpo de Cristo e educa-nos para a partilha. As diversas sensibilidades presentes na Igreja, as convicções fortes que animam cada um, são uma riqueza se permanecerem ancoradas na certeza da unidade, enquanto dom recebido e tarefa a assumir.<\/p><p class=\"vp\" id=\"p89\"><span class=\"pnum\">89<\/span>Viver a justiça na Igreja significa melhorar as relações e as estruturas eclesiais, eliminando as distorções que geram desigualdades, opacidades e prevaricações. A este respeito, a escuta das vítimas de abusos espirituais, económicos, institucionais, sexuais, de poder e de consciência é parte integrante dum caminho de justiça, que inclui o reconhecimento do dano causado, a justa reparação e a prevenção. Todo o poder está ao serviço da comunhão e da missão. Toda a autoridade está ao serviço do povo de Deus. Esta diaconia manifesta-se não só na fé celebrada e vivida nos Sacramentos, e na aquisição de um estilo sinodal, mas também na partilha concreta dos bens: segundo o exemplo da Igreja primitiva, os recursos eclesiais são chamados a tornar-se verdadeiramente comuns, para que entre nós ninguém passe necessidade (cf. At 4, 34) e para que a sua administração apoie a missão de anúncio do Evangelho aos mais pobres. Devem promover-se formas regulares de avaliação do exercício das responsabilidades ministeriais, que não sejam um julgamento das pessoas, mas instrumentos de aprendizagem e de correção orientados à missão. <a class=\"ref\" id=\"rn116\" href=\"#fn116\">116<\/a> Na medida em que nos abrimos à ação do Espírito Santo, estes princípios da Doutrina social encarnam-se na vida eclesial. Deste modo, a Igreja é capaz de oferecer à sociedade um sinal crível de que procurar juntos, na corresponsabilidade e na fraternidade, o bem de todos não é uma utopia, mas uma possibilidade concreta. <a class=\"ref\" id=\"rn117\" href=\"#fn117\">117<\/a><\/p><\/div><\/details>\n<details class=\"chapter ai\" id=\"ch3\" open><summary><div class=\"csum\"><span class=\"csum-eyebrow\">Capítulo Iii<\/span><span class=\"csum-title\">Técnica e Domínio · A Grandeza da Pessoa Humana Perante as Promessas da IA<\/span><span class=\"csum-desc\">Tecnologia e domínio: o cerne da leitura da IA feita pela encíclica. <span class=\"csum-n\">· 41 secções<\/span><\/span><span class=\"csum-cta\"><span class=\"chev\">›<\/span><span class=\"cta-read\">clique para ler<\/span><span class=\"cta-collapse\">clique para recolher<\/span><\/span><\/div><\/summary><div class=\"chapter-body\"><p class=\"vp annp\" id=\"p90\"><span class=\"pnum\">90<\/span>Depois de ter recordado os princípios que iluminam a Doutrina social, desejo agora focar-me em alguns desafios que dizem respeito à nossa forma de viver este tempo. A imagem bíblica que acompanha estas páginas é a da construção: por um lado, a torre de Babel, onde a obra comum é guiada por um projeto de domínio que acaba por desumanizar (cf. Gn 11, 1-9); por outro, as ruínas de Jerusalém que, sob a liderança de Neemias, são reconstruídas por partes, como obra de responsabilidade partilhada (cf. Ne 2-6). Somos levados a interrogar-nos sobre o grande estaleiro de obras da nossa época: o que estamos a construir? Enquanto o desenvolvimento tecnológico altera rapidamente linguagens, relações, instituições e formas de poder, nós, cristãos, podemos e devemos escolher em que projeto trabalhar, e com que estilo, para salvaguardar e valorizar a magnífica humanidade que recebemos como dom. Não se trata de uma escolha sobre o nosso futuro, mas sobre o presente, porque a inteligência artificial e as outras tecnologias emergentes fazem já parte do nosso quotidiano.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"2\" aria-label=\"Anotação 2: Key questions that are overlooked\">2<\/button><\/span><\/p><p class=\"vp\" id=\"p91\"><span class=\"pnum\">91<\/span>Estou convicto de que a forma concreta de viver as relações sociais à luz do Evangelho não foi estabelecida de uma vez por todas, mas continua, de geração em geração, uma tarefa confiada à comunidade cristã. Sob a orientação do Espírito, a Igreja deixa-se iluminar pela Palavra na leitura dos sinais dos tempos e na procura criativa de novos caminhos para que as relações entre as pessoas e os povos se tornem mais conformes às exigências do Reino de Deus <a class=\"ref\" id=\"rn118\" href=\"#fn118\">118<\/a>. Por isso, encorajo todos, em particular os fiéis leigos, a não ter medo de se deixar interpelar pela realidade, a escutar-se mutuamente e a assumir com firmeza a própria responsabilidade na construção duma sociedade mais humana e fraterna.<\/p><h3 class=\"sub\">O paradigma tecnocrático e o poder digital<\/h3><p class=\"vp\" id=\"p92\"><span class=\"pnum\">92<\/span>Na Encíclica Laudato si’, o Papa Francisco denunciava a crescente afirmação de um paradigma tecnocrático no mundo globalizado: <a class=\"ref\" id=\"rn119\" href=\"#fn119\">119<\/a> a tendência de deixar que a lógica da eficiência, do domínio e do lucro governe por si só as escolhas pessoais, sociais e económicas. Assim, torna-se mais evidente que a técnica não é um mero instrumento e que, quando se torna critério, acaba por determinar o que é importante e o que pode ser descartado, reduzindo a criação a objeto de exploração e as pessoas a engrenagens dum sistema que quer ser sempre mais eficiente.<\/p><p class=\"vp\" id=\"p93\"><span class=\"pnum\">93<\/span>Este paradigma tem-se expandido rapidamente nos últimos anos, devido também à difusão da inteligência artificial, das ciências cognitivas, da nanotecnologia, da robótica e da biotecnologia. Por si só, essas inovações podem tornar-se uma grande ajuda para o desenvolvimento humano integral e para o cuidado da nossa casa comum. Mas, precisamente devido ao seu poder, podem agir como um acelerador do paradigma tecnocrático e, por isso, necessitam dum novo enquadramento espiritual, ético e político. Mais poderoso não significa necessariamente melhor. Neste sentido, as palavras de Romano Guardini continuam surpreendentemente atuais: «o homem moderno não está educado para usar corretamente o seu poder». <a class=\"ref\" id=\"rn120\" href=\"#fn120\">120<\/a><\/p><p class=\"vp\" id=\"p94\"><span class=\"pnum\">94<\/span>O perigo da humanidade se tornar vítima das próprias conquistas já tinha sido percebido com lucidez por São Paulo VI, quando advertiu que «os progressos científicos mais extraordinários, as invenções técnicas mais assombrosas, o desenvolvimento económico mais prodigioso, se não estiverem unidos a um progresso social e moral, voltam-se, necessariamente, contra o homem». <a class=\"ref\" id=\"rn121\" href=\"#fn121\">121<\/a> Por isso, o progresso técnico, em si precioso, exige um discernimento sobre a visão antropológica que o orienta e sobre os fins que persegue. Se o desenvolvimento tecnológico avança sem uma maturação ética e social adequada, pode acontecer que os meios aumentem sem que a humanidade cresça na mesma medida: “tem-se mais”, mas não “se é mais” e a pessoa corre o risco de ser avaliada sobretudo com base no desempenho que garante. <a class=\"ref\" id=\"rn122\" href=\"#fn122\">122<\/a><\/p><p class=\"vp annp\" id=\"p95\"><span class=\"pnum\">95<\/span>É necessário aqui reconhecer um dado decisivo, que já referi anteriormente: em muitos casos, no contexto digital, o controle das plataformas, das infraestruturas, dos dados e da capacidade de computação não é prerrogativa dos Estados, mas sim de grandes sujeitos económicos e tecnológicos que, na prática, estabelecem as condições de acesso, as regras de visibilidade e as próprias possibilidades de participação. Quando um poder desta magnitude se concentra na mão de poucos, ele tende a tornar-se opaco e a fugir ao controle público, aumentando o risco dum desenvolvimento distorcido que gera novas dependências, exclusões, manipulações e desigualdades.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"3\" aria-label=\"Anotação 3: Concentration of power\">3<\/button><\/span><\/p><p class=\"vp\" id=\"p96\"><span class=\"pnum\">96<\/span>Ante esta concentração de poder no mundo digital, os grandes princípios da Doutrina Social tornam-se critérios para avaliar e discernir o novo cenário: a dignidade inalienável da pessoa, o bem comum, a destinação universal dos bens, a subsidiariedade, a solidariedade e a justiça social. Estes princípios exigem que se verifique se o poder das infraestruturas digitais e dos algoritmos favorece realmente a participação e a responsabilidade, protege os mais frágeis, assegura um acesso equitativo às oportunidades e permanece orientado para o bem de todos. A partir destas premissas, podemos agora analisar mais de perto o que é a inteligência artificial, quais as possibilidades que abre e quais os riscos que encerra.<\/p><h3 class=\"sub\">A inteligência artificial<\/h3><p class=\"vp\" id=\"p97\"><span class=\"pnum\">97<\/span>Não tenho a intenção de apresentar aqui uma tratado sobre a inteligência artificial, nem revisitar uma bibliografia já vastíssima, pois existem contributos autorizados – também no âmbito eclesial – aos quais é possível fazer referência. <a class=\"ref\" id=\"rn123\" href=\"#fn123\">123<\/a> Limito-me a recordar alguns elementos essenciais a um discernimento moral e social que salvaguarde o primado da pessoa, para que seja sempre a inteligência humana, com a sua consciência e liberdade, a orientar as inovações técnicas e a estabelecer com responsabilidade o seu uso e limites.<\/p><p class=\"vp\" id=\"p98\"><span class=\"pnum\">98<\/span>É oportuno partir de duas considerações: a primeira é que qualquer afirmação sobre a IA corre o risco de se tornar obsoleta em pouco tempo, dada a impressionante velocidade de desenvolvimento destes sistemas. A segunda é que todos nós, incluindo quem os projeta, sabemos muito pouco sobre o seu funcionamento efetivo. Na verdade, as inteligências artificiais modernas são mais “cultivadas” do que “construídas”: os programadores não projetam diretamente todos os detalhes, mas criam uma arquitetura sobre a qual a IA “cresce”. Consequentemente, aspectos científicos fundamentais — como as representações internas e os processos computacionais destes sistemas — permanecem, por enquanto, desconhecidos. Manifesta-se, portanto, a urgência de um duplo compromisso: por um lado, um aprofundamento da investigação científica; por outro, um exercício de discernimento moral e espiritual.<\/p><p class=\"vp annp\" id=\"p99\"><span class=\"pnum\">99<\/span>Não é possível dar uma definição unívoca e completa da IA. O que podemos afirmar é que se evite o equívoco de equiparar esta “inteligência” à humana. Estes sistemas imitam algumas funções da inteligência humana. Ao fazê-lo, muitas vezes superam-na em velocidade e amplitude de cálculo, oferecendo benefícios concretos em numerosos campos. No entanto, este poder permanece exclusivamente ligado ao tratamento de dados: as ditas inteligências artificiais não vivem uma experiência, não possuem um corpo, não passam pela alegria e pela dor, não amadurecem nas relações, não conhecem internamente o que significa amor, trabalho, amizade, responsabilidade. Nem sequer possuem uma consciência moral: não julgam o bem e o mal, não captam o sentido último das situações, não assumem sobre si o peso das consequências. Podem imitar linguagens, comportamentos, avaliações, podem simular empatia ou entendimento, mas não compreendem o que produzem, porque não penetram o horizonte afetivo, relacional e espiritual no qual o ser humano se torna sábio. Ainda que esses instrumentos sejam apresentados como capazes de “aprender”, a sua forma de o fazer é diferente da do ser humano. Não se trata da experiência de quem se deixa moldar pela vida e cresce ao longo do tempo através de escolhas, erros, perdão e fidelidade; trata-se, antes, de uma adaptação estatística a partir de dados e resultados, que pode ser muito eficaz, mas não implica um crescimento interior.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"4\" aria-label=\"Anotação 4: Not a mind, and not pretending to be one\">4<\/button><\/span><\/p><h3 class=\"sub\">Uma ajuda preciosa que requer atenção<\/h3><p class=\"vp annp\" id=\"p100\"><span class=\"pnum\">100<\/span>À luz de quanto foi exposto, podemos compreender melhor por que razão a inteligência artificial pode ser uma ajuda preciosa, exigindo, ao mesmo tempo, uma abordagem sóbria e vigilante. Nos últimos anos, o seu uso privado cresceu de modo notável e em vários setores reflete-se sobre as oportunidades e os riscos associados à sua rápida difusão. Na utilização pessoal, devem ser devidamente considerados, em particular, três aspectos: a facilidade de obter o resultado, a aparência de objetividade e a simulação da comunicação humana. A rapidez e a simplicidade com que é possível obter orientações, processamentos complexos, conteúdos mediáticos e formas de assistência concreta simplificam as nossas vidas, mas também podem habituar-nos a delegar em demasia e a procurar respostas prontas, enfraquecendo a própria opinião e a criatividade. A aparência de objetividade que as respostas e as propostas destes sistemas podem suscitar corre o risco de nos fazer esquecer que elas refletem os parâmetros culturais de quem os concebeu e treinou, com todos os seus méritos e defeitos. A imitação artificial de uma comunicação humana positiva – palavras de conselho, empatia, amizade, amor – pode revelar-se gratificante e até útil, mas, em utilizadores pouco conscientes, pode induzir em erro e criar a ilusão de estarem em relação com um sujeito pessoal autêntico. Quando a palavra é simulada, mas não encarnada, ela não constrói uma relação, mas sim uma aparência dela. A imitação artificial da relação de cuidado ou de acompanhamento pode tornar-se perigosa quando se insinua num contexto pobre de relações e afetos concretos: então, o risco não é tanto que uma pessoa acredite estar a falar com outra, mas que perca o desejo de procurar verdadeiramente o outro.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"5\" aria-label=\"Anotação 5: Over-reliance & de-skilling\">5<\/button><button class=\"ann annmark\" data-n=\"6\" aria-label=\"Anotação 6: AI companions & emotional dependence\">6<\/button><\/span><\/p><p class=\"vp annp\" id=\"p101\"><span class=\"pnum\">101<\/span>Ao alargar o olhar para a utilização da IA nas nossas sociedades, constatamos que está já presente nos processos de tomada de decisão em todos os domínios e a vários níveis: na comunicação, na gestão e no controle. As vantagens em termos de eficiência e o potencial de melhoria de alguns serviços são evidentes; todavia, uma adoção rápida e acrítica expõe-nos a vários riscos, entre os quais o de subestimar o seu impacto ambiental. Os atuais sistemas de IA requerem grandes quantidades de energia e água, têm um impacto significativo nas emissões de dióxido de carbono e consomem recursos de forma intensiva. Com o aumento da complexidade, sobretudo nos grandes modelos linguísticos, crescem também as necessidades de poder de cálculo e capacidade de armazenamento, que se apoiam num conjunto de máquinas, cabos, centros de dados e infraestruturas consumidoras de muita energia. Por isso, é essencial desenvolver soluções tecnológicas mais sustentáveis para reduzir o impacto ambiental e cuidar da nossa Casa comum. <a class=\"ref\" id=\"rn124\" href=\"#fn124\">124<\/a><span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"7\" aria-label=\"Anotação 7: Environmental cost\">7<\/button><\/span><\/p><h3 class=\"sub\">Responsabilidade, transparência e gestão da IA<\/h3><p class=\"vp annp\" id=\"p102\"><span class=\"pnum\">102<\/span>O uso da IA nunca é uma questão puramente técnica: ao interferir em processos que afetam a vida das pessoas, ela incide sobre direitos, oportunidades, reputação e liberdade. Decisões delicadas que dizem respeito ao trabalho, ao crédito, ao acesso a serviços e à reputação das pessoas correm o risco de ser confiadas inteiramente a sistemas automatizados que desconhecem «a compaixão, a misericórdia, o perdão e, sobretudo, a abertura à esperança de mudança da pessoa», <a class=\"ref\" id=\"rn125\" href=\"#fn125\">125<\/a> podendo assim gerar novas formas de marginalização. Podem existir usos manifestamente anti-humanos, como a manipulação da informação ou a violação da privacidade, mas pode também haver uma ameaça menos evidente, quando os sistemas de IA, apresentando-se como neutros e objetivos, refletem e reforçam estereótipos ou posições ideológicas daqueles que os projetaram e treinaram.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"8\" aria-label=\"Anotação 8: The myth of neutrality\">8<\/button><\/span><\/p><p class=\"vp\" id=\"p103\"><span class=\"pnum\">103<\/span>Confiar, na prática, a um algoritmo o poder de selecionar quem merece ou não, sem que ninguém mais assuma o peso da decisão, significa confiar-lhe a tarefa de redefinir os limites das possibilidades humanas. Neste processo, o que se perde não é apenas a empatia para com o excluído – que pode ser imitada artificialmente –, mas a responsabilidade política, porque o descarte dos fracos é revestido de neutralidade e objetividade, perante as quais é impossível protestar. E assim, a injustiça torna-se silenciosa, e desaparecem do horizonte a compaixão, a misericórdia e o perdão, não como mera aparência, mas enquanto gestos políticos.<\/p><p class=\"vp annp\" id=\"p104\"><span class=\"pnum\">104<\/span>Daqui decorre uma consequência simples, mas imperiosa: não podemos considerar a IA moralmente neutra. Na realidade, todo o artefato técnico traz consigo escolhas e prioridades: o que mede, o que ignora, o que otimiza e a forma como classifica pessoas e situações. Se um sistema for concebido ou utilizado de modo a tratar certas vidas como menos dignas, ou a excluí-las sem possibilidade de apelo, não se trata de um mero instrumento “a ser bem utilizado”: introduz já um critério que contradiz a dignidade inalienável da pessoa. Por isso, o discernimento ético não pode limitar-se a perguntar se utilizamos um determinado sistema para um fim bom ou mau, mas deve também questionar-se sobre a forma como foi projetado e que ideia de pessoa e sociedade está inscrita nos dados e nos modelos que o orientam. <a class=\"ref\" id=\"rn126\" href=\"#fn126\">126<\/a><span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"9\" aria-label=\"Anotação 9: Every tool embeds choices\">9<\/button><\/span><\/p><p class=\"vp annp\" id=\"p105\"><span class=\"pnum\">105<\/span>Para que a IA respeite a dignidade humana e sirva verdadeiramente o bem comum, é essencial que as responsabilidades sejam claras em todas as etapas: desde quem concebe e treina os sistemas a quem os utiliza e decide confiar-lhes escolhas concretas. Em muitos casos, contudo, os processos internos que conduzem a um resultado podem ser pouco transparentes, o que torna mais difícil atribuir responsabilidades e corrigir erros. É aqui que se torna decisivo o que chamamos accountability: a possibilidade de identificar quem deve “prestar contas” das decisões, motivá-las, controlá-las e, quando necessário, contestá-las, reparando os danos daí decorrentes. <a class=\"ref\" id=\"rn127\" href=\"#fn127\">127<\/a><span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"10\" aria-label=\"Anotação 10: Accountability at every stage\">10<\/button><\/span><\/p><p class=\"vp annp\" id=\"p106\"><span class=\"pnum\">106<\/span>Apelar à prudência, a auditorias rigorosas e, por vezes, a um abrandamento na adoção da IA não significa ser contra o progresso, mas sim exercer a salvaguarda responsável da família humana. Esta exigência é ainda mais urgente porque frequentemente existe um desequilíbrio entre a velocidade do desenvolvimento tecnológico e o ritmo com que amadurecem a consciência, as normas, os controles e as instituições capazes de gerir os seus efeitos. Não basta invocar genericamente a ética: são necessários quadros jurídicos adequados, vigilância independente, educação dos utilizadores, uma política que não renuncie à sua missão. Caso contrário, a mudança será governada somente por lógicas tecnocráticas e apresentada como necessária e inevitável, acabando por impor regras efetivas, ditadas por quem detém dados, infraestruturas e capacidade de processamento.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"11\" aria-label=\"Anotação 11: Ethics statements are not enough\">11<\/button><\/span><\/p><p class=\"vp annp\" id=\"p107\"><span class=\"pnum\">107<\/span>Não podemos limitar-nos a invocar a moralização da máquina, o chamado “alinhamento” da IA com os valores humanos, sem termos a coragem de impor uma condição adicional: a possibilidade de discutir o código ético a ser utilizado, submetendo-o a critérios de justiça social partilhada. Caso contrário, quem controla a IA imporá a própria visão moral, que se tornará a infraestrutura invisível dos sistemas. Não precisamos de uma IA mais moral, se esta moral for decidida por poucos. Precisamos de uma política mais presente, capaz de reduzir a velocidade onde tudo se acelera e de proteger os espaços onde as comunidades ainda podem participar e questionar-se.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"12\" aria-label=\"Anotação 12: Whose values? The limits of “alignment”\">12<\/button><\/span><\/p><p class=\"vp annp\" id=\"p108\"><span class=\"pnum\">108<\/span>Com efeito, tal como acontece com qualquer grande avanço tecnológico, a IA tende a reforçar sobretudo o poder daqueles que já dispõem de recursos económicos, competências e acesso aos dados. À luz do bem comum e da destinação universal dos bens, este fenómeno suscita sérias preocupações: pequenos grupos muito influentes podem orientar a informação e o consumo, condicionar processos democráticos e incidir sobre dinâmicas económicas em seu próprio benefício, contrariando a justiça social e a solidariedade entre os povos. Por isso, é indispensável que a utilização da IA – sobretudo quando envolve bens públicos e direitos fundamentais – seja acompanhada por critérios claros e controles efetivos, inspirados na participação e na subsidiariedade: as comunidades e os organismos intermédios não podem ser reduzidos a destinatários de decisões que não foram tomadas por eles mesmos, mas devem poder contribuir para o discernimento e a vigilância. Além disso, a propriedade dos dados não pode ser confiada apenas a particulares, mas deve ser regulamentada. Estes são fruto da contribuição de muitos e não podem ser vendidos ou confiados a poucos. É necessária uma criatividade capaz de os gerir como um dos bens comuns ou coletivos, numa lógica de partilha, tal como já sugeria São João Paulo II, a propósito dos bens coletivos. <a class=\"ref\" id=\"rn128\" href=\"#fn128\">128<\/a><span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"13\" aria-label=\"Anotação 13: AI amplifies existing power\">13<\/button><button class=\"ann annmark\" data-n=\"14\" aria-label=\"Anotação 14: Data as a shared good\">14<\/button><\/span><\/p><p class=\"vp annp\" id=\"p109\"><span class=\"pnum\">109<\/span>Os princípios da Doutrina social ajudam-nos a interpretar esta nova realidade. Num mundo em que poucos sujeitos concentram dados, capital computacional e capacidade normativa, falar de bem comum significa desmascarar esta nova assimetria epistémica, económica e política, dando nome aos novos monopólios da IA. Falar de destinação universal dos bens significa encontrar formas de garantir o acesso universal às tecnologias e à formação. Falar de subsidiariedade é pedir que se proteja a capacidade das comunidades escolherem e corrigirem, sem relegar a sua intervenção a uma mera vigilância, depois das normas terem sido definidas noutro local. Falar de solidariedade obriga a reconhecer o trabalho invisível, frequentemente explorado, que alimenta os modelos algorítmicos. Falar de justiça impõe questionar as geografias do poder que definem quem pode treinar os modelos e quem é apenas objeto de treino, e reconhecer que a justiça social não é apenas um objetivo a proteger após a adoção das tecnologias, mas uma condição prévia, a ser posta em prática no seu próprio projeto.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"15\" aria-label=\"Anotação 15: The hidden workers\">15<\/button><button class=\"ann annmark\" data-n=\"16\" aria-label=\"Anotação 16: Justice by design, not retrofit\">16<\/button><\/span><\/p><p class=\"vp annp\" id=\"p110\"><span class=\"pnum\">110<\/span>Por fim, gostaria de utilizar uma palavra que me é cara: “desarmar”. Desarmar a IA significa subtraí-la à lógica da competição armada, que hoje não é apenas militar, mas também económica e cognitiva. Trata-se da corrida ao algoritmo mais eficaz e ao banco de dados mais vasto, com o objetivo de consolidar uma vantagem geopolítica ou comercial sobre todos os outros. Desarmar significa quebrar esta equivalência entre poder técnico e direito de governar. Não significa renunciar à tecnologia, mas impedir que ela domine o ser humano. Significa retirá-la dos monopólios, torná-la discutível, contestável e, portanto, habitável, devolvendo-a à pluralidade das culturas humanas e das formas de vida. A tarefa, hoje, não é apenas ética ou técnica: é ecológica no sentido mais radical, porque envolve uma nova dimensão da nossa Casa comum. A IA é o ambiente em que estamos imersos e o poder com que temos de lidar. Por isso, não basta regulá-la: deve ser desarmada e tornada acolhedora.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"17\" aria-label=\"Anotação 17: The “arms race” is a narrative, not a fact\">17<\/button><\/span><\/p><p class=\"vp annp\" id=\"p111\"><span class=\"pnum\">111<\/span>Dirijo um apelo especial àqueles que desenvolvem as inteligências artificiais. A inovação tecnológica pode ser, em certo sentido, uma forma humana de participar no ato divino da criação. Portanto, os programadores assumem um particular peso ético e espiritual, pois cada escolha feita no projeto expressa uma visão da humanidade. Tal como o autor de uma obra artística ou literária é responsável por ponderar os valores que ela expressa, também eles são chamados a tratar com a devida seriedade os valores que infundem nos seus projetos: com transparência, com responsabilidade em relação às comunidades envolvidas e com a atenção necessária em confirmar que quanto está a ser cultivado é efetivamente um bem.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"18\" aria-label=\"Anotação 18: The developer's vocation\">18<\/button><\/span><\/p><h3 class=\"sub\">O que não podemos perder<\/h3><p class=\"vp annp\" id=\"p112\"><span class=\"pnum\">112<\/span>Depois de ter evocado as questões da responsabilidade e da gestão da IA, é necessário voltar ao cerne da questão: o que significa salvaguardar o humano. O risco não é apenas o do mau uso de algumas tecnologias, mas que o paradigma tecnocrático em que estamos imersos, potencializado pela revolução digital e pela IA, faça parecer justa e normal uma visão anti-humana, segundo a qual a plenitude da vida consistiria em possuir mais, em reduzir a fragilidade, eliminar o imprevisto e controlar tudo. Quando a eficiência se torna a medida do valor, o ser humano é tentado a pensar-se como um projeto a otimizar, mais do que como uma criatura chamada à relação e à comunhão.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"19\" aria-label=\"Anotação 19: The optimization mindset\">19<\/button><\/span><\/p><p class=\"vp\" id=\"p113\"><span class=\"pnum\">113<\/span>Na verdade, absolutizar uma única dimensão do ser humano é sempre errado. Com efeito, não é apenas a escassez que gera desordem. Também aquilo que cresce sem medida pode tornar-se uma forma de pobreza. Num ecossistema, a harmonia rompe-se quando uma única espécie prolifera em detrimento das outras; o mesmo acontece no ser humano quando uma faculdade pretende tornar-se a medida de tudo. Assim, a inteligência, se absolutizada, acaba por obscurecer outras dimensões essenciais da vida: o afeto, a vontade, a dedicação e a relação. O poder técnico, se não for equilibrado, não nos torna mais capazes: torna-nos mais sós e mais expostos a lógicas de domínio e de exclusão. Não se trata, evidentemente, de se opor à inteligência, mas de recordar que esta, quando se fecha em si mesma, esquece ter sido feita para servir a vida e a pessoa humana.<\/p><p class=\"vp annp\" id=\"p114\"><span class=\"pnum\">114<\/span>A qualidade de uma civilização não se mede pelo poder dos seus meios, mas pelo cuidado que sabe oferecer, pela capacidade de reconhecer o outro enquanto pessoa e não enquanto função. Uma dimensão importante do nosso ser humanos é a capacidade de saber cuidar uns dos outros. Esta aprende-se e aperfeiçoa-se com a experiência. Ler histórias a uma criança, fazer companhia a um idoso, tornar acolhedor um espaço, são gestos que se vivem no ambiente familiar, ajudando-nos a aprender e a interiorizar a importância do cuidado a nível social e treinando-nos para reconhecer o outro como pessoa digna de atenção. A tecnologia pode apoiar também o cuidado mútuo entre as pessoas, ao oferecer ferramentas que, por exemplo, ajudem a prever e a organizar, mas sem derrubar a liberdade e o discernimento do ser humano, sujeito das relações e responsável pelas decisões.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"20\" aria-label=\"Anotação 20: Care at the center\">20<\/button><\/span><\/p><h3 class=\"sub\">Narrativas de fundo: transumanismo e pós-humanismo<\/h3><p class=\"vp\" id=\"p115\"><span class=\"pnum\">115<\/span>Na tentativa de evidenciar os pressupostos culturais que acompanham a revolução digital em curso, gostaria agora de focar-me em algumas correntes que interpretam o progresso como uma superação do humano e que podem ser agrupadas sob os nomes de transumanismo e pós-humanismo. Estas constituem o pano de fundo ideológico que está presente em alguns centros de poder tecnológico e coloniza o imaginário coletivo de forma simplificada, especialmente nos meios de comunicação e nas redes sociais, acendendo o entusiasmo pelas novas tecnologias com uma visão futurista do “homem aperfeiçoado” ou do “homem hibridado” com a máquina.<\/p><p class=\"vp\" id=\"p116\"><span class=\"pnum\">116<\/span>O transumanismo e o pós-humanismo incluem em si uma pluralidade de correntes e sensibilidades, sendo difícil dar deles uma descrição unívoca. Podem ser comparados a um arquipélago de ilhas conceituais diferentes, mas ligadas pelo mesmo mar de pressupostos: a centralidade da tecnologia e o sonho de ultrapassar os limites da condição humana. O transumanismo, em linhas gerais, imagina um aperfeiçoamento do ser humano através das tecnologias (biomedicina, engenharia corporal, dispositivos, algoritmos), aspirando a aumentar o seu desempenho e capacidades. O pós-humanismo, sobretudo nas suas versões radicais, vai além: critica o antropocentrismo e propõe uma forma de hibridação entre o ser humano, a máquina e o ambiente, chegando a imaginar uma transição em que a humanidade se superará a si própria, entrando num novo estádio de evolução. Mesmo se estas hipóteses permanecem em grande parte especulativas, elas adquirem relevância, porque modificam o imaginário coletivo e, consequentemente, orientam as escolhas sociais, económicas e políticas. <a class=\"ref\" id=\"rn129\" href=\"#fn129\">129<\/a><\/p><p class=\"vp annp\" id=\"p117\"><span class=\"pnum\">117<\/span>O ponto crítico, à luz da Doutrina social da Igreja, não é o uso da tecnologia em si, mas a visão que lhe está subjacente: se o ser humano for tratado como matéria a aperfeiçoar ou a ultrapassar, é então mais fácil aceitar que alguns sejam considerados menos úteis, desejáveis e dignos. Em nome do progresso, pode chegar-se a imaginar “sacrifícios necessários” e a fazer com que os mais frágeis paguem o preço de uma suposta otimização da espécie. A já mencionada advertência de São Paulo VI mantém-se, portanto, de grande clarividência: as conquistas científicas e técnicas, desvinculadas do progresso moral e social, acabam realmente por se voltar contra o homem. <a class=\"ref\" id=\"rn130\" href=\"#fn130\">130<\/a> Por isso, é necessário distinguir com clareza: uma coisa é integrar as tecnologias numa visão humana e relacional, outra é deixar-se guiar por um imaginário que desvaloriza os limites e promete uma “salvação” puramente técnica.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"21\" aria-label=\"Anotação 21: Tech Ideologies\">21<\/button><\/span><\/p><h3 class=\"sub\">Os limites, o coração e a grandeza do ser humano<\/h3><p class=\"vp\" id=\"p118\"><span class=\"pnum\">118<\/span>A nossa relação com a vida parece estar hoje em crise. Tudo o que se apresenta como “limite” – incapacidade, doença, velhice, sofrimento, vulnerabilidade – tende a ser interpretado, antes de mais, como um defeito a corrigir, e não como um espaço onde o humano amadurece e se abre à relação. Em vez disso, devemos recordar que o humano não floresce apesar dos limites, mas, muitas vezes, através dos limites. Uma visão da realidade à luz da fé ajuda a reconhecer aquilo a que chamamos a “contingência” das coisas deste mundo. Se, por um lado, é nosso dever procurar eliminar o sofrimento que marca a vida humana, por outro, é sensato reconhecer a nossa constitutiva finitude, sabendo que «a experiência religiosa e, em particular, a fé cristã propõem viver, sem simplificações, essa ambivalência entre a grandeza e os limites do ser humano, interpretando-a à luz da relação original e fundamental com Deus». <a class=\"ref\" id=\"rn131\" href=\"#fn131\">131<\/a><\/p><p class=\"vp\" id=\"p119\"><span class=\"pnum\">119<\/span>É precisamente na nossa limitação que encontram espaço a compaixão, a sincera preocupação perante as necessidades dos outros, a generosidade que surpreende mesmo no meio da escuridão e do fracasso, a experiência espiritual e a adoração de Deus. Vemo-lo em tantos momentos em que os limites se tornam concretos na nossa vida, quando somos rejeitados, quando sofremos por causa da doença ou da morte de uma pessoa amada, quando experimentamos o sentimento de impotência ou o fracasso. Misteriosamente, é precisamente nestas adversidades que podemos encontrar uma sabedoria nova, tocar com as próprias mãos o carinho das pessoas e experimentar diversamente a presença do Senhor.<\/p><p class=\"vp\" id=\"p120\"><span class=\"pnum\">120<\/span>Mesmo quando os limites se manifestam como dor interior, a sabedoria humana ensina a não a afastar nem suprimir, mas a integrá-la. Para suprimir totalmente a dor, seria necessário, no fundo, extinguir também o amor e o desejo. Realmente, quem ama e deseja não pode evitar passar pela provação e pelo sofrimento e, por isso, ao longo dos anos, guardamos dentro de nós ensinamentos que ficam gravados como cicatrizes, lembrança do caminho percorrido entre liberdades e quedas, sonhos e desilusões. É só graças à interligação destes elementos que, no coração, acontecem aqueles prodígios da alma que nos fazem experimentar o sabor mais doce da nossa humanidade. <a class=\"ref\" id=\"rn132\" href=\"#fn132\">132<\/a> Renunciar a esta aventura, simultaneamente dramática e esplêndida, em nome de uma suposta superação de todos os limites, pode significar qualquer outra coisa, mas não ser humanos.<\/p><p class=\"vp\" id=\"p121\"><span class=\"pnum\">121<\/span>A corrupção moral dos nossos limites – o mal que, de forma evidente, agita o coração do homem – destrói a sociedade e a vida, chegando a extremos de desumanidade. No entanto, também esta dolorosa forma de limitação deixa frestas abertas para o bem. Mesmo quando o ser humano se desumaniza e provoca tragédias, uma pequena luz continua a brilhar na humanidade e permanece capaz de, com a graça de Deus, se reacender em caminhos de conversão e reconciliação. Viktor Frankl afirmava, com razão, que nos momentos de horror acabámos por «conhecer o ser humano como ele realmente é. Afinal de contas, o Homem é esse ser que inventou as câmaras de gás de Auschwitz; no entanto, é igualmente o ser que entrou nas câmaras de gás de cabeça erguida, com o Pai Nosso ou o Shema Yisrael nos lábios». <a class=\"ref\" id=\"rn133\" href=\"#fn133\">133<\/a><\/p><p class=\"vp\" id=\"p122\"><span class=\"pnum\">122<\/span>A finitude, quando é acolhida na verdade, não empobrece o ser humano, mas abre-o ao reconhecimento do rosto de Deus e do outro. Aliás, precisamente porque experimenta os limites – a vulnerabilidade, a dor, o insucesso –, ele pode reconhecer como inviolável a sua dignidade e a dos outros. E, na mesma experiência dos limites, continua capaz de intuir uma fraternidade maior do que ele próprio e de reconhecer a injustiça como escândalo. A cultura e a arte, quando autênticas, conservam esta centelha, impedindo a normalização do mal. Assim, algumas obras assumiram um valor quase profético: a Nona Sinfonia de Beethoven, enquanto desejo de unidade; o quadro Guernica, enquanto denúncia da desumanização; o filme A Lista de Schindler, enquanto convite a não deixar cair o passado no esquecimento.<\/p><p class=\"vp annp\" id=\"p123\"><span class=\"pnum\">123<\/span>A história não se apresenta apenas como o catálogo das nossas violências, mas como a prova de que o ser humano é capaz de criar instituições capazes de proteger a vida em comum. Vemos isso em alguns marcos emblemáticos dos últimos dois séculos: o nascimento do Comité Internacional da Cruz Vermelha (1863), cuja neutralidade operacional garante cuidados compassivos a todos; o longo processo que conduziu à abolição da escravatura, que não foi uma simples alteração jurídica, mas uma mudança de consciência; a fundação da Organização das Nações Unidas(1945) e a Declaração Universal dos Direitos Humanos (1948), que estabeleceram uma linguagem comum para afirmar, pelo menos como ideal partilhado, que a dignidade é universal; a Convenção relativa ao estatuto dos refugiados (1951), que reconhece o dever de proteção a quem foge de perseguições e ameaças. Nestes exemplos, o desejo do bem traduz-se concretamente em formas públicas – normas, instituições, práticas – capazes de limitar a força e defender as pessoas vulneráveis. Nada disso, porém, surgiu sem ser contestado por resistências, interesses mesquinhos e inércias culturais. As conquistas morais assumem quase sempre a forma de um caminho longo e árduo, marcado também por retrocessos: pensemos nos processos de paz interrompidos ou nos compromissos ambientais aplicados com lentidão. E, no entanto, é precisamente a fragilidade destes resultados que demonstra o quão preciosa é a responsabilidade daqueles que os iniciam e sustentam.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"22\" aria-label=\"Anotação 22: Human rights\">22<\/button><button class=\"ann annmark\" data-n=\"23\" aria-label=\"Anotação 23: Huamn rights\">23<\/button><\/span><\/p><p class=\"vp\" id=\"p124\"><span class=\"pnum\">124<\/span>Alguns acontecimentos ajudam a ver que a história pode mudar quando mesmo um só homem ou mulher leva realmente a sério a dignidade de todos: o movimento pelos direitos civis nos Estados Unidos da América, ligado também ao testemunho de Martin Luther King Jr., ou o fim do apartheid na África do Sul após a libertação de Nelson Mandela e a sua decisão de não entregar ao ódio o futuro. Em contextos diferentes, destacaram-se também mulheres corajosas e generosas como Santa Laura Montoya, Santa Teresa de Calcutá, Dorothy Day, Marie Skłodowska-Curie, Maria Montessori, Elisabeth Elliot, Wangari Maathai, Benazir Bhutto e muitas outras de todos os continentes, que contribuíram com o seu empenho para tornar a história mais humana.<\/p><p class=\"vp\" id=\"p125\"><span class=\"pnum\">125<\/span>A par destes sinais públicos, existe uma trama mais oculta, mas decisiva: as comunidades religiosas que escolhem lugares pobres e perigosos; os mártires da fraternidade e da justiça, como São Maximiliano Maria Kolbe, São Óscar Romero e o Beato Enrique Angelelli, ao lado de testemunhas que encarnaram, em condições difíceis e muitas vezes desumanas, a esperança do Evangelho e a dignidade do homem, como o Venerável François-Xavier Nguyễn Văn Thuận. E, sobretudo, os “mártires do quotidiano” que cuidam, educam, acompanham e consolam sem alarde, como os pais, os enfermeiros, os médicos, os voluntários, as pessoas que permanecem ao lado dum idoso ou dum excluído. O testemunho deles mostra que o bem não acontece automaticamente, mas requer perseverança, memória, e uma conversão que nos permite recomeçar mesmo após as derrotas.<\/p><p class=\"vp\" id=\"p126\"><span class=\"pnum\">126<\/span>É precisamente esta interconexão de instituições justas, testemunhos fidedignos e fidelidades quotidianas, que mantém viva a esperança e indica uma direção: permitir o crescimento da técnica sem deixar regredir o coração. Por isso, a humanidade – magnífica e ferida – não deve ser substituída nem superada: pode acolher os progressos da técnica para aliviar os sofrimentos e abrir novas possibilidades, desde que não renuncie ao que lhe permite ser ela mesma, ou seja, à capacidade de relação e amor. A este ponto, impõe-se uma questão decisiva: se existe um autêntico “mais que humano”, onde se encontra? A fé cristã responde indicando uma plenitude que não deriva duma divinização tecnológica, mas daquela realizada pela graça de Deus recebida em Cristo.<\/p><h3 class=\"sub\">O verdadeiro “mais que humano”: graça e humanismo cristão<\/h3><p class=\"vp\" id=\"p127\"><span class=\"pnum\">127<\/span>A expressão “mais que humano” não pertence apenas à linguagem das promessas da tecnologia. Há séculos que a tradição cristã afirma que o ser humano não está confinado aos limites da própria natureza, mas é chamado a transcender-se a si mesmo: não para fugir da realidade ou por desprezo dos limites, mas para se realizar no amor. A fé conhece um “além” que nasce do dom de Deus. Esta transformação é obra do Espírito Santo. Como ensinava São Tomás de Aquino, este processo de elevação e transformação «ultrapassa a capacidade da natureza» <a class=\"ref\" id=\"rn134\" href=\"#fn134\">134<\/a>, porque existe uma distância infinita <a class=\"ref\" id=\"rn135\" href=\"#fn135\">135<\/a> entre a nossa natureza e a vida de Deus. Todavia, mesmo enquanto caminhamos entre os limites deste mundo, é possível inserir-nos no seio dessa vida inesgotável. E quem torna possível este caminho não pode ser senão o Infinito, que se doa: é o próprio Deus quem supera a desproporção “infinita”. <a class=\"ref\" id=\"rn136\" href=\"#fn136\">136<\/a> Assim se realiza a recriação do ser humano: «Se alguém está em Cristo, é uma nova criação. O que era antigo passou; eis que surgiram coisas novas» ( 2 Cor 5, 17).<\/p><p class=\"vp\" id=\"p128\"><span class=\"pnum\">128<\/span>Quando aceitamos esta possibilidade de nos transcendermos a nós mesmos com a graça de Deus, não nos negamos a nós próprios nem nos tornamos menos humanos. Pelo contrário, como explicava o Papa Francisco, «chegamos a ser plenamente humanos, quando somos mais do que humanos, quando permitimos a Deus que nos conduza para além de nós mesmos a fim de alcançarmos o nosso ser mais verdadeiro». <a class=\"ref\" id=\"rn137\" href=\"#fn137\">137<\/a> Aqui reside a diferença radical em relação aos sonhos prometeicos: o que salva o ser humano não é a autossuficiência aperfeiçoada, mas uma relação que liberta, uma comunhão que transforma. Perante isto, uma tecnologia que classifica e otimiza o que já existe pode tornar-se, sem querer, um obstáculo à mudança e ao crescimento. Para um algoritmo, o erro é algo a corrigir; para uma pessoa, pode ser o início de uma mudança profunda. O futuro de uma pessoa não é calculável, mas está confiado aos laços que cultiva e à sua liberdade, elevada pela inesgotável graça divina.<\/p><h3 class=\"sub\">Duas cidades e dois amores<\/h3><p class=\"vp\" id=\"p129\"><span class=\"pnum\">129<\/span>O humanismo cristão não rejeita a ciência e a técnica: acolhe-as com gratidão e realismo, inserindo-as, “com os pés bem assentes na terra”, numa vocação mais elevada. A inteligência criativa do ser humano é um dom que pode aliviar sofrimentos e abrir novas possibilidades, mas deve permanecer orientada ao bem comum, à justiça, ao cuidado dos mais frágeis e da criação. Neste sentido, a verdadeira alternativa não é entre entusiasmo ou medo, mas entre duas formas de construção: um progresso que serve à pessoa e aos povos, ou um progresso que os submete às lógicas de poder. Em última análise, a questão decisiva continua a ser a que indicou São João Paulo II: a IA torna «a vida humana sobre a terra, em todos os seus aspectos, “mais humana”? Torna-a mais “digna do homem”?». <a class=\"ref\" id=\"rn138\" href=\"#fn138\">138<\/a> Se a resposta for “sim”, então podemos reconhecer nela uma boa possibilidade a ser vivida com responsabilidade, num caminho de reconstrução paciente e partilhada, segundo o modelo do renascimento de Jerusalém narrado no livro de Neemias. Se, pelo contrário, o poder cresce enquanto o coração seca e os laços se rompem, então estamos diante duma nova forma de Babel: uma construção grandiosa, mas desumana.<\/p><p class=\"vp\" id=\"p130\"><span class=\"pnum\">130<\/span>Questionar-nos sobre esta alternativa de progresso e sobre o nosso modo de o interpretar e viver, no fundo significa sempre questionar-nos também sobre o nosso coração. Com efeito, a forma como pensamos e estruturamos as relações, o trabalho e as instituições, revela os nossos valores fundamentais e, em última análise, nasce daquilo que nos é mais caro. É um amor que nos guia: o que, enquanto indivíduos e enquanto sociedade, amamos verdadeiramente orienta a nossa vida e ações. Santo Agostinho descreve a história humana como um campo de batalha entre dois amores, que construíram duas formas de habitar o mundo e de conviver, duas “cidades”: por um lado, o amor a Deus e ao próximo; por outro, o amor exclusivo a si mesmo. «Dois amores fizeram as duas cidades: o amor de si até ao desprezo de Deus – a terrestre; o amor de Deus até ao desprezo de si – a celeste». <a class=\"ref\" id=\"rn139\" href=\"#fn139\">139<\/a> Como em toda a história humana, também hoje estes dois amores lutam no nosso coração pelo predomínio. A era da IA não escapa a esta regra: a construção de Babel ou a de Jerusalém começa em cada um de nós.<\/p><\/div><\/details>\n<details class=\"chapter ai\" id=\"ch4\" open><summary><div class=\"csum\"><span class=\"csum-eyebrow\">Capítulo Iv<\/span><span class=\"csum-title\">Salvaguardar o Humano na Transformação · Verdade, Trabalho, Liberdade<\/span><span class=\"csum-desc\">Verdade, trabalho e liberdade no tempo da transição digital. <span class=\"csum-n\">· 51 secções<\/span><\/span><span class=\"csum-cta\"><span class=\"chev\">›<\/span><span class=\"cta-read\">clique para ler<\/span><span class=\"cta-collapse\">clique para recolher<\/span><\/span><\/div><\/summary><div class=\"chapter-body\"><p class=\"vp\" id=\"p131\"><span class=\"pnum\">131<\/span>Depois de traçado o horizonte no qual se situa o desafio da transformação tecnológica, particularmente ligado à IA e às correntes transumanistas e pós-humanistas, não podemos limitar-nos a análises gerais. Quando as linguagens e os instrumentos mudam, alteram-se também os gestos quotidianos e as relações sociais. Por isso, é necessário deter-nos nalguns âmbitos em que essas transformações têm repercussões muito concretas e, por vezes, dramáticas. À luz dos princípios da Doutrina social da Igreja, a transformação digital exige-nos a redescoberta da verdade como bem comum, a tutela da dignidade do trabalho e a salvaguarda da liberdade contra todas as formas de dependência e mercantilização.<\/p><h3 class=\"sub\">A verdade como bem comum<\/h3><h3 class=\"sub\">Verdade e democracia<\/h3><p class=\"vp annp\" id=\"p132\"><span class=\"pnum\">132<\/span>A utilização de plataformas digitais e sistemas de IA acelera mudanças profundas na comunicação pública e política. Ferramentas que poderiam favorecer o debate e a participação são frequentemente utilizadas para construir narrativas distorcidas e anular as distinções entre o verdadeiro e o falso, misturando dados e opiniões. A desinformação não surge com a IA, embora nela encontre hoje um poderoso multiplicador. A possibilidade de manipular conteúdos, imagens e vídeos expõe os cidadãos a perspectivas parciais ou enganosas. O problema diz respeito à dimensão cultural e moral, uma vez que a qualidade da comunicação pública depende diretamente da confiança social e tem impacto sobre ela. Com efeito, uma informação verdadeira não surge dum controle centralizado ou automatizado. No discurso público, a verdade factual tem uma dimensão racional, uma vez que requer averiguação, correspondência com as fontes e responsabilidade argumentativa; mas é, sobretudo, relacional: constrói-se através de vínculos de confiança e experiências partilhadas, num confronto honesto com os outros e o mundo. Só a busca partilhada da verdade factual, assumida como bem comum, pode dar origem a uma correta comunicação.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"24\" aria-label=\"Anotação 24: Synthetic media & truth\">24<\/button><\/span><\/p><p class=\"vp\" id=\"p133\"><span class=\"pnum\">133<\/span>Quem dispõe de importantes recursos técnicos e económicos – e, com estes, também de muitos recursos humanos para intervir – tem uma grande capacidade de desencadear mudanças culturais e, em última análise, de convencer um significativo número de pessoas sobre qual é a verdade a respeito do ser humano, do mundo, do sentido da existência, da família e até mesmo de Deus. Este é puro poder desprovido de verdade, que impõe sutil ou claramente aquilo que deseja que os outros considerem como verdadeiro. Por trás de tudo isto está uma raiz maligna difícil de reconhecer: «o homem moderno convence-se, erroneamente, de que é o único autor de si mesmo, da sua vida e da sociedade. Trata-se de uma presunção, resultante do encerramento egoísta em si mesmo». <a class=\"ref\" id=\"rn140\" href=\"#fn140\">140<\/a> Por isso, ele pensa que consegue construir a realidade e que é válido o que melhor se adapta às suas pretensões. São João Paulo II refletiu sobre as consequências da “crise em torno da verdade”, chegando a afirmar que, «perdida a ideia de uma verdade universal sobre o bem, cognoscível pela razão humana, mudou também inevitavelmente a conceção da consciência». <a class=\"ref\" id=\"rn141\" href=\"#fn141\">141<\/a> Assim, vem a faltar o reconhecimento de verdades universalmente válidas que nos precedem e que a consciência deve aceitar. Isto levou o Papa Francisco a questionar-se de forma realista: «Que é a lei sem a convicção, alcançada através dum longo caminho de reflexão e sabedoria, de que cada ser humano é sacro e inviolável?», e a concluir: «Para que uma sociedade tenha futuro, é preciso ter maturado um vivo respeito pela verdade da dignidade humana, à qual nos submetemos. Então abster-se-á de matar alguém, não apenas para evitar o desprezo social e o peso da lei, mas por convicção. É uma verdade irrenunciável que reconhecemos com a razão e aceitamos com a consciência. Uma sociedade é nobre e respeitável, nomeadamente porque cultiva a busca da verdade e pelo seu apego às verdades fundamentais». <a class=\"ref\" id=\"rn142\" href=\"#fn142\">142<\/a><\/p><p class=\"vp\" id=\"p134\"><span class=\"pnum\">134<\/span>A busca da verdade é um elemento essencial para a democracia, que é, ela própria, um instrumento de participação no bem comum. Quando a questão sobre o verdadeiro perde interesse e se instaura um pragmatismo que se dá por contente com o que parece útil ou eficaz, a vida democrática enfraquece. Com efeito, ela não se nutre apenas de regras e procedimentos, mas, principalmente, de uma leal relação com os acontecimentos e de uma orientação efetiva para o bem das pessoas e do corpo social. O desinteresse pela verdade leva, lenta mas inexoravelmente, a deslizar para o totalitarismo, segundo o qual o súbdito ideal, como escreveu a filósofa Hannah Arendt, não é tanto aquele ideologicamente convencido, mas «aquele para quem já não existe a diferença entre o facto e a ficção (isto é, a realidade da experiência), nem a diferença entre verdadeiro e falso (que constituem os critérios do pensamento)». <a class=\"ref\" id=\"rn143\" href=\"#fn143\">143<\/a><\/p><h3 class=\"sub\">Comunicação e imaginário coletivo<\/h3><p class=\"vp\" id=\"p135\"><span class=\"pnum\">135<\/span>Neste horizonte, é importante recordar que a comunicação «não é apenas a transmissão de informações, mas a criação de uma cultura». <a class=\"ref\" id=\"rn144\" href=\"#fn144\">144<\/a> Os conteúdos que circulam nos ambientes digitais influenciam o modo como as pessoas percebem o mundo, introduzindo na consciência coletiva imagens e narrativas que orientam os desejos e influenciam as escolhas quotidianas. «Não é um mundo paralelo ou puramente virtual», <a class=\"ref\" id=\"rn145\" href=\"#fn145\">145<\/a> porque o que surge na rede passa a fazer parte da vida das pessoas, sobretudo dos mais jovens.<\/p><p class=\"vp annp\" id=\"p136\"><span class=\"pnum\">136<\/span>Por isso, quem detém o controle das plataformas digitais e dos meios de comunicação possui uma enorme capacidade de influenciar o imaginário coletivo e de apresentar como desejável uma determinada visão da realidade. É um poder que exige ser continuamente iluminado pela busca da verdade e pelo respeito pela dignidade humana, para que a cultura que se gera na rede não se torne um instrumento de distração excessiva, de homogeneização e de domínio, mas um espaço onde possam amadurecer a liberdade interior e o pensamento crítico.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"25\" aria-label=\"Anotação 25: Algorithms that shape what we see\">25<\/button><\/span><\/p><h3 class=\"sub\">Por uma ecologia da comunicação<\/h3><p class=\"vp\" id=\"p137\"><span class=\"pnum\">137<\/span>A nossa primeira tarefa consiste em não demonizar nem idolatrar os instrumentos, mas em orientá-los a partir dum ponto de referência: a verdade é um bem comum e não propriedade daqueles que detêm poder ou visibilidade. Importa, pois, promover uma ecologia da comunicação: quanto às regras públicas, isso significa estabelecer normas que tornem mais transparentes as lógicas de seleção e amplificação dos conteúdos, e que protejam os dados pessoais; por outro lado, quanto ao âmbito social e cultural, implica o reforço dos organismos intermédios, um jornalismo sério e espaços de debate onde prevaleçam a argumentação e a averiguação, em vez da reação impulsiva; quanto à escola e à família, o amadurecer da exigência duma nova consciência educativa e o formar para a utilização correta e crítica das ferramentas digitais, da IA e das plataformas de compra e investimento; quanto à universidade, o grande desafio da integração dos saberes, preparando tanto a capacidade de relacionar e fundir os conhecimentos para interpretar a complexidade, como as técnicas para averiguar os acontecimentos.<\/p><p class=\"vp\" id=\"p138\"><span class=\"pnum\">138<\/span>Também as comunidades cristãs devem empenhar-se numa comunicação transparente e na busca fiel da verdade dos factos. Infelizmente, nem sempre foi assim. Assistimos com vergonha à difícil descoberta de verdades dolorosas, também sobre membros da Igreja e realidades eclesiais. De modo particular, alguns jornalistas apaixonados pela verdade desempenharam um papel fundamental em trazer à luz injustiças e abusos. Gostaria de lhes repetir as palavras que disse o Papa Francisco, dirigindo-se aos vaticanistas: «Agradeço-vos inclusive pelo que narrais sobre quanto não funciona na Igreja, pela vossa ajuda a não o esconder debaixo do tapete e pela voz que destes às vítimas de abusos». <a class=\"ref\" id=\"rn146\" href=\"#fn146\">146<\/a> Todavia, a vigilância e a transparência são, em primeiro lugar, uma grave responsabilidade da própria Igreja e não devemos aguardar que outros nos obriguem a enfrentar verdades incómodas sobre nós próprios.<\/p><h3 class=\"sub\">Uma aliança educativa para a era digital<\/h3><p class=\"vp\" id=\"p139\"><span class=\"pnum\">139<\/span>Numa época em que a verdade está frequentemente submetida a interesses e estratégias comunicativas, o mundo da educação assume uma importância decisiva. No entanto, as rápidas transformações tecnológicas evidenciam o quanto não estamos preparados a nível educativo. A propagação dos meios de comunicação digitais gera uma cultura do imediato e da hiperestimulação, que fomenta cansaço, tédio e apatia face ao esforço necessário para procurar a verdade.<\/p><p class=\"vp\" id=\"p140\"><span class=\"pnum\">140<\/span>Em contrapartida, os processos educativos requerem um tempo de maturação, de confronto com a realidade que vai além das aparências, e um caminho de paciência. A questão é fundamental, pois toda a tecnologia educa quem a utiliza. Educar para o uso da IA implica, portanto, educar para decidir quando e em que situações não a utilizar. A rapidez e a facilidade com que se obtém uma resposta ou uma síntese correm o risco de extinguir o desejo de colocar perguntas, o qual dá frutos só a longo prazo. Como escreve Platão, as coisas mais profundas e importantes só se aprendem depois de muito tempo e esforço, no empenho em discutir com os outros para “friccionar”, como numa pederneira, os conceitos e as experiências, até saltar em nós a centelha da compreensão. <a class=\"ref\" id=\"rn147\" href=\"#fn147\">147<\/a> Devemos educar-nos ao jejum da IA e proteger os nossos jovens das promessas da máquina perfeita, daquela subtil sedução que parece tornar o pensamento humano inútil precisamente quando é mais necessário.<\/p><p class=\"vp annp\" id=\"p141\"><span class=\"pnum\">141<\/span>Nos últimos anos, a literatura psicológica e psiquiátrica tem documentado, com crescente insistência, como uma exposição precoce e não supervisionada a dispositivos digitais e redes sociais pode afetar negativamente o sono, a atenção, a regulação emocional e as relações, sobretudo nas idades mais vulneráveis, com consequências por vezes dramáticas. A isto soma-se a facilidade de acesso a cenas violentas ou cruéis, que ferem a sensibilidade; a conteúdos pornográficos e hipersexualizados; a mensagens que banalizam o corpo e a afetividade; e a propostas que normalizam comportamentos de risco. Na rede, não são raros os fenómenos de assédio, chantagem e exploração sexual de menores, ainda mais insidiosos pelo uso de perfis falsos, de algoritmos que amplificam contactos perigosos e de ferramentas de IA capazes de manipular imagens e vídeos. A posse prematura dum telemóvel pessoal e a sua utilização não controlada por adultos podem acentuar fragilidades e favorecer dependências nos adolescentes, expondo-os a dinâmicas de isolamento, de bullying e ciberbullying, bem como a pressões para partilhar imagens íntimas ou dados sensíveis.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"26\" aria-label=\"Anotação 26: Children & minors online\">26<\/button><\/span><\/p><p class=\"vp\" id=\"p142\"><span class=\"pnum\">142<\/span>Para os pais, é difícil resistir sozinhos à influência de modelos de negócio que capitalizam a atenção e o tempo. Por isso, é indispensável uma aliança entre política, instituições educativas e famílias, capaz de apoiar concretamente os adultos na sua tarefa. Quando o interesse imediato das plataformas – concentradas nas mãos de poucos – entra em conflito com o bem-estar dos menores, é necessário opor-se-lhe com decisões públicas clarividentes. Nessa perspectiva, são oportunas medidas legislativas que estabeleçam limites de idade, responsabilizem os prestadores de serviços – sem delegar nas famílias o ónus da limitação – e prevejam tutelas específicas contra todas as formas de exploração e violência sexual na rede, de modo a proteger verdadeiramente a infância e a adolescência como bens preciosos, confiados ao nosso cuidado. <a class=\"ref\" id=\"rn148\" href=\"#fn148\">148<\/a> Ao mesmo tempo, é necessário educar as crianças, os adolescentes e os jovens para que aprendam a identificar as manipulações, a defender a sua dignidade e a respeitar a dos outros, inclusivamente nos ambientes digitais. <a class=\"ref\" id=\"rn149\" href=\"#fn149\">149<\/a><\/p><h3 class=\"sub\">Centralidade da escola<\/h3><p class=\"vp\" id=\"p143\"><span class=\"pnum\">143<\/span>A escola é o local onde as novas gerações podem aprender a procurar e amar a verdade, a questionar-se sobre o sentido da vida e sobre a dignidade de cada pessoa. Por isso, muitos pais, desejosos que os filhos cresçam capazes de relações, dotados de espírito crítico e com valores sólidos, depositam nela grandes expectativas, como aliada preciosa na educação dos seus filhos. Cabe aos pais, efetivamente, o direito fundamental e inalienável de escolher o tipo de instrução e formação a transmitir aos filhos, em conformidade com as suas convicções morais, culturais e religiosas. O mundo escolar enfrenta, hoje, alguns desafios inadiáveis.<\/p><p class=\"vp\" id=\"p144\"><span class=\"pnum\">144<\/span>O primeiro desafio é sociopolítico. Tanto dentro de cada país como entre diferentes regiões do mundo, persistem fortes desigualdades no acesso à escolaridade básica e ao ensino superior. Em muitos países, o Estado ainda não investiu os recursos necessários para garantir a todos uma educação de qualidade, seja apoiando adequadamente o ensino público, seja ajudando as instituições privadas que disponibilizam este serviço fundamental. Quando uma parte significativa da instrução, a vários níveis, está confiada a instituições privadas, pode acontecer que o acesso à escola, na ausência dum devido apoio público, dependa excessivamente das possibilidades económicas das famílias. Perante este risco, é necessário reconhecer e apoiar o contributo de muitas obras educativas católicas que, mesmo sendo instituições privadas, garantem um acolhimento inclusivo a crianças e jovens de todas as origens, mesmo quando as condições económicas das famílias não o permitiriam.<\/p><p class=\"vp\" id=\"p145\"><span class=\"pnum\">145<\/span>O segundo grande desafio é pedagógico. Muitos sistemas formativos sentem dificuldade em se ir atualizando ao ritmo das mudanças e em garantir um crescimento integral aos alunos. O desenvolvimento das tecnologias informáticas e da IA torna rapidamente inadequados os programas de estudos concebidos para uma outra época, enquanto a organização da escola, os espaços, os métodos de avaliação e a própria figura do professor pedem para ser repensados no sentido de uma educação verdadeiramente integral, aberta a todas as dimensões da pessoa. É necessário apoiar a formação contínua dos docentes ao longo de toda a vida profissional, para que saibam dialogar de forma positiva com as novas tecnologias, ajudando os alunos a usá-las de modo responsável, crítico e criativo, sem apenas se submeterem, de modo passivo, à sua influência.<\/p><p class=\"vp\" id=\"p146\"><span class=\"pnum\">146<\/span>O terceiro grande desafio é intelectual e sapiencial. Se não estivermos atentos, pode formar-se um sistema educativo desprovido de amor à verdade, no qual o fluxo incessante de informações substitui o exercício de investigação, reflexão e discernimento. Multiplicam-se os conhecimentos fragmentados, mas torna-se mais difícil captar a realidade no seu todo, colocar questões de sentido e desenvolver um autêntico pensamento crítico e criativo. Muitos educadores intuem já sinais duma possível desumanização, em que as pessoas “sabem muitas coisas”, mas têm dificuldade em conservar o horizonte de sentido e em orientar a própria vida, também devido à incapacidade de relacionar informações e conhecimentos. É necessário promover uma verdadeira higiene da atenção: ritmos que prevejam silêncio, estudo aprofundado, leitura, debate ponderado. Sem estes elementos, a liberdade interior pode ficar comprometida.<\/p><p class=\"vp\" id=\"p147\"><span class=\"pnum\">147<\/span>A Doutrina social da Igreja convida famílias, escolas, comunidades cristãs e instituições públicas a uma renovada aliança educativa. Ela concretiza-se quando os princípios fundamentais se traduzem em metas educativas: educar para a sobriedade e o sentido do limite; educar para o reconhecimento do direito do outro e de quem virá depois de nós a usufruir dos bens que nos são doados ou que o engenho humano disponibiliza; educar para a liberdade e a responsabilidade; educar para o sentido da transcendência e para o bem comum. A escola não é chamada a acompanhar a velocidade do mundo digital, mas a oferecer aquilo que o digital, por si só, não consegue: tempo partilhado para aprender e relações de confiança.<\/p><h3 class=\"sub\">A dignidade do trabalho na transição digital<\/h3><h3 class=\"sub\">O valor do trabalho<\/h3><p class=\"vp\" id=\"p148\"><span class=\"pnum\">148<\/span>Desde as origens da Doutrina social, com a Rerum novarum, a Igreja tem chamado a atenção para a proteção dos trabalhadores e para a necessidade de combater qualquer tipo de exploração. Mas, sobretudo, o Magistério reconheceu no trabalho «a chave essencial» <a class=\"ref\" id=\"rn150\" href=\"#fn150\">150<\/a> para compreender toda a questão social, pois através dele a pessoa desenvolve muitas dimensões da sua existência. Nesta perspectiva, compreende-se também a grande intuição de São Bento de Núrsia, que uniu oração e trabalho, indicando a atividade quotidiana como parte da resposta da pessoa ao chamamento de Deus. Feitos à imagem do Criador, por meio das nossas obras, prolongamos de certa forma a sua: contribuímos para o progresso da sociedade e para a construção do bem comum, fazemos frutificar as capacidades recebidas, melhoramos e embelezamos o mundo, sustentamos as nossas famílias, entramos em relações de cooperação e, na escuta e no diálogo, aprendemos a construir juntos algo que ninguém poderia fazer sozinho.<\/p><p class=\"vp\" id=\"p149\"><span class=\"pnum\">149<\/span>Por estas razões, o trabalho não é um mero instrumento, mas expressa e enriquece a dignidade da nossa vida. É uma exigência inscrita na condição humana, um ordinário caminho para a maturidade, o desenvolvimento e a realização pessoal. Nesta perspectiva, por vezes e em situações de emergência, são necessários apoios económicos para os pobres, embora não possam tornar-se a única resposta, pois o objetivo é dar a cada um condições para viver dignamente através do próprio trabalho. <a class=\"ref\" id=\"rn151\" href=\"#fn151\">151<\/a><\/p><p class=\"vp annp\" id=\"p150\"><span class=\"pnum\">150<\/span>Hoje em dia, o entrecruzar-se de automação, robótica e IA está a transformar rapidamente a própria estrutura do trabalho. Diz-se que isto trará grandes melhorias para todos. Na realidade, as “novas formas” de trabalhar não são necessariamente melhores, porque «enquanto a IA promete impulsionar a produtividade encarregando-se das tarefas ordinárias, os trabalhadores são frequentemente obrigados a adaptar-se à velocidade e às exigências das máquinas, em vez de estas serem concebidas para ajudar quem trabalha. Assim, contrariamente aos publicitados benefícios da IA, as abordagens atuais à tecnologia podem, paradoxalmente, desqualificar os trabalhadores, submetê-los a uma vigilância automatizada e relegá-los a funções rígidas e repetitivas. A necessidade de acompanhar a tecnologia pode minar o sentido da própria capacidade de agir dos trabalhadores e sufocar as capacidades inovadoras que são chamados a imprimir no seu trabalho». <a class=\"ref\" id=\"rn152\" href=\"#fn152\">152<\/a> Precisamente para evitar esta deriva, é necessário conceber sistemas centrados na pessoa e não apenas no desempenho.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"27\" aria-label=\"Anotação 27: The future of work\">27<\/button><\/span><\/p><h3 class=\"sub\">O problema do desemprego<\/h3><p class=\"vp\" id=\"p151\"><span class=\"pnum\">151<\/span>São João Paulo II recordou que o desemprego é um mal grave e, sobretudo quando assume proporções massivas, pode tornar-se uma verdadeira calamidade social, que interpela de modo especial a responsabilidade do Estado. <a class=\"ref\" id=\"rn153\" href=\"#fn153\">153<\/a> Hoje, na “quarta revolução industrial”, esta preocupação torna-se mais premente, uma vez que a inovação é, frequentemente, entendida em função apenas da redução dos custos e do aumento dos lucros. <a class=\"ref\" id=\"rn154\" href=\"#fn154\">154<\/a> Em alguns contextos, é realista temer-se uma significativa e rápida contração dos postos de trabalho disponíveis, com um efeito em cadeia que afeta profundamente famílias, jovens e economias locais. Em vários setores, isto traduz-se já em novas formas de precariedade e desigualdade, com remunerações muito elevadas para uma minoria altamente especializada e salários sempre mais reduzidos para uma grande parte da população ativa.<\/p><p class=\"vp\" id=\"p152\"><span class=\"pnum\">152<\/span>É desejável que a tecnologia alivie o homem de trabalhos particularmente pesados, repetitivos ou perigosos e ofereça um apoio inteligente à atividade humana; porém, o princípio geral deve continuar a ser a proteção dos postos de trabalho e do papel insubstituível da pessoa. O objetivo de maiores lucros não pode justificar escolhas que sacrifiquem sistematicamente o emprego, pois a pessoa humana é um fim e não um meio, e a ordem económica deve manter-se subordinada à sua dignidade e ao bem comum.<\/p><p class=\"vp\" id=\"p153\"><span class=\"pnum\">153<\/span>Temos de reconhecer, ao mesmo tempo, que qualquer transição efetiva ocorre de forma descontínua: é desigual, fragmentada e, por vezes, conflituosa. Não há um modelo único de mudança nem uma solução global: existem, sim, territórios e histórias que pedem respostas diversas. Dada a desigualdade que caracteriza o nosso mundo, os efeitos da difusão da IA e dos sistemas computacionais são diferentes em vários lugares. As sociedades ricas automatizam-se rapidamente e de forma caótica, reduzindo a necessidade de mão de obra, criando áreas de desemprego e atritos institucionais. Por outro lado, vastas regiões do mundo permanecem aprisionadas em economias híbridas, onde o trabalho humano mal remunerado e as tecnologias parciais coexistem sem nunca se transformarem verdadeiramente. Estes territórios tornam-se reservatórios de mão de obra precária, focos de instabilidade e de migrações forçadas. As soluções, portanto, devem ser encontradas a nível nacional e local, envolvendo as comunidades intermédias. São necessárias ferramentas capazes de se adaptar: modelos articulados, experimentações locais, redistribuições progressivas, novos direitos de acesso a bens essenciais. Evitando uma harmonia abstrata, trata-se de construir formas concretas de convivência humana na transformação.<\/p><p class=\"vp\" id=\"p154\"><span class=\"pnum\">154<\/span>O trabalho continua a ser uma dimensão fundamental da experiência humana: não é só um meio de subsistência, mas um lugar de expressão, relações e contributo para a comunidade. Assim, os problemas ligados ao trabalho não se referem apenas ao rendimento necessário para a sobrevivência das famílias. Uma sociedade que só garantisse emprego a uma pequena parte da população exporia muitos a uma condição de inatividade forçada, de ausência de responsabilidades, de falta de compromissos e estímulos diários, com consequente empobrecimento humano e cultural, em contraste com o elevado nível de desenvolvimento técnico. Encontrar-nos-íamos perante um paradoxo de progresso material e retrocesso antropológico, em que desapareceriam as condições para uma paz social justa e estável. Por isso, a Doutrina social da Igreja insiste que o acesso de todos ao trabalho deve continuar a ser um objetivo prioritário das políticas públicas e dos processos económicos, um critério para avaliar a qualidade humana de um modelo de desenvolvimento. <a class=\"ref\" id=\"rn155\" href=\"#fn155\">155<\/a> De resto, nas partes do mundo em que, devido a processos tecnológicos e organizacionais que escapam ao controle democrático, o trabalho tende a diminuir ou a mudar radicalmente, é necessário repensá-lo a ele e à sua relação com a cidadania, para que a falta de emprego não prejudique a participação social.<\/p><p class=\"vp\" id=\"p155\"><span class=\"pnum\">155<\/span>À luz desta convicção, podemos também reler a história da Doutrina social da Igreja após a Rerum novarum. As iniciativas que surgiram nesse contexto – associações, sindicatos, cooperativas, obras de assistência social – contribuíram de forma decisiva para melhorar a legislação laboral, proteger os mais vulneráveis e promover condições mais humanas. <a class=\"ref\" id=\"rn156\" href=\"#fn156\">156<\/a> Contudo, hoje e por si só, estes instrumentos deixaram de ser suficientes diante das transformações provocadas pela IA, pela nova organização dos mercados e por uma competitividade que raramente se preocupa com a sustentabilidade social. É necessário um renovado esforço de convergência dos responsáveis políticos, das organizações de trabalhadores, do mundo do empreendedorismo e da comunidade científica para, em tempo útil, se elaborarem regras e proteções adequadas e partilhadas, também a nível internacional. <a class=\"ref\" id=\"rn157\" href=\"#fn157\">157<\/a> As organizações sindicais, que a Igreja sempre apoiou, são chamadas a abrir-se às novas formas de trabalho e aos novos trabalhadores, para os representar e defender num cenário em que, sem escolhas corajosas, se preveem mais pobreza e desigualdades, com uma multidão de excluídos rodeados por máquinas e sistemas automatizados que usurparam o seu lugar.<\/p><p class=\"vp\" id=\"p156\"><span class=\"pnum\">156<\/span>Nesta transição, quando os postos de trabalho desaparecem, não basta reagir, mas é necessário gerir antecipadamente a transformação. Uma opção viável consiste, desde logo, em estabelecer critérios sociais para a inovação: a introdução de automação e IA deve ser acompanhada por escolhas verificáveis em matéria de proteção do emprego, requalificação e participação dos trabalhadores, para que a tecnologia se destine a libertar tempo e capacidades humanas, e não a gerar exclusão. Em segundo lugar, é necessário lutar por políticas ativas que tornem acessíveis a todos a formação contínua e as transições profissionais, sem descarregar nos indivíduos o custo da adaptação às transformações. Por fim, é necessária uma responsabilidade empresarial que, entre os indicadores do sucesso, inclua a qualidade e a dignidade do trabalho. Quando estas condições estão garantidas, a inovação pode tornar-se aliada dum trabalho mais seguro, criativo e digno; quando falham, tende a transformar-se num acelerador da injustiça.<\/p><h3 class=\"sub\">Uma economia que valorize a dignidade<\/h3><p class=\"vp\" id=\"p157\"><span class=\"pnum\">157<\/span>O mercado do trabalho é uma das áreas na qual, com maior evidência, se manifestam os riscos das novas tecnologias. É, por isso, necessário recordar que a liberdade económica não é absoluta e deve ser sempre avaliada à luz do bem comum e da dignidade de cada pessoa. A iniciativa empreendedora pode ser uma verdadeira vocação, capaz de gerar riqueza e melhorar a vida de todos, desde que reconheça a criação de trabalho digno e de valor como parte essencial do próprio serviço à sociedade e não como uma variável dependente apenas do lucro. <a class=\"ref\" id=\"rn158\" href=\"#fn158\">158<\/a><\/p><p class=\"vp\" id=\"p158\"><span class=\"pnum\">158<\/span>Com espírito profético, o Papa Francisco alertou para o perigo duma liberdade económica apenas teórica, quando as condições concretas impedem que muitos beneficiem verdadeiramente dela. <a class=\"ref\" id=\"rn159\" href=\"#fn159\">159<\/a> Os modelos económicos que exaltam a eficiência e o sucesso individual tendem a considerar inútil ou pouco conveniente investir nas pessoas em situações de desvantagem ou com percursos de crescimento mais lentos, quase como se o seu destino dependesse exclusivamente da capacidade de acompanhar os vencedores. Na realidade, uma sociedade justa requer um Estado presente e instituições civis capazes de superar a lógica da eficiência, orientando explicitamente recursos, criatividade e normas em favor dos mais vulneráveis. <a class=\"ref\" id=\"rn160\" href=\"#fn160\">160<\/a> Em vez de aguardar os benefícios dum crescimento que “por último” também recairá sobre os pobres, são necessárias escolhas que, desde o seu início, tornem o crescimento inclusivo. As experiências das últimas décadas mostram que, nas crises económicas e financeiras, são sempre os pobres a pagar o preço mais elevado, revelando-se frequentemente ilusórias as teorias que prometem um automático e geral bem-estar.<\/p><p class=\"vp\" id=\"p159\"><span class=\"pnum\">159<\/span>Constata-se a necessidade de superar os atuais parâmetros para aferir o desenvolvimento, ancorados há mais de oitenta anos no conceito de Produto Interno Bruto, fazendo com que sejam quase sistematicamente ignorados aspetos essenciais para o bem-estar global das pessoas e do ambiente. Valorizam ao mesmo tempo atividades que têm impacto, a curto ou a longo prazo, na vida do planeta. O desenvolvimento de parâmetros e métricas complementares ao PIB é decisivo para melhorar os dados de base utilizados para fazer análises, tomar decisões políticas e de política económica, bem como para selecionar as prioridades regionais, nacionais e internacionais. A introdução de novos parâmetros permitirá avaliar, com uma visão ampla e adequada aos tempos, os efeitos das deliberações legislativas e regulamentares sobre a dignidade do trabalho, a prosperidade partilhada, a redução das desigualdades e a salvaguarda do ambiente. Ela terá impacto no próprio conceito de desenvolvimento, nos processos formativos, na mentalidade e na opinião pública, e também na paz, que só é verdadeira se fundada na justiça.<\/p><p class=\"vp\" id=\"p160\"><span class=\"pnum\">160<\/span>Nos últimos anos, o setor financeiro adquiriu uma importância crescente e registou uma forte inovação, também depois da introdução das criptomoedas. As reflexões e orientações contidas no Magistério dos meus Antecessores, em particular nas Encíclicas, salientaram como o funcionamento da intermediação financeira «quando foi desvinculado de adequados fundamentos antropológicos e morais, não só produziu evidentes abusos e injustiças, mas também revelou-se capaz de criar crises sistémicas e de alcance mundial». <a class=\"ref\" id=\"rn161\" href=\"#fn161\">161<\/a> E é igualmente verdade que a renda do capital corre o risco de substituir o rendimento do trabalho, muitas vezes deixado à margem dos principais interesses do sistema económico. No entanto, a poupança que se transforma em crédito para a economia real, e, portanto, para criar emprego tanto por conta de outrem como por conta própria, continua a ser fundamental para o desenvolvimento e para os investimentos que devem acompanhar as transições em curso. A função social do crédito permanece insubstituível. A finança pela finança é muito diferente da finança pelo desenvolvimento e pela criação e evolução do trabalho.<\/p><p class=\"vp\" id=\"p161\"><span class=\"pnum\">161<\/span>Esta perspectiva deve ser enquadrada numa alargada visão sobre as dinâmicas globais. A riqueza mundial cresceu em termos absolutos, mas intensificou-se a concentração nas mãos de poucos e aumentaram os desequilíbrios, tanto entre países como no interior dum mesmo país: «Poucos possuem demais e muitos possuem pouco, esta é a lógica de hoje». <a class=\"ref\" id=\"rn162\" href=\"#fn162\">162<\/a> Os avanços científicos e tecnológicos, mesmo no campo da medicina, não são facilmente acessíveis à grande maioria da população, como se verificou de forma dramática durante a recente pandemia. Enquanto em algumas regiões se investe em projetos supérfluos ou em sonhos de aperfeiçoamento individual que poucas pessoas se podem permitir, noutras partes do mundo ainda faltam equipamentos essenciais para salvar milhões de vidas humanas. Pensar que as novas tecnologias trarão automaticamente benefícios a todos, significa ignorar uma evidência: se as transformações não se regerem tendo como objetivo prioritário, já na fase de projeto, a prevenção de novas e ulteriores disparidades, o progresso tecnológico produz automaticamente desigualdades estruturais. Hoje, a justiça passa também pelo acesso aos benefícios da inovação: cuidados, conhecimento, instrumentos e oportunidades.<\/p><p class=\"vp\" id=\"p162\"><span class=\"pnum\">162<\/span>São certamente necessárias leis justas e instrumentos de redistribuição que corrijam desequilíbrios, também através de sistemas fiscais que aliviem o peso imposto sobre os mais fracos, exigindo por outro lado a quem dispõem de maiores recursos. Não se deve, porém, considerar a busca da justiça social um tema separado e sucessivo à produção de riqueza, como se a economia devesse simplesmente criar valor e a política interviesse, só posteriormente, para o distribuir. Pelo contrário, a justiça diz respeito a todas as fases da atividade económica, desde a obtenção de recursos até ao financiamento, desde a produção ao consumo, tendo cada escolha consequências morais. <a class=\"ref\" id=\"rn163\" href=\"#fn163\">163<\/a><\/p><p class=\"vp\" id=\"p163\"><span class=\"pnum\">163<\/span>Mais ainda na era da IA e da robótica, já não é possível confiar-se apenas à “mão invisível” do mercado: <a class=\"ref\" id=\"rn164\" href=\"#fn164\">164<\/a> a política tem a tarefa de orientar as dinâmicas económico-tecnológicas para o bem comum, promovendo o trabalho digno, a inclusão social e uma distribuição equitativa dos benefícios da inovação. Uma vez que muitas decisões económicas ultrapassam as fronteiras dos Estados, é também necessária uma cooperação internacional capaz de definir estratégias comuns, sobretudo em favor dos países e dos grupos mais vulneráveis, para promover o desenvolvimento e superar o assistencialismo. A lógica que inspira estas escolhas é a da imensa dignidade de cada pessoa, do bem comum e dum mundo pensado verdadeiramente para todos. A interdependência entre paz e desenvolvimento, como escreveu profeticamente em 1967 São Paulo VI, <a class=\"ref\" id=\"rn165\" href=\"#fn165\">165<\/a> poderia ser hoje adaptada: a prosperidade, só se generalizada, inclusiva e sustentável, pode contribuir para construir e fortalecer a paz.<\/p><p class=\"vp\" id=\"p164\"><span class=\"pnum\">164<\/span>Em termos concretos, orientar a economia para a dignidade significa, também na era da IA, adotar alguns estáveis critérios de ação. Em primeiro lugar, a transparência e a responsabilidade: quando os dados e os algoritmos influenciam na concessão do crédito, na seleção de pessoal, no acesso a serviços ou oportunidades, é necessário que as decisões sejam compreensíveis, contestáveis e sujeitas a controle, para que a pessoa não seja reduzida a um mero perfil. Em segundo lugar, a inclusão e o acesso: os benefícios da inovação devem ser acompanhados por investimentos em competências, infraestruturas e serviços essenciais, para que a tecnologia não aumente o fosso entre quem tem e quem não tem. Por fim, medidas de equidade: fiscalidade, proteções sociais e políticas industriais devem corrigir os desequilíbrios criados pela concentração de riqueza e poder. Estes critérios não são um travão à inovação: tornam-na, na realidade, viável e humana.<\/p><h3 class=\"sub\">Família e jovens: condições sociais da esperança<\/h3><p class=\"vp\" id=\"p165\"><span class=\"pnum\">165<\/span>A família é um bem social primário. Fundada na união estável entre um homem e uma mulher, é o primeiro ambiente em que cada um desenvolve as suas potencialidades, toma consciência da própria dignidade e aprende as primeiras formas de verdade e bondade, interiorizando hábitos que preparam para a vida social. <a class=\"ref\" id=\"rn166\" href=\"#fn166\">166<\/a> Como primeira sociedade natural, dotada de direitos originais, a família é a célula fundamental e insubstituível de toda a organização comunitária. <a class=\"ref\" id=\"rn167\" href=\"#fn167\">167<\/a> Consequentemente, quando os projetos políticos e as grandes decisões económicas lhe relegam um papel marginal ou secundário, o autêntico crescimento de todo o corpo social fica comprometido. <a class=\"ref\" id=\"rn168\" href=\"#fn168\">168<\/a><\/p><p class=\"vp\" id=\"p166\"><span class=\"pnum\">166<\/span>Todavia, a família é um bem social frágil, sentindo de forma imediata as transformações económicas e tecnológicas que estão a alterar o mundo do trabalho, e pedindo apoio cultural, jurídico e económico. É conhecido o impacto devastador do desemprego e da precariedade no tecido familiar. A curto prazo, pode parecer vantajoso reduzir os custos laborais ou maximizar a eficiência financeira, mas a longo prazo isso mina as próprias bases da convivência: enquanto se celebram sucessos tecnológicos, a estrutura social é progressivamente afetada como que por um vírus silencioso.<\/p><p class=\"vp\" id=\"p167\"><span class=\"pnum\">167<\/span>Para os jovens, a precariedade laboral é particularmente dramática. Como recordam os bispos dos Estados Unidos da América, o trabalho não é apenas fonte de rendimento, mas um âmbito decisivo onde se forma a identidade, se tecem amizades e relações, se aprendem responsabilidades concretas e se discerne a própria vocação. <a class=\"ref\" id=\"rn169\" href=\"#fn169\">169<\/a> Quando o acesso ao trabalho é dificultado por elevadas taxas de desemprego, por sistemas de formação inadequados ou por obstáculos estruturais, muitos jovens encontram bloqueado o próprio caminho de realização humana e profissional. A necessidade de mudar de emprego, várias vezes ao longo da vida, exige percursos de atualização e requalificação permanente, que tornem as novas gerações capazes de assumir, com competência e autonomia, os riscos dum contexto económico instável e muitas vezes imprevisível. <a class=\"ref\" id=\"rn170\" href=\"#fn170\">170<\/a><\/p><p class=\"vp\" id=\"p168\"><span class=\"pnum\">168<\/span>Deriva daqui uma específica responsabilidade pública. O Estado tem o dever de apoiar a atividade das empresas, criando condições favoráveis ao emprego, promovendo o trabalho onde falha e defendendo-o em tempos de crise, pois é um bem primário para as famílias e a sociedade. <a class=\"ref\" id=\"rn171\" href=\"#fn171\">171<\/a> Em particular, numa época de profundas transformações tecnológicas, se não quisermos que os progressos económicos se traduzam em novas formas de insegurança e exclusão, é necessária uma criatividade política em favor do trabalho que dê centralidade à família e às novas gerações.<\/p><p class=\"vp\" id=\"p169\"><span class=\"pnum\">169<\/span>Apoiar as famílias e os jovens nesta transição exige escolhas que tornem viável a estabilidade. Como já foi referido, são precisas políticas laborais que favoreçam a continuidade e a qualidade do emprego, contrastando a precariedade como condição normal de vida e promovendo percursos realistas de inserção e crescimento profissional. Em segundo lugar, são necessárias medidas que garantam ritmos humanos: sem um equilíbrio entre trabalho, benefícios e descanso, a família enfraquece-se e os jovens encontram dificuldades em amadurecer na responsabilidade. Além disso, é decisivo investir em formação e requalificação acessíveis, para que a mobilidade profissional exigida pela economia digital não se torne uma seleção cruel entre quem consegue atualizar-se e quem não o consegue. Por fim, devem ser apoiados os laços sociais: redes e comunidades educativas que acompanhem as escolhas de vida e impeçam que a incerteza crie solidão e dependências. Assim, a transformação tecnológica pode ser enfrentada sem destruir o que torna generativa uma sociedade: a capacidade de construir futuro.<\/p><h3 class=\"sub\">Salvaguardar a liberdade contra a dependência e a mercantilização<\/h3><h3 class=\"sub\">Dependências e controle social<\/h3><p class=\"vp annp\" id=\"p170\"><span class=\"pnum\">170<\/span>Depois de ter refletido sobre a verdade e a educação, o trabalho e as famílias, devemos abordar o impacto da revolução digital na liberdade humana, considerando como enfrentar tanto os riscos associados à psicologia individual como os grandes dramas sociais. Não se devem subestimar as formas mais subtis de dependência ligadas à economia digital da atenção, na qual plataformas e serviços são concebidos para captar o tempo e o olhar dos utilizadores, explorando as suas fragilidades e enfraquecendo a liberdade interior. Quando os modelos empresariais prosperam à custa da fraqueza humana, a pessoa é tratada como um meio e não como um fim, e quem concebe ou financia estes sistemas assume uma responsabilidade moral que não pode ser ignorada. É urgente promover uma utilização das tecnologias que reforce a liberdade interior: educação para a sobriedade digital, proteção dos menores e combate a modelos que prosperam à custa da vulnerabilidade.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"28\" aria-label=\"Anotação 28: The attention economy\">28<\/button><\/span><\/p><p class=\"vp annp\" id=\"p171\"><span class=\"pnum\">171<\/span>Um risco adicional, menos visível mas não menos grave, é o do controle social, possibilitado pela recolha massiva de dados e pela utilização de sistemas algorítmicos. Quando cada gesto – deslocações, compras, relações, preferências – deixa rasto, cria-se um novo poder: o de traçar perfis, prever e orientar comportamentos, muitas vezes sem que as pessoas tenham plena consciência disso. Se estes dados forem utilizados para tomar decisões que incidem sobre oportunidades concretas (acesso ao crédito, recrutamento de pessoal, serviços), corre-se o risco de lesar a liberdade e discriminar os mais fracos. Além disso, o controle não passa apenas por proibições explícitas, mas pela arquitetura da visibilidade: o que é amplificado ou tornado invisível, o que é premiado ou penalizado, acaba por moldar opiniões e escolhas, gerando conformismo e autocensura. Por isso, na era digital, a liberdade não é apenas algo interior: é também uma questão pública, que exige regras claras, transparência, possibilidades de recurso e limites ao uso de tecnologias invasivas, para que a técnica permaneça ao serviço da pessoa e não se torne uma forma de domínio das consciências.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"29\" aria-label=\"Anotação 29: Profiling & the right to contest\">29<\/button><\/span><\/p><p class=\"vp\" id=\"p172\"><span class=\"pnum\">172<\/span>Na origem destes problemas está uma mentalidade tecnocrática e pós-humanista, que tende a considerar a pessoa como um objeto manipulável ou um recurso a otimizar, <a class=\"ref\" id=\"rn172\" href=\"#fn172\">172<\/a> eliminando tudo o que limita a maximização do lucro: o que importa é a eficiência, não o respeito pela liberdade e pela dignidade humana. Algumas correntes pós-humanistas chegam mesmo a pôr a hipótese de seres humanos “de segunda”, funcionais aos interesses de elites que se consideram superiores: uma perspectiva inquietante, ainda mais grave se associada a instrumentos tecnológicos que ampliam exponencialmente o poder de controle e seleção. Também certas lógicas de endividamento estrutural, mantendo povos inteiros em condições de dependência, revelam a mesma mentalidade que aceita, sob novas formas, relações de subordinação próximas da escravatura.<\/p><h3 class=\"sub\">Quebrar as correntes das novas formas de escravatura<\/h3><p class=\"vp annp\" id=\"p173\"><span class=\"pnum\">173<\/span>Esta visão distorcida da pessoa traduz-se hoje em diversas formas de servidão diretamente ligadas à economia digital. No mundo da IA, nada é imaterial ou mágico. Cada resposta que parece imediata e perfeita provém de uma longa cadeia de mediações, de uma rede alargada de recursos naturais, de infraestruturas energéticas e, sobretudo, de pessoas. Uma parte significativa do funcionamento da economia digital assenta no trabalho silencioso de milhões de seres humanos, empregados em atividades pouco visíveis, mas essenciais: etiquetagem de dados, moderação de conteúdos – muitas vezes péssimos – e treino de modelos. Em muitos casos, são jovens, maioritariamente mulheres, que trabalham arduamente por uma remuneração mínima. A este esforço invisível junta-se o ainda mais brutal da extração dos recursos necessários à produção dos dispositivos e dos microprocessadores, que servem de suporte à IA. Nalgumas regiões do mundo, adolescentes e crianças trabalham em condições perigosas na trituração dos materiais donde se extraem as terras raras. Corpos marcados, mutilados, consumidos para que o fluxo do cálculo não se interrompa. Além disso, organizações criminosas utilizam plataformas na rede, sistemas de mensagens, pagamentos anónimos e técnicas de criação de perfis para recrutar, controlar e deslocar vítimas de tráfico, muitas vezes menores, transformando homens e mulheres em “dados” a rastrear e “pacotes” a transportar dentro dos mesmos circuitos digitais que sustêm grande parte da economia global. Esta realidade interpela profundamente a consciência moral do nosso tempo. Não basta invocar a eficiência, nem celebrar os benefícios da inovação, quando resultam duma cadeia de exploração que permanece deliberadamente invisível. Se uma tecnologia promete emancipação, mas produz novas formas de subordinação global, contradiz o princípio fundamental da dignidade da pessoa.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"30\" aria-label=\"Anotação 30: The chain of mediation\">30<\/button><\/span><\/p><p class=\"vp\" id=\"p174\"><span class=\"pnum\">174<\/span>A luta contras as novas formas de escravatura é um teste decisivo para o discernimento ético da IA e da transformação digital. Seguindo a tradição inaugurada por Leão XIII, a Igreja renova a sua firme condenação de todas as expressões de escravatura, tráfico e mercantilização de pessoas, e apela à urgência dum alargado movimento de reflexão e ação que coloque dê centralidade à dignidade inalienável de cada ser humano e ao bem comum, como fins da sociedade e como critérios de qualquer escolha pessoal, social e política. Sem esta reflexão ética e humanizante, o poder crescente dos sistemas digitais corre o risco de nos levar a novas atrocidades, não menos vergonhosas das do passado que hoje deploramos, ao apresentarmo-nos como sociedades “avançadas” e “civilizadas”.<\/p><p class=\"vp\" id=\"p175\"><span class=\"pnum\">175<\/span>O tráfico deve ser reconhecido como uma forma contemporânea de escravatura e como uma grave violação da dignidade humana; não reagir com firmeza ou tolerar de alguma forma estas práticas significa, em certa medida, tornar-se hoje cúmplice das culpas cometidas no passado, quando a escravatura era justificada ou silenciada. <a class=\"ref\" id=\"rn173\" href=\"#fn173\">173<\/a><\/p><p class=\"vp\" id=\"p176\"><span class=\"pnum\">176<\/span>Na maturação da sua doutrina, a Igreja foi progressivamente tomando consciência da gravidade destas realidades. É verdade que os acontecimentos do passado não podem ser considerados de forma a-histórica, como se os critérios amadurecidos ao longo do tempo tivessem estado sempre disponíveis. No entanto, não podemos negar ou minimizar o atraso com que a Igreja e a sociedade condenaram o flagelo da escravatura. Se na Antiguidade e na Idade Média, muitas pessoas e instituições eclesiásticas tinham escravos, durante a modernidade, instigada pelos pedidos dos soberanos, a Sé Apostólica romana interveio várias vezes para regular e legitimar as modalidades de submeter e, nalguns casos, reduzir à escravatura os “infiéis”. <a class=\"ref\" id=\"rn174\" href=\"#fn174\">174<\/a> Foi preciso aguardar o século XIX para se encontrar uma condenação formal, absoluta e universal da escravatura, em particular com Leão XIII. <a class=\"ref\" id=\"rn175\" href=\"#fn175\">175<\/a> Isto constitui um claro exemplo do crescimento na compreensão, por parte da Igreja, das verdades perenes da Revelação que ela guarda. Embora não encontremos homogeneidade na questão em si – tendo tolerado durante muito tempo a escravatura e só mais tarde condenando-a de forma absoluta –, há ao longo de toda a história uma continuidade no que respeita à convicção da dignidade de cada ser humano, criado à imagem de Deus, mesmo sem ter conseguido, em dezoito séculos, explicitar oficialmente a total incompatibilidade com a escravatura. Trata-se duma ferida na memória cristã, à qual não podemos ficar alheios. <a class=\"ref\" id=\"rn176\" href=\"#fn176\">176<\/a> É impossível não sentir profunda dor, ao considerar o enorme sofrimento e humilhação que a escravatura significou para tantas pessoas, em contraste com a sua ilimitada dignidade, amada infinitamente pelo Senhor. Assim sendo, em nome da Igreja, peço sinceramente perdão.<\/p><p class=\"vp\" id=\"p177\"><span class=\"pnum\">177<\/span>Precisamente por isso, a memória da cumplicidade e da cegueira do passado face à injustiça da escravatura torna-se, para nós, apelo à vigilância: o que aprendemos deve traduzir-se em discernimento e responsabilidade no presente. Se não quisermos, no futuro, pedir perdão por termos sido infiéis ao tesouro da dignidade humana que a nossa fé encerra, cabe-nos hoje ser diretos e firmes em denunciar as múltiplas manifestações do tráfico e apoiar, passo a passo com todos os que nisso se empenham, percursos concretos de prevenção, proteção, libertação e reabilitação.<\/p><p class=\"vp annp\" id=\"p178\"><span class=\"pnum\">178<\/span>O colonialismo apresenta, nos nossos dias, um rosto inédito. Não domina apenas os corpos, mas apropria-se dos dados, transformando as vidas pessoais em informações que podem ser exploradas. Inteiros territórios, sobretudo aqueles com menor relevância geopolítica e maior fragilidade estrutural, são atualmente atravessados por uma nova lógica de extração: a dos fluxos sanitários, perfis epidemiológicos, mapas genéticos e dados demográficos. São estas as novas “terras raras” do poder: informações vitais que, uma vez relacionadas entre si, podem utilizar-se para desenvolver modelos preditivos, orientar estratégias de investimento, antecipar crises e, sobretudo, selecionar quem e o que importa. Os titulares dos dados de saúde de populações inteiras, hoje frequentemente recolhidos sob o pretexto de ajudar, investigar ou inovar, detêm, na realidade, uma alavanca estrutural em relação ao futuro: podem moldar as necessidades e os mercados. E podem decidir, antecipadamente, a quem destinar medicamentos, investimentos e proteções. É aqui que se joga uma das questões morais mais prementes do nosso tempo: transformar o conhecimento partilhado em bem comum e não em alavanca de domínio; devolver aos povos não só os dados que os descrevem, mas também a possibilidade de decidir como serão utilizados, por quem e para quem. Caso contrário, a era digital não será pós-colonial, mas colonial duma outra forma.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"31\" aria-label=\"Anotação 31: Data colonialism\">31<\/button><\/span><\/p><p class=\"vp\" id=\"p179\"><span class=\"pnum\">179<\/span>As novas expressões de escravatura alimentam-se de cadeias económicas e infraestruturas digitais. É, portanto, necessário trabalhar em várias frentes: em primeiro lugar, para tornar mais rigorosa a transparência das fileiras que sustêm a indústria tecnológica e a economia digital, a fim de que nenhuma vantagem competitiva seja construída sobre a exploração invisível; em segundo lugar, é necessário que as empresas e os investidores adotem critérios claros de averiguação ética preventiva (due diligence), contando como prioridades a proteção dos trabalhadores, o combate ao trabalho forçado e o impacto social dos modelos de empresa baseados em dados. Além disso, as plataformas digitais devem ser chamadas a cooperar, de forma responsável, com as autoridades e a sociedade civil para impedirem que os instrumentos de comunicação, pagamento e definição de perfis se tornem canais de recrutamento e controle das vítimas. Quando estas escolhas convergem, o ambiente digital pode passar dum espaço predatório a um espaço de proteção, prevenção e promoção da dignidade.<\/p><h3 class=\"sub\">Uma responsabilidade partilhada<\/h3><p class=\"vp\" id=\"p180\"><span class=\"pnum\">180<\/span>Os diversos campos em análise – a busca da verdade na vida pública, a educação no ambiente digital, as transformações do trabalho, a fragilidade das famílias e as novas formas de escravatura – não são fenómenos isolados. Eles manifestam o mesmo desafio: se a técnica se torna critério absoluto, a pessoa corre o risco de ser tratada como um dado, uma peça de engrenagem ou uma mercadoria; se, pelo contrário, a técnica for integrada num horizonte de sabedoria, pode tornar-se uma oportunidade de crescimento, justiça e fraternidade.<\/p><p class=\"vp\" id=\"p181\"><span class=\"pnum\">181<\/span>Nessa perspectiva, a Doutrina social da Igreja propõe uma responsabilidade partilhada. Pede que estes processos sejam geridos com clarividência: por instituições capazes de regular sem sufocar e de proteger sem substituir; por empresas que reconheçam no trabalho e na dignidade um critério de sucesso; por corpos intermédios e comunidades educativas que reconstruam a confiança e os laços; por cidadãos que cultivem responsabilidade, sobriedade, discernimento e sentido do verdadeiro. Só assim a inovação poderá realmente tornar-se desenvolvimento humano integral e não um fator de exclusão e domínio; e só assim a promessa do progresso poderá ser reconhecida como verdadeira, porque aferida pela dignidade inviolável de cada homem e mulher.<\/p><\/div><\/details>\n<details class=\"chapter ai\" id=\"ch5\" open><summary><div class=\"csum\"><span class=\"csum-eyebrow\">Capítulo V<\/span><span class=\"csum-title\">A Cultura do Poder e a Civilização do Amor<\/span><span class=\"csum-desc\">A cultura do poder e a civilização do amor, incluindo as armas e a IA. <span class=\"csum-n\">· 47 secções<\/span><\/span><span class=\"csum-cta\"><span class=\"chev\">›<\/span><span class=\"cta-read\">clique para ler<\/span><span class=\"cta-collapse\">clique para recolher<\/span><\/span><\/div><\/summary><div class=\"chapter-body\"><p class=\"vp\" id=\"p182\"><span class=\"pnum\">182<\/span>Depois de ter considerado a forma como a IA está a transformar certos aspetos da vida e da sociedade, com graves consequências para a dignidade humana, é necessário dirigir o olhar a um âmbito ainda mais dramático: a guerra. Aqui, a questão não diz respeito apenas à eficiência de novos instrumentos, mas ao risco de que a técnica, dissociada da ética e da responsabilidade, torne mais rápida e impessoal a decisão sobre a vida e a morte, e apresente o recurso à força como uma opção imediata e exequível. Num mundo cada vez mais interdependente, a paz não é um tema entre tantos outros, mas uma condição do bem comum universal e um parâmetro para medir a maturidade moral dos povos, especialmente de quem é chamado a assumir responsabilidades de governo.<\/p><p class=\"vp\" id=\"p183\"><span class=\"pnum\">183<\/span>A revolução digital está a modificar a gramática dos conflitos. A guerra visível é acompanhada por formas híbridas: ataques cibernéticos, manipulação da informação, campanhas de influência, automatização de decisões estratégicas. A IA entra nestes processos como um fator de aceleração, num panorama em que muitas tecnologias são intrinsecamente ambivalentes: o que nasce para defender pode ser rapidamente alterado para atacar, e a fronteira entre proteção e agressão tende a dissipar-se. A IA pode reforçar a defesa e a proteção dos civis, mas também pode baixar a fasquia do uso da força, tornar as responsabilidades menos claras, alimentar uma cultura em que o inimigo é reduzido a um dado e a vítima a um “dano colateral”. Diante destas transformações, devemos invocar os princípios da Doutrina social – dignidade da pessoa, bem comum, destinação universal dos bens, subsidiariedade, solidariedade, justiça – como critérios para julgar se as tecnologias servem realmente a humanidade ou acabam por subjugá-la, e considerá-los como orientações para as nossas escolhas.<\/p><p class=\"vp\" id=\"p184\"><span class=\"pnum\">184<\/span>Neste capítulo, pretendo comparar duas lógicas opostas, que já evoquei com imagens bíblicas: por um lado, a tentação de construir a torre de Babel, confiando no poder e no orgulho; por outro, a paciência em reconstruir Jerusalém “por partes”, como no tempo de Neemias, salvaguardando o humano e o bem comum.<\/p><p class=\"vp\" id=\"p185\"><span class=\"pnum\">185<\/span>Se olharmos para as dinâmicas mundiais, reconhecemos cada vez mais claramente a expansão de uma cultura do poder, feita de polarizações e violências. A Babel moderna não é apenas o paradigma tecnocrático globalizado, mas também o confronto à distância entre imperialismos opostos, entre potências que desejam conservar a sua supremacia e potências que aspiram a conquistá-la, com uma multiplicidade de conflitos locais. Além disso, é a corrida pelo desenvolvimento de tecnologias cada vez mais poderosas, ou pela garantia do seu controle, segundo uma dinâmica desumanizante que parece não conhecer limites. E, no entanto, ao lado deste desvio, vislumbramos grande parte da humanidade que procura permanecer humana e empenhar-se na construção da cidade da convivência e da paz. Dela, todos nós somos frequentemente artífices sem o saber e arquitetos descoordenados, capazes de gestos generosos, mas desprovidos duma visão de conjunto: trata-se de uma construção mais lenta, menos visível e espetacular, que aguarda ser melhor compreendida e mais coordenada, para se tornar compromisso consciente e articulado de cada comunidade, desde a família ao governo dos Estados e suas relações. É a este horizonte de empenho, a este estaleiro de esperança, que damos o nome de “civilização do amor”.<\/p><h3 class=\"sub\">A civilização do amor na era digital<\/h3><p class=\"vp\" id=\"p186\"><span class=\"pnum\">186<\/span>Quando São Paulo VI introduziu a expressão “civilização do amor”, <a class=\"ref\" id=\"rn177\" href=\"#fn177\">177<\/a> o mundo estava marcado pela Guerra fria, pela corrida ao armamento e por fortes desequilíbrios económicos. Naquele contexto, a Igreja apontava um caminho alternativo à oposição ideológica entre sistemas, imaginando uma ordem social em que a justiça e a caridade se entrelaçam e o amor se torna o princípio organizador da vida económica, política e cultural. Hoje devemos recuperar com firmeza esta visão: a civilização do amor não é uma utopia ingénua, mas um projeto exigente. Consiste na tradução da caridade em estruturas de justiça, em dar corpo institucional à fraternidade e em considerar o outro – seja ele uma pessoa ou um povo – como aliado necessário na construção do bem comum. Como nos recordou a Encíclica Fratelli tutti, só este amor social, capaz de se tornar cultura e norma, pode gerar uma ordem internacional estável, transformando a convivência de simples coexistência armada numa comunidade de destino. <a class=\"ref\" id=\"rn178\" href=\"#fn178\">178<\/a><\/p><p class=\"vp\" id=\"p187\"><span class=\"pnum\">187<\/span>Hoje, no contexto da transição digital, esta intuição revela-se ainda mais decisiva. As redes digitais, a economia globalizada e o desenvolvimento da IA criam laços cada vez mais estreitos, ligando em tempo real as decisões tomadas num lugar aos efeitos que estas produzem noutras partes. São, desse modo, ainda atuais as palavras do Concílio Vaticano II sobre a crescente interdependência entre os povos: o bem comum tem cada vez mais uma dimensão universal, com direitos e deveres que dizem respeito a toda a família humana. <a class=\"ref\" id=\"rn179\" href=\"#fn179\">179<\/a> O projeto da civilização do amor assume aqui a tarefa decisiva de transformar esta interdependência numa solidariedade desejada e escolhida. É este o critério para orientar os processos tecnológicos: não basta que a IA nos torne mais eficientes ou conectados, ela deve servir para edificar a família humana universal, com direitos e deveres partilhados, onde a proximidade digital se torna ocasião concreta de encontro e cuidado recíproco.<\/p><h3 class=\"sub\">A cultura do poder<\/h3><p class=\"vp\" id=\"p188\"><span class=\"pnum\">188<\/span>Na época em que vivemos, vai-se consolidando uma cultura do poder, na qual a disponibilidade de meios e a capacidade de dominar tendem a ditar a agenda e os critérios de decisão, relegando o bem comum da humanidade para segundo plano e reduzindo o drama concreto dos povos em guerra a uma variável secundária face aos interesses estratégicos. Esta cultura do poder penetra na sociedade, altera relações e comportamentos, expande-se normalizando a guerra, em busca dum poder militar cada vez maior, aproveitando-se da crise do multilateralismo e alimentando um falso realismo que repete não existirem alternativas.<\/p><h3 class=\"sub\">A normalização da guerra<\/h3><p class=\"vp\" id=\"p189\"><span class=\"pnum\">189<\/span>Em 1965, na Assembleia da ONU, ressoou com força o brado de São Paulo VI: «Nunca mais a guerra, nunca mais a guerra». <a class=\"ref\" id=\"rn180\" href=\"#fn180\">180<\/a> Temos de reconhecer que, apesar dos desejos e das declarações de paz, os últimos sessenta anos foram marcados por conflitos duma ferocidade impressionante, que muitas vezes envolveram de forma massiva as populações civis, causando vítimas inocentes, ondas de refugiados, desestabilização social e feridas duradouras. Não obstante, era comum no discurso público a convicção de que a guerra deveria permanecer uma extrema ratio, cercada por limites éticos e jurídicos rigorosos e, em todo o caso, por um horizonte político orientado para a paz. Na sequência dos desenvolvimentos ocorridos no período interbélico, depois da Segunda Guerra Mundial deu-se uma reviravolta: a paz foi colocada no centro da ordem internacional, como atesta em particular a Carta das Nações Unidas, que se propõe «preservar as gerações vindouras do flagelo da guerra»; <a class=\"ref\" id=\"rn181\" href=\"#fn181\">181<\/a> muitas Constituições nacionais, na mesma linha, tinham relegado o recurso às armas a casos extremos e rigorosamente delimitados. Mesmo durante a Guerra fria, apesar da existência de conflitos graves, permanecia a consciência da necessidade de evitar, a todo o custo, um novo conflito mundial.<\/p><p class=\"vp\" id=\"p190\"><span class=\"pnum\">190<\/span>Hoje, porém, assistimos a uma verdadeira mudança de paradigma no discurso público e nas decisões em matéria de rearmamento, com uma preocupante reabilitação da guerra como instrumento de política internacional, enquanto precisamente se degradam aqueles critérios éticos que tinham limitado o seu uso. Conflitos regionais que se arrastam no tempo, escaladas de tensões e ameaças cruzadas tornam-se quase habituais, e ressurgem formas de luta por expansão territorial que se pensavam superadas. A opinião pública é progressivamente orientada e condicionada por narrativas mediáticas de polarização, amplificadas com frequência por algoritmos que valorizam o confronto e a oposição.<\/p><p class=\"vp\" id=\"p191\"><span class=\"pnum\">191<\/span>Assistimos também a uma preocupante perda de memória histórica. O atenuar do testemunho direto da Shoah e das duas guerras mundiais facilita a reescrita seletiva ou distorcida do passado, num clima em que as notícias falsas e as manipulações narrativas obscurecem as lições aprendidas. Sem uma memória viva dos horrores da guerra, as decisões políticas correm o risco de ser tomadas com base em cálculos de força, desprovidos duma visão das consequências a longo prazo.<\/p><p class=\"vp\" id=\"p192\"><span class=\"pnum\">192<\/span>A tudo isto acresce um elemento novo e decisivo: a dimensão mediática e digital. As redes de comunicação, os ambientes informativos fragmentados e os algoritmos que privilegiam o confronto podem amplificar a polarização e o ressentimento, acelerar a propaganda e dificultar o discernimento comum. Assim, a guerra não é só combatida, mas também preparada culturalmente através de narrativas simplistas, lógicas de amigo-inimigo, desinformação e medo. Quando a memória histórica desvanece e os critérios éticos que protegem os civis e os mais frágeis enfraquecem, torna-se mais fácil apresentar a violência como necessária, inevitável ou mesmo “limpa”. É neste clima que a humanidade se encontra a resvalar para a cultura violenta do poder, onde a paz já não aparece como uma tarefa a assumir, mas como um intervalo precário entre conflitos. Hoje, mais do que nunca, é importante reafirmar que foi superada a teoria da “guerra justa”, invocada com demasiada frequência para justificar qualquer guerra, mantendo-se o direito à legítima defesa entendida no sentido mais estrito. <a class=\"ref\" id=\"rn182\" href=\"#fn182\">182<\/a> Para enfrentar os conflitos, a humanidade dispõe de instrumentos muito mais eficazes e capazes de promover a vida humana, como o diálogo, a diplomacia e o perdão. O recurso à força, à violência e às armas testemunha uma pobreza relacional que tem sempre consequências desastrosas para as populações civis.<\/p><h3 class=\"sub\">A força sem limites<\/h3><p class=\"vp\" id=\"p193\"><span class=\"pnum\">193<\/span>Um elemento decisivo do panorama atual é o crescimento da indústria bélica, que se tornou um setor-chave na economia de alguns países. A estreita ligação entre interesses económicos, aparatos militares e decisões políticas gera uma “nação armada”, na qual a guerra parece quase uma continuação natural da política e o mercado das armas torna-se motor autónomo de escolhas bélicas. Não podemos ignorar os enormes interesses económicos que estão por trás da guerra. As indústrias de armamento e os países que fornecem armas lucram com um mercado que prospera precisamente graças aos conflitos. Neste sentido, existe também uma lógica económica que contribui para alimentar tensões em diversas regiões do mundo.<\/p><p class=\"vp\" id=\"p194\"><span class=\"pnum\">194<\/span>Os arsenais militares usufruem duma nova atenção. No passado, o reconhecimento da ameaça representada por armas capazes de destruir toda a humanidade tinha favorecido vias de distensão e de negociação em matéria de desarmamento. Infelizmente, afastámo-nos deste horizonte e a evolução dos arsenais nucleares – incluindo a possibilidade de utilização “tática” – faz com que o recurso a tais engenhos pareça uma possibilidade cada vez menos remota. Nessas circunstâncias, a entrada em vigor, em 2021, do Tratado sobre a proibição de armas nucleares, apoiado por mais de setenta países, representa um sinal importante, mas corre o risco de permanecer em grande parte simbólico, uma vez que as principais potências nucleares não aderem ao mesmo. Assim, difundiu-se a convicção – errada – de que a dissuasão nuclear é uma condição indispensável para a segurança, cujo resultado é alimentar uma nova e pouco controlável corrida ao armamento, acompanhada pelo desmantelamento progressivo dos acordos de redução das armas nucleares e pelo desenvolvimento de engenhos “miniaturizados”, que tornam mais fácil considerar o seu uso como uma opção viável.<\/p><p class=\"vp\" id=\"p195\"><span class=\"pnum\">195<\/span>A mesma lógica verifica-se nos conflitos convencionais: a força militar, a fraqueza das iniciativas diplomáticas e a complexidade dos interesses em jogo favorecem conflitos que tendem a tornar-se crónicos, com um custo humano e ambiental extremamente elevado. É muito mais fácil iniciar uma guerra do que terminá-la e, no entanto, a reflexão sobre a prevenção de conflitos continua a ser dramaticamente marginal.<\/p><p class=\"vp\" id=\"p196\"><span class=\"pnum\">196<\/span>O cenário torna-se ainda mais instável com a presença de novos protagonistas armados – grupos jihadistas, milícias privadas, redes criminosas – que marcam o fim do monopólio estatal da força. Frequentemente, eles combinam vagas motivações ideológicas com interesses económicos muito concretos, transformando a guerra num verdadeiro modo de viver para gerações inteiras de jovens e crianças: o objetivo já não é uma vitória definitiva, mas a perpetuação do conflito como fonte de poder e rendimento.<\/p><h3 class=\"sub\">Armas e IA<\/h3><p class=\"vp annp\" id=\"p197\"><span class=\"pnum\">197<\/span>A este cenário associa-se o desenvolvimento incessante dos sistemas de armas, em particular das armas relacionadas com a IA. A Santa Sé observou recentemente que a crescente facilidade com que os sistemas de armas com autonomia operativa podem ser utilizados torna a guerra mais “viável” e menos sujeita ao controlo humano, contrariando o princípio de que o recurso à força armada deve ocorrer como última alternativa em caso de legítima defesa. <a class=\"ref\" id=\"rn183\" href=\"#fn183\">183<\/a> Por isso, o desenvolvimento e a utilização da IA no campo bélico devem estar sujeitos aos mais rigorosos compromissos éticos, no respeito pela dignidade humana e pela sacralidade da vida, evitando uma corrida ao armamento. <a class=\"ref\" id=\"rn184\" href=\"#fn184\">184<\/a><span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"32\" aria-label=\"Anotação 32: Lethal autonomous weapons\">32<\/button><\/span><\/p><p class=\"vp\" id=\"p198\"><span class=\"pnum\">198<\/span>Fala-se por vezes de “agentes morais artificiais”, como se uma máquina pudesse garantir, com maior coerência do que um ser humano, a distinção entre o bem e o mal. Ora, o juízo moral não se reduz a um cálculo: implica consciência, responsabilidade pessoal e reconhecimento do outro como pessoa. Por isso, não é lícito confiar a sistemas artificiais decisões letais ou, de qualquer forma, irreversíveis. Não existe algoritmo que possa tornar a guerra moralmente aceitável. A IA não retira ao conflito a sua intrínseca desumanidade: apenas o torna mais rápido e impessoal, baixando a fasquia do recurso à violência e transformando a defesa em previsão operacional, com as vítimas reduzidas a dados. Habituamo-nos, assim, à ideia de que a violência é inevitável e deve apenas ser otimizada. É, portanto, de máxima importância infundir valores e prudência na programação dos sistemas artificiais que construímos, os quais podem contribuir para um ecossistema moral em que os seres humanos se encontrem melhor posicionados para ouvir a própria consciência e em que os modelos de IA estabeleçam limites apropriados.<\/p><p class=\"vp\" id=\"p199\"><span class=\"pnum\">199<\/span>Não basta invocar genericamente a ética: é necessário indicar critérios precisos de discernimento. O primeiro diz respeito à responsabilidade pessoal. Quando a decisão de atingir se automatiza ou se torna obscura, aumenta o risco de desresponsabilização. Por isso, a cadeia de responsabilidades deve permanecer identificável e verificável: quem projeta, quem treina, quem autoriza e quem utiliza deve poder prestar contas das suas escolhas. O segundo critério diz respeito ao tempo do juízo moral. A IA tende a comprimir os tempos de decisão; mas, na guerra, as decisões irreversíveis não podem ter como critérios supremos a rapidez e a eficiência. O terceiro critério é a distinção dos civis e a sua proteção. Toda a tecnologia que facilite atingir sem ver o rosto do outro reduz o nível moral do conflito. A seleção de alvos e o uso da força não podem confundir combatentes e não combatentes, nem ignorar o impacto sobre populações indefesas.<\/p><p class=\"vp annp\" id=\"p200\"><span class=\"pnum\">200<\/span>Destes critérios decorrem algumas exigências imprescindíveis. Em primeiro lugar, para qualquer sistema utilizado em âmbito bélico, devem ser garantidas a rastreabilidade e a possibilidade de reconstituir as decisões, de modo que responsabilidade e eventuais culpas não se dissolvam “na máquina”. Em segundo lugar, a decisão de recorrer à força letal não pode ser delegada em processos pouco transparentes ou automatizados, mas deve permanecer sob um controlo humano efetivo, consciente e responsável. Por fim, é necessário estabelecer regras partilhadas, inclusive a nível internacional, que travem a corrida ao armamento tecnológico e garantam uma especial proteção a civis e infraestruturas essenciais à sua sobrevivência.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"33\" aria-label=\"Anotação 33: Meaningful human control\">33<\/button><\/span><\/p><h3 class=\"sub\">A crise do multilateralismo<\/h3><p class=\"vp\" id=\"p201\"><span class=\"pnum\">201<\/span>A cultura do poder decorre também da crise do sistema multilateral. As instituições criadas para salvaguardar a ideia dum destino comum dos povos e dum bem comum mundial parecem enfraquecidas, não apenas devido a limitações estruturais, mas porque muitas vezes falta uma vontade partilhada de as apoiar e reformar, e de reconhecer a sua autoridade moral. Em vez de progredirmos, estamos a retroceder em relação à mudança histórica do século XX. Depois de 1989, o colapso na Europa dos regimes comunistas foi acompanhado por uma globalização predominantemente económica, desprovida de uma arquitetura política adequada capaz de sustentar o diálogo e a paz. Confiou-se quase cegamente aos mercados a capacidade de produzir bem-estar, democracia e estabilidade, quando, na realidade, a globalização não gerou automaticamente unidade e paz, mas suscitou reações fundamentalistas, identitárias e nacionalistas. O resultado está longe dum multilateralismo autêntico: parece antes um multipolarismo desordenado e conflituoso, onde prevalece a desconfiança em relação ao outro.<\/p><p class=\"vp\" id=\"p202\"><span class=\"pnum\">202<\/span>Ressurge a tentação de construir a identidade coletiva contra um inimigo, alimentando narrativas nas quais cada um se apresenta como vítima com direito à vingança. As simplificações – “primeiro eu”, “amigo-inimigo”, “nós-eles” – facilitam decisões frequentemente irresponsáveis, que minam a confiança mútua entre as nações. A força do direito internacional é assim substituída pelo pretenso “direito do mais forte”, e os seus instrumentos – desde os tribunais competentes em crimes de guerra aos tribunais chamados a dirimir controvérsias entre Estados – são em muitos casos contornados ou enfraquecidos, com consequências devastadoras para a cultura política e a convivência. <a class=\"ref\" id=\"rn185\" href=\"#fn185\">185<\/a><\/p><p class=\"vp\" id=\"p203\"><span class=\"pnum\">203<\/span>Neste contexto, a construção da paz passou para segundo plano: em nome de lógicas de poder, deixam-se de lado a cooperação para o desenvolvimento, o desarmamento, a prevenção de conflitos e a construção da confiança mútua. Assim, enfraquecem-se também as conquistas do direito humanitário: o princípio da proporcionalidade na resposta às agressões; a garantia do acesso à água, aos alimentos e aos bens essenciais; o respeito pela vida dos civis e das crianças são tratados como reminiscências ingénuas do passado.<\/p><h3 class=\"sub\">Um suposto realismo político<\/h3><p class=\"vp\" id=\"p204\"><span class=\"pnum\">204<\/span>Vivemos numa época de notável cegueira espiritual e cultural. Um falso pragmatismo convida-nos a cortar as raízes da memória, como se fosse possível inaugurar uma espécie de “nova criação” desligada do passado; mesmo quem invoca grandes princípios morais pode cair neste niilismo histórico, iludindo-se com a ideia de que as atrocidades do século XX não se podem repetir. Na realidade, as mesmas dinâmicas ressurgem sob novas formas. Parece voltar a impor-se a lógica do equilíbrio armado e da dissuasão. Mas, ao contrário do cenário bipolar da Guerra fria, hoje a multiplicação dos protagonistas e das frentes de conflito torna esta lógica cada vez mais frágil. A conflitualidade exacerbada conduz a guerras assimétricas e “híbridas”, travadas também em âmbito económico, financeiro e informático, com o recurso à desinformação e a campanhas que alimentam o medo para influenciar a opinião pública. Em muitos países, também no Sul global, o aumento das despesas militares é apresentado como a única resposta a um futuro incerto ou a ameaças pressentidas, enquanto o custo real recai sobre os mais pobres, que assistem à redução dos recursos destinados à saúde, à instrução e aos serviços sociais.<\/p><p class=\"vp\" id=\"p205\"><span class=\"pnum\">205<\/span>Por trás de tudo isto está um falso “realismo”, baseado não só na lógica dominante da força, mas também numa convicção cultural e antropológica, como se a guerra fosse inevitavelmente parte da natureza humana. Diz-se que, salvo breves intervalos, sempre foi assim e assim será! Portanto, o problema já não é a paz, perdida como referência no horizonte internacional, mas sim como e quando agir militarmente, considerando-se irresponsável a não preparação para o confronto. Porém, o que é verdadeiramente irresponsável é a Realpolitik, esta forma de “realismo” político, que semeia nas consciências e na cultura a resignação perante uma guerra inevitável, e qualifica a paz e o diálogo como posições utópicas ou irracionais, que ignoram os riscos em jogo. Pelo contrário, a paz não é uma esperança ingénua nem apenas uma ausência de guerra: é o fruto, sempre possível, da justiça e da caridade.<\/p><p class=\"vp\" id=\"p206\"><span class=\"pnum\">206<\/span>Neste clima, o niilismo e o pragmatismo acabam por entrelaçar-se e normalizar erros gravíssimos: extremismos religiosos e fanatismos identitários aliam-se a um economicismo irracional, enquanto a política recorre com facilidade à desinformação, à ridicularização do adversário e à construção sistemática de medos e ressentimentos. Assim, a diversidade do outro é cada vez mais vivida como uma ameaça, alimentando o desejo de posse, a vontade de domínio, as ambições hegemónicas, os abusos de poder e o medo da diferença, e preparando um terreno no qual novos conflitos podem amadurecer quase sem nos apercebermos. <a class=\"ref\" id=\"rn186\" href=\"#fn186\">186<\/a><\/p><p class=\"vp\" id=\"p207\"><span class=\"pnum\">207<\/span>Este é um terreno fértil para novas guerras, talvez ainda mais perigosas do que as do passado, pois tendem a perder todo o limite ético. O que outrora era considerado inaceitável pode hoje ser posto em prática quase sem hesitação, enquanto a reação internacional se adapta à conveniência de cada governo, mais do que à gravidade objetiva dos acontecimentos. As decisões parecem guiadas quase exclusivamente por cálculos económicos, defendidas através de ilusões mediáticas, euforias artificiais e “sonhos” que inevitavelmente se desvanecem, gerando frustração e nova violência. Quando nos persuadimos de que nada é verdadeiramente real e os “princípios” não passam de um embrulho vazio, o rastilho de novas explosões de intolerância e agressividade acende-se no coração das pessoas.<\/p><p class=\"vp\" id=\"p208\"><span class=\"pnum\">208<\/span>Neste contexto, a reivindicação de garantias contra novos atos de violência permanece em aberto. Quando uma cultura normaliza e justifica o conflito, abre-se uma deriva perigosa: o que hoje parece impensável pode tornar-se amanhã aceitável por razões de utilidade ou segurança. Em países marcados por graves tensões sociais, não podemos excluir a possibilidade de que alguém acabe por considerar o conflito armado como uma forma eficaz de desviar a atenção dos problemas internos e como um instrumento de gestão cínica das dificuldades.<\/p><p class=\"vp annp\" id=\"p209\"><span class=\"pnum\">209<\/span>Uma responsabilidade particular recai sobre aqueles que atuam no mundo da pesquisa. Todos os protagonistas desta área – cientistas, empreendedores, investidores, autoridades académicas, políticos e outros – são chamados a trabalhar numa lógica de transparência e responsabilidade, mantendo viva a consciência do quadro mais amplo em que se inscrevem os avanços tecnológicos para os quais contribuem, incluindo os relacionados com a IA. Quando se olha apenas para o próprio setor, julga-se desempenhar uma tarefa moralmente neutra e evitam-se questões sobre os fins últimos que orientam determinadas experiências: corre-se assim o risco de cooperar, talvez sem querer, em projetos obscuros que alimentam novas formas de violência, manipulação e domínio.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"34\" aria-label=\"Anotação 34: No one gets to be neutral\">34<\/button><\/span><\/p><h3 class=\"sub\">Construir a civilização do amor<\/h3><p class=\"vp\" id=\"p210\"><span class=\"pnum\">210<\/span>A construção de um mundo em estado de beligerância permanente é um mal, e deve ser chamado pelo seu nome. Esta forma de descrever a realidade em que vivemos pode parecer sombria ou pessimista, mas considero tratar-se duma denúncia necessária. A perspectiva cristã, porém, não se esgota na denúncia do mal. Contemplamos a história à luz do Crucificado Ressuscitado, a quem o Pai concedeu «todo o poder no Céu e na Terra» (Mt 28, 18). Não interpretamos o presente como um destino fechado, mas como um campo aberto à conversão pessoal e coletiva. E acreditamos na força do Reino, que se desenvolve a partir da pequenez dum grão de mostarda, como uma semente que, uma vez deitada à terra, germina e cresce (cf. Mc 4, 26-32). Enquanto nos rodeia o ruído da confusão, o bem cresce silenciosamente da terra. Escreve o profeta: «Vou realizar algo de novo, que já está a aparecer: não o notais?» (Is 43, 19).<\/p><p class=\"vp\" id=\"p211\"><span class=\"pnum\">211<\/span>Uma leitura atenta da história confirma-o. Mesmo nas noites mais escuras, o Senhor suscita homens e mulheres capazes de não se resignarem e de perseverarem no bem: pessoas que protegem os mais fracos e abrem caminhos para a reconciliação. A memória dos santos e dos justos, dos construtores da paz muitas vezes esquecidos, mostra que a graça não elimina o conflito com um gesto mágico, mas gera uma ativa resistência ao mal e uma surpreendente criatividade no bem. Os cristãos veem as trevas e chamam-nas pelo nome, mas não ficam parados a contemplá-las: conhecem a luz e sabem que as trevas nem a receberam nem podem vencê-la (cf. Jo 1, 5). Por isso, mesmo onde parece que a dor tem a última palavra, servem o bem sustentados por uma esperança teologal que dá à realidade um horizonte e uma direção.<\/p><h3 class=\"sub\">Todos podemos fazer a nossa parte<\/h3><p class=\"vp\" id=\"p212\"><span class=\"pnum\">212<\/span>Neste ponto, porém, insinua-se uma subtil tentação: pensar que os problemas são demasiado grandes e nós demasiado pequenos; e que, por isso, as nossas escolhas nada alteram. Trata-se de uma forma elegante de rendição, muitas vezes disfarçada de realismo. Claro, nem todos têm o mesmo poder de incidir sobre a realidade: há quem governe, quem decida sobre investimentos, quem dirija instituições, quem faça investigação, quem eduque, quem informe, quem produza; e há quem pareça apenas ter a sua vida quotidiana. No entanto, ninguém está isento de responsabilidade. Cada um dispõe de um próprio âmbito de ação, e é aí – e não noutro lugar – que é chamado a escolher entre alimentar a lógica da força (mesmo que apenas com a indiferença, o cinismo, a mentira, o ódio), ou zelar pela lógica da paz (com a verdade, a sobriedade, a proximidade, o cuidado).<\/p><p class=\"vp\" id=\"p213\"><span class=\"pnum\">213<\/span>John Ronald Reuel Tolkien, um escritor católico do século XX, através das palavras de um protagonista dum seu romance, descreveu assim a nossa responsabilidade: «Não nos compete dominar todas as marés do mundo, mas sim fazer o que nos for possível para ajudar os anos em que estamos inseridos, erradicando o mal nos campos que conhecemos para que quem viver depois possa ter terra limpa para amanhar». <a class=\"ref\" id=\"rn187\" href=\"#fn187\">187<\/a> A civilização do amor não nasce dum gesto único e espetacular, mas duma soma de pequenas e tenazes fidelidades, que travam a desumanização. Por isso, vale a pena determo-nos a refletir sobre alguns aspectos de como podemos, cada um no seu âmbito, colaborar na sua construção. Sem pretender esgotar o tema, proponho cinco pistas de responsabilidades quotidianas e públicas: desarmar as palavras, construir a paz na justiça, assumir o olhar das vítimas, cultivar um saudável realismo, revitalizar o diálogo e o multilateralismo.<\/p><h3 class=\"sub\">Desarmar as palavras<\/h3><p class=\"vp\" id=\"p214\"><span class=\"pnum\">214<\/span>O primeiro contributo que podemos dar para uma civilização mais humana é prestar atenção às nossas palavras. «Desarmemos as palavras e contribuiremos para desarmar a Terra». <a class=\"ref\" id=\"rn188\" href=\"#fn188\">188<\/a> O poder das palavras é enorme e experimentamo-lo na comunicação quotidiana, quando alguém nos diz algo que altera o nosso estado de espírito, para melhor ou para pior. «A paz começa em cada um de nós: na forma como olhamos para os outros, ouvimos os outros, falamos dos outros; e, neste sentido, a forma como comunicamos é de importância fundamental: devemos dizer “não” à guerra das palavras e das imagens, devemos rejeitar o paradigma da guerra». <a class=\"ref\" id=\"rn189\" href=\"#fn189\">189<\/a> Todos devemos, portanto, fazer um exame de consciência sobre as palavras que usamos, sobre os preconceitos de que estão impregnadas e sobre a agressividade, patente ou latente, que nelas habita. Temos uma possibilidade real de contribuir para o bem sempre que dizemos a verdade, quando damos um conselho sábio, quando apoiamos quem precisa de conforto, quando denunciamos uma injustiça, quando damos voz a quem a não tem.<\/p><h3 class=\"sub\">Construir a paz na justiça<\/h3><p class=\"vp\" id=\"p215\"><span class=\"pnum\">215<\/span>Todos nós, sem exceção, podemos contribuir para o alicerce da paz, que é a justiça. Não procuramos, pois, uma paz qualquer, uma ausência de conflito a todo o custo, mas aquela verdadeira paz que nasce da justiça. «Existe uma estreita relação entre a justiça de cada um e a paz de todos». <a class=\"ref\" id=\"rn190\" href=\"#fn190\">190<\/a> Ao comentar o versículo do salmo que diz que «vão beijar-se a justiça e a paz» ( Sl 85, 11b), escreve Santo Agostinho: «Não há ninguém que negue desejar a paz, mas pelo contrário nem todos estão dispostos a praticar a justiça. […] Porém tu, tendo em mente que a justiça e a paz se beijam, não estão em discórdia, realiza as obras da justiça. Por que razão queres tu colocar-te em contraste com a justiça? Eis, por exemplo, a justiça diz-te para não roubar, mas tu não lhe dás ouvidos; para não cometer adultério, e fazes-te de surdo; para não fazeres aos outros aquilo que não gostarias que te fizessem; para não dizeres, a respeito do próximo, as coisas que não gostarias que fossem ditas de ti. […] Queres, portanto, alcançar a paz? Pratica a justiça!». <a class=\"ref\" id=\"rn191\" href=\"#fn191\">191<\/a> Não nos cansemos de procurar a justiça!<\/p><h3 class=\"sub\">Assumir o olhar das vítimas<\/h3><p class=\"vp\" id=\"p216\"><span class=\"pnum\">216<\/span>Há situações em que, para permanecermos humanos, temos de abandonar as hesitações e tomar posição. Há conflitos nos quais não é justo permanecer neutros nem é suficiente pensar “não ser cúmplice”. <a class=\"ref\" id=\"rn192\" href=\"#fn192\">192<\/a> Quando nos deparamos com bombardeamentos contra civis; com ataques a hospitais, escolas ou infraestruturas vitais; com atos de violência que atingem crianças, estamos perante escândalos que ferem a própria humanidade. Por isso, não podemos limitar-nos a análises abstratas. Como recordou o Papa Francisco, devemos “tocar a carne” de quem sofre: <a class=\"ref\" id=\"rn193\" href=\"#fn193\">193<\/a> olhar para os rostos, escutar as histórias, reconhecer as feridas. Os acontecimentos dolorosos necessitam tanto de história como de memória, a primeira para tentar relatar os acontecimentos, a segunda para testemunhar as experiências vividas.<\/p><p class=\"vp\" id=\"p217\"><span class=\"pnum\">217<\/span>Dar espaço, na informação e na educação, ao olhar e à voz das vítimas ajuda verdadeiramente: a tomar consciência do abismo do mal que a guerra encerra e, em geral, toda a violência; a não aceitar como normal a lógica do conflito; a não desviar o olhar quando ocorre uma violação da dignidade humana; e a devolver às pessoas afetadas a dignidade de serem reconhecidas e escutadas. <a class=\"ref\" id=\"rn194\" href=\"#fn194\">194<\/a> A atenção a estas vozes alimenta a convicção de que, para além de minorias violentas, a humanidade não deseja a guerra. A Igreja pode ser, de modo especial, um lugar de memória viva das vítimas. Como recordava São Paulo VI, ela sente que deve fazer sua, simultaneamente, a voz dos mortos das guerras passadas e a voz dos vivos que delas ainda levam as feridas, para que o seu clamor se torne apelo à paz e à concórdia e não prelúdio para novos conflitos. <a class=\"ref\" id=\"rn195\" href=\"#fn195\">195<\/a><\/p><h3 class=\"sub\">Cultivar um saudável realismo<\/h3><p class=\"vp\" id=\"p218\"><span class=\"pnum\">218<\/span>Precisamos de um saudável realismo, que evite tanto o idealismo político como o cinismo. Existe, realmente, um idealismo que, para salvar a sua visão do mundo, seleciona os acontecimentos, distorce-os, nomeia-os de novo e acaba por se envolver com uma realidade construída à medida das próprias convicções. Existe, por outro lado, também um realismo degradado que confunde constatação com resignação: uma vez que a força prevalece, chega à conclusão que deve predominar. O realismo autêntico não renuncia a mudar o mundo: começa por ver com clareza os interesses, os medos, os vínculos e as relações de força, precisamente para calcular o que é possível alcançar e com que mudanças. Não reduz a política à moralidade, mas também não a entrega à violência: procura soluções viáveis para que a paz seja mais do que uma palavra, ou seja, instituições credíveis, garantias verificáveis, negociações pacientes, prevenção de conflitos e proteção dos civis.<\/p><h3 class=\"sub\">Revitalizar o diálogo<\/h3><p class=\"vp\" id=\"p219\"><span class=\"pnum\">219<\/span>Para construir a civilização do amor, devemos praticar o diálogo. Ele é o principal instrumento da convivência entre as pessoas e entre os povos, sendo alternativa ao conflito aberto. Já o recordava Pio XII na véspera da Segunda Guerra Mundial, quando afirmava que com a paz nada se perde, enquanto com a guerra tudo pode ser perdido; e que os homens devem voltar a dialogar, pois um debate sincero e perseverante abre sempre a possibilidade duma solução honrosa. <a class=\"ref\" id=\"rn196\" href=\"#fn196\">196<\/a><\/p><p class=\"vp\" id=\"p220\"><span class=\"pnum\">220<\/span>O diálogo é uma dimensão normal da vida humana e não diz respeito apenas às relações entre os Estados. Trata-se de adquirir uma atitude que permita construir laços de fraternidade, feitos de escuta, de olhares sinceros, de tempo dado, e até mesmo de tempo perdido juntos. Pois, se fizermos a experiência do encontro autêntico com o outro, com quem é diferente, com o estrangeiro, com o migrante, torna-se muito mais difícil até imaginar a guerra.<\/p><p class=\"vp\" id=\"p221\"><span class=\"pnum\">221<\/span>A nível político, é urgente passar da “cultura do poder” para uma autêntica “cultura da negociação”, na qual o diálogo e as relações diplomáticas se tornem o meio habitual para enfrentar os conflitos, tal como desejava Giorgio La Pira: «o método da guerra terá de ser substituído pelo método da paz: o método das negociações, do encontro, da convergência; ou seja, o método autenticamente humano!». <a class=\"ref\" id=\"rn197\" href=\"#fn197\">197<\/a> A consciência dum destino comum dos povos exige que a cultura das negociações se torne cada vez mais um compromisso partilhado, político e cultural, capaz de afastar gradualmente a humanidade da espiral da violência.<\/p><p class=\"vp\" id=\"p222\"><span class=\"pnum\">222<\/span>Aos que têm a honra e o dever de governar, gostaria de repetir algumas palavras que proferi no início do meu Pontificado: «Os povos querem a paz e eu, com o coração nas mãos, digo aos responsáveis dos povos: encontremo-nos, dialoguemos, negociemos! A guerra nunca é inevitável, as armas podem e devem ser silenciadas, pois não resolvem os problemas, mas só os aumentam; pois ficará na história quem semeia a paz, não quem ceifa vítimas; pois os outros não são sobretudo inimigos, mas seres humanos: não vilões a odiar, mas pessoas com quem falar. Rejeitemos as visões maniqueístas típicas das narrações violentas, que dividem o mundo entre bons e maus». <a class=\"ref\" id=\"rn198\" href=\"#fn198\">198<\/a><\/p><p class=\"vp\" id=\"p223\"><span class=\"pnum\">223<\/span>Ao rejeitar a lógica da violência, o diálogo entre as religiões desempenha um papel decisivo, pois no centro dos grandes caminhos espirituais encontra-se uma mensagem de paz. <a class=\"ref\" id=\"rn199\" href=\"#fn199\">199<\/a> Quem, para legitimar o terrorismo, a violência ou a guerra, usa o nome de Deus, trai a sua imagem: fazer guerra em nome da religião significa, na realidade, ferir a própria religião. <a class=\"ref\" id=\"rn200\" href=\"#fn200\">200<\/a> O “espírito de Assis”, suscitado por São João Paulo II e continuado pelo esforço do Papa Francisco – no diálogo, por exemplo, com o Grande Imã de al-Azhar –, mostra que os crentes podem haurir das fontes mais autênticas das suas tradições espirituais, onde não há lugar para o ódio sacralizado.<\/p><h3 class=\"sub\">A necessidade da diplomacia e do multilateralismo<\/h3><p class=\"vp\" id=\"p224\"><span class=\"pnum\">224<\/span>Nas relações internacionais, o diálogo é o instrumento insubstituível da diplomacia para prevenir conflitos e restabelecer laços de confiança. Contra as comunicações impulsivas, as retóricas agressivas e as lógicas de poder que marcam o nosso tempo, «a vocação da diplomacia é favorecer o diálogo entre todos, incluindo os interlocutores considerados mais “incómodos” ou que não se considerariam legitimados para negociar», <a class=\"ref\" id=\"rn201\" href=\"#fn201\">201<\/a> recorrendo o máximo possível à humildade e à paciência para reatar os mais ténues sinais de boa vontade das partes em conflito, de modo a iniciar uma pacificação.<\/p><p class=\"vp\" id=\"p225\"><span class=\"pnum\">225<\/span>O ciberespaço também se tornou um campo de batalha: ataques informáticos, manipulação de dados e campanhas de influência orquestradas com a ajuda da IA podem desestabilizar países inteiros, antes mesmo de se chegar a um aberto confronto armado. Além disso, neste âmbito, a atribuição de responsabilidades é frequentemente incerta: quando não é clara a origem dos ataques, aumenta o risco de reações desproporcionais, erros de avaliação e espirais de escalada. Por isso, é necessária uma diplomacia capaz de atuar também neste novo ambiente, negociando regras comuns sobre a utilização das tecnologias digitais, protegendo os civis e os mais vulneráveis de formas de violência invisíveis, mas nem por isso menos reais.<\/p><p class=\"vp\" id=\"p226\"><span class=\"pnum\">226<\/span>As organizações internacionais, em particular a ONU, continuam a ser instrumentos essenciais para promover uma civilização do amor, possibilitando o diálogo entre as nações, a resolução pacífica dos conflitos, o desenvolvimento integral dos povos, a proteção das pessoas mais vulneráveis, o desarmamento e o cuidado da criação. Através destas instâncias, a comunidade internacional pode procurar reduzir as desigualdades, defender os direitos dos refugiados e das minorias, liberar recursos alocados ao armamento para os destinar à promoção humana e proteger a Casa comum. A Santa Sé apoia e acompanha este esforço, embora reconheça que a atual fragilidade da ONU e do sistema político internacional revela a necessidade de reformas profundas: não se trata apenas de ajustes técnicos, uma vez que a crise de convicções e de valores toca também os fundamentos éticos da vida das nações e torna mais difícil orientar o multilateralismo para o verdadeiro bem comum. <a class=\"ref\" id=\"rn202\" href=\"#fn202\">202<\/a><\/p><p class=\"vp\" id=\"p227\"><span class=\"pnum\">227<\/span>No contexto internacional, a diplomacia da Santa Sé assume o princípio evangélico da misericórdia como critério concreto da ação política. É uma das formas através das quais a Santa Sé se coloca ao serviço da humanidade, chamando as consciências para a caridade e a verdade, defendendo a dignidade de cada pessoa e tornando-se voz dos pobres, dos migrantes e das vítimas das guerras. Desta forma, a diplomacia pontifícia expressa a catolicidade da Igreja e contribui para a construção de uma civilização do amor, na qual também as novas tecnologias sejam orientadas para o bem comum.<\/p><h3 class=\"sub\">Rezar e ter esperança<\/h3><p class=\"vp\" id=\"p228\"><span class=\"pnum\">228<\/span>Estas pistas de ação nutrem-se da oração e alimentam-na. Com efeito, para nós, a paz «vem de Deus, do Deus que nos ama a todos incondicionalmente». <a class=\"ref\" id=\"rn203\" href=\"#fn203\">203<\/a> É um dom entregue por Jesus aos seus discípulos no dia da Páscoa: «A paz esteja convosco! Esta é a paz de Cristo Ressuscitado, uma paz desarmada e uma paz que desarma, que é humilde e perseverante». <a class=\"ref\" id=\"rn204\" href=\"#fn204\">204<\/a> Com estas palavras, saudei a Igreja e o mundo no dia da minha eleição para o sólio de Pedro, e desejo repeti-las convidando todos a pedir este dom. Não nos cansemos de rezar pela paz e de nos empenharmos para a concretizar nas nossas relações e na sociedade.<\/p><\/div><\/details>\n<details class=\"chapter\" id=\"ch-conclusion\"><summary><div class=\"csum\"><span class=\"csum-title\">Conclusão<\/span><span class=\"csum-desc\">O Verbo fez-se carne, um só corpo em Cristo, e o cântico da esperança. <span class=\"csum-n\">· 17 secções<\/span><\/span><span class=\"csum-cta\"><span class=\"chev\">›<\/span><span class=\"cta-read\">clique para ler<\/span><span class=\"cta-collapse\">clique para recolher<\/span><\/span><\/div><\/summary><div class=\"chapter-body\"><p class=\"vp\" id=\"p229\"><span class=\"pnum\">229<\/span>«Veja cada um como edifica» (1 Cor 3, 10): são palavras de São Paulo, que exorta os cristãos de Corinto a guardar a unidade. Queridos irmãos e irmãs, interrogámo-nos sobre o mundo que estamos a construir, perguntando-nos o que significa salvaguardar a pessoa humana na era da inteligência artificial. No final deste percurso, desejo entregar-vos um itinerário de vida cristã sóbrio e exigente, com o qual podemos viver esta mudança de época à luz do Evangelho. É um caminho que nasce da contemplação do desígnio de Deus, vive a unidade eclesial alimentando-se da Palavra e da Eucaristia, edifica o mundo no bem e reza com a Virgem Maria.<\/p><h3 class=\"sub\">O Verbo fez-se carne<\/h3><p class=\"vp\" id=\"p230\"><span class=\"pnum\">230<\/span>Num mundo marcado por tantas estratégias que visam conquistar mercados e espaços de influência, muitas vezes revestidas de retóricas apaziguadoras e construções ideológicas sedutoras, o nosso coração sente a necessidade de descobrir um desígnio diferente, sábio e benevolente, semelhante ao que Maria contempla no Magnificat, quando proclama que, de geração em geração, a misericórdia de Deus se estende sobre aqueles que O temem. <a class=\"ref\" id=\"rn205\" href=\"#fn205\">205<\/a> Este desígnio de misericórdia permeia a história também hoje, no meio de mudanças rápidas e inquietantes marcadas por algoritmos e redes globais, e torna-se a bússola para uma existência evangélica na era digital.<\/p><p class=\"vp\" id=\"p231\"><span class=\"pnum\">231<\/span>No centro está o mistério da Encarnação: o Verbo fez-se carne e veio habitar entre nós. A carne do Filho, pobre e vulnerável, remete para a carne de tantos irmãos e irmãs despojados da sua dignidade e reduzidos ao silêncio; <a class=\"ref\" id=\"rn206\" href=\"#fn206\">206<\/a> e através desta proximidade, o dom da paz entra no mundo de forma paradoxal: enquanto poder de nos tornarmos filhos de Deus, reavivado quando nos deixamos tocar pelo choro das crianças, pela fragilidade dos idosos, pelo silêncio das vítimas, pelo cansaço daqueles que lutam contra o mal que não desejariam cometer. <a class=\"ref\" id=\"rn207\" href=\"#fn207\">207<\/a> Nesta carne ferida e amada, o Pai mostra-nos a verdadeira humanidade de uma vida que se realiza na abertura e na comunhão, a ponto de nos fazer desejar que a sua vontade se faça assim na terra como no Céu. <a class=\"ref\" id=\"rn208\" href=\"#fn208\">208<\/a><\/p><p class=\"vp\" id=\"p232\"><span class=\"pnum\">232<\/span>Nas promessas do transumanismo e de algumas correntes pós-humanistas, que aspiram a uma humanidade aperfeiçoada e quase desencarnada, reconhecemos um desejo que nos diz respeito: a necessidade de uma vida mais plena, menos exposta à fragilidade e ao sofrimento. A Encarnação abre, porém, um caminho diferente. Enquanto ideologias antigas e novas impelem o homem a superar tecnicamente os limites e a elevar-se acima dos outros para afirmar um domínio, o mistério do Filho de Deus que entra na nossa condição narra um movimento oposto: o Deus vivo desce à nossa história para nos libertar de toda a forma de escravatura, <a class=\"ref\" id=\"rn209\" href=\"#fn209\">209<\/a> toma sobre si a nossa fraqueza e transforma-a num lugar de salvação. Não há circunstância ou condição humana que não seja digna de Deus: «Segundo o ensinamento da nossa fé, temos e adoramos, nos nossos mistérios, um Deus que nasce na manjedoura, um Deus que vive e viaja pela Judeia, um Deus que morre na cruz, um Deus morto que jaz no sepulcro». <a class=\"ref\" id=\"rn210\" href=\"#fn210\">210<\/a> O futuro da humanidade encontra assim o seu critério na capacidade de acolher esta forma divina de se aproximar, de partilhar o peso do mundo, de transformar as relações a partir de dentro. «Ó maravilha […] o homem é Deus e este Deus-Homem passa por todos esses graus, suporta todos esses estados e os enobrece, santifica e deifica em si mesmo!». <a class=\"ref\" id=\"rn211\" href=\"#fn211\">211<\/a> O que salva o homem é o amor divino que desce ao ponto mais vulnerável da sua história e a regenera profundamente.<\/p><p class=\"vp\" id=\"p233\"><span class=\"pnum\">233<\/span>Por isso, como fiel entre os fiéis, convido a contemplar no rosto do Filho uma magnífica humanidade que ilumina também a era da IA. Em Cristo compreendemos que o homem é chamado a ser colaborador na obra da criação, em vez de espectador resignado de processos tecnológicos que restringem a sua liberdade e responsabilidade. <a class=\"ref\" id=\"rn212\" href=\"#fn212\">212<\/a> A dignidade que o Espírito Santo grava em cada um de nós reconhece-se também na capacidade de refletir de modo crítico, de escolher e de amar gratuitamente, de estabelecer relações autênticas. Nenhum sistema de cálculo, por mais sofisticado que seja, gera um coração que se entrega ou uma consciência que discerne o bem. Mesmo quando as máquinas se destacam pela eficiência, o centro da história continua a ser um rosto humano que pede para ser olhado. Este rosto humano é a plenitude para a qual caminha a história. É o mistério da recapitulação, a certeza de que o Pai decidiu reunir em Cristo, única Cabeça, todas as coisas, no céu e na terra (cf. Ef 1, 10). Neste desígnio, nada do que é autenticamente humano se perderá, mas tudo será purificado e reunido n’Aquele que recolhe cada fragmento de vida, cada lágrima e cada conquista humana autêntica, para as subtrair ao nada e as entregar, redimidas, ao Pai.<\/p><h3 class=\"sub\">Um único corpo em Cristo<\/h3><p class=\"vp\" id=\"p234\"><span class=\"pnum\">234<\/span>A espiritualidade que necessitamos é uma espiritualidade eucarística, ou seja, uma espiritualidade da unidade eclesial no amor. A Encarnação e a Páscoa revelam Deus que entra na nossa condição humana e a transfigura no dom de si mesmo. Este dom continua presente e operante na Eucaristia, na qual o Senhor se comunica e reúne a Igreja, para que a sua oferta se torne princípio de unidade e fonte de vida nova. Desta comunhão nasce também a solidariedade cristã, pois a «união com Cristo é, ao mesmo tempo, união com todos os outros aos quais Ele Se entrega». <a class=\"ref\" id=\"rn213\" href=\"#fn213\">213<\/a> Como explicava Santo Agostinho aos novos cristãos da sua Igreja, o pão e o vinho no altar são o sacramento da unidade dos fiéis em Cristo: «O que se vê tem um aspeto material, o que se compreende produz um efeito espiritual. Se quiseres compreender [o mistério] do corpo de Cristo, escuta o que o Apóstolo diz aos fiéis: Vós sois o corpo de Cristo e os seus membros ( 1 Cor 12, 27). Se vós, portanto, sois o corpo e os membros de Cristo, sobre a mesa do Senhor está depositado o mistério de vós mesmos: recebei o mistério de vós mesmos. Ao que sois, respondei: Amém, e ao responder, vós o atestais. É-vos dito, na verdade: O Corpo de Cristo, e vós respondeis: Amém. Sede membros do corpo de Cristo, para que o vosso Amém seja verdadeiro». <a class=\"ref\" id=\"rn214\" href=\"#fn214\">214<\/a><\/p><p class=\"vp\" id=\"p235\"><span class=\"pnum\">235<\/span>O “Amém” que dizemos na liturgia, o Corpo que comungamos e o Sangue que bebemos dão forma a toda a nossa vida. A Eucaristia «é o encontro pessoalíssimo com o Senhor, e no entanto não é jamais apenas um ato de devoção individual». <a class=\"ref\" id=\"rn215\" href=\"#fn215\">215<\/a> Nela manifesta-se que «somos a Igreja de Cristo, somos os membros do seu corpo. N’Ele, somos irmãos e irmãs. E, em Cristo, apesar de muitos e diferentes, somos uma só coisa: In Illo uno unum». <a class=\"ref\" id=\"rn216\" href=\"#fn216\">216<\/a> A Eucaristia abre-nos à justiça e à partilha, com uma atenção preferencial para com quem carrega o fardo da pobreza e da marginalização. E, enquanto as novas redes económicas e tecnológicas podem gerar exclusão, isolamento e dependências, a Igreja alimentada pela Eucaristia é chamada a mostrar outro critério, preservando os vínculos, devolvendo voz aos que se não veem e orientando os processos para a dignidade das pessoas.<\/p><h3 class=\"sub\">O canteiro de obras do nosso tempo<\/h3><p class=\"vp\" id=\"p236\"><span class=\"pnum\">236<\/span>A espiritualidade que desejo transmitir é a do “sábio arquiteto” que, animado pela esperança do Reino de Deus, se dedica a construir o mundo no bem (cf. 1 Cor 3, 10). Como escrevi no início desta reflexão, <a class=\"ref\" id=\"rn217\" href=\"#fn217\">217<\/a> hoje a nossa construção deve ter como fundamento a relação com Deus; como regra, a aceitação do limite humano como algo natural e positivo; como estilo, a corresponsabilidade e a linguagem evangélica. No final do percurso, o projeto de uma civilização do amor delineia-se mais claramente e a construção parece estar já em andamento, sobretudo graças às muitas pedras vivas firmemente unidas a Cristo, a pedra angular (cf. 1 Pe 2, 4-6). Nesta obra somos chamados a assumir um papel ativo, sem nos refugiarmos no espiritualismo ou nos nossos pequenos mundos: devemos ser fiéis à verdade, investir na educação, cuidar das relações, amar a justiça e a paz.<\/p><p class=\"vp\" id=\"p237\"><span class=\"pnum\">237<\/span>Permaneçamos fiéis à verdade! Vivendo imersos em fluxos incessantes de informações, opiniões e imagens, sabemos como é fácil direcionar decisões e preferências através de algoritmos cada vez mais sofisticados. <a class=\"ref\" id=\"rn218\" href=\"#fn218\">218<\/a> Neste contexto, é importante conservar um coração que ama a verdade, que deseja o que é justo mais do que conteúdos apelativos, que busca a sabedoria mais do que o impacto imediato. A verdade que não devemos perder é aquela sobre Deus e sobre o ser humano, tal como Cristo nos revelou. É necessário abandonar uma visão individualista e técnica do homem, como se a realidade fosse pura matéria a ser moldada em função de interesses egoístas, tanto individuais como de grupo. <a class=\"ref\" id=\"rn219\" href=\"#fn219\">219<\/a> Cultivemos, em vez disso, aquilo que o Papa Francisco definiu como um «antropocentrismo situado», <a class=\"ref\" id=\"rn220\" href=\"#fn220\">220<\/a> que reconhece o ser humano como criatura inserida numa teia de relações com os outros seres vivos e com toda a criação. A fidelidade à verdade exige integrar as possibilidades oferecidas pela técnica num caminho de sabedoria, capaz de salvaguardar simultaneamente a dignidade de cada pessoa e o futuro da nossa Casa comum.<\/p><p class=\"vp\" id=\"p238\"><span class=\"pnum\">238<\/span>Invistamos na educação, que começa por nós próprios! Todos precisamos de nos formar para viver o mundo digital de forma humana, como parte integrante da educação na fé e na vida boa do Evangelho. Devemos educar-nos para considerar o mundo digital como um novo continente a ser evangelizado, e que requer missionários generosos e maduros na fé. Em particular, são necessários adultos que redescubram a sua vocação de artesãos em educar, dispostos a um trabalho diário e paciente, apoiado por alianças educativas amplas e partilhadas. Acompanhar crianças e adolescentes na utilização das tecnologias como espaço de relação responsável, ajudando-os a reconhecer nelas os riscos e a escolher o que faz crescer a liberdade interior, representa hoje uma forma concreta de caridade e de salvaguarda da sua dignidade. Educar as novas gerações para acreditarem que a evolução das tecnologias não segue um percurso inevitável, mas que pode ser orientada pela responsabilidade pessoal e coletiva, constitui um dos serviços mais preciosos ao bem comum.<\/p><p class=\"vp\" id=\"p239\"><span class=\"pnum\">239<\/span>Cuidemos das relações! Numa época que tende a acelerar e a fragmentar, a carne humana continua a pedir para ser cuidada e reconhecida por mãos capazes de ternura, por mentes atentas e por palavras bondosas. A cultura digital multiplica as conexões e oferece novas possibilidades de encontro; no entanto, o coração humano conserva uma necessidade inalienável de proximidade. Convido a preservar os lugares e os momentos em que a presença física continua a ser decisiva: a mesa partilhada, a comunidade cristã que se reúne, a visita a quem está só, o serviço aos pobres. São sinais de uma humanidade que continua a acreditar que cada corpo é templo do Espírito e casa de Deus, e é precisamente esta aliança entre glória e fragilidade que se torna o critério para avaliar os modelos antropológicos propostos pela cultura atual.<\/p><p class=\"vp\" id=\"p240\"><span class=\"pnum\">240<\/span>Amemos a justiça e a paz! As mesmas tecnologias que facilitam a comunicação e o acesso aos recursos podem sustentar modelos que exploram os mais fracos, alimentam novas formas de escravatura e transformam o conflito numa oportunidade de lucro. Cada escolha técnica ou económica transforma-se numa ocasião de discernimento espiritual, uma oportunidade para verificar se os progressos da IA abrem espaços de justiça e participação ou se concentram riqueza e poder nas mãos de poucos. Convido a olhar com lucidez para as cadeias de produção digital, para as condições de trabalho escondidas por trás dos nossos dispositivos, para os mecanismos que tiram partido da manipulação e da guerra; e, ao mesmo tempo, a procurar caminhos concretos para fazer crescer a equidade, a participação e o cuidado da criação. A esperança que anunciamos vem do céu «para gerar uma nova história aqui em baixo»: precisamente por isso, quem acredita empenha-se para que em vez das desigualdades se abra espaço a uma maior justiça e «em vez da indústria da guerra se afirme o artesanato da paz». <a class=\"ref\" id=\"rn221\" href=\"#fn221\">221<\/a><\/p><p class=\"vp\" id=\"p241\"><span class=\"pnum\">241<\/span>Olhando para o futuro, desejo evocar a imagem de Neemias, que no início deste percurso escolhemos como companheiro e figura de referência. Neemias ouve o clamor de uma cidade ferida, leva essa dor para a oração, discerne perante Deus, pede ajuda, obtém permissão para partir, organiza o trabalho, enfrenta resistências internas e externas e, tijolo por tijolo, reconstrói com o povo as muralhas de Jerusalém. Reconheço nele uma parábola luminosa da nossa vocação a ser, na era da transformação digital, não resignados espectadores das fraturas sociais e culturais, nem meros analistas de ruínas, mas mulheres e homens que entram nos estaleiros da história – laboratórios de investigação, empresas tecnológicas, escolas, meios de comunicação, instituições, comunidades locais – para reconstruir o que ruiu e proteger o que está exposto. Tal como Neemias, também nós somos chamados a unir escuta e coragem, oração e responsabilidade, para que a cidade dos homens se torne mais habitável, mesmo quando as lógicas tecnocráticas e os interesses particulares parecem prevalecer.<\/p><p class=\"vp\" id=\"p242\"><span class=\"pnum\">242<\/span>A imagem da reconstrução de Jerusalém remete para a promessa do Novo Testamento, da cidade santa que recebemos, em primeiro lugar, como dom. No Apocalipse, a nova Jerusalém desce até nós como um dom para todo o povo de Deus, «preparada, qual noiva adornada para o seu esposo» (Ap 21, 2). As muralhas de Jerusalém já não são fortificações defensivas, mas os ornamentos preciosos da Esposa do Cordeiro. As suas portas, que Neemias protegia com tanta atenção, estão permanentemente abertas a todas as nações. A presença de Deus oferece a todos luz e vida. A cidade é um novo Éden, com a sua água viva oferecida aos sedentos e com a sua árvore da vida, cujas folhas «servem de medicamento para as nações» (Ap 22, 2). Na espera de plena realização, esta visão apresenta-se diante de nós como uma exortação, um apelo para superar as nossas divisões e trabalhar juntos: este é o caminho de Jesus Cristo, ontem, hoje e sempre.<\/p><h3 class=\"sub\">O cântico da esperança: Magnificat<\/h3><p class=\"vp\" id=\"p243\"><span class=\"pnum\">243<\/span>O quarto ponto deste programa de vida cristã – depois da fé que contempla o desígnio de amor do Pai, da caridade que nos une num único corpo eclesial e da esperança que sustenta a nossa ação no mundo – é a oração. O cântico de Maria acompanha o nosso empenho. Perante Isabel, que lhe anuncia que se tornou a mãe do Senhor, Maria irrompe num hino de louvor e de alegria: a sua alma glorifica o Senhor e o seu espírito exulta em Deus, seu Salvador, porque Ele escolheu para o seu desígnio de salvação uma jovem, pobre e humilde. Improvisamente, Maria vê toda a história com os olhos desta descoberta. Nada mudou à sua volta: a situação sociopolítica da sua época permanece a mesma, com os romanos a dominarem a sua terra e o seu povo dividido e humilhado. No entanto, tudo mudou dentro dela, e isso permite-lhe ver o invisível. Deus já manifestou o poder do seu braço, já dispersou os soberbos, derrubou os poderosos, exaltou os humildes, encheu de bens os famintos e despediu os ricos de mãos vazias. Ele já socorreu Israel, seu servo. Deus «declara-se da parte dos últimos. O seu é um projeto que com frequência está escondido sob o terreno obscuro das vicissitudes humanas, que veem triunfar “os soberbos, os poderosos e os ricos”. Contudo a sua força secreta está destinada a revelar-se no final». <a class=\"ref\" id=\"rn222\" href=\"#fn222\">222<\/a><\/p><p class=\"vp\" id=\"p244\"><span class=\"pnum\">244<\/span>A Virgem Maria não só ensina a ver a obra invisível de Deus, como orienta o nosso olhar «nas fraturas que marcam a humanidade, onde ocorre a distorção do mundo no contraste entre humildes e poderosos, entre pobres e ricos, entre saciados e famintos», educando-nos «a adotar uma perspectiva diferente, a fim de observar o mundo a partir de baixo, com os olhos de quem sofre, e não com a ótica dos grandes; considerar a história sob o prisma dos pequenos, e não com o dos poderosos; interpretar os acontecimentos da história a partir do ponto de vista da viúva, do órfão, do estrangeiro, da criança ferida, do exilado, do fugitivo». <a class=\"ref\" id=\"rn223\" href=\"#fn223\">223<\/a> Assim, a Virgem torna-se «poetisa e profetisa da redenção», porque dos seus lábios jorra «o hino mais forte e inovador que jamais foi entoado, o Magnificat; é ela que revela o desígnio transformador da economia cristã, o resultado histórico e social, que continua a haurir do cristianismo a sua origem e a sua força». <a class=\"ref\" id=\"rn224\" href=\"#fn224\">224<\/a><\/p><p class=\"vp\" id=\"p245\"><span class=\"pnum\">245<\/span>Com a mesma fé de Maria, tornemo-nos tecelões de esperança no nosso mundo, partilhando o que somos e o que temos, de modo que a presença de Jesus cresça entre nós e o seu Reino tome forma. Na humilde fidelidade de cada dia, também a era da IA pode tornar-se uma etapa em que o Espírito faz amadurecer a civilização do amor na nossa vida: o Senhor continua a renovar todas as coisas e mantém aberta, em cada época, a possibilidade de se tornar história de salvação à luz da Encarnação. Confio este desejo à Mãe de Cristo, à mulher do Magnificat, para que acompanhe os nossos passos no presente em mudança e guarde em cada um de nós a confiança no Evangelho, de modo que possamos testemunhar a beleza duma magnifica humanidade habitada por Deus.<\/p><\/div><\/details>\n<div class=\"sig\"><p>Dado em Roma, junto de São Pedro, a 15 de maio do ano 2026, segundo do meu Pontificado. LEÃO PP. XIV<\/p><p class=\"signame\">LEO PP. XIV<\/p><\/div>\n<section class=\"footnotes\" id=\"endnotes\"><ol><li id=\"fn1\"><a class=\"fnback\" href=\"#rn1\" aria-label=\"Voltar ao texto\">1.<\/a><span>Conc. Ecum. Vaticano II, Const. past. <i><a href=\"https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651207_gaudium-et-spes_po.html\" target=\"_blank\" rel=\"noopener\">Gaudium et spes<\/a>, <\/i>22: <i>AAS <\/i>58 (1966), 1042. <a class=\"fnup\" href=\"#rn1\">↩<\/a><\/span><\/li><li id=\"fn2\"><a class=\"fnback\" href=\"#rn2\" aria-label=\"Voltar ao texto\">2.<\/a><span>Cf. <i> ibid., <\/i>11: <i>AAS <\/i>58 (1966), 1033-1034. <a class=\"fnup\" href=\"#rn2\">↩<\/a><\/span><\/li><li id=\"fn3\"><a class=\"fnback\" href=\"#rn3\" aria-label=\"Voltar ao texto\">3.<\/a><span>Idem, Cost. dogm. <i><a href=\"https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19641121_lumen-gentium_po.html\" target=\"_blank\" rel=\"noopener\">Lumen gentium<\/a>, <\/i>1: <i>AAS <\/i>57 (1965), 5. <a class=\"fnup\" href=\"#rn3\">↩<\/a><\/span><\/li><li id=\"fn4\"><a class=\"fnback\" href=\"#rn4\" aria-label=\"Voltar ao texto\">4.<\/a><span>Cf. Leão XIII, Carta enc. <i><a href=\"https://www.vatican.va/content/leo-xiii/pt/encyclicals/documents/hf_l-xiii_enc_15051891_rerum-novarum.html\" target=\"_blank\" rel=\"noopener\">Rerum novarum<\/a> <\/i>(15 de maio de 1891), 15: <i>ASS <\/i>23 (1890-1891), 653. <a class=\"fnup\" href=\"#rn4\">↩<\/a><\/span><\/li><li id=\"fn5\"><a class=\"fnback\" href=\"#rn5\" aria-label=\"Voltar ao texto\">5.<\/a><span>Bento XVI, Carta enc. <i><a href=\"https://www.vatican.va/content/benedict-xvi/pt/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate.html\" target=\"_blank\" rel=\"noopener\">Caritas in veritate<\/a> <\/i>(29 de junho de 2009), 69: <i>AAS <\/i>101 (2009), 702. <a class=\"fnup\" href=\"#rn5\">↩<\/a><\/span><\/li><li id=\"fn6\"><a class=\"fnback\" href=\"#rn6\" aria-label=\"Voltar ao texto\">6.<\/a><span>Francisco, Carta enc. <i><a href=\"https://www.vatican.va/content/francesco/pt/encyclicals/documents/papa-francesco_20150524_enciclica-laudato-si.html\" target=\"_blank\" rel=\"noopener\">Laudato si’<\/a> <\/i>(24 de maio de 2015), 104: <i>AAS <\/i>107 (2015), 888. <a class=\"fnup\" href=\"#rn6\">↩<\/a><\/span><\/li><li id=\"fn7\"><a class=\"fnback\" href=\"#rn7\" aria-label=\"Voltar ao texto\">7.<\/a><span><i>Ibidem.<\/i> <a class=\"fnup\" href=\"#rn7\">↩<\/a><\/span><\/li><li id=\"fn8\"><a class=\"fnback\" href=\"#rn8\" aria-label=\"Voltar ao texto\">8.<\/a><span>S. Agostinho, <i>Confessiones<\/i>, I, 1, 1: <i>CCSL<\/i> 27 (Turnhout 1981), 1. <a class=\"fnup\" href=\"#rn8\">↩<\/a><\/span><\/li><li id=\"fn9\"><a class=\"fnback\" href=\"#rn9\" aria-label=\"Voltar ao texto\">9.<\/a><span>Francisco, Exort. ap. <i><a href=\"https://www.vatican.va/content/francesco/pt/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html\" target=\"_blank\" rel=\"noopener\">Evangelii gaudium<\/a> <\/i>(24 de novembro de 2013), 183: <i>AAS <\/i>105 (2013), 1097. <a class=\"fnup\" href=\"#rn9\">↩<\/a><\/span><\/li><li id=\"fn10\"><a class=\"fnback\" href=\"#rn10\" aria-label=\"Voltar ao texto\">10.<\/a><span>Conc. Ecum. Vaticano II, Const. past. <i><a href=\"https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651207_gaudium-et-spes_po.html\" target=\"_blank\" rel=\"noopener\">Gaudium et spes<\/a>, <\/i>36: <i>AAS <\/i>58 (1966), 1054; cf. Idem, Decr. <i><a href=\"https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_decree_19651118_apostolicam-actuositatem_po.html\" target=\"_blank\" rel=\"noopener\">Apostolicam actuositatem<\/a>, <\/i>7: <i>AAS <\/i>58 (1966), 843-844. <a class=\"fnup\" href=\"#rn10\">↩<\/a><\/span><\/li><li id=\"fn11\"><a class=\"fnback\" href=\"#rn11\" aria-label=\"Voltar ao texto\">11.<\/a><span>Conc. Ecum. Vaticano II, Const. past. <i><a href=\"https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651207_gaudium-et-spes_po.html\" target=\"_blank\" rel=\"noopener\">Gaudium et spes<\/a>, <\/i>44: <i>AAS <\/i>58 (1966), 1065. <a class=\"fnup\" href=\"#rn11\">↩<\/a><\/span><\/li><li id=\"fn12\"><a class=\"fnback\" href=\"#rn12\" aria-label=\"Voltar ao texto\">12.<\/a><span>Francisco, Exort. ap. <i><a href=\"https://www.vatican.va/content/francesco/pt/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html\" target=\"_blank\" rel=\"noopener\">Evangelii gaudium<\/a> <\/i>(24 de novembro de 2013), 257: <i>AAS <\/i>105 (2013), 1123. <a class=\"fnup\" href=\"#rn12\">↩<\/a><\/span><\/li><li id=\"fn13\"><a class=\"fnback\" href=\"#rn13\" aria-label=\"Voltar ao texto\">13.<\/a><span>S. João Paulo II, Carta ap. sob forma de Motu proprio <i>Socialium scientiarum <\/i>(1 de janeiro de 1994): <i>AAS <\/i>86 (1994), 209. <a class=\"fnup\" href=\"#rn13\">↩<\/a><\/span><\/li><li id=\"fn14\"><a class=\"fnback\" href=\"#rn14\" aria-label=\"Voltar ao texto\">14.<\/a><span>Francisco, Carta enc. <i><a href=\"https://www.vatican.va/content/francesco/pt/encyclicals/documents/papa-francesco_20150524_enciclica-laudato-si.html\" target=\"_blank\" rel=\"noopener\">Laudato si’<\/a> <\/i>(24 de maio de 2015), 61: <i>AAS <\/i>107 (2015), 871. <a class=\"fnup\" href=\"#rn14\">↩<\/a><\/span><\/li><li id=\"fn15\"><a class=\"fnback\" href=\"#rn15\" aria-label=\"Voltar ao texto\">15.<\/a><span>Cf. S. João Paulo II, Carta enc. <i><a href=\"https://www.vatican.va/content/john-paul-ii/pt/encyclicals/documents/hf_jp-ii_enc_30121987_sollicitudo-rei-socialis.html\" target=\"_blank\" rel=\"noopener\">Sollicitudo rei socialis<\/a> <\/i>(30 de dezembro de 1987), 41: <i>AAS <\/i>80 (1988), 570-572. <a class=\"fnup\" href=\"#rn15\">↩<\/a><\/span><\/li><li id=\"fn16\"><a class=\"fnback\" href=\"#rn16\" aria-label=\"Voltar ao texto\">16.<\/a><span>Idem, Carta ap. <i><a href=\"https://www.vatican.va/content/john-paul-ii/pt/apost_letters/1994/documents/hf_jp-ii_apl_19941110_tertio-millennio-adveniente.html\" target=\"_blank\" rel=\"noopener\">Tertio millennio adveniente<\/a> <\/i>(10 de novembro de 1994), 35: <i>AAS <\/i>87 (1995), 27. <a class=\"fnup\" href=\"#rn16\">↩<\/a><\/span><\/li><li id=\"fn17\"><a class=\"fnback\" href=\"#rn17\" aria-label=\"Voltar ao texto\">17.<\/a><span><i><a href=\"https://www.vatican.va/content/leo-xiv/pt/speeches/2025/may/documents/20250517-centesimus-annus-pro-pontifice.html\" target=\"_blank\" rel=\"noopener\">Discurso aos membros da Fundação Centesimus Annus pro Pontifice<\/a> <\/i>(17 de maio de 2025): <i>AAS <\/i>117 (2025), 696. <a class=\"fnup\" href=\"#rn17\">↩<\/a><\/span><\/li><li id=\"fn18\"><a class=\"fnback\" href=\"#rn18\" aria-label=\"Voltar ao texto\">18.<\/a><span>Francisco, Exort. ap. <i><a href=\"https://www.vatican.va/content/francesco/pt/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html\" target=\"_blank\" rel=\"noopener\">Evangelii gaudium<\/a> <\/i>(24 de novembro de 2013), 222: <i>AAS <\/i>105 (2013), 1111. <a class=\"fnup\" href=\"#rn18\">↩<\/a><\/span><\/li><li id=\"fn19\"><a class=\"fnback\" href=\"#rn19\" aria-label=\"Voltar ao texto\">19.<\/a><span>Cf. <i>ibid.<\/i>, 236: <i>AAS <\/i>105 (2013), 1115; ID, Carta enc. <i><a href=\"https://www.vatican.va/content/francesco/pt/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\">Fratelli tutti<\/a> <\/i>(3 de outubro de 2020), 215: <i>AAS<\/i> 112 (2020), 1045-1046. <a class=\"fnup\" href=\"#rn19\">↩<\/a><\/span><\/li><li id=\"fn20\"><a class=\"fnback\" href=\"#rn20\" aria-label=\"Voltar ao texto\">20.<\/a><span>Conc. Ecum. Vaticano II, Cost. dogm. <i><a href=\"https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19641121_lumen-gentium_po.html\" target=\"_blank\" rel=\"noopener\">Lumen gentium<\/a>, <\/i>13: <i>AAS <\/i>57 (1965), 17. <a class=\"fnup\" href=\"#rn20\">↩<\/a><\/span><\/li><li id=\"fn21\"><a class=\"fnback\" href=\"#rn21\" aria-label=\"Voltar ao texto\">21.<\/a><span>Cf. S. Paulo VI, Carta ap. <i><a href=\"https://www.vatican.va/content/paul-vi/pt/apost_letters/documents/hf_p-vi_apl_19710514_octogesima-adveniens.html\" target=\"_blank\" rel=\"noopener\">Octogesima adveniens<\/a> <\/i>(14 de maio de 1971), 4: <i>AAS <\/i>63 (1971), 403. <a class=\"fnup\" href=\"#rn21\">↩<\/a><\/span><\/li><li id=\"fn22\"><a class=\"fnback\" href=\"#rn22\" aria-label=\"Voltar ao texto\">22.<\/a><span>Cf. Francisco, Exort. ap. <i><a href=\"https://www.vatican.va/content/francesco/pt/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html\" target=\"_blank\" rel=\"noopener\">Evangelii gaudium<\/a> <\/i>(24 de novembro de 2013), 243: <i>AAS <\/i>105 (2013), 1118. <a class=\"fnup\" href=\"#rn22\">↩<\/a><\/span><\/li><li id=\"fn23\"><a class=\"fnback\" href=\"#rn23\" aria-label=\"Voltar ao texto\">23.<\/a><span>Cf. Pio XII, Exort. ap. <i><a href=\"https://www.vatican.va/content/pius-xii/pt/apost_exhortations/documents/hf_p-xii_exh_19500923_menti-nostrae.html\" target=\"_blank\" rel=\"noopener\">Menti Nostrae<\/a> <\/i>(23 de setembro de 1950): <i>AAS <\/i>42 (1950), 657-702. <a class=\"fnup\" href=\"#rn23\">↩<\/a><\/span><\/li><li id=\"fn24\"><a class=\"fnback\" href=\"#rn24\" aria-label=\"Voltar ao texto\">24.<\/a><span>S. João Paulo II, Carta enc. <i><a href=\"https://www.vatican.va/content/john-paul-ii/pt/encyclicals/documents/hf_jp-ii_enc_01051991_centesimus-annus.html\" target=\"_blank\" rel=\"noopener\">Centesimus annus<\/a> <\/i>(1 de maio de 1991), 5: <i>AAS <\/i>83 (1991), 799. <a class=\"fnup\" href=\"#rn24\">↩<\/a><\/span><\/li><li id=\"fn25\"><a class=\"fnback\" href=\"#rn25\" aria-label=\"Voltar ao texto\">25.<\/a><span>Pio XI, Carta enc. <i><a href=\"https://www.vatican.va/content/pius-xi/pt/encyclicals/documents/hf_p-xi_enc_19310515_quadragesimo-anno.html\" target=\"_blank\" rel=\"noopener\">Quadragesimo anno<\/a> <\/i>(15 de maio de 1931), 39: <i>AAS <\/i>23 (1931), 189; cf. Pio XII, <i><a href=\"https://www.vatican.va/content/pius-xii/pt/speeches/1941/documents/hf_p-xii_spe_19410601_radiomessage-pentecost.html\" target=\"_blank\" rel=\"noopener\">Radiomensagem na Solenidade de Pentecostes. 50º aniversário da Carta Encíclica «Rerum novarum»<\/a><\/i>: <i>AAS<\/i> 33 (1941), 198. <a class=\"fnup\" href=\"#rn25\">↩<\/a><\/span><\/li><li id=\"fn26\"><a class=\"fnback\" href=\"#rn26\" aria-label=\"Voltar ao texto\">26.<\/a><span>Cf. Idem, <i>Discurso ao Sagrado Colégio dos Cardeais e à Prelatura Romana <\/i>(24 de dezembro de 1940): <i> AAS<\/i> 33 (1941), 13. <a class=\"fnup\" href=\"#rn26\">↩<\/a><\/span><\/li><li id=\"fn27\"><a class=\"fnback\" href=\"#rn27\" aria-label=\"Voltar ao texto\">27.<\/a><span>Cf. S. João XXIII, Carta enc. <i><a href=\"https://www.vatican.va/content/john-xxiii/pt/encyclicals/documents/hf_j-xxiii_enc_15051961_mater.html\" target=\"_blank\" rel=\"noopener\">Mater et magistra<\/a> <\/i>(15 de maio de 1961), 3-4: <i>AAS <\/i>53 (1961), 402. <a class=\"fnup\" href=\"#rn27\">↩<\/a><\/span><\/li><li id=\"fn28\"><a class=\"fnback\" href=\"#rn28\" aria-label=\"Voltar ao texto\">28.<\/a><span>Cf. Idem, Carta enc. <i><a href=\"https://www.vatican.va/content/john-xxiii/pt/encyclicals/documents/hf_j-xxiii_enc_11041963_pacem.html\" target=\"_blank\" rel=\"noopener\">Pacem in terris<\/a> <\/i>(11 de abril de 1963), 162: <i>AAS <\/i>55 (1963), 301. <a class=\"fnup\" href=\"#rn28\">↩<\/a><\/span><\/li><li id=\"fn29\"><a class=\"fnback\" href=\"#rn29\" aria-label=\"Voltar ao texto\">29.<\/a><span>Cf. Conc. Ecum. Vaticano II, Const. past. <i><a href=\"https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651207_gaudium-et-spes_po.html\" target=\"_blank\" rel=\"noopener\">Gaudium et spes<\/a>, <\/i>26: <i>AAS <\/i>58 (1966), 1046-1047. <a class=\"fnup\" href=\"#rn29\">↩<\/a><\/span><\/li><li id=\"fn30\"><a class=\"fnback\" href=\"#rn30\" aria-label=\"Voltar ao texto\">30.<\/a><span>Cf. Idem, Decl. <i><a href=\"https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_decl_19651207_dignitatis-humanae_po.html\" target=\"_blank\" rel=\"noopener\">Dignitatis humanae<\/a>, <\/i>2: <i>AAS<\/i> 58 (1966), 930-931. <a class=\"fnup\" href=\"#rn30\">↩<\/a><\/span><\/li><li id=\"fn31\"><a class=\"fnback\" href=\"#rn31\" aria-label=\"Voltar ao texto\">31.<\/a><span>S. Paulo VI, Carta enc. <i><a href=\"https://www.vatican.va/content/paul-vi/pt/encyclicals/documents/hf_p-vi_enc_26031967_populorum.html\" target=\"_blank\" rel=\"noopener\">Populorum progressio<\/a> <\/i>(26 de março de 1967), 14: <i>AAS <\/i>59 (1967), 264. <a class=\"fnup\" href=\"#rn31\">↩<\/a><\/span><\/li><li id=\"fn32\"><a class=\"fnback\" href=\"#rn32\" aria-label=\"Voltar ao texto\">32.<\/a><span><i>Ibid.<\/i>, 87: <i>AAS <\/i>59 (1967), 299. <a class=\"fnup\" href=\"#rn32\">↩<\/a><\/span><\/li><li id=\"fn33\"><a class=\"fnback\" href=\"#rn33\" aria-label=\"Voltar ao texto\">33.<\/a><span>Cf. Idem, Carta ap. <i><a href=\"https://www.vatican.va/content/paul-vi/pt/apost_letters/documents/hf_p-vi_apl_19710514_octogesima-adveniens.html\" target=\"_blank\" rel=\"noopener\">Octogesima adveniens<\/a> <\/i>(14 de maio de 1971), 4-7: <i>AAS <\/i>63 (1971), 404-406. <a class=\"fnup\" href=\"#rn33\">↩<\/a><\/span><\/li><li id=\"fn34\"><a class=\"fnback\" href=\"#rn34\" aria-label=\"Voltar ao texto\">34.<\/a><span>S. João Paulo II, Carta enc. <i><a href=\"https://www.vatican.va/content/john-paul-ii/pt/encyclicals/documents/hf_jp-ii_enc_30121987_sollicitudo-rei-socialis.html\" target=\"_blank\" rel=\"noopener\">Sollicitudo rei socialis<\/a> <\/i>(30 de dezembro de 1987), 36: <i>AAS<\/i> 80 (1988), 561. <a class=\"fnup\" href=\"#rn34\">↩<\/a><\/span><\/li><li id=\"fn35\"><a class=\"fnback\" href=\"#rn35\" aria-label=\"Voltar ao texto\">35.<\/a><span>Cf. Idem, Carta enc. <i><a href=\"https://www.vatican.va/content/john-paul-ii/pt/encyclicals/documents/hf_jp-ii_enc_14091981_laborem-exercens.html\" target=\"_blank\" rel=\"noopener\">Laborem exercens<\/a> <\/i>(14 de setembro de 1981), 19: <i>AAS <\/i>73 (1981), 625-629. <a class=\"fnup\" href=\"#rn35\">↩<\/a><\/span><\/li><li id=\"fn36\"><a class=\"fnback\" href=\"#rn36\" aria-label=\"Voltar ao texto\">36.<\/a><span>Cf. <i> ibid.<\/i>, 10: <i>AAS <\/i>73 (1981), 600-602. <a class=\"fnup\" href=\"#rn36\">↩<\/a><\/span><\/li><li id=\"fn37\"><a class=\"fnback\" href=\"#rn37\" aria-label=\"Voltar ao texto\">37.<\/a><span>Cf. Idem, Carta enc. <i><a href=\"https://www.vatican.va/content/john-paul-ii/pt/encyclicals/documents/hf_jp-ii_enc_30121987_sollicitudo-rei-socialis.html\" target=\"_blank\" rel=\"noopener\">Sollicitudo rei socialis<\/a> <\/i>(30 de dezembro de 1987), 14: <i>AAS<\/i> 80 (1988), 526-528. <a class=\"fnup\" href=\"#rn37\">↩<\/a><\/span><\/li><li id=\"fn38\"><a class=\"fnback\" href=\"#rn38\" aria-label=\"Voltar ao texto\">38.<\/a><span>Cf. <i> ibid.<\/i>, 16: <i>AAS<\/i> 80 (1988), 531. <a class=\"fnup\" href=\"#rn38\">↩<\/a><\/span><\/li><li id=\"fn39\"><a class=\"fnback\" href=\"#rn39\" aria-label=\"Voltar ao texto\">39.<\/a><span>Cf. <i> ibid.<\/i>, 31-33: <i>AAS<\/i> 80 (1988), 555-559. <a class=\"fnup\" href=\"#rn39\">↩<\/a><\/span><\/li><li id=\"fn40\"><a class=\"fnback\" href=\"#rn40\" aria-label=\"Voltar ao texto\">40.<\/a><span>Cf. Idem, Carta enc. <i><a href=\"https://www.vatican.va/content/john-paul-ii/pt/encyclicals/documents/hf_jp-ii_enc_01051991_centesimus-annus.html\" target=\"_blank\" rel=\"noopener\">Centesimus annus<\/a> <\/i>(1 de maio de 1991), 46: <i>AAS <\/i>83 (1991), 850-851. <a class=\"fnup\" href=\"#rn40\">↩<\/a><\/span><\/li><li id=\"fn41\"><a class=\"fnback\" href=\"#rn41\" aria-label=\"Voltar ao texto\">41.<\/a><span>Cf. <i> ibid.<\/i>, 42: <i>AAS <\/i>83 (1991), 845-846. <a class=\"fnup\" href=\"#rn41\">↩<\/a><\/span><\/li><li id=\"fn42\"><a class=\"fnback\" href=\"#rn42\" aria-label=\"Voltar ao texto\">42.<\/a><span>Bento XVI, Carta enc. <i><a href=\"https://www.vatican.va/content/benedict-xvi/pt/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate.html\" target=\"_blank\" rel=\"noopener\">Caritas in veritate<\/a> <\/i>(29 de junho de 2009), 21: <i>AAS <\/i>101 (2009), 656. <a class=\"fnup\" href=\"#rn42\">↩<\/a><\/span><\/li><li id=\"fn43\"><a class=\"fnback\" href=\"#rn43\" aria-label=\"Voltar ao texto\">43.<\/a><span>Cf. <i>ibid.<\/i>, 22: <i>AAS <\/i>101 (2009), 657. <a class=\"fnup\" href=\"#rn43\">↩<\/a><\/span><\/li><li id=\"fn44\"><a class=\"fnback\" href=\"#rn44\" aria-label=\"Voltar ao texto\">44.<\/a><span>Cf. <i>ibid.<\/i>, 24: <i>AAS <\/i>101 (2009), 658-659. <a class=\"fnup\" href=\"#rn44\">↩<\/a><\/span><\/li><li id=\"fn45\"><a class=\"fnback\" href=\"#rn45\" aria-label=\"Voltar ao texto\">45.<\/a><span>Cf. <i>ibid.<\/i>, 36: <i>AAS <\/i>101 (2009), 671-672. <a class=\"fnup\" href=\"#rn45\">↩<\/a><\/span><\/li><li id=\"fn46\"><a class=\"fnback\" href=\"#rn46\" aria-label=\"Voltar ao texto\">46.<\/a><span><i>Ibid.<\/i>, 2: <i>AAS <\/i>101 (2009), 642. <a class=\"fnup\" href=\"#rn46\">↩<\/a><\/span><\/li><li id=\"fn47\"><a class=\"fnback\" href=\"#rn47\" aria-label=\"Voltar ao texto\">47.<\/a><span>Cf. Francisco, Exort. ap. <i><a href=\"https://www.vatican.va/content/francesco/pt/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html\" target=\"_blank\" rel=\"noopener\">Evangelii gaudium<\/a> <\/i>(24 de novembro de 2013), 198: <i>AAS <\/i>105 (2013), 1103. <a class=\"fnup\" href=\"#rn47\">↩<\/a><\/span><\/li><li id=\"fn48\"><a class=\"fnback\" href=\"#rn48\" aria-label=\"Voltar ao texto\">48.<\/a><span>Idem, Carta enc. <i><a href=\"https://www.vatican.va/content/francesco/pt/encyclicals/documents/papa-francesco_20150524_enciclica-laudato-si.html\" target=\"_blank\" rel=\"noopener\">Laudato si’<\/a><\/i> (24 de maio de 2015), 49: <i>AAS<\/i> 107 (2015), 866. <a class=\"fnup\" href=\"#rn48\">↩<\/a><\/span><\/li><li id=\"fn49\"><a class=\"fnback\" href=\"#rn49\" aria-label=\"Voltar ao texto\">49.<\/a><span>Idem, Carta enc. <i><a href=\"https://www.vatican.va/content/francesco/pt/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\">Fratelli tutti<\/a> <\/i>(3 de outubro de 2020), 127: <i>AAS<\/i> 112 (2020), 1013.' <a class=\"fnup\" href=\"#rn49\">↩<\/a><\/span><\/li><li id=\"fn50\"><a class=\"fnback\" href=\"#rn50\" aria-label=\"Voltar ao texto\">50.<\/a><span>Idem, Carta enc. <i><a href=\"https://www.vatican.va/content/francesco/pt/encyclicals/documents/20241024-enciclica-dilexit-nos.html\" target=\"_blank\" rel=\"noopener\">Dilexit nos<\/a> <\/i>(24 de outubro de 2024), 167: <i>AAS <\/i>116 (2024), 1421. <a class=\"fnup\" href=\"#rn50\">↩<\/a><\/span><\/li><li id=\"fn51\"><a class=\"fnback\" href=\"#rn51\" aria-label=\"Voltar ao texto\">51.<\/a><span>Cf. Pontifício Conselho Justiça e Paz, <i><a href=\"http://www.vatican.va/roman_curia/pontifical_councils/justpeace/documents/rc_pc_justpeace_doc_20060526_compendio-dott-soc_po.html\" target=\"_blank\" rel=\"noopener\">Compêndio da Doutrina Social da Igreja<\/a><\/i> (Cidade do Vaticano 2004), 32. <a class=\"fnup\" href=\"#rn51\">↩<\/a><\/span><\/li><li id=\"fn52\"><a class=\"fnback\" href=\"#rn52\" aria-label=\"Voltar ao texto\">52.<\/a><span>Conc. Ecum. Vat. II, Const. past. <i><a href=\"https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651207_gaudium-et-spes_po.html\" target=\"_blank\" rel=\"noopener\">Gaudium et spes<\/a>, <\/i>24: <i>AAS <\/i>58 (1966), 1045. <a class=\"fnup\" href=\"#rn52\">↩<\/a><\/span><\/li><li id=\"fn53\"><a class=\"fnback\" href=\"#rn53\" aria-label=\"Voltar ao texto\">53.<\/a><span><i>Ibid.<\/i>, 22: <i>AAS <\/i>58 (1966), 1042. <a class=\"fnup\" href=\"#rn53\">↩<\/a><\/span><\/li><li id=\"fn54\"><a class=\"fnback\" href=\"#rn54\" aria-label=\"Voltar ao texto\">54.<\/a><span>Cf. Pontifício Conselho Justiça e Paz, <i><a href=\"http://www.vatican.va/roman_curia/pontifical_councils/justpeace/documents/rc_pc_justpeace_doc_20060526_compendio-dott-soc_po.html\" target=\"_blank\" rel=\"noopener\">Compêndio da Doutrina Social da Igreja<\/a><\/i> (Cidade do Vaticano 2004), 38. <a class=\"fnup\" href=\"#rn54\">↩<\/a><\/span><\/li><li id=\"fn55\"><a class=\"fnback\" href=\"#rn55\" aria-label=\"Voltar ao texto\">55.<\/a><span>S. João Paulo II, Carta enc. <i><a href=\"https://www.vatican.va/content/john-paul-ii/pt/encyclicals/documents/hf_jp-ii_enc_04031979_redemptor-hominis.html\" target=\"_blank\" rel=\"noopener\">Redemptor hominis<\/a><\/i> (4 de março de 1979), 14: <i>AAS<\/i> 71 (1979), 284. <a class=\"fnup\" href=\"#rn55\">↩<\/a><\/span><\/li><li id=\"fn56\"><a class=\"fnback\" href=\"#rn56\" aria-label=\"Voltar ao texto\">56.<\/a><span>Cf. Bento XVI, Carta enc. <i><a href=\"https://www.vatican.va/content/benedict-xvi/pt/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate.html\" target=\"_blank\" rel=\"noopener\">Caritas in veritate<\/a><\/i> (29 de junho de 2009), 11: <i>AAS<\/i> 101 (2009), 647-648. <a class=\"fnup\" href=\"#rn56\">↩<\/a><\/span><\/li><li id=\"fn57\"><a class=\"fnback\" href=\"#rn57\" aria-label=\"Voltar ao texto\">57.<\/a><span>S. João Paulo II, Carta enc. <i><a href=\"https://www.vatican.va/content/john-paul-ii/pt/encyclicals/documents/hf_jp-ii_enc_06081993_veritatis-splendor.html\" target=\"_blank\" rel=\"noopener\">Veritatis splendor<\/a><\/i> (6 de agosto de 1993), 31: <i>AAS<\/i> 85 (1993), 1159. <a class=\"fnup\" href=\"#rn57\">↩<\/a><\/span><\/li><li id=\"fn58\"><a class=\"fnback\" href=\"#rn58\" aria-label=\"Voltar ao texto\">58.<\/a><span>Cf. Conc. Ecum. Vat. II, Const. past. <i><a href=\"https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651207_gaudium-et-spes_po.html\" target=\"_blank\" rel=\"noopener\">Gaudium et spes<\/a>,<\/i> 26: <i>AAS<\/i> 58 (1966), 1046-1047. <a class=\"fnup\" href=\"#rn58\">↩<\/a><\/span><\/li><li id=\"fn59\"><a class=\"fnback\" href=\"#rn59\" aria-label=\"Voltar ao texto\">59.<\/a><span>Cf. S. João Paulo II, Carta enc. <i><a href=\"https://www.vatican.va/content/john-paul-ii/pt/encyclicals/documents/hf_jp-ii_enc_01051991_centesimus-annus.html\" target=\"_blank\" rel=\"noopener\">Centesimus annus<\/a><\/i> (1 de maio de 1991), 11: <i>AAS<\/i> 83 (1991), 806-807. <a class=\"fnup\" href=\"#rn59\">↩<\/a><\/span><\/li><li id=\"fn60\"><a class=\"fnback\" href=\"#rn60\" aria-label=\"Voltar ao texto\">60.<\/a><span>Cf. Dicastério para a Doutrina da Fé, Decl. <i><a href=\"https://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_ddf_doc_20240402_dignitas-infinita_po.html\" target=\"_blank\" rel=\"noopener\">Dignitas infinita<\/a><\/i> (2 de abril de 2024), 7: <i>AAS<\/i> 116 (2024), 592-593. <a class=\"fnup\" href=\"#rn60\">↩<\/a><\/span><\/li><li id=\"fn61\"><a class=\"fnback\" href=\"#rn61\" aria-label=\"Voltar ao texto\">61.<\/a><span>Cf. <i>ibid.<\/i>, 8: <i>AAS<\/i> 116 (2024), 593-594. <a class=\"fnup\" href=\"#rn61\">↩<\/a><\/span><\/li><li id=\"fn62\"><a class=\"fnback\" href=\"#rn62\" aria-label=\"Voltar ao texto\">62.<\/a><span><i>Ibid.<\/i>, 1: <i>AAS<\/i> 116 (2024), 589-590. <a class=\"fnup\" href=\"#rn62\">↩<\/a><\/span><\/li><li id=\"fn63\"><a class=\"fnback\" href=\"#rn63\" aria-label=\"Voltar ao texto\">63.<\/a><span>Cf. S. João Paulo II, <i><a href=\"https://www.vatican.va/content/john-paul-ii/pt/angelus/1980/documents/hf_jp-ii_ang_19801116.html\" target=\"_blank\" rel=\"noopener\">Angelus na Catedral de Osnabrück<\/a><\/i> (16 de novembro de 1980): <i>L’Osservatore Romano<\/i> (ed. semanal em português de 23 de novembro de 1980), 20. <a class=\"fnup\" href=\"#rn63\">↩<\/a><\/span><\/li><li id=\"fn64\"><a class=\"fnback\" href=\"#rn64\" aria-label=\"Voltar ao texto\">64.<\/a><span>Pontifício Conselho Justiça e Paz, <i><a href=\"http://www.vatican.va/roman_curia/pontifical_councils/justpeace/documents/rc_pc_justpeace_doc_20060526_compendio-dott-soc_po.html\" target=\"_blank\" rel=\"noopener\">Compêndio da Doutrina Social da Igreja<\/a><\/i> (Cidade do Vaticano 2004), 152. <a class=\"fnup\" href=\"#rn64\">↩<\/a><\/span><\/li><li id=\"fn65\"><a class=\"fnback\" href=\"#rn65\" aria-label=\"Voltar ao texto\">65.<\/a><span>S. João Paulo II, <i>Discurso na 50ª Assembleia Geral das Nações Unidas<\/i> (5 de outubro de 1995), 2: <i>L’Osservatore Romano<\/i> (ed. semanal em português de 14 de outubro de 1995), 3. <a class=\"fnup\" href=\"#rn65\">↩<\/a><\/span><\/li><li id=\"fn66\"><a class=\"fnback\" href=\"#rn66\" aria-label=\"Voltar ao texto\">66.<\/a><span>Idem, <i><a href=\"https://www.vatican.va/content/john-paul-ii/pt/speeches/1979/october/documents/hf_jp-ii_spe_19791002_general-assembly-onu.html\" target=\"_blank\" rel=\"noopener\">Discurso na 34ª Assembleia Geral das Nações Unidas<\/a><\/i> (2 de outubro de 1979), 7: <i>AAS<\/i> 71 (1979), 1148. <a class=\"fnup\" href=\"#rn66\">↩<\/a><\/span><\/li><li id=\"fn67\"><a class=\"fnback\" href=\"#rn67\" aria-label=\"Voltar ao texto\">67.<\/a><span>Idem, <i><a href=\"https://www.vatican.va/content/john-paul-ii/pt/messages/peace/documents/hf_jp-ii_mes_14121998_xxxii-world-day-for-peace.html\" target=\"_blank\" rel=\"noopener\">Mensagem para o XXXII Dia Mundial da Paz<\/a><\/i> (1 de janeiro de 1999) 3: <i>AAS<\/i> 91 (1999), 379. <a class=\"fnup\" href=\"#rn67\">↩<\/a><\/span><\/li><li id=\"fn68\"><a class=\"fnback\" href=\"#rn68\" aria-label=\"Voltar ao texto\">68.<\/a><span>Cf. S. João XXIII, Carta enc. <i><a href=\"https://www.vatican.va/content/john-xxiii/pt/encyclicals/documents/hf_j-xxiii_enc_11041963_pacem.html\" target=\"_blank\" rel=\"noopener\">Pacem in terris<\/a><\/i> (11 de abril de 1963) 5: <i>AAS<\/i> 55 (1963), 259. <a class=\"fnup\" href=\"#rn68\">↩<\/a><\/span><\/li><li id=\"fn69\"><a class=\"fnback\" href=\"#rn69\" aria-label=\"Voltar ao texto\">69.<\/a><span>S. Paulo VI, <i>Mensagem à Conferência Internacional sobre os Direitos Humanos<\/i> (15 de abril de 1968): <i>AAS<\/i> 60 (1968), 285. <a class=\"fnup\" href=\"#rn69\">↩<\/a><\/span><\/li><li id=\"fn70\"><a class=\"fnback\" href=\"#rn70\" aria-label=\"Voltar ao texto\">70.<\/a><span>Cf. S. João Paulo II, Carta enc. <i><a href=\"https://www.vatican.va/content/john-paul-ii/pt/encyclicals/documents/hf_jp-ii_enc_25031995_evangelium-vitae.html\" target=\"_blank\" rel=\"noopener\">Evangelium vitae<\/a><\/i> (25 de março de 1995), 2: <i>AAS<\/i> 87 (1995), 402. <a class=\"fnup\" href=\"#rn70\">↩<\/a><\/span><\/li><li id=\"fn71\"><a class=\"fnback\" href=\"#rn71\" aria-label=\"Voltar ao texto\">71.<\/a><span>Cf. Conc. Ecum. Vat. II, Const. past. <i> <a href=\"https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651207_gaudium-et-spes_po.html\" target=\"_blank\" rel=\"noopener\">Gaudium et spes<\/a>,<\/i> 27: <i>AAS<\/i> 58 (1966), 1047-1048; S. João Paulo II, Carta enc. <i><a href=\"https://www.vatican.va/content/john-paul-ii/pt/encyclicals/documents/hf_jp-ii_enc_06081993_veritatis-splendor.html\" target=\"_blank\" rel=\"noopener\">Veritatis splendor<\/a><\/i> (6 de agosto de 1993), 80: <i>AAS<\/i> 85 (1993), 1197-1198; Idem, Carta enc. <i><a href=\"https://www.vatican.va/content/john-paul-ii/pt/encyclicals/documents/hf_jp-ii_enc_25031995_evangelium-vitae.html\" target=\"_blank\" rel=\"noopener\">Evangelium vitae<\/a><\/i> (25 de março de 1995), 7-28: <i>AAS<\/i> 87 (1995), 408-427. <a class=\"fnup\" href=\"#rn71\">↩<\/a><\/span><\/li><li id=\"fn72\"><a class=\"fnback\" href=\"#rn72\" aria-label=\"Voltar ao texto\">72.<\/a><span>Francisco, Carta enc. <i><a href=\"https://www.vatican.va/content/francesco/pt/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\">Fratelli tutti<\/a><\/i> (3 de outubro de 2020), 208: <i>AAS<\/i> 112 (2020), 1043. <a class=\"fnup\" href=\"#rn72\">↩<\/a><\/span><\/li><li id=\"fn73\"><a class=\"fnback\" href=\"#rn73\" aria-label=\"Voltar ao texto\">73.<\/a><span>Cf. <i>ibid.<\/i>, 209: <i>AAS<\/i> 112 (2020), 1043-1044. <a class=\"fnup\" href=\"#rn73\">↩<\/a><\/span><\/li><li id=\"fn74\"><a class=\"fnback\" href=\"#rn74\" aria-label=\"Voltar ao texto\">74.<\/a><span><i>Ibid.<\/i>, 23: <i>AAS<\/i> 112 (2020), 977. Cf. Idem, Exort. ap. <i><a href=\"https://www.vatican.va/content/francesco/pt/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html\" target=\"_blank\" rel=\"noopener\">Evangelii gaudium<\/a><\/i> (24 de novembro de 2013), 212: <i>AAS<\/i> 105 (2013), 1108. <a class=\"fnup\" href=\"#rn74\">↩<\/a><\/span><\/li><li id=\"fn75\"><a class=\"fnback\" href=\"#rn75\" aria-label=\"Voltar ao texto\">75.<\/a><span>Bento XVI, Exort. apost. <i><a href=\"https://www.vatican.va/content/benedict-xvi/pt/apost_exhortations/documents/hf_ben-xvi_exh_20070222_sacramentum-caritatis.html\" target=\"_blank\" rel=\"noopener\">Sacramentum caritatis<\/a><\/i> (22 de fevereiro de 2007), 83: <i>AAS<\/i> 99 (2007), 169. <a class=\"fnup\" href=\"#rn75\">↩<\/a><\/span><\/li><li id=\"fn76\"><a class=\"fnback\" href=\"#rn76\" aria-label=\"Voltar ao texto\">76.<\/a><span>Conc. Ecum. Vat. II, Const. past. <i> <a href=\"https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651207_gaudium-et-spes_po.html\" target=\"_blank\" rel=\"noopener\">Gaudium et spes<\/a>,<\/i> 26: <i>AAS<\/i> 58 (1966), 1046-1047. <a class=\"fnup\" href=\"#rn76\">↩<\/a><\/span><\/li><li id=\"fn77\"><a class=\"fnback\" href=\"#rn77\" aria-label=\"Voltar ao texto\">77.<\/a><span>Pontifício Conselho Justiça e Paz, <i><a href=\"http://www.vatican.va/roman_curia/pontifical_councils/justpeace/documents/rc_pc_justpeace_doc_20060526_compendio-dott-soc_po.html\" target=\"_blank\" rel=\"noopener\">Compêndio da Doutrina Social da Igreja<\/a><\/i>, 164. <a class=\"fnup\" href=\"#rn77\">↩<\/a><\/span><\/li><li id=\"fn78\"><a class=\"fnback\" href=\"#rn78\" aria-label=\"Voltar ao texto\">78.<\/a><span>Francisco, Exort. apost. <i><a href=\"https://www.vatican.va/content/francesco/pt/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html\" target=\"_blank\" rel=\"noopener\">Evangelii gaudium<\/a> <\/i>(24 de novembro de 2013), 235: <i>AAS<\/i> 105 (2013), 1115. <a class=\"fnup\" href=\"#rn78\">↩<\/a><\/span><\/li><li id=\"fn79\"><a class=\"fnback\" href=\"#rn79\" aria-label=\"Voltar ao texto\">79.<\/a><span>Francisco, Carta enc. <i><a href=\"https://www.vatican.va/content/francesco/pt/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\">Fratelli tutti<\/a><\/i> (3 de outubro de 2020), 105: <i>AAS<\/i> 112 (2020), 1005. <a class=\"fnup\" href=\"#rn79\">↩<\/a><\/span><\/li><li id=\"fn80\"><a class=\"fnback\" href=\"#rn80\" aria-label=\"Voltar ao texto\">80.<\/a><span>S. João Paulo II, Carta enc. <i><a href=\"https://www.vatican.va/content/john-paul-ii/pt/encyclicals/documents/hf_jp-ii_enc_30121987_sollicitudo-rei-socialis.html\" target=\"_blank\" rel=\"noopener\">Sollicitudo rei socialis<\/a><\/i> (30 de dezembro de 1987), 38: <i>AAS<\/i> 80 (1988), 564. <a class=\"fnup\" href=\"#rn80\">↩<\/a><\/span><\/li><li id=\"fn81\"><a class=\"fnback\" href=\"#rn81\" aria-label=\"Voltar ao texto\">81.<\/a><span>Francisco, Exort. apost. <i><a href=\"https://www.vatican.va/content/francesco/pt/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html\" target=\"_blank\" rel=\"noopener\">Evangelii gaudium<\/a><\/i> (24 de novembro de 2013), 220: <i>AAS<\/i> 105 (2013), 1110. <a class=\"fnup\" href=\"#rn81\">↩<\/a><\/span><\/li><li id=\"fn82\"><a class=\"fnback\" href=\"#rn82\" aria-label=\"Voltar ao texto\">82.<\/a><span>Pontifício Conselho Justiça e Paz, <i><a href=\"http://www.vatican.va/roman_curia/pontifical_councils/justpeace/documents/rc_pc_justpeace_doc_20060526_compendio-dott-soc_po.html\" target=\"_blank\" rel=\"noopener\">Compêndio da Doutrina Social da Igreja<\/a><\/i>, 169. <a class=\"fnup\" href=\"#rn82\">↩<\/a><\/span><\/li><li id=\"fn83\"><a class=\"fnback\" href=\"#rn83\" aria-label=\"Voltar ao texto\">83.<\/a><span>Francisco, Carta enc. <i><a href=\"https://www.vatican.va/content/francesco/pt/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\">Fratelli tutti<\/a><\/i> (3 de outubro de 2020), 16: <i>AAS<\/i> 112 (2020), 974. <a class=\"fnup\" href=\"#rn83\">↩<\/a><\/span><\/li><li id=\"fn84\"><a class=\"fnback\" href=\"#rn84\" aria-label=\"Voltar ao texto\">84.<\/a><span>Cf. S. João Paulo II, <i>Discurso na 50ª Assembleia Geral das Nações Unidas<\/i> (5 de outubro de 1995), 8: <i>L’Osservatore Romano<\/i> (ed. semanal em português de 14 de outubro de 1995), 4. <a class=\"fnup\" href=\"#rn84\">↩<\/a><\/span><\/li><li id=\"fn85\"><a class=\"fnback\" href=\"#rn85\" aria-label=\"Voltar ao texto\">85.<\/a><span>Pontifício Conselho Justiça e Paz, <i><a href=\"http://www.vatican.va/roman_curia/pontifical_councils/justpeace/documents/rc_pc_justpeace_doc_20060526_compendio-dott-soc_po.html\" target=\"_blank\" rel=\"noopener\">Compêndio da Doutrina Social da Igreja<\/a><\/i>, 171. <a class=\"fnup\" href=\"#rn85\">↩<\/a><\/span><\/li><li id=\"fn86\"><a class=\"fnback\" href=\"#rn86\" aria-label=\"Voltar ao texto\">86.<\/a><span>S. João Paulo II, Carta enc. <i><a href=\"https://www.vatican.va/content/john-paul-ii/pt/encyclicals/documents/hf_jp-ii_enc_01051991_centesimus-annus.html\" target=\"_blank\" rel=\"noopener\">Centesimus annus<\/a><\/i> (1 de maio de 1991), 31: <i>AAS<\/i> 83 (1991), 831. <a class=\"fnup\" href=\"#rn86\">↩<\/a><\/span><\/li><li id=\"fn87\"><a class=\"fnback\" href=\"#rn87\" aria-label=\"Voltar ao texto\">87.<\/a><span>Idem, <i>Homilia na Missa celebrada para os trabalhadores rurais em Recife<\/i> (7 de julho de 1980), 4: <i>AAS<\/i> 72 (1980), 926. <a class=\"fnup\" href=\"#rn87\">↩<\/a><\/span><\/li><li id=\"fn88\"><a class=\"fnback\" href=\"#rn88\" aria-label=\"Voltar ao texto\">88.<\/a><span>Idem, Carta enc. <i><a href=\"https://www.vatican.va/content/john-paul-ii/pt/encyclicals/documents/hf_jp-ii_enc_14091981_laborem-exercens.html\" target=\"_blank\" rel=\"noopener\">Laborem exercens<\/a><\/i> (14 de setembro de 1981), 19: <i>AAS<\/i> 73 (1981), 626. <a class=\"fnup\" href=\"#rn88\">↩<\/a><\/span><\/li><li id=\"fn89\"><a class=\"fnback\" href=\"#rn89\" aria-label=\"Voltar ao texto\">89.<\/a><span>Francisco, Carta enc. <i><a href=\"https://www.vatican.va/content/francesco/pt/encyclicals/documents/papa-francesco_20150524_enciclica-laudato-si.html\" target=\"_blank\" rel=\"noopener\">Laudato si’<\/a> <\/i>(24 de maio de 2015), 93: <i>AAS<\/i> 107 (2015), 884; cf. Id. Carta enc. <i><a href=\"https://www.vatican.va/content/francesco/pt/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\">Fratelli tutti<\/a><\/i> (3 de outubro de 2020), 120: <i>AAS<\/i> 112 (2020), 1010. <a class=\"fnup\" href=\"#rn89\">↩<\/a><\/span><\/li><li id=\"fn90\"><a class=\"fnback\" href=\"#rn90\" aria-label=\"Voltar ao texto\">90.<\/a><span>Idem, Exort. apost. <i><a href=\"https://www.vatican.va/content/francesco/pt/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html\" target=\"_blank\" rel=\"noopener\">Evangelii gaudium<\/a><\/i> (24 de novembro de 2013), 189: <i>AAS<\/i> 105 (2013), 1099. <a class=\"fnup\" href=\"#rn90\">↩<\/a><\/span><\/li><li id=\"fn91\"><a class=\"fnback\" href=\"#rn91\" aria-label=\"Voltar ao texto\">91.<\/a><span>Cf. Pontifício Conselho Justiça e Paz, <i><a href=\"http://www.vatican.va/roman_curia/pontifical_councils/justpeace/documents/rc_pc_justpeace_doc_20060526_compendio-dott-soc_po.html\" target=\"_blank\" rel=\"noopener\">Compêndio da Doutrina Social da Igreja<\/a><\/i>, 187. <a class=\"fnup\" href=\"#rn91\">↩<\/a><\/span><\/li><li id=\"fn92\"><a class=\"fnback\" href=\"#rn92\" aria-label=\"Voltar ao texto\">92.<\/a><span>Cf. Leão XIII, Carta enc. <i><a href=\"https://www.vatican.va/content/leo-xiii/pt/encyclicals/documents/hf_l-xiii_enc_15051891_rerum-novarum.html\" target=\"_blank\" rel=\"noopener\">Rerum novarum<\/a><\/i> (15 de maio de 1891), 26: <i>ASS<\/i> 23 (1890-1891), 656. <a class=\"fnup\" href=\"#rn92\">↩<\/a><\/span><\/li><li id=\"fn93\"><a class=\"fnback\" href=\"#rn93\" aria-label=\"Voltar ao texto\">93.<\/a><span>Cf. S. João Paulo II, Carta enc. <i><a href=\"https://www.vatican.va/content/john-paul-ii/pt/encyclicals/documents/hf_jp-ii_enc_01051991_centesimus-annus.html\" target=\"_blank\" rel=\"noopener\">Centesimus annus<\/a><\/i> (1 de maio de 1991), 11: <i>AAS<\/i> 83 (1991), 806. <a class=\"fnup\" href=\"#rn93\">↩<\/a><\/span><\/li><li id=\"fn94\"><a class=\"fnback\" href=\"#rn94\" aria-label=\"Voltar ao texto\">94.<\/a><span>Cf. <i>ibidem.<\/i> <a class=\"fnup\" href=\"#rn94\">↩<\/a><\/span><\/li><li id=\"fn95\"><a class=\"fnback\" href=\"#rn95\" aria-label=\"Voltar ao texto\">95.<\/a><span>Cf. <i>ibid.<\/i>, 48: <i>AAS <\/i>83 (1991), 852-854. <a class=\"fnup\" href=\"#rn95\">↩<\/a><\/span><\/li><li id=\"fn96\"><a class=\"fnback\" href=\"#rn96\" aria-label=\"Voltar ao texto\">96.<\/a><span>Cf. Francisco, Carta enc. <i><a href=\"https://www.vatican.va/content/francesco/pt/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\">Fratelli tutti<\/a><\/i> (3 de outubro de 2020), 169: <i>AAS <\/i>112 (2020), 1028. <a class=\"fnup\" href=\"#rn96\">↩<\/a><\/span><\/li><li id=\"fn97\"><a class=\"fnback\" href=\"#rn97\" aria-label=\"Voltar ao texto\">97.<\/a><span>Cf. <i>ibid.<\/i>, 168: <i>AAS <\/i>112 (2020), 1027-1028. <a class=\"fnup\" href=\"#rn97\">↩<\/a><\/span><\/li><li id=\"fn98\"><a class=\"fnback\" href=\"#rn98\" aria-label=\"Voltar ao texto\">98.<\/a><span>Cf. S. Paulo VI, Carta enc. <i><a href=\"https://www.vatican.va/content/paul-vi/pt/encyclicals/documents/hf_p-vi_enc_26031967_populorum.html\" target=\"_blank\" rel=\"noopener\">Populorum progressio<\/a><\/i> (26 de março de 1967), 17: <i>AAS<\/i> 59 (1967), 265-266. <a class=\"fnup\" href=\"#rn98\">↩<\/a><\/span><\/li><li id=\"fn99\"><a class=\"fnback\" href=\"#rn99\" aria-label=\"Voltar ao texto\">99.<\/a><span>Francisco, Carta enc. <i><a href=\"https://www.vatican.va/content/francesco/pt/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\">Fratelli tutti<\/a><\/i> (3 de outubro de 2020), 32 e 54: <i>AAS <\/i>112 (2020), 980 e 988. <a class=\"fnup\" href=\"#rn99\">↩<\/a><\/span><\/li><li id=\"fn100\"><a class=\"fnback\" href=\"#rn100\" aria-label=\"Voltar ao texto\">100.<\/a><span>Cf. Bento XVI, Carta enc. <i><a href=\"https://www.vatican.va/content/benedict-xvi/pt/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate.html\" target=\"_blank\" rel=\"noopener\">Caritas in veritate<\/a><\/i> (29 de junho de 2009), 58: <i>AAS<\/i> 101/8 (2009), 693-694. <a class=\"fnup\" href=\"#rn100\">↩<\/a><\/span><\/li><li id=\"fn101\"><a class=\"fnback\" href=\"#rn101\" aria-label=\"Voltar ao texto\">101.<\/a><span>Francisco, Carta enc. <i><a href=\"https://www.vatican.va/content/francesco/pt/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\">Fratelli tutti<\/a><\/i> (3 de outubro de 2020), 116: <i>AAS <\/i>112 (2020), 1009. <a class=\"fnup\" href=\"#rn101\">↩<\/a><\/span><\/li><li id=\"fn102\"><a class=\"fnback\" href=\"#rn102\" aria-label=\"Voltar ao texto\">102.<\/a><span>S. João Paulo II, Carta enc. <i><a href=\"https://www.vatican.va/content/john-paul-ii/pt/encyclicals/documents/hf_jp-ii_enc_30121987_sollicitudo-rei-socialis.html\" target=\"_blank\" rel=\"noopener\">Sollicitudo rei socialis<\/a><\/i> (30 de dezembro de 1987), 38: <i>AAS<\/i> 80 (1988), 564. <a class=\"fnup\" href=\"#rn102\">↩<\/a><\/span><\/li><li id=\"fn103\"><a class=\"fnback\" href=\"#rn103\" aria-label=\"Voltar ao texto\">103.<\/a><span>Francisco, Carta enc. <i><a href=\"https://www.vatican.va/content/francesco/pt/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\">Fratelli tutti<\/a><\/i> (3 de outubro de 2020), 116: <i>AAS<\/i> 112 (2020), 1009. <a class=\"fnup\" href=\"#rn103\">↩<\/a><\/span><\/li><li id=\"fn104\"><a class=\"fnback\" href=\"#rn104\" aria-label=\"Voltar ao texto\">104.<\/a><span>Cf. Bento XVI, Carta enc. <i><a href=\"https://www.vatican.va/content/benedict-xvi/pt/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate.html\" target=\"_blank\" rel=\"noopener\">Caritas in veritate<\/a><\/i> (29 de junho de 2009), 48: <i>AAS<\/i> 101 (2009), 685. <a class=\"fnup\" href=\"#rn104\">↩<\/a><\/span><\/li><li id=\"fn105\"><a class=\"fnback\" href=\"#rn105\" aria-label=\"Voltar ao texto\">105.<\/a><span>Cf. Conc. Ecum. Vat. II, Const. past. <i> <a href=\"https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651207_gaudium-et-spes_po.html\" target=\"_blank\" rel=\"noopener\">Gaudium et spes<\/a><\/i>, 25: <i>AAS<\/i> 58 (1966), 1045. <a class=\"fnup\" href=\"#rn105\">↩<\/a><\/span><\/li><li id=\"fn106\"><a class=\"fnback\" href=\"#rn106\" aria-label=\"Voltar ao texto\">106.<\/a><span>S. João Paulo II, Carta enc. <i><a href=\"https://www.vatican.va/content/john-paul-ii/pt/encyclicals/documents/hf_jp-ii_enc_30121987_sollicitudo-rei-socialis.html\" target=\"_blank\" rel=\"noopener\">Sollicitudo rei socialis<\/a><\/i> (30 de dezembro de 1987), 42: <i>AAS<\/i> 80 (1988), 572. <a class=\"fnup\" href=\"#rn106\">↩<\/a><\/span><\/li><li id=\"fn107\"><a class=\"fnback\" href=\"#rn107\" aria-label=\"Voltar ao texto\">107.<\/a><span>Francisco, Exort. ap. <i><a href=\"https://www.vatican.va/content/francesco/pt/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html\" target=\"_blank\" rel=\"noopener\">Evangelii gaudium<\/a><\/i> (24 de novembro de 2013), 53: <i>AAS<\/i> 105 (2013), 1042. <a class=\"fnup\" href=\"#rn107\">↩<\/a><\/span><\/li><li id=\"fn108\"><a class=\"fnback\" href=\"#rn108\" aria-label=\"Voltar ao texto\">108.<\/a><span>Cf. S. João Paulo II, Carta enc. <i><a href=\"https://www.vatican.va/content/john-paul-ii/pt/encyclicals/documents/hf_jp-ii_enc_30121987_sollicitudo-rei-socialis.html\" target=\"_blank\" rel=\"noopener\">Sollicitudo rei socialis<\/a><\/i> (30 de dezembro de 1987), 36-37: <i>AAS<\/i> 80 (1988), 561-564. <a class=\"fnup\" href=\"#rn108\">↩<\/a><\/span><\/li><li id=\"fn109\"><a class=\"fnback\" href=\"#rn109\" aria-label=\"Voltar ao texto\">109.<\/a><span>Francisco, <i><a href=\"https://www.vatican.va/content/francesco/pt/messages/migration/documents/20240524-world-migrants-day-2024.html\" target=\"_blank\" rel=\"noopener\">Mensagem para o CX Dia Mundial do Migrante e do Refugiado<\/a><\/i> (29 de setembro de 2024): <i>AAS<\/i> 116 (2024), 735. <a class=\"fnup\" href=\"#rn109\">↩<\/a><\/span><\/li><li id=\"fn110\"><a class=\"fnback\" href=\"#rn110\" aria-label=\"Voltar ao texto\">110.<\/a><span>S. Paulo VI, Carta enc. <i><a href=\"https://www.vatican.va/content/paul-vi/pt/encyclicals/documents/hf_p-vi_enc_26031967_populorum.html\" target=\"_blank\" rel=\"noopener\">Populorum progressio<\/a><\/i> (26 de março de 1967), 14: <i>AAS<\/i> 59 (1967), 264. <a class=\"fnup\" href=\"#rn110\">↩<\/a><\/span><\/li><li id=\"fn111\"><a class=\"fnback\" href=\"#rn111\" aria-label=\"Voltar ao texto\">111.<\/a><span>Cf. <i>ibid<\/i>., 17: <i>AAS<\/i> 59 (1967), 265-266; Francisco, Carta enc. <i><a href=\"https://www.vatican.va/content/francesco/pt/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\">Fratelli tutti<\/a><\/i> (3 de outubro de 2020), 125-127: <i>AAS<\/i> 112 (2020), 1012-1013. <a class=\"fnup\" href=\"#rn111\">↩<\/a><\/span><\/li><li id=\"fn112\"><a class=\"fnback\" href=\"#rn112\" aria-label=\"Voltar ao texto\">112.<\/a><span>Cf. S. Paulo VI, Carta enc. <i><a href=\"https://www.vatican.va/content/paul-vi/pt/encyclicals/documents/hf_p-vi_enc_26031967_populorum.html\" target=\"_blank\" rel=\"noopener\">Populorum progressio<\/a><\/i> (26 de março de 1967), 14: <i>AAS<\/i> 59 (1967), 264; Bento XVI, <i><a href=\"https://www.vatican.va/content/benedict-xvi/pt/speeches/2007/january/documents/hf_ben-xvi_spe_20070108_diplomatic-corps.html\" target=\"_blank\" rel=\"noopener\">Discurso ao Corpo Diplomático acreditado junto da Santa Sé<\/a><\/i> (8 de janeiro de 2007): <i>AAS<\/i> 99 (2007), 73; Francisco, <i><a href=\"https://www.vatican.va/content/francesco/pt/speeches/2017/february/documents/papa-francesco_20170215_popoli-indigeni.html\" target=\"_blank\" rel=\"noopener\">Discurso aos Representantes dos povos indígenas por ocasião da 40ª sessão do Conselho de Governadores do Fundo Internacional para o Desenvolvimento Agrícola<\/a><\/i> (15 de fevereiro de 2017): <i>AAS<\/i> 109 (2017), 244-245. <a class=\"fnup\" href=\"#rn112\">↩<\/a><\/span><\/li><li id=\"fn113\"><a class=\"fnback\" href=\"#rn113\" aria-label=\"Voltar ao texto\">113.<\/a><span><i><a href=\"https://www.synod.va/content/dam/synod/news/2024-10-26_final-document/POR---Documento-finale.pdf\" target=\"_blank\" rel=\"noopener\">Documento Final da Segunda Sessão da XVI Assembleia Geral Ordinária do Sínodo dos Bispos<\/a><\/i> (26 de outubro de 2024), 17. <a class=\"fnup\" href=\"#rn113\">↩<\/a><\/span><\/li><li id=\"fn114\"><a class=\"fnback\" href=\"#rn114\" aria-label=\"Voltar ao texto\">114.<\/a><span>Cf. <i>ibid.<\/i>, 11. <a class=\"fnup\" href=\"#rn114\">↩<\/a><\/span><\/li><li id=\"fn115\"><a class=\"fnback\" href=\"#rn115\" aria-label=\"Voltar ao texto\">115.<\/a><span>Cf. <i> ibid.<\/i>, 103-108. <a class=\"fnup\" href=\"#rn115\">↩<\/a><\/span><\/li><li id=\"fn116\"><a class=\"fnback\" href=\"#rn116\" aria-label=\"Voltar ao texto\">116.<\/a><span>Cf. <i>ibid.<\/i>, 100-101. <a class=\"fnup\" href=\"#rn116\">↩<\/a><\/span><\/li><li id=\"fn117\"><a class=\"fnback\" href=\"#rn117\" aria-label=\"Voltar ao texto\">117.<\/a><span>Cf. Francisco, Carta enc. <i><a href=\"https://www.vatican.va/content/francesco/pt/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\">Fratelli tutti<\/a><\/i> (3 de outubro de 2020), 94: <i>AAS<\/i> 112 (2020), 1001. <a class=\"fnup\" href=\"#rn117\">↩<\/a><\/span><\/li><li id=\"fn118\"><a class=\"fnback\" href=\"#rn118\" aria-label=\"Voltar ao texto\">118.<\/a><span>Cf. Pontifício Conselho Justiça e Paz, <i><a href=\"http://www.vatican.va/roman_curia/pontifical_councils/justpeace/documents/rc_pc_justpeace_doc_20060526_compendio-dott-soc_po.html\" target=\"_blank\" rel=\"noopener\">Compêndio da Doutrina Social da Igreja<\/a><\/i>, 53. <a class=\"fnup\" href=\"#rn118\">↩<\/a><\/span><\/li><li id=\"fn119\"><a class=\"fnback\" href=\"#rn119\" aria-label=\"Voltar ao texto\">119.<\/a><span>Cf. Francisco, Carta enc. <i><a href=\"https://www.vatican.va/content/francesco/pt/encyclicals/documents/papa-francesco_20150524_enciclica-laudato-si.html\" target=\"_blank\" rel=\"noopener\">Laudato si’<\/a><\/i> (24 de maio de 2015), 106-109: <i>AAS<\/i> 107 (2015), 889-891. <a class=\"fnup\" href=\"#rn119\">↩<\/a><\/span><\/li><li id=\"fn120\"><a class=\"fnback\" href=\"#rn120\" aria-label=\"Voltar ao texto\">120.<\/a><span>R. Guardini, <i>O fim dos tempos modernos<\/i> (Lisboa 1964), 103. <a class=\"fnup\" href=\"#rn120\">↩<\/a><\/span><\/li><li id=\"fn121\"><a class=\"fnback\" href=\"#rn121\" aria-label=\"Voltar ao texto\">121.<\/a><span>S. Paulo VI, <i><a href=\"https://www.vatican.va/content/paul-vi/pt/speeches/1970/documents/hf_p-vi_spe_19701116_xxv-istituzione-fao.html\" target=\"_blank\" rel=\"noopener\">Discurso por ocasião do XXV aniversário da FAO<\/a><\/i> (16 de novembro de 1970): <i>AAS<\/i> 62 (1970), 833. <a class=\"fnup\" href=\"#rn121\">↩<\/a><\/span><\/li><li id=\"fn122\"><a class=\"fnback\" href=\"#rn122\" aria-label=\"Voltar ao texto\">122.<\/a><span>Cfr. Francisco, <i><a href=\"https://www.vatican.va/content/francesco/pt/speeches/2019/november/documents/papa-francesco_20191111_consiglio-capitalismo-inclusivo.html\" target=\"_blank\" rel=\"noopener\">Discurso ao Conselho para um Capitalismo Inclusivo<\/a> <\/i>(11 de novembro de 2019): <i>L’Osservatore Romano<\/i> (ed. semanal em português de 19 de novembro de 2019), 12. <a class=\"fnup\" href=\"#rn122\">↩<\/a><\/span><\/li><li id=\"fn123\"><a class=\"fnback\" href=\"#rn123\" aria-label=\"Voltar ao texto\">123.<\/a><span>Cf. Dicastério para a Doutrina da Fé – Dicastério para a Cultura e a Educação, Nota <i>Antiqua et nova<\/i> (14 de janeiro de 2025): <i>AAS<\/i> 117 (2025), 159-210; Francisco, <i><a href=\"https://www.vatican.va/content/francesco/pt/messages/peace/documents/20231208-messaggio-57giornatamondiale-pace2024.html\" target=\"_blank\" rel=\"noopener\">Mensagem por ocasião do LVII Dia Mundial da Paz<\/a> <\/i>(8 de dezembro de 2023): <i>AAS<\/i> 116 (2024), 54-64; Idem, <i> <a href=\"https://www.vatican.va/content/francesco/pt/messages/communications/documents/20240124-messaggio-comunicazioni-sociali.html\" target=\"_blank\" rel=\"noopener\">Mensagem para o LVIII Dia Mundial das Comunicações Sociais<\/a><\/i> (24 de janeiro de 2024): <i>AAS<\/i> 116 (2024), 261-266;Idem, Discurso na Sessão do G7 sobre inteligência artificial. “Um instrumento fascinante e tremendo” (14 de junho de 2024): <i>AAS<\/i> 116 (2024), 866-875; Comissão Teológica Internacional, <i><a href=\"https://www.vatican.va/roman_curia/congregations/cfaith/cti_documents/rc_cti_doc_20260304_quo-vadis-humanits_po.html\" target=\"_blank\" rel=\"noopener\">Quo vadis, humanitas? Reflexão sobre a antropologia cristã perante alguns cenários sobre o futuro do ser humano<\/a> <\/i>(9 de fevereiro de 2026); <i><a href=\"https://www.vatican.va/content/leo-xiv/pt/messages/communications/documents/20260124-messaggio-comunicazioni-sociali.html\" target=\"_blank\" rel=\"noopener\">Mensagem para o LX Dia Mundial das Comunicações Sociais<\/a><\/i> (24 de janeiro de 2026): <i>L’Osservatore Romano<\/i> (ed. mensal em português de fevereiro 2026), 76-79. <a class=\"fnup\" href=\"#rn123\">↩<\/a><\/span><\/li><li id=\"fn124\"><a class=\"fnback\" href=\"#rn124\" aria-label=\"Voltar ao texto\">124.<\/a><span>Cf. Dicastério para a Doutrina da Fé – Dicastério para a Cultura e a Educação, Nota <i>Antiqua et nova<\/i> (14 de janeiro de 2025), 96: <i>AAS <\/i>117 (2025), 201. <a class=\"fnup\" href=\"#rn124\">↩<\/a><\/span><\/li><li id=\"fn125\"><a class=\"fnback\" href=\"#rn125\" aria-label=\"Voltar ao texto\">125.<\/a><span>Francisco, <i><a href=\"https://www.vatican.va/content/francesco/pt/speeches/2023/march/documents/20230327-minerva-dialogues.html\" target=\"_blank\" rel=\"noopener\">Discurso aos participantes no encontro “Minerva Dialogues”<\/a><\/i> (27 de março de 2023): <i>AAS <\/i>115 (2023), 465. <a class=\"fnup\" href=\"#rn125\">↩<\/a><\/span><\/li><li id=\"fn126\"><a class=\"fnback\" href=\"#rn126\" aria-label=\"Voltar ao texto\">126.<\/a><span>Cf. Dicastério para a Doutrina da Fé – Dicastério para a Cultura e a Educação, Nota <i>Antiqua et nova<\/i> (14 de janeiro de 2025), 41: <i>AAS<\/i> 117 (2025), 178. <a class=\"fnup\" href=\"#rn126\">↩<\/a><\/span><\/li><li id=\"fn127\"><a class=\"fnback\" href=\"#rn127\" aria-label=\"Voltar ao texto\">127.<\/a><span>Cf. <i>ibid.<\/i>, 44-45: <i>AAS<\/i> 117 (2025), 179-180. <a class=\"fnup\" href=\"#rn127\">↩<\/a><\/span><\/li><li id=\"fn128\"><a class=\"fnback\" href=\"#rn128\" aria-label=\"Voltar ao texto\">128.<\/a><span>Cf. S. João Paulo II, Carta enc. <i><a href=\"https://www.vatican.va/content/john-paul-ii/pt/encyclicals/documents/hf_jp-ii_enc_01051991_centesimus-annus.html\" target=\"_blank\" rel=\"noopener\">Centesimus annus<\/a><\/i> (1 de maio de 1991), 40: <i>AAS <\/i>83 (1991), 843. <a class=\"fnup\" href=\"#rn128\">↩<\/a><\/span><\/li><li id=\"fn129\"><a class=\"fnback\" href=\"#rn129\" aria-label=\"Voltar ao texto\">129.<\/a><span>Cf. Comissão Teológica Internacional, <i><a href=\"https://www.vatican.va/roman_curia/congregations/cfaith/cti_documents/rc_cti_doc_20260304_quo-vadis-humanits_po.html\" target=\"_blank\" rel=\"noopener\">Quo vadis, humanitas? Reflexão sobre a antropologia cristã perante alguns cenários sobre o futuro do ser humano<\/a><\/i> (9 de fevereiro de 2026), 63. <a class=\"fnup\" href=\"#rn129\">↩<\/a><\/span><\/li><li id=\"fn130\"><a class=\"fnback\" href=\"#rn130\" aria-label=\"Voltar ao texto\">130.<\/a><span>Cf. S. Paulo VI, <i><a href=\"https://www.vatican.va/content/paul-vi/pt/speeches/1970/documents/hf_p-vi_spe_19701116_xxv-istituzione-fao.html\" target=\"_blank\" rel=\"noopener\">Discurso por ocasião do XXV aniversário da FAO<\/a><\/i> (16 de novembro de 1970): <i>AAS<\/i> 62 (1970), 833. <a class=\"fnup\" href=\"#rn130\">↩<\/a><\/span><\/li><li id=\"fn131\"><a class=\"fnback\" href=\"#rn131\" aria-label=\"Voltar ao texto\">131.<\/a><span>Comissão Teológica Internacional, <i><a href=\"https://www.vatican.va/roman_curia/congregations/cfaith/cti_documents/rc_cti_doc_20260304_quo-vadis-humanits_po.html\" target=\"_blank\" rel=\"noopener\">Quo vadis, humanitas? Reflexão sobre a antropologia cristã perante alguns cenários sobre o futuro do ser humano<\/a><\/i> (9 de fevereiro de 2026), 3. <a class=\"fnup\" href=\"#rn131\">↩<\/a><\/span><\/li><li id=\"fn132\"><a class=\"fnback\" href=\"#rn132\" aria-label=\"Voltar ao texto\">132.<\/a><span>«Ao não se dar o devido valor ao coração, desvaloriza-se também o que significa falar a partir do coração, agir com o coração, amadurecer e curar o coração. Quando não se consideram as especificidades do coração, perdemos as respostas que a inteligência por si só não pode dar, perdemos o encontro com os outros, perdemos a poesia. E perdemos a história e as nossas histórias, porque a verdadeira aventura pessoal é aquela que se constrói a partir do coração. No fim da vida, só isto contará»: Francisco, Carta enc. <i><a href=\"https://www.vatican.va/content/francesco/pt/encyclicals/documents/20241024-enciclica-dilexit-nos.html\" target=\"_blank\" rel=\"noopener\">Dilexit nos<\/a><\/i> (24 de outubro de 2024), 11: <i>AAS<\/i> 116 (2024), 1372. <a class=\"fnup\" href=\"#rn132\">↩<\/a><\/span><\/li><li id=\"fn133\"><a class=\"fnback\" href=\"#rn133\" aria-label=\"Voltar ao texto\">133.<\/a><span>V. Frankl, <i>O Homem em Busca de um Sentido<\/i> (Alfragide 2022), 132. <a class=\"fnup\" href=\"#rn133\">↩<\/a><\/span><\/li><li id=\"fn134\"><a class=\"fnback\" href=\"#rn134\" aria-label=\"Voltar ao texto\">134.<\/a><span>S. Tomás de Aquino, <i>Summa Theologiae<\/i>, I-II, q. 112, a. 1, co.; q. 114, a. 5, co: ed. Leonina, VII (Roma 1892), 323 e 349. <a class=\"fnup\" href=\"#rn134\">↩<\/a><\/span><\/li><li id=\"fn135\"><a class=\"fnback\" href=\"#rn135\" aria-label=\"Voltar ao texto\">135.<\/a><span>Cf. <i>ibid.<\/i>, q. 114, a. 1, co: ed. Leonina, VII, 344. <a class=\"fnup\" href=\"#rn135\">↩<\/a><\/span><\/li><li id=\"fn136\"><a class=\"fnback\" href=\"#rn136\" aria-label=\"Voltar ao texto\">136.<\/a><span>Cf. S. Tomás de Aquino, <i> Super Boetium De Trinitate<\/i>, q. 1, a. 2, ad 3: ed. Leonina, L (Roma 1992), 96; <i>Summa Theologiae<\/i>, I, q. 7, a. 1, ad 3: ed. Leonina, IV (Roma 1888), 72. <a class=\"fnup\" href=\"#rn136\">↩<\/a><\/span><\/li><li id=\"fn137\"><a class=\"fnback\" href=\"#rn137\" aria-label=\"Voltar ao texto\">137.<\/a><span>Francisco, Exort. ap. <i><a href=\"https://www.vatican.va/content/francesco/pt/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html\" target=\"_blank\" rel=\"noopener\">Evangelii gaudium<\/a><\/i> (24 de novembro de 2013), 8: <i>AAS<\/i> 105 (2013), 1022. <a class=\"fnup\" href=\"#rn137\">↩<\/a><\/span><\/li><li id=\"fn138\"><a class=\"fnback\" href=\"#rn138\" aria-label=\"Voltar ao texto\">138.<\/a><span>S. João Paulo II, Carta enc. <i><a href=\"https://www.vatican.va/content/john-paul-ii/pt/encyclicals/documents/hf_jp-ii_enc_04031979_redemptor-hominis.html\" target=\"_blank\" rel=\"noopener\">Redemptor hominis<\/a><\/i> (4 de março de 1979), 15: <i>AAS<\/i> 71 (1979), 286-287. <a class=\"fnup\" href=\"#rn138\">↩<\/a><\/span><\/li><li id=\"fn139\"><a class=\"fnback\" href=\"#rn139\" aria-label=\"Voltar ao texto\">139.<\/a><span>S. Agostino, <i>De civitate Dei<\/i>, XIV, 28: <i>CCSL<\/i> 48, Turnhout 1955, 451. <a class=\"fnup\" href=\"#rn139\">↩<\/a><\/span><\/li><li id=\"fn140\"><a class=\"fnback\" href=\"#rn140\" aria-label=\"Voltar ao texto\">140.<\/a><span>Bento XVI, Carta enc. <i><a href=\"https://www.vatican.va/content/benedict-xvi/pt/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate.html\" target=\"_blank\" rel=\"noopener\">Caritas in veritate<\/a><\/i> (29 de junho de 2009), 34: <i>AAS<\/i> 101 (2009), 668-669. <a class=\"fnup\" href=\"#rn140\">↩<\/a><\/span><\/li><li id=\"fn141\"><a class=\"fnback\" href=\"#rn141\" aria-label=\"Voltar ao texto\">141.<\/a><span>S. João Paulo II, Carta enc. <i><a href=\"https://www.vatican.va/content/john-paul-ii/pt/encyclicals/documents/hf_jp-ii_enc_06081993_veritatis-splendor.html\" target=\"_blank\" rel=\"noopener\">Veritatis splendor<\/a><\/i> (6 de agosto de 1993), 32: <i>AAS<\/i> 85 (1993), 1159. <a class=\"fnup\" href=\"#rn141\">↩<\/a><\/span><\/li><li id=\"fn142\"><a class=\"fnback\" href=\"#rn142\" aria-label=\"Voltar ao texto\">142.<\/a><span>Francisco, Carta enc. <i><a href=\"https://www.vatican.va/content/francesco/pt/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\">Fratelli tutti<\/a><\/i> (3 de outubro de 2020), 207: <i>AAS <\/i>112 (2020), 1043. <a class=\"fnup\" href=\"#rn142\">↩<\/a><\/span><\/li><li id=\"fn143\"><a class=\"fnback\" href=\"#rn143\" aria-label=\"Voltar ao texto\">143.<\/a><span>H. Arendt, <i>As Origens do Totalitarismo<\/i> (Alfragide 2024), 627. <a class=\"fnup\" href=\"#rn143\">↩<\/a><\/span><\/li><li id=\"fn144\"><a class=\"fnback\" href=\"#rn144\" aria-label=\"Voltar ao texto\">144.<\/a><span><i><a href=\"https://www.vatican.va/content/leo-xiv/pt/speeches/2025/may/documents/20250512-media.html\" target=\"_blank\" rel=\"noopener\">Discurso aos profissionais da comunicação<\/a> <\/i>(12 de maio de 2025): <i>AAS <\/i>117 (2025), 681-682. <a class=\"fnup\" href=\"#rn144\">↩<\/a><\/span><\/li><li id=\"fn145\"><a class=\"fnback\" href=\"#rn145\" aria-label=\"Voltar ao texto\">145.<\/a><span>Bento XVI, <i><a href=\"https://www.vatican.va/content/benedict-xvi/pt/messages/communications/documents/hf_ben-xvi_mes_20130124_47th-world-communications-day.html\" target=\"_blank\" rel=\"noopener\">Mensagem para o XLVII Dia Mundial das Comunicações Sociais<\/a><\/i> (24 de janeiro de 2013): <i>AAS<\/i> 105 (2013), 183. <a class=\"fnup\" href=\"#rn145\">↩<\/a><\/span><\/li><li id=\"fn146\"><a class=\"fnback\" href=\"#rn146\" aria-label=\"Voltar ao texto\">146.<\/a><span>Francisco, <i><a href=\"https://www.vatican.va/content/francesco/pt/speeches/2021/november/documents/20211113-onoreficenze-giornalisti.html\" target=\"_blank\" rel=\"noopener\">Discurso por ocasião da entrega das insígnias da Ordem Piano ao Sr. Philip Pullella e à Sra. Valentina Alazraki<\/a><\/i> (13 de novembro de 2021): <i>L’Osservatore Romano<\/i> (ed. semanal em português de 23 de novembro de 2021), 7. <a class=\"fnup\" href=\"#rn146\">↩<\/a><\/span><\/li><li id=\"fn147\"><a class=\"fnback\" href=\"#rn147\" aria-label=\"Voltar ao texto\">147.<\/a><span>Cf. Platão, <i>Carta VII<\/i>, 344b-c: ed. SOUILHÉ, XIII/1 (Paris 1931) [ <i>CUF<\/i>, <i>Série grecque<\/i> 63], 54. <a class=\"fnup\" href=\"#rn147\">↩<\/a><\/span><\/li><li id=\"fn148\"><a class=\"fnback\" href=\"#rn148\" aria-label=\"Voltar ao texto\">148.<\/a><span>Cf. <i><a href=\"https://www.vatican.va/content/leo-xiv/pt/speeches/2025/november/documents/20251113-fondazione-infanzia-adolescenza.html\" target=\"_blank\" rel=\"noopener\">Discurso aos participantes no Congresso “A dignidade das crianças e dos adolescentes na era da inteligência artificial”<\/a><\/i> (13 de novembro de 2025): <i>L’Osservatore Romano<\/i> (ed. mensal em português de dezembro de 2025), 102-103. <a class=\"fnup\" href=\"#rn148\">↩<\/a><\/span><\/li><li id=\"fn149\"><a class=\"fnback\" href=\"#rn149\" aria-label=\"Voltar ao texto\">149.<\/a><span>Cf. <i>Discurso aos membros do Conselho Consultivo da RCS Academy<\/i> (7 de novembro de 2025): <i>L’Osservatore Romano<\/i>, 7 de novembro de 2025, 4. <a class=\"fnup\" href=\"#rn149\">↩<\/a><\/span><\/li><li id=\"fn150\"><a class=\"fnback\" href=\"#rn150\" aria-label=\"Voltar ao texto\">150.<\/a><span>S. João Paulo II, Carta enc. <i><a href=\"https://www.vatican.va/content/john-paul-ii/pt/encyclicals/documents/hf_jp-ii_enc_14091981_laborem-exercens.html\" target=\"_blank\" rel=\"noopener\">Laborem exercens<\/a><\/i> (14 de setembro de 1981), 3: <i>AAS<\/i> 73 (1981), 584. <a class=\"fnup\" href=\"#rn150\">↩<\/a><\/span><\/li><li id=\"fn151\"><a class=\"fnback\" href=\"#rn151\" aria-label=\"Voltar ao texto\">151.<\/a><span>Cf. Francisco, Carta enc. <i><a href=\"https://www.vatican.va/content/francesco/pt/encyclicals/documents/papa-francesco_20150524_enciclica-laudato-si.html\" target=\"_blank\" rel=\"noopener\">Laudato si’<\/a><\/i> (24 de maio de 2015), 128: <i>AAS<\/i> 107 (2015), 898. <a class=\"fnup\" href=\"#rn151\">↩<\/a><\/span><\/li><li id=\"fn152\"><a class=\"fnback\" href=\"#rn152\" aria-label=\"Voltar ao texto\">152.<\/a><span>Dicastério para a Doutrina da Fé – Dicastério para a Cultura e a Educação, Nota <i>Antiqua et nova<\/i> (14 de janeiro de 2025), 67: <i>AAS<\/i> 117 (2025), 188-189. <a class=\"fnup\" href=\"#rn152\">↩<\/a><\/span><\/li><li id=\"fn153\"><a class=\"fnback\" href=\"#rn153\" aria-label=\"Voltar ao texto\">153.<\/a><span>Cf. S. João Paulo II, Carta enc. <i><a href=\"https://www.vatican.va/content/john-paul-ii/pt/encyclicals/documents/hf_jp-ii_enc_14091981_laborem-exercens.html\" target=\"_blank\" rel=\"noopener\">Laborem exercens<\/a><\/i> (14 de setembro de 1981), 18: <i>AAS <\/i>73 (1981), 622-625. <a class=\"fnup\" href=\"#rn153\">↩<\/a><\/span><\/li><li id=\"fn154\"><a class=\"fnback\" href=\"#rn154\" aria-label=\"Voltar ao texto\">154.<\/a><span>Cf. Francisco, Carta enc. <i><a href=\"https://www.vatican.va/content/francesco/pt/encyclicals/documents/papa-francesco_20150524_enciclica-laudato-si.html\" target=\"_blank\" rel=\"noopener\">Laudato si’<\/a><\/i> (24 de maio de 2015), 109: <i>AAS <\/i>107 (2015), 891. <a class=\"fnup\" href=\"#rn154\">↩<\/a><\/span><\/li><li id=\"fn155\"><a class=\"fnback\" href=\"#rn155\" aria-label=\"Voltar ao texto\">155.<\/a><span>Cf. Bento XVI, Carta enc. <i><a href=\"https://www.vatican.va/content/benedict-xvi/pt/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate.html\" target=\"_blank\" rel=\"noopener\">Caritas in veritate<\/a><\/i> (29 de junho de 2009), 32: <i>AAS <\/i>101 (2009), 666. <a class=\"fnup\" href=\"#rn155\">↩<\/a><\/span><\/li><li id=\"fn156\"><a class=\"fnback\" href=\"#rn156\" aria-label=\"Voltar ao texto\">156.<\/a><span>Cf. Pontifício Conselho Justiça e Paz, <i><a href=\"http://www.vatican.va/roman_curia/pontifical_councils/justpeace/documents/rc_pc_justpeace_doc_20060526_compendio-dott-soc_po.html\" target=\"_blank\" rel=\"noopener\">Compêndio da Doutrina Social da Igreja<\/a><\/i>, 268. <a class=\"fnup\" href=\"#rn156\">↩<\/a><\/span><\/li><li id=\"fn157\"><a class=\"fnback\" href=\"#rn157\" aria-label=\"Voltar ao texto\">157.<\/a><span>Cf. Bento XVI, Carta enc. <i><a href=\"https://www.vatican.va/content/benedict-xvi/pt/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate.html\" target=\"_blank\" rel=\"noopener\">Caritas in veritate<\/a><\/i> (29 de junho de 2009), 64: <i>AAS <\/i>101 (2009), 698. <a class=\"fnup\" href=\"#rn157\">↩<\/a><\/span><\/li><li id=\"fn158\"><a class=\"fnback\" href=\"#rn158\" aria-label=\"Voltar ao texto\">158.<\/a><span>Cf. Francisco, Carta enc. <i><a href=\"https://www.vatican.va/content/francesco/pt/encyclicals/documents/papa-francesco_20150524_enciclica-laudato-si.html\" target=\"_blank\" rel=\"noopener\">Laudato si’<\/a><\/i> (24 de maio de 2015), 129: <i>AAS<\/i> 107 (2015), 899. <a class=\"fnup\" href=\"#rn158\">↩<\/a><\/span><\/li><li id=\"fn159\"><a class=\"fnback\" href=\"#rn159\" aria-label=\"Voltar ao texto\">159.<\/a><span>Cf. <i>ibid.<\/i> <a class=\"fnup\" href=\"#rn159\">↩<\/a><\/span><\/li><li id=\"fn160\"><a class=\"fnback\" href=\"#rn160\" aria-label=\"Voltar ao texto\">160.<\/a><span>Cf. Idem, Carta enc. <i><a href=\"https://www.vatican.va/content/francesco/pt/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\">Fratelli tutti<\/a><\/i> (3 de outubro de 2020), 108: <i>AAS <\/i>112 (2020), 1006. <a class=\"fnup\" href=\"#rn160\">↩<\/a><\/span><\/li><li id=\"fn161\"><a class=\"fnback\" href=\"#rn161\" aria-label=\"Voltar ao texto\">161.<\/a><span>Cf. Congregação para a Doutrina da Fé – Dicasterio para o Serviço do Desenvolvimento Humano Integral, <i><a href=\"https://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_con_cfaith_doc_20180106_oeconomicae-et-pecuniariae_po.html\" target=\"_blank\" rel=\"noopener\">Oeconomicae et pecuniariae quaestiones. Considerações para um discernimento ético sobre alguns aspetos do atual sistema económico-financeiro<\/a><\/i> (6 de janeiro de 2018), 6: <i>AAS<\/i> 110 (2018), 772. <a class=\"fnup\" href=\"#rn161\">↩<\/a><\/span><\/li><li id=\"fn162\"><a class=\"fnback\" href=\"#rn162\" aria-label=\"Voltar ao texto\">162.<\/a><span>Francisco, <i><a href=\"https://www.vatican.va/content/francesco/pt/speeches/2019/february/documents/papa-francesco_20190214_fao.html\" target=\"_blank\" rel=\"noopener\">Saudações ao pessoal do Fundo Internacional para o Desenvolvimento Agrícola (FIDA)<\/a><\/i> (14 de fevereiro de 2019): <i>AAS<\/i> 111 (2019), 309. Cf. Bento XVI, Carta enc. <i><a href=\"https://www.vatican.va/content/benedict-xvi/pt/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate.html\" target=\"_blank\" rel=\"noopener\">Caritas in veritate<\/a><\/i> (29 de junho de 2009), 22: <i>AAS <\/i>101 (2009), 657. <a class=\"fnup\" href=\"#rn162\">↩<\/a><\/span><\/li><li id=\"fn163\"><a class=\"fnback\" href=\"#rn163\" aria-label=\"Voltar ao texto\">163.<\/a><span>Cf. <i>ibid.<\/i>, 36: <i>AAS <\/i>101 (2009), 671-672. <a class=\"fnup\" href=\"#rn163\">↩<\/a><\/span><\/li><li id=\"fn164\"><a class=\"fnback\" href=\"#rn164\" aria-label=\"Voltar ao texto\">164.<\/a><span>Cf. Francisco, Exort. apost. <i><a href=\"https://www.vatican.va/content/francesco/pt/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html\" target=\"_blank\" rel=\"noopener\">Evangelii gaudium<\/a><\/i> (24 de novembro de 2013), 204: <i>AAS<\/i> 105 (2013), 1105-1106. <a class=\"fnup\" href=\"#rn164\">↩<\/a><\/span><\/li><li id=\"fn165\"><a class=\"fnback\" href=\"#rn165\" aria-label=\"Voltar ao texto\">165.<\/a><span>Cf. S. Paulo VI, Carta enc. <i><a href=\"https://www.vatican.va/content/paul-vi/pt/encyclicals/documents/hf_p-vi_enc_26031967_populorum.html\" target=\"_blank\" rel=\"noopener\">Populorum progressio<\/a><\/i> (26 de março de 1967), 87: <i>AAS<\/i> 59 (1967), 299. <a class=\"fnup\" href=\"#rn165\">↩<\/a><\/span><\/li><li id=\"fn166\"><a class=\"fnback\" href=\"#rn166\" aria-label=\"Voltar ao texto\">166.<\/a><span>Cf. S. João Paulo II, Carta enc. <i><a href=\"https://www.vatican.va/content/john-paul-ii/pt/encyclicals/documents/hf_jp-ii_enc_01051991_centesimus-annus.html\" target=\"_blank\" rel=\"noopener\">Centesimus annus<\/a><\/i> (1 de maio de 1991), 39: <i>AAS <\/i>83 (1991), 841. <a class=\"fnup\" href=\"#rn166\">↩<\/a><\/span><\/li><li id=\"fn167\"><a class=\"fnback\" href=\"#rn167\" aria-label=\"Voltar ao texto\">167.<\/a><span>Cf. Pontifício Conselho Justiça e Paz, <i><a href=\"http://www.vatican.va/roman_curia/pontifical_councils/justpeace/documents/rc_pc_justpeace_doc_20060526_compendio-dott-soc_po.html\" target=\"_blank\" rel=\"noopener\">Compêndio da Doutrina Social da Igreja<\/a><\/i>, 211. <a class=\"fnup\" href=\"#rn167\">↩<\/a><\/span><\/li><li id=\"fn168\"><a class=\"fnback\" href=\"#rn168\" aria-label=\"Voltar ao texto\">168.<\/a><span>Cf. S. João Paulo II, Carta <i><a href=\"https://www.vatican.va/content/john-paul-ii/pt/letters/1994/documents/hf_jp-ii_let_02021994_families.html\" target=\"_blank\" rel=\"noopener\">Gratissimam Sane<\/a><\/i> (2 de fevereiro de 1994), 17: <i>AAS <\/i>86 (1994), 903-906. <a class=\"fnup\" href=\"#rn168\">↩<\/a><\/span><\/li><li id=\"fn169\"><a class=\"fnback\" href=\"#rn169\" aria-label=\"Voltar ao texto\">169.<\/a><span>Cf. Conferência dos Bispos Católicos dos Estados Unidos, <i>Sons and Daughters of the Light. A Pastoral Plan for Ministry with Young Adults <\/i>(12 de novembro de 1996), Washington D.C. 1996, I, 3. <a class=\"fnup\" href=\"#rn169\">↩<\/a><\/span><\/li><li id=\"fn170\"><a class=\"fnback\" href=\"#rn170\" aria-label=\"Voltar ao texto\">170.<\/a><span>Cf. Pontifício Conselho Justiça e Paz, <i><a href=\"http://www.vatican.va/roman_curia/pontifical_councils/justpeace/documents/rc_pc_justpeace_doc_20060526_compendio-dott-soc_po.html\" target=\"_blank\" rel=\"noopener\">Compêndio da Doutrina Social da Igreja<\/a><\/i>, 290. <a class=\"fnup\" href=\"#rn170\">↩<\/a><\/span><\/li><li id=\"fn171\"><a class=\"fnback\" href=\"#rn171\" aria-label=\"Voltar ao texto\">171.<\/a><span>Cf. <i>ibid.<\/i>, 214. <a class=\"fnup\" href=\"#rn171\">↩<\/a><\/span><\/li><li id=\"fn172\"><a class=\"fnback\" href=\"#rn172\" aria-label=\"Voltar ao texto\">172.<\/a><span>Cf. Francisco, <i><a href=\"https://www.vatican.va/content/francesco/pt/messages/peace/documents/papa-francesco_20141208_messaggio-xlviii-giornata-mondiale-pace-2015.html\" target=\"_blank\" rel=\"noopener\">Mensagem para a celebração da XLVIII Jornada Mundial da Paz<\/a><\/i> (8 de dezembro de 2014), 4: <i>AAS<\/i> 107 (2015), 70-71. <a class=\"fnup\" href=\"#rn172\">↩<\/a><\/span><\/li><li id=\"fn173\"><a class=\"fnback\" href=\"#rn173\" aria-label=\"Voltar ao texto\">173.<\/a><span>Cf. Comissão Teológica Internacional, <i><a href=\"https://www.vatican.va/roman_curia/congregations/cfaith/cti_documents/rc_con_cfaith_doc_20000307_memory-reconc-itc_po.html\" target=\"_blank\" rel=\"noopener\">Memória e reconciliação: a Igreja e as culpas do passado<\/a><\/i>, Cidade do Vaticano, 5.3. <a class=\"fnup\" href=\"#rn173\">↩<\/a><\/span><\/li><li id=\"fn174\"><a class=\"fnback\" href=\"#rn174\" aria-label=\"Voltar ao texto\">174.<\/a><span>Assim nas Bulas <i>Sicut dudum<\/i> (13 de janeiro de 1435) e <i>Etsi suscepti<\/i> (9 de janeiro de 1442) de Eugénio IV e nas Bulas <i>Dum diversas<\/i> (18 de junho de 1452) e <i>Romanus Pontifex<\/i> (8 de janeiro de 1455) de Nicolau V. As exigências políticas e, por vezes, também as económicas, prevaleceram sobre as exigências evangélicas. A exigência da evangelização foi frequentemente subjugada ou, pelo menos, mal interpretada de acordo com as exigências dos poderes mundanos, relativizando assim a incompatibilidade da escravatura com a consciência cristã. <a class=\"fnup\" href=\"#rn174\">↩<\/a><\/span><\/li><li id=\"fn175\"><a class=\"fnback\" href=\"#rn175\" aria-label=\"Voltar ao texto\">175.<\/a><span>Cf. Leão XIII, Carta enc. <i>In plurimis<\/i> (5 de maio de 1888): <i>Acta Leonis XIII<\/i>, VIII, Roma 1889, 169-192. Considere-se que ainda em 1866, o Santo Ofício distinguia entre os aspetos imorais e morais da servidão, sem a condenar plenamente: Roma, Arquivo do Dicastério para a Doutrina da Fé, <i>Istr. 1293<\/i>: <i>Instrução do Santo Ofício sobre diversas dúvidas de Monsenhor Massaia, Vigário Apostólico no país dos Galla<\/i>, abril de 1866, resposta à questão n. 15. <a class=\"fnup\" href=\"#rn175\">↩<\/a><\/span><\/li><li id=\"fn176\"><a class=\"fnback\" href=\"#rn176\" aria-label=\"Voltar ao texto\">176.<\/a><span>Cf. S. João Paulo II, Bula <i><a href=\"https://www.vatican.va/content/john-paul-ii/pt/bulls/documents/hf_jp-ii_doc_19981129_bolla-incarnationis-mysterium.html\" target=\"_blank\" rel=\"noopener\">Incarnationis mysterium<\/a><\/i> (29 de novembro de 1998), 11: <i>AAS<\/i> 91 (1999), 139-141. <a class=\"fnup\" href=\"#rn176\">↩<\/a><\/span><\/li><li id=\"fn177\"><a class=\"fnback\" href=\"#rn177\" aria-label=\"Voltar ao texto\">177.<\/a><span>Cf. S. Paulo VI, <i>Regina caeli<\/i> (17 de maio de 1970): <i>Insegnamenti di Paolo VI<\/i>, vol. VIII, Città del Vaticano 1971, 506. <a class=\"fnup\" href=\"#rn177\">↩<\/a><\/span><\/li><li id=\"fn178\"><a class=\"fnback\" href=\"#rn178\" aria-label=\"Voltar ao texto\">178.<\/a><span>Cf. Francisco, Carta enc. <i><a href=\"https://www.vatican.va/content/francesco/pt/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\">Fratelli tutti<\/a> <\/i>(3 de outubro de 2020), 183: <i>AAS <\/i>112 (2020), 1033-1034. <a class=\"fnup\" href=\"#rn178\">↩<\/a><\/span><\/li><li id=\"fn179\"><a class=\"fnback\" href=\"#rn179\" aria-label=\"Voltar ao texto\">179.<\/a><span>Cf. Conc. Ecum. Vaticano II, Const. past. <i><a href=\"https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651207_gaudium-et-spes_po.html\" target=\"_blank\" rel=\"noopener\">Gaudium et spes<\/a><\/i>, 26: <i>AAS <\/i>58 (1966), 1046-1047. <a class=\"fnup\" href=\"#rn179\">↩<\/a><\/span><\/li><li id=\"fn180\"><a class=\"fnback\" href=\"#rn180\" aria-label=\"Voltar ao texto\">180.<\/a><span>S. Paulo VI, <i>Discurso na sede da ONU <\/i>(4 de outubro de 1965): <i>AAS<\/i> 57 (1965), 881. <a class=\"fnup\" href=\"#rn180\">↩<\/a><\/span><\/li><li id=\"fn181\"><a class=\"fnback\" href=\"#rn181\" aria-label=\"Voltar ao texto\">181.<\/a><span>Organização das Nações Unidas, <i>Carta das Nações Unidas<\/i> (26 de junho de 1945), Preâmbulo. <a class=\"fnup\" href=\"#rn181\">↩<\/a><\/span><\/li><li id=\"fn182\"><a class=\"fnback\" href=\"#rn182\" aria-label=\"Voltar ao texto\">182.<\/a><span>Cf. Francisco, Carta enc. <i><a href=\"https://www.vatican.va/content/francesco/pt/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\">Fratelli tutti<\/a><\/i> (3 de outubro de 2020), 258: <i>AAS<\/i> 112 (2020), 1061: «De facto, nas últimas décadas, todas as guerras pretenderam ter uma «justificação». O <i>Catecismo da Igreja Católica<\/i> fala da possibilidade duma legítima <i>defesa<\/i> por meio da força militar, o que supõe demonstrar a existência de algumas “condições rigorosas de legitimidade moral”. Mas cai-se facilmente numa interpretação demasiado larga deste possível direito. Assim, pretende-se indevidamente justificar inclusive ataques “preventivos” ou ações bélicas que dificilmente não acarretem “males e desordens mais graves do que o mal a eliminar”»; cf. <i>Catecismo da Igreja Católica<\/i>, 2309. <a class=\"fnup\" href=\"#rn182\">↩<\/a><\/span><\/li><li id=\"fn183\"><a class=\"fnback\" href=\"#rn183\" aria-label=\"Voltar ao texto\">183.<\/a><span>Cf. Dicastério para a Doutrina da Fé – Dicastério para a Cultura e a Educação, Nota <i>Antiqua et nova<\/i> (14 de janeiro de 2025), 99: <i>AAS<\/i> 117 (2025), 202-203. <a class=\"fnup\" href=\"#rn183\">↩<\/a><\/span><\/li><li id=\"fn184\"><a class=\"fnback\" href=\"#rn184\" aria-label=\"Voltar ao texto\">184.<\/a><span>Cf. <i>ibid.<\/i>, 103: <i>AAS<\/i> 117 (2025), 204. <a class=\"fnup\" href=\"#rn184\">↩<\/a><\/span><\/li><li id=\"fn185\"><a class=\"fnback\" href=\"#rn185\" aria-label=\"Voltar ao texto\">185.<\/a><span>Cf. <i><a href=\"https://www.vatican.va/content/leo-xiv/pt/speeches/2025/june/documents/20250626-roaco.html\" target=\"_blank\" rel=\"noopener\">Discurso aos participantes na Assembleia plenária da ROACO<\/a> <\/i>(26 de junho de 2025): <i>AAS<\/i> 117 (2025), 847-849. <a class=\"fnup\" href=\"#rn185\">↩<\/a><\/span><\/li><li id=\"fn186\"><a class=\"fnback\" href=\"#rn186\" aria-label=\"Voltar ao texto\">186.<\/a><span>Cf. Francisco, <i><a href=\"https://www.vatican.va/content/francesco/pt/messages/peace/documents/papa-francesco_20191208_messaggio-53giornatamondiale-pace2020.html\" target=\"_blank\" rel=\"noopener\">Mensagem para o LIII Dia Mundial da Paz<\/a> <\/i>(8 de dezembro de 2019): <i>AAS<\/i> 112 (2020), 54-61. <a class=\"fnup\" href=\"#rn186\">↩<\/a><\/span><\/li><li id=\"fn187\"><a class=\"fnback\" href=\"#rn187\" aria-label=\"Voltar ao texto\">187.<\/a><span>J.R.R. Tolkien, <i>O Senhor dos Anéis III<\/i>, Mem Martins 1998, 166. <a class=\"fnup\" href=\"#rn187\">↩<\/a><\/span><\/li><li id=\"fn188\"><a class=\"fnback\" href=\"#rn188\" aria-label=\"Voltar ao texto\">188.<\/a><span><i><a href=\"https://www.vatican.va/content/leo-xiv/pt/speeches/2025/may/documents/20250512-media.html\" target=\"_blank\" rel=\"noopener\">Discurso aos agentes da comunicação<\/a><\/i> (12 de maio de 2025): <i> AAS<\/i> 117 (2025), 682. <a class=\"fnup\" href=\"#rn188\">↩<\/a><\/span><\/li><li id=\"fn189\"><a class=\"fnback\" href=\"#rn189\" aria-label=\"Voltar ao texto\">189.<\/a><span><i>Ibid.<\/i> <a class=\"fnup\" href=\"#rn189\">↩<\/a><\/span><\/li><li id=\"fn190\"><a class=\"fnback\" href=\"#rn190\" aria-label=\"Voltar ao texto\">190.<\/a><span>S. João Paulo II, <i><a href=\"https://www.vatican.va/content/john-paul-ii/pt/messages/peace/documents/hf_jp-ii_mes_08121997_xxxi-world-day-for-peace.html\" target=\"_blank\" rel=\"noopener\">Mensagem para o XXXI Dia Mundial da Paz<\/a> <\/i>(1 de janeiro de 1998), 1: <i>AAS<\/i> 90 (1998), 147. <a class=\"fnup\" href=\"#rn190\">↩<\/a><\/span><\/li><li id=\"fn191\"><a class=\"fnback\" href=\"#rn191\" aria-label=\"Voltar ao texto\">191.<\/a><span>S. Agostinho, <i>Enarrationes in Psalmos<\/i>, 84, 12: <i>CCSL<\/i> 39, Turnhout 1956, 1172-1173. <a class=\"fnup\" href=\"#rn191\">↩<\/a><\/span><\/li><li id=\"fn192\"><a class=\"fnback\" href=\"#rn192\" aria-label=\"Voltar ao texto\">192.<\/a><span>Cf. Francisco, Carta enc. <i><a href=\"https://www.vatican.va/content/francesco/pt/encyclicals/documents/20241024-enciclica-dilexit-nos.html\" target=\"_blank\" rel=\"noopener\">Dilexit nos<\/a> <\/i>(24 de outubro de 2024), 22: <i>AAS <\/i>116 (2024), 1375-1376. <a class=\"fnup\" href=\"#rn192\">↩<\/a><\/span><\/li><li id=\"fn193\"><a class=\"fnback\" href=\"#rn193\" aria-label=\"Voltar ao texto\">193.<\/a><span>Cf. Idem, Carta enc. <i><a href=\"https://www.vatican.va/content/francesco/pt/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\">Fratelli tutti<\/a> <\/i>(3 de outubro de 2020), 115: <i>AAS <\/i>112 (2020), 1008-1009. <a class=\"fnup\" href=\"#rn193\">↩<\/a><\/span><\/li><li id=\"fn194\"><a class=\"fnback\" href=\"#rn194\" aria-label=\"Voltar ao texto\">194.<\/a><span>Cf. <i> ibid.<\/i>, 261: <i> AAS <\/i>112 (2020), 1062. <a class=\"fnup\" href=\"#rn194\">↩<\/a><\/span><\/li><li id=\"fn195\"><a class=\"fnback\" href=\"#rn195\" aria-label=\"Voltar ao texto\">195.<\/a><span>Cf. S. Paulo VI, <i>Discurso na sede da ONU <\/i>(4 de outubro de 1965): <i>AAS<\/i> 55 (1965), 878-879. <a class=\"fnup\" href=\"#rn195\">↩<\/a><\/span><\/li><li id=\"fn196\"><a class=\"fnback\" href=\"#rn196\" aria-label=\"Voltar ao texto\">196.<\/a><span>Cf. Pio XII, <i><a href=\"https://www.vatican.va/content/pius-xii/pt/speeches/1939/documents/hf_p-xii_spe_19390824_ora-grave.html\" target=\"_blank\" rel=\"noopener\">Radiomensagem “Un’ora grave”<\/a> <\/i>(24 de agosto de 1939): <i>AAS <\/i>31 (1939), 334. <a class=\"fnup\" href=\"#rn196\">↩<\/a><\/span><\/li><li id=\"fn197\"><a class=\"fnback\" href=\"#rn197\" aria-label=\"Voltar ao texto\">197.<\/a><span>G. La Pira, <i>Riflessioni sul Concilio<\/i>. Discorso del Sindaco di Firenze Prof. Giorgio La Pira alle «Guides de France» (Roma, 4 de setembro de 1962), Florença 1962, 6. <a class=\"fnup\" href=\"#rn197\">↩<\/a><\/span><\/li><li id=\"fn198\"><a class=\"fnback\" href=\"#rn198\" aria-label=\"Voltar ao texto\">198.<\/a><span><i> <a href=\"https://www.vatican.va/content/leo-xiv/pt/speeches/2025/may/documents/20250514-giubileo-chiese-orientali.html\" target=\"_blank\" rel=\"noopener\">Discurso aos participantes no Jubileu das Igrejas Orientais<\/a> <\/i>(14 de maio de 2025): <i> AAS <\/i>117 (2025), 686. <a class=\"fnup\" href=\"#rn198\">↩<\/a><\/span><\/li><li id=\"fn199\"><a class=\"fnback\" href=\"#rn199\" aria-label=\"Voltar ao texto\">199.<\/a><span>Cf. Francisco, Carta enc. <i><a href=\"https://www.vatican.va/content/francesco/pt/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\">Fratelli tutti<\/a> <\/i>(3 de outubro de 2020), 271: <i>AAS<\/i> 112 (2020), 1066. <a class=\"fnup\" href=\"#rn199\">↩<\/a><\/span><\/li><li id=\"fn200\"><a class=\"fnback\" href=\"#rn200\" aria-label=\"Voltar ao texto\">200.<\/a><span>Cf. Idem, <i><a href=\"https://www.vatican.va/content/francesco/pt/speeches/2016/september/documents/papa-francesco_20160920_assisi-preghiera-pace.html\" target=\"_blank\" rel=\"noopener\">Apelo a favor da paz na Jornada de oração pela paz. “Sede de paz. Religiões e culturas em diálogo”<\/a> <\/i>(20 de setembro de 2016): <i>AAS <\/i>108 (2016), 1124. <a class=\"fnup\" href=\"#rn200\">↩<\/a><\/span><\/li><li id=\"fn201\"><a class=\"fnback\" href=\"#rn201\" aria-label=\"Voltar ao texto\">201.<\/a><span>Idem, <i><a href=\"https://www.vatican.va/content/francesco/pt/speeches/2025/january/documents/20250109-corpo-diplomatico.html\" target=\"_blank\" rel=\"noopener\">Discurso aos membros do Corpo Diplomático acreditado junto à Santa Sé para as felicitações de ano novo<\/a><\/i> (9 de janeiro de 2025): <i>AAS <\/i>117 (2025), 110. <a class=\"fnup\" href=\"#rn201\">↩<\/a><\/span><\/li><li id=\"fn202\"><a class=\"fnback\" href=\"#rn202\" aria-label=\"Voltar ao texto\">202.<\/a><span>Cf. Idem, <a href=\"https://www.vatican.va/content/francesco/pt/speeches/2013/june/documents/papa-francesco_20130620_38-sessione-fao.html\" target=\"_blank\" rel=\"noopener\"><i>Discurso à Assembleia Geral por ocasião do 38º aniversário da FAO<\/i> (<i>20 de junho de 2013)<\/i><\/a>: <i>AAS<\/i> 105 (2013), 616-617. <a class=\"fnup\" href=\"#rn202\">↩<\/a><\/span><\/li><li id=\"fn203\"><a class=\"fnback\" href=\"#rn203\" aria-label=\"Voltar ao texto\">203.<\/a><span><i><a href=\"https://www.vatican.va/content/leo-xiv/pt/messages/urbi/documents/20250508-prima-benedizione-urbietorbi.html\" target=\"_blank\" rel=\"noopener\">Primeira bênção “Urbi et Orbi”<\/a> <\/i>(8 de maio de 2025): <i> AAS <\/i>117 (2025), 660. <a class=\"fnup\" href=\"#rn203\">↩<\/a><\/span><\/li><li id=\"fn204\"><a class=\"fnback\" href=\"#rn204\" aria-label=\"Voltar ao texto\">204.<\/a><span><i>Ibid.<\/i> <a class=\"fnup\" href=\"#rn204\">↩<\/a><\/span><\/li><li id=\"fn205\"><a class=\"fnback\" href=\"#rn205\" aria-label=\"Voltar ao texto\">205.<\/a><span>Cf. <a href=\"https://www.vatican.va/content/leo-xiv/pt/homilies/2025/documents/20251231-te-deum.html\" target=\"_blank\" rel=\"noopener\"><i>Homilia nas Primeiras Vésperas de Maria Santíssima, Mãe de Deus<\/i> <i>e «Te Deum»<\/i><\/a> (31 de dezembro de 2025): <i>L’Osservatore Romano<\/i> (ed. mensal em português de janeiro 2026), 98-99. <a class=\"fnup\" href=\"#rn205\">↩<\/a><\/span><\/li><li id=\"fn206\"><a class=\"fnback\" href=\"#rn206\" aria-label=\"Voltar ao texto\">206.<\/a><span>Cf. <i><a href=\"https://www.vatican.va/content/leo-xiv/pt/homilies/2025/documents/20251225-messa-natale.html\" target=\"_blank\" rel=\"noopener\">Homilia da Missa de Natal<\/a><\/i> (25 de dezembro de 2025): <i>L’Osservatore Romano<\/i> (ed. mensal em português de janeiro 2026), 92-93. <a class=\"fnup\" href=\"#rn206\">↩<\/a><\/span><\/li><li id=\"fn207\"><a class=\"fnback\" href=\"#rn207\" aria-label=\"Voltar ao texto\">207.<\/a><span>Cf. <i>ibid.<\/i> <a class=\"fnup\" href=\"#rn207\">↩<\/a><\/span><\/li><li id=\"fn208\"><a class=\"fnback\" href=\"#rn208\" aria-label=\"Voltar ao texto\">208.<\/a><span>Cf. <i><a href=\"https://www.vatican.va/content/leo-xiv/pt/angelus/2026/documents/20260106-angelus.html\" target=\"_blank\" rel=\"noopener\">Angelus na Solenidade da Epifania do Senhor<\/a><\/i> (6 de janeiro de 2026): <i>L’Osservatore Romano<\/i> (ed. mensal em português de fevereiro 2026), 45-46. <a class=\"fnup\" href=\"#rn208\">↩<\/a><\/span><\/li><li id=\"fn209\"><a class=\"fnback\" href=\"#rn209\" aria-label=\"Voltar ao texto\">209.<\/a><span>Cf. <i><a href=\"https://www.vatican.va/content/leo-xiv/pt/homilies/2025/documents/20251224-messa-notte-natale.html\" target=\"_blank\" rel=\"noopener\">Homilia da Missa da Noite de Nata<\/a>l<\/i> (24 de dezembro de 2025): <i>L’Osservatore Romano<\/i> (ed. mensal em português de janeiro 2026), 91-92. <a class=\"fnup\" href=\"#rn209\">↩<\/a><\/span><\/li><li id=\"fn210\"><a class=\"fnback\" href=\"#rn210\" aria-label=\"Voltar ao texto\">210.<\/a><span>P. de Bérulle, <i>Discours de l’état et des grandeurs de Jésus, Discours IV, Unité de Dieu en l’incarnation<\/i>: <i>Œuvres complètes<\/i>, Paris 1856, col 218. <a class=\"fnup\" href=\"#rn210\">↩<\/a><\/span><\/li><li id=\"fn211\"><a class=\"fnback\" href=\"#rn211\" aria-label=\"Voltar ao texto\">211.<\/a><span><i>Ibid.<\/i> <a class=\"fnup\" href=\"#rn211\">↩<\/a><\/span><\/li><li id=\"fn212\"><a class=\"fnback\" href=\"#rn212\" aria-label=\"Voltar ao texto\">212.<\/a><span>Cf. <i><a href=\"https://www.vatican.va/content/leo-xiv/pt/speeches/2025/december/documents/20251205-conferenza.html\" target=\"_blank\" rel=\"noopener\">Discurso numa Conferência sobre “Inteligência artificial e cuidado da Casa comum”<\/a><\/i> (5 de dezembro de 2025): <i>L’Osservatore Romano<\/i> (ed. mensal em português de janeiro 2026), 59-60. <a class=\"fnup\" href=\"#rn212\">↩<\/a><\/span><\/li><li id=\"fn213\"><a class=\"fnback\" href=\"#rn213\" aria-label=\"Voltar ao texto\">213.<\/a><span>Bento XVI, Carta enc. <i><a href=\"https://www.vatican.va/content/benedict-xvi/pt/encyclicals/documents/hf_ben-xvi_enc_20051225_deus-caritas-est.html\" target=\"_blank\" rel=\"noopener\">Deus caritas est<\/a><\/i> (29 de junho de 2005), 14: <i>AAS <\/i>101 (2006), 228. <a class=\"fnup\" href=\"#rn213\">↩<\/a><\/span><\/li><li id=\"fn214\"><a class=\"fnback\" href=\"#rn214\" aria-label=\"Voltar ao texto\">214.<\/a><span>S. Agostinho, <i>Sermones<\/i>, 272: <i>In die Pentecostes ad infantes de sacramento<\/i>: <i>PL<\/i> 38, Parigi 1865, col. 1247. <a class=\"fnup\" href=\"#rn214\">↩<\/a><\/span><\/li><li id=\"fn215\"><a class=\"fnback\" href=\"#rn215\" aria-label=\"Voltar ao texto\">215.<\/a><span>Bento XVI, <i><a href=\"https://www.vatican.va/content/benedict-xvi/pt/homilies/2011/documents/hf_ben-xvi_hom_20110421_coena-domini.html\" target=\"_blank\" rel=\"noopener\">Homilia na Missa da Ceia do Senhor<\/a><\/i> (21 de abril de 2011): <i>AAS <\/i>103 (2011), 321. <a class=\"fnup\" href=\"#rn215\">↩<\/a><\/span><\/li><li id=\"fn216\"><a class=\"fnback\" href=\"#rn216\" aria-label=\"Voltar ao texto\">216.<\/a><span><i><a href=\"https://www.vatican.va/content/leo-xiv/pt/speeches/2025/december/documents/20251222-curia-romana.html\" target=\"_blank\" rel=\"noopener\">Discurso à Cúria Romana por ocasião da troca dos bons votos de Natal<\/a><\/i> (22 de dezembro de 2025): <i>L’Osservatore Romano<\/i> (ed. mensal em português de janeiro 2026), 89. <a class=\"fnup\" href=\"#rn216\">↩<\/a><\/span><\/li><li id=\"fn217\"><a class=\"fnback\" href=\"#rn217\" aria-label=\"Voltar ao texto\">217.<\/a><span>Cf. <i>supra<\/i>, nn. 11-14. <a class=\"fnup\" href=\"#rn217\">↩<\/a><\/span><\/li><li id=\"fn218\"><a class=\"fnback\" href=\"#rn218\" aria-label=\"Voltar ao texto\">218.<\/a><span>Cf. <i><a href=\"https://www.vatican.va/content/leo-xiv/pt/speeches/2025/november/documents/20251113-fondazione-infanzia-adolescenza.html\" target=\"_blank\" rel=\"noopener\">Discurso aos participantes na conferência «A dignidade das crianças e dos adolescentes na era da inteligência artificial»<\/a><\/i> (13 de novembro de 2025): <i>L’Osservatore Romano<\/i> (ed. mensal em português de dezembro 2025), 102-103. <a class=\"fnup\" href=\"#rn218\">↩<\/a><\/span><\/li><li id=\"fn219\"><a class=\"fnback\" href=\"#rn219\" aria-label=\"Voltar ao texto\">219.<\/a><span>Cf. Bento XVI, Carta enc. <i><a href=\"https://www.vatican.va/content/benedict-xvi/pt/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate.html\" target=\"_blank\" rel=\"noopener\">Caritas in veritate<\/a><\/i> (29 de junho de 2009), 34: <i>AAS <\/i>101 (2009), 668-670. <a class=\"fnup\" href=\"#rn219\">↩<\/a><\/span><\/li><li id=\"fn220\"><a class=\"fnback\" href=\"#rn220\" aria-label=\"Voltar ao texto\">220.<\/a><span>Francisco, Exort. ap. <i><a href=\"https://www.vatican.va/content/francesco/pt/apost_exhortations/documents/20231004-laudate-deum.html\" target=\"_blank\" rel=\"noopener\">Laudate deum<\/a><\/i> (4 de outubro de 2023), 67: <i>AAS <\/i>115 (2023), 1059. <a class=\"fnup\" href=\"#rn220\">↩<\/a><\/span><\/li><li id=\"fn221\"><a class=\"fnback\" href=\"#rn221\" aria-label=\"Voltar ao texto\">221.<\/a><span><i> <a href=\"https://www.vatican.va/content/leo-xiv/pt/angelus/2026/documents/20260106-angelus.html\" target=\"_blank\" rel=\"noopener\">Angelus na Solenidade da Epifania do Senhor<\/a><\/i> (6 de janeiro de 2026): <i>L’Osservatore Romano<\/i> (ed. mensal em português de fevereiro 2026), 46. <a class=\"fnup\" href=\"#rn221\">↩<\/a><\/span><\/li><li id=\"fn222\"><a class=\"fnback\" href=\"#rn222\" aria-label=\"Voltar ao texto\">222.<\/a><span>Bento XVI, <i><a href=\"https://www.vatican.va/content/benedict-xvi/pt/audiences/2006/documents/hf_ben-xvi_aud_20060215.html\" target=\"_blank\" rel=\"noopener\">Audiência geral<\/a><\/i> (15 de fevereiro de 2006): <i>L’Osservatore Romano<\/i> (ed. semanal em português de 18 de fevereiro de 2006), 12. <a class=\"fnup\" href=\"#rn222\">↩<\/a><\/span><\/li><li id=\"fn223\"><a class=\"fnback\" href=\"#rn223\" aria-label=\"Voltar ao texto\">223.<\/a><span><i> <a href=\"https://www.vatican.va/content/leo-xiv/pt/speeches/2025/october/documents/20251011-veglia-di-preghiera.html\" target=\"_blank\" rel=\"noopener\">Meditação na vigília de oração e rosário pela paz no Jubileu da espiritualidade mariana<\/a><\/i> (11 de outubro de 2025): <i>L’Osservatore Romano<\/i> (ed. mensal em português de novembro 2025), 84. <a class=\"fnup\" href=\"#rn223\">↩<\/a><\/span><\/li><li id=\"fn224\"><a class=\"fnback\" href=\"#rn224\" aria-label=\"Voltar ao texto\">224.<\/a><span>S. Paulo VI, <i><a href=\"https://www.vatican.va/content/paul-vi/pt/homilies/1970/documents/hf_p-vi_hom_19700424.html\" target=\"_blank\" rel=\"noopener\">Homilia na Peregrinação ao Santuário Mariano de Nossa Senhora de Bonária na ilha da Sardenha<\/a><\/i> (24 de abril de 1970): <i>AAS <\/i>62 (1970), 301. <a class=\"fnup\" href=\"#rn224\">↩<\/a><\/span><\/li><\/ol><\/section>", "pl": "<details class=\"chapter\" id=\"ch-intro\"><summary><div class=\"csum\"><span class=\"csum-title\">Wprowadzenie<\/span><span class=\"csum-desc\">„Rzeczy nowe” naszych czasów oraz wybór między Babel a odbudowanym miastem. <span class=\"csum-n\">· 16 sekcje<\/span><\/span><span class=\"csum-cta\"><span class=\"chev\">›<\/span><span class=\"cta-read\">kliknij, aby przeczytać<\/span><span class=\"cta-collapse\">kliknij, aby zwinąć<\/span><\/span><\/div><\/summary><div class=\"chapter-body\"><p class=\"vp\" id=\"p1\"><span class=\"pnum\">1<\/span>Wspaniałe człowieczeństwo stworzone przez Boga staje dziś wobec decydującego wyboru: wznieść nową wieżę Babel albo budować miasto, w którym Bóg i ludzkość zamieszkują razem. Każde pokolenie otrzymuje w dziedzictwie zadanie nadania kształtu swoim czasom: doprowadzenia do dojrzewania dziejów jako przestrzeni, w której godność każdej osoby będzie otoczona troską, będzie umacniana sprawiedliwość, a braterstwo stanie się możliwe. Nad każdą jednak epoką wisi ryzyko budowania świata nieludzkiego i jeszcze bardziej niesprawiedliwego. Tam, gdzie ludzkości grozi utrata własnego oblicza, my, chrześcijanie, wznosimy oczy ku Bogu, który stał się ciałem, wiedząc, że „misterium człowieka wyjaśnia się prawdziwie jedynie w misterium Słowa Wcielonego” <a class=\"ref\" id=\"rn1\" href=\"#fn1\">1<\/a>. To wspaniałe człowieczeństwo w Jezusie Chrystusie staje się Drogą, Prawdą i Życiem, otwierając każdemu z nas drogę wzrastania ku pełni.<\/p><p class=\"vp\" id=\"p2\"><span class=\"pnum\">2<\/span>Oparci na Chrystusie – żywym kamieniu – doświadczamy potężnego i tajemniczego działania Ducha Świętego oraz wierzymy, że każdy autentyczny ludzki wysiłek współpracy z Nim dla osiągnięcia dobra będzie pobłogosławiony przez Ojca niebieskiego, w którym pokładamy naszą nadzieję. Dlatego możemy z zaangażowaniem włączać się w te wszystkie inicjatywy, które budują świat bardziej sprawiedliwy, i możemy wzywać innych do współdziałania z nami na rzecz integralnego rozwoju każdej istoty ludzkiej. Pragniemy wejść w dialog ze wszystkimi mężczyznami i kobietami naszych czasów, z którymi dzielimy doświadczenia, pytania i dążenia ludzkości <a class=\"ref\" id=\"rn2\" href=\"#fn2\">2<\/a>. Chcemy razem z nimi szukać nowych dróg ku dobru wspólnemu i ku promowaniu godnego życia dla wszystkich. Taka postawa dialogu stanowi integralną część powołania Kościoła, ponieważ on – ustanowiony „w Chrystusie jakby sakramentem (…) wewnętrznego zjednoczenia z Bogiem i jedności całego rodzaju ludzkiego” <a class=\"ref\" id=\"rn3\" href=\"#fn3\">3<\/a> – rozpoznaje w historii miejsce, w którym Ewangelia stawia pytania ludzkiemu doświadczeniu i mu towarzyszy.<\/p><p class=\"vp\" id=\"p3\"><span class=\"pnum\">3<\/span>W tym duchu Leon XIII opublikował w 1891 r. Encyklikę Rerum novarum, której 135. rocznicę z żywą wdzięcznością obchodzimy w tym roku. Tym dokumentem mój umiłowany Poprzednik dał impuls tej refleksji nad społeczeństwem, ekonomią i polityką, którą dziś nazywamy „nauką społeczną Kościoła”. A kiedy niektórzy stawiali zarzut, że Kościół nie powinien trwonić sił na sprawy doczesne, lecz troszczyć się o głoszenie orędzia życia wiecznego, odpowiadał on z realizmem i mądrością, iż głoszenie Ewangelii nie może pomijać konkretnego życia narodów <a class=\"ref\" id=\"rn4\" href=\"#fn4\">4<\/a>. Od tego czasu minęło wiele dziesięcioleci, a Magisterium, pasterze, teologowie i wierni nadal podejmowali refleksję nad kwestiami społecznymi w świetle Ewangelii. Dziś nauka społeczna Kościoła stanowi dziedzictwo mądrości, w którym odnajdujemy zasady myślenia, kryteria rozeznawania i osądu oraz konkretne wskazania do działania. Opiera się ona na Piśmie Świętym i Tradycji, a w dialogu z naukami pomaga nam trafnie odczytywać wyzwania teraźniejszości, wskazując drogi właściwe dla przeżywania jasnego świadectwa chrześcijańskiego, z radością i w służbie światu. Nauka społeczna Kościoła nie jest statycznym zbiorem pojęć, lecz żywym korpusem prawdy, który strzeże i interpretuje powołanie ludzkości do życia pełnego i sprawiedliwego. Do tej żywej tradycji pragnę zatem dołączyć także mój głos, przyzywając pomocy Ducha mądrości, który od początku zamieszkuje świat (por. Prz 8, 22–31).<\/p><h3 class=\"sub\">Rzeczy nowe(res novae) naszych czasów<\/h3><p class=\"vp\" id=\"p4\"><span class=\"pnum\">4<\/span>O ile Leon XIII mówił w swoim czasie o „rzeczach nowych” ( rerum novarum), o tyle dzisiaj nie możemy po prostu powtarzać jego cennego nauczania, lecz winniśmy prosić Boga o mądrość potrzebną do odczytania wielkich tendencji naszych czasów, w szczególności postępu techniki. W ostatnich latach staje się coraz bardziej oczywiste, jak szybko i jak głęboko cyfryzacja, sztuczna inteligencja (AI) i robotyka przekształcają nasz świat. Techniki samej w sobie nie należy uważać za siłę przeciwstawną osobie ludzkiej; przeciwnie, jest ona od samego początku wpisana w nasze dzieje jako „działalność głęboko ludzka, związana z autonomią i wolnością człowieka” <a class=\"ref\" id=\"rn5\" href=\"#fn5\">5<\/a>. Rozwój technologiczny w ciągu wieków przyczyniał się do znacznej poprawy warunków życia ludzkości; zarazem jednak każdy etap postępu ukazywał także dwuznaczne oblicze narzędzi mogących wyrządzać szkody, jeśli nie są ukierunkowane ku dobru. Dziś jednak stajemy wobec nowej sytuacji, w której potęga i wszechobecność rodzących się technologii wnikają w tkankę codzienności, kształtują procesy decyzyjne i głęboko oddziałują na wyobraźnię zbiorową: „Ludzkość nigdy nie miała tyle władzy nad sobą samą” <a class=\"ref\" id=\"rn6\" href=\"#fn6\">6<\/a>. Nowe technologie otwierają horyzont rozciągający się w kierunkach, których – choć możemy się domyślać – nie jesteśmy jeszcze w stanie w pełni przewidzieć. To sprawia, że trudniej jest ocenić ich wpływ oraz długofalowe skutki dla godności osoby i dobra wspólnego.<\/p><p class=\"vp\" id=\"p5\"><span class=\"pnum\">5<\/span>Teraz do nas należy, aby z jasnością umysłu i poczuciem odpowiedzialności podjąć wyzwania naszych czasów. Konieczne jest przyjęcie odpowiednich narzędzi normatywnych, zdolnych strzec sprawiedliwości i ograniczać wypaczające skutki władzy technologicznej. Kwestia ta nie wyczerpuje się jednak w samej regulacji. Jak przestrzegał Papież Franciszek, trzeba z realizmem pytać, kto dzisiaj dzierży tę władzę i ku jakim celom ją ukierunkowuje: „Nie możemy jednak ignorować faktu, że energia jądrowa, biotechnologia, informatyka, znajomość naszego DNA i inne możliwości, które zyskaliśmy, (…) umożliwiają tym, którzy posiadają wiedzę – a nade wszystko władzę ekonomiczną, aby ją wyzyskiwać – niezwykłe panowanie nad całym rodzajem ludzkim i nad całym światem” <a class=\"ref\" id=\"rn7\" href=\"#fn7\">7<\/a>. Niegdyś to przede wszystkim państwa prowadziły i ukierunkowywały innowacje. Dziś natomiast głównymi motorami rozwoju są podmioty prywatne, często ponadnarodowe, dysponujące zasobami i zdolnością oddziaływania większymi niż wiele rządów. Władza technologiczna przybiera zatem nowe oblicze, w przeważającej mierze „prywatne”, a przez to jest jeszcze trudniejsza do rozeznania, uporządkowania i ukierunkowania ku dobru wspólnemu.<\/p><p class=\"vp\" id=\"p6\"><span class=\"pnum\">6<\/span>Dlatego trzeba podjąć wspólne rozeznanie, zdolne dotrzeć do duchowych i kulturowych korzeni dokonujących się przemian. Jeśli bowiem zatrzymamy się jedynie na tym, co doraźne, ryzykujemy, że o kierunku naszej wędrówki zadecyduje za nas następujący po sobie ciąg naglących stanów kryzysowych. Przeżywamy obecnie gwałtowny etap przejścia, „zmianę epoki”, w której – podczas gdy jedni współzawodniczą o przyszłość nowych technologii, a inni są zaangażowani w podejmowanie nad nimi refleksji – większość osób pozostaje w oczekiwaniu, przygląda się z oddalenia i po prostu ma nadzieję, że wszystko ułoży się dobrze. Właśnie dlatego w naszym sumieniu stajemy przed rozstrzygającymi pytaniami, których nie można już dłużej uchylać: Dokąd zmierzamy? Ku jakiemu celowi pragniemy się skierować? Jaki kierunek winniśmy obrać jako wspólnota ludzka i jako narody?<\/p><h3 class=\"sub\">Dwa obrazy biblijne<\/h3><p class=\"vp\" id=\"p7\"><span class=\"pnum\">7<\/span>Aby odpowiedzieć na te pytania i rozeznać, jak odpowiedzialnie odnaleźć się w dobie sztucznej inteligencji, pragnę przywołać dwa obrazy biblijne: budowę wieży Babel (por. Rdz 11, 1–9) oraz odbudowę murów Jerozolimy (por. Ne 2–6). W Księdze Rodzaju opowiadanie o wieży Babel pojawia się u początków dziejów ludzkości, bezpośrednio po genealogiach synów Noego. Ludzie, osiedliwszy się na równinie Szinear, postanawiają zbudować miasto i wieżę, „której wierzchołek będzie sięgał nieba” (Rdz 11, 4). Chcą w ten sposób zapewnić sobie trwałość i potęgę, a nade wszystko „rozsławić swoje imię”, lękając się rozproszenia po ziemi. Przedsięwzięcie wydaje się imponujące: jeden język, jedna technologia, jeden kierunek. Projekt ten kryje w sobie jednak wielką zasadzkę: jest to dzieło pomyślane bez odniesienia do Boga, wsparte jednolitością, która usuwa różnorodność i która – zamiast komunii – wybiera uniformizację. Gdy miasto budowane jest na pysze i na roszczeniu samowystarczalności, komunikacja ulega zerwaniu, języki się mieszają, a ludzie przestają się rozumieć. Owocem nie jest jedność, lecz rozproszenie. Wieża Babel ukazuje zatem ograniczenie każdej budowli, która – choćby imponująca – wyrasta z absolutyzacji tego, co ludzkie, i z ludzkiego roszczenia samowystarczalności, poświęca godność osób na rzecz skuteczności i pragnie dosięgnąć nieba bez błogosławieństwa Boga.<\/p><p class=\"vp\" id=\"p8\"><span class=\"pnum\">8<\/span>Z kolei Księga Nehemiasza otwiera się w chwili wielkiej słabości w dziejach starożytnego Izraela. Po niewoli babilońskiej część ludu powróciła do Jerozolimy, lecz miasto nadal pozostaje w ruinie, mury są zwalone, a bramy spalone (por. Ne 1–2). Nehemiasz – Żyd pozostający na służbie u perskiego króla Artakserksesa – otrzymuje wiadomość o katastrofalnym stanie miasta ojców. Zanim podejmie działanie, pości, modli się i wstawia za ludem; następnie prosi króla o pozwolenie na powrót do Jerozolimy, a gdy tam przybywa, w milczeniu ogląda zburzone miejsca. Nie narzuca rozwiązań z góry. Zwołuje rodziny, każdej powierza odcinek muru do odbudowy, wysłuchuje lęków, koordynuje wysiłki i stawia czoło sprzeciwom. Opowiadanie ukazuje, że miasto odradza się nie dzięki inicjatywie pojedynczej osoby, lecz przez wspólną odpowiedzialność całego ludu: kapłanów, rzemieślników, naczelników rodów, kobiet i młodzieży. Jest to dzieło, które ma w centrum Boga i odbudowuje więzi jeszcze wcześniej niż kamienie. W ten sposób dawna Jerozolima odnajduje na nowo wspólny język: nie język jednolitości, lecz komunii; harmonię, która rodzi się wówczas, gdy każdy przyjmuje swoją część odpowiedzialności, a cały lud uznaje, że jego siła pochodzi od Pana.<\/p><p class=\"vp\" id=\"p9\"><span class=\"pnum\">9<\/span>W świetle tych dwóch obrazów Duch Święty przemawia dziś do nas w kwestii relacji z techniką i z trwającą rewolucją cyfrową. Odkrycia naukowe są talentem powierzonym ludzkości po to, aby mogła z niego czerpać korzyści (por. Mt 25, 14–30). Technologia może leczyć, łączyć, wychowywać, strzec wspólnego domu; może jednak także dzielić, odrzucać i rodzić nowe niesprawiedliwości. W ujęciu abstrakcyjnym sama w sobie nie stanowi ona rozwiązania problemów ludzkości, tak jak sama w sobie nie jest złem; konkretnie rzecz ujmując, nie jest jednak neutralna, ponieważ przyjmuje ona oblicze tych, którzy ją projektują, finansują, regulują i wykorzystują. Dlatego pierwszym wyborem nie jest wybór między „tak” a „nie” dla technologii, lecz między budowaniem wieży Babel a odbudową Jerozolimy: między władzą, która rości sobie pretensję do panowania nad niebem, a ludem, który – w obecności Boga – podejmuje zgodnie pracę nad odbudową murów braterskiego współistnienia.<\/p><p class=\"vp\" id=\"p10\"><span class=\"pnum\">10<\/span>Unikajmy zatem „syndromu wieży Babel”, polegającego na bałwochwalstwie zysku, którego ofiarą padają słabi; na jednolitości spłaszczającej różnice oraz na roszczeniu do jednego języka – także cyfrowego – zdolnego przełożyć wszystko, nawet tajemnicę osoby, na dane i wydajność. Na tym polega niebezpieczeństwo dehumanizacji – budowania przyszłości z wyłączeniem Boga i zredukowania drugiej osoby do roli środka – pokusy dawnej i wciąż nowej, która dziś przybiera również oblicze techniczne. Wybierzmy natomiast „drogę Nehemiasza”, która ukazuje wartość wspólnej pracy podejmowanej po to, by uczynić miasto Boże bezpiecznym dla powracających wygnańców. Odbudowywać znaczy dzisiaj uznać, że pośród wielości głosów i wizji, przypominającej niekiedy rozproszenie języków, istnieje jednak pewna świetlana możliwość, polegająca na budowaniu razem, przemieniając różnorodność w zasób i czyniąc ze słuchania i dialogu wspólną przestrzeń, w której mogą wzrastać sprawiedliwość i braterstwo. Wewnątrz tego wspólnego dzieła chrześcijanie odnajdują zaś właściwą sobie formę budowania: jest nią ukierunkowywanie działania ku Bogu, aby w Jego świetle pluralizm nie przeradzał się w chaos, lecz – w praktyce synodalności – stawał się przestrzenią, w której ludzkość na nowo odnajduje swoje trwałe fundamenty i swój cel ostateczny. W Apokalipsie Jan widzi nowe Jeruzalem „zstępujące z nieba od Boga” (Ap 21, 2) jako dar dla całej ludzkości. Ta zaś wizja łaski jest dla nas, chrześcijan, wezwaniem do wspólnej pracy nad kształtowaniem w dzisiejszych „miastach” pokojowego, sprawiedliwego i godnego życia wspólnego.<\/p><h3 class=\"sub\">Budować na fundamencie dobra<\/h3><p class=\"vp\" id=\"p11\"><span class=\"pnum\">11<\/span>Budowanie miasta opartego na fundamencie dobra wspólnego domaga się zatem przede wszystkim wznoszenia na skale relacji z Bogiem. Oznacza to uznać, że prawda Jego miłości wzywa nas do życia „w obfitości” ( J 10, 10) oraz do komunii z Nim. Wraz ze św. Augustynem również i my możemy powiedzieć: „Stworzyłeś nas bowiem jako skierowanych ku Tobie. I niespokojne jest nasze serce, dopóki w Tobie nie spocznie” <a class=\"ref\" id=\"rn8\" href=\"#fn8\">8<\/a>. Bóg wpisał bowiem w nasze serce pragnienie szczęścia, obejmujące wszystkie wymiary życia, a Kościół – podejmując dialog z mężczyznami i kobietami naszych czasów – odczuwa pilną potrzebę pielęgnowania tego dążenia i ukierunkowywania go ku jego najgłębszej prawdzie.<\/p><p class=\"vp\" id=\"p12\"><span class=\"pnum\">12<\/span>Po drugie, budować na fundamencie dobra znaczy przyjąć ograniczoność i kruchość człowieczeństwa, nie uznając ich za błąd, który należałoby skorygować. Dzisiaj właściwe istocie ludzkiej pragnienie pełni może zostać skierowane ku zwodniczym celom: przez iluzję techniki, która obiecuje wyzwolić nas od wszelkiej kruchości, albo przez modele dobrobytu, które spychają całe narody na margines. Nierzadko pokładamy nadzieję w nieograniczonym wzmacnianiu ludzkich możliwości, w formach postępu, które mogą zaostrzać nierówności, w doraźnych rozwiązaniach, które nie są zdolne uleczyć ran zadanych narodom. I tak, podczas gdy jedni ulegają mirażowi nieograniczonej samorealizacji, wielu pozostaje pozbawionych tego, co konieczne. Kościół przypomina – głosem pokornym, lecz stanowczym – że prawdziwe spełnienie nie rodzi się z usuwania ludzkiej kruchości, lecz z harmonijnego wzrastania: tam, gdzie wolność i odpowiedzialność splatają się ze wzajemną troską i prawdziwą solidarnością, a postęp mierzy się godnością każdego człowieka i dobrem narodów.<\/p><p class=\"vp\" id=\"p13\"><span class=\"pnum\">13<\/span>Po trzecie, budowanie świata, w którym wszyscy mogą „rozkwitać”, domaga się odważnej współodpowiedzialności. Żadna ręka sama nie zdoła unieść ciężaru wyzwań, które dotykają współczesnego świata; i żadna nie jest tak słaba, by nie mogła dać swego wkładu: „Moc bowiem w słabości się doskonali” (2 Kor 12, 9). Każdemu przypadnie jego odcinek muru: uczonym i badaczom, przedsiębiorcom i pracownikom, wychowawcom i prawodawcom, społeczeństwu obywatelskiemu, ruchom społecznym i wspólnotom wiary. Taka jest logika pomocniczości, która docenia współpracę między pokoleniami, narodami, dyscyplinami i kulturami jako uprzywilejowaną drogę prowadzącą do wzrostu trwałości, pomyślności i pokoju. Napięcia i różnice nie powinny budzić lęku: mogą stać się twórczą energią, jeśli zostaną ukierunkowane przez współdzieloną odpowiedzialność.<\/p><p class=\"vp\" id=\"p14\"><span class=\"pnum\">14<\/span>Wreszcie, budowanie na fundamencie dobra domaga się języka ewangelicznego. Unikajmy słów, które upokarzają albo przeciwstawiają jednych drugim. Wybierajmy jasność, która oświeca, a także szczerość, która otwiera drogi. Nie ulegajmy naiwnym uniesieniom i nie podsycajmy jałowych lęków. Raczej wskazujmy kryteria rozeznania, czyli: godność osoby, powszechne przeznaczenie dóbr, opcję preferencyjną na rzecz ubogich, troskę o wspólny dom i pokój – oraz przekładajmy je na praktykę: odpowiedzialne planowanie, ocenę wpływu na człowieka i życie społeczne, włączanie najbardziej kruchych, alfabetyzację cyfrową oraz badania naukowe i przemysł ukierunkowane na sprawiedliwość i pokój.<\/p><h3 class=\"sub\">Pozostać ludźmi<\/h3><p class=\"vp\" id=\"p15\"><span class=\"pnum\">15<\/span>Podczas niedawnego Zwyczajnego Roku Jubileuszowego 2025 wędrowaliśmy jako pielgrzymi nadziei i zostaliśmy obdarowani obfitością łask. Umocnieni tymi darami możemy z ufnością ducha podejmować trudne zadania i wymagające wyzwania, przed jakimi stoi nasza przyszłość. W dobie sztucznej inteligencji, w której godność człowieka narażona jest na przesłonięcie przez nowe formy dehumanizacji, spoczywa na nas naglący obowiązek, by pozostać prawdziwie ludźmi, z miłością otaczając troską owo wspaniałe człowieczeństwo, które zostało nam darowane i ukazane w całej pełni w Chrystusie, a którego żadna maszyna nigdy nie zdoła zastąpić w jego blasku. Prawdziwy postęp rodzi się zawsze z serca otwartego na drugiego człowieka, z rozumu gotowego do słuchania oraz z woli, która szuka bardziej tego, co jednoczy, aniżeli tego, co dzieli.<\/p><p class=\"vp\" id=\"p16\"><span class=\"pnum\">16<\/span>Zwracam się z usilnym apelem do wszystkich wiernych katolików, do wszystkich chrześcijan, do wszystkich mężczyzn i kobiet dobrej woli: nie lękajmy się pobrudzić sobie rąk na placu budowy naszych czasów. Módlmy się jak Nehemiasz, planujmy mądrze, pracujmy wytrwale, przywracając Boga na horyzont naszego działania, a istotę ludzką stawiając w centrum naszych wyborów. Wówczas kamienie odrzucone – ubodzy, chorzy, migranci, najmniejsi – staną się kamieniem węgielnym, a na ziemi powstanie wspólne mieszkanie – solidne i gościnne – gdzie łaskawość i wierność wreszcie spotkają się z sobą, ucałują się sprawiedliwość i pokój (por. Ps 85, 11). Oto błogosławieństwo, o które błagamy Boga, i zadanie, które stoi przed nami: być budowniczymi komunii, a nie architektami wieży Babel; być sługami Królestwa, które nadchodzi, a nie właścicielami wież skazanych na upadek. Z sercem pasterza i ojca proszę zatem wszystkich, aby zatrzymać wznoszenie kolejnej wieży Babel i zjednoczyć siły w budowaniu na fundamencie dobra, tak aby ludzkość nigdy nie utraciła swego piękna i aby świat mógł raz jeszcze rozpoznać w sercu istoty ludzkiej to miejsce, w którym pragnie zamieszkać Bóg.<\/p><\/div><\/details>\n<details class=\"chapter\" id=\"ch1\"><summary><div class=\"csum\"><span class=\"csum-eyebrow\">Rozdział i<\/span><span class=\"csum-title\">Myśl Dynamiczna i Wierna Ewangelii<\/span><span class=\"csum-desc\">Dynamiczne podejście wierne Ewangelii oraz to, jak rozwija się społeczne nauczanie Kościoła. <span class=\"csum-n\">· 29 sekcje<\/span><\/span><span class=\"csum-cta\"><span class=\"chev\">›<\/span><span class=\"cta-read\">kliknij, aby przeczytać<\/span><span class=\"cta-collapse\">kliknij, aby zwinąć<\/span><\/span><\/div><\/summary><div class=\"chapter-body\"><p class=\"vp\" id=\"p17\"><span class=\"pnum\">17<\/span>W tym pierwszym rozdziale pragnę pokrótce prześledzić drogę, poprzez którą nauka społeczna Kościoła kształtowała się w najnowszym nauczaniu Papieży oraz Soboru Watykańskiego II, aby ukazać jej dynamiczny charakter. W każdej bowiem epoce res novae pobudzają to nauczanie do mierzenia się z pytaniami historii w świetle Prawdy objawionej. Dlatego również sztuczną inteligencję należy rozumieć nie jako tematyczny dodatek ani jako sytuację kryzysową, którą trzeba zarządzać, lecz jako przemianę, która od wewnątrz stawia pytania kategoriom katolickiej nauki społecznej i domaga się jej dalszego rozwoju w wierności Ewangelii.<\/p><p class=\"vp\" id=\"p18\"><span class=\"pnum\">18<\/span>Jednakże ten tok rozważań nie byłby naprawdę zrozumiały, gdybyśmy – zanim zatrzymamy się nad wkładem poszczególnych Papieży i najważniejszymi dokumentami – nie wyjaśnili pewnych podstawowych przekonań dotyczących sposobu obecności Kościoła w historii i jego relacji ze światem. Bez takiego doprecyzowania nauka społeczna mogłaby jawić się jako niewłaściwa ingerencja w kwestie doczesne albo jako zewnętrzny, narzucany odgórnie kodeks etyczny. W rzeczywistości wyrasta ona z Kościoła, który pielgrzymuje razem z ludzkością, uznaje ona autonomię rzeczywistości ziemskich oraz rozróżnienie między wspólnotą eklezjalną a wspólnotą polityczną, i właśnie dlatego stawia sobie za cel służbę dobru wspólnemu.<\/p><h3 class=\"sub\">Kościół pielgrzymujący w dziejach ludzkości<\/h3><p class=\"vp\" id=\"p19\"><span class=\"pnum\">19<\/span>Kościół obecny w świecie jako znak jedności dla całej rodziny ludzkiej, w pytaniach i wyzwaniach obecnego czasu rozpoznaje miejsce, w którym urzeczywistnia własne powołanie do słuchania, dialogu i służby, pozwalając, by przemawiało do niego wszystko to, co dotyczy życia mężczyzn i kobiet naszych czasów. To splecenie życia z dziejami narodów sprawia, że coraz głębiej pojmuje on, iż jego misja ma wymiar historyczny i niesie odpowiedzialność za sposób, w jaki kształtowane są relacje społeczne. Dlatego Kościół nie może uważać się za obcy wobec dynamizmów, które kształtują oblicze społeczeństwa. Przeciwnie, z zaangażowaniem uczestniczy on w drogach, poprzez które społeczeństwo to wzrasta i organizuje się oraz wnosi własny wkład w osiąganie bardziej sprawiedliwego i braterskiego współistnienia. Papież Franciszek z mocą przypominał o tym historycznym wymiarze misji Kościoła, stwierdzając, że „nikt nie może od nas domagać się, abyśmy usuwali religię w przestrzeń tajemniczego wnętrza osób bez żadnego jej wpływu na życie społeczne i narodowe, nie przejmując się kondycją instytucji społeczeństwa świeckiego, bez wypowiadania się na temat wydarzeń, które interesują obywateli” <a class=\"ref\" id=\"rn9\" href=\"#fn9\">9<\/a>.<\/p><p class=\"vp\" id=\"p20\"><span class=\"pnum\">20<\/span>Powołanie i zaangażowanie w podążanie razem z ludzkością w konkretności dziejów prowadzą Kościół do uznania, że rzeczywistości ziemskie mają własną spójność i własny porządek. Sobór Watykański II wyraził tę zasadę ze szczególną precyzją w Konstytucji duszpasterskiej Gaudium et spes, której 60. rocznicę obchodziliśmy z wdzięczną pamięcią 7 grudnia 2025 r.: „Jeżeli przez autonomię rzeczywistości ziemskich rozumiemy to, że rzeczy stworzone i same społeczeństwa cieszą się własnymi prawami i wartościami (…), wówczas rzeczywiście godzi się jej domagać” <a class=\"ref\" id=\"rn10\" href=\"#fn10\">10<\/a>. To podkreślenie ukazuje, że stworzenie nosi w sobie odciśniętą pierwotną dobroć, której ludzkie spojrzenie winno strzec, pielęgnować i doprowadzać do dojrzałości. W tej perspektywie Kościół jawi się jako obecność pomagająca odczytywać rzeczywistość w jej głębi, wspierając z pokorną stanowczością te wybory, które służą godności każdej osoby, spójności wspólnot i dobru wszystkich. W ten sposób staje on u boku świata, nie zajmując jego miejsca, aby w każdej ludzkiej historii mogła kiełkować obietnica sprawiedliwości i pokoju, którą Duch Święty nieustannie wzbudza w sercu ludzkości.<\/p><p class=\"vp\" id=\"p21\"><span class=\"pnum\">21<\/span>Uznając, że Bóg towarzyszy wolności istnień ludzkich w kształtowaniu się historii, Sobór Watykański II potwierdził rozróżnienie między wspólnotą eklezjalną a wspólnotą polityczną, wskazując, że każda z nich winna działać w jak najpełniejszej autonomii. Obecność Kościoła w świecie wyraża się zatem również w jego relacji do społeczeństwa obywatelskiego i instytucji publicznych. Wchodząc z nimi w dialog, Kościół uznaje wartość rzeczywistości społecznych i politycznych oraz szanuje ich własną odpowiedzialność, wspierając wszystko to, co chroni życie osób i umacnia fundamenty tkanki społecznej. Nie rości sobie on pretensji do przejmowania funkcji należnych państwu; przeciwnie, ceni jego służbę dobru wspólnemu i z przekonaniem uznaje odpowiedzialność, którą instytucje cywilne sprawują w społeczeństwie. Zarazem jednak misja powierzona Kościołowi nie pozwala mu pozostawać z dala od konkretnych cierpień mężczyzn i kobiet naszych czasów. Jego bliskość nie rodzi się z zamiaru wyręczania instytucji ani tym bardziej z ukrytej krytyki ich działania, lecz z ewangelicznej miłości, która przynagla go, by pochylał się nad ranami ludzkości w chwilach, gdy ujawniają się one z największą dotkliwością. Kiedy Kościół interweniuje, czyni to na wzór miłosiernego Samarytanina – z dyskrecją i bliskością – świadom, że to, co rodzi się z bezpośredniej konieczności, nie może stać się normą ani zastąpić instytucjonalnej odpowiedzialności właściwej wspólnocie obywatelskiej.<\/p><p class=\"vp\" id=\"p22\"><span class=\"pnum\">22<\/span>W świetle tego podwójnego uznania – autonomii rzeczywistości ziemskich oraz rozróżnienia kompetencji między wspólnotą eklezjalną a polityczną – pełniej rozumiemy kierunek, jaki Sobór Watykański II wyznaczył Kościołowi w jego relacji do świata. Gaudium et spes przypomina: „Zadaniem całego Ludu Bożego, a zwłaszcza pasterzy i teologów, jest z pomocą Ducha Świętego wysłuchiwanie, rozważanie i interpretowanie w świetle słowa Bożego różnych form wypowiedzi naszych czasów, tak aby objawiona Prawda mogła być zawsze dokładniej ujmowana, lepiej rozumiana i właściwiej przedstawiana” <a class=\"ref\" id=\"rn11\" href=\"#fn11\">11<\/a>. Słuchanie „różnych form wypowiedzi” nie jest zwykłą uwagą socjologiczną, lecz zakłada rozeznanie duchowe, w którym Lud Boży – z pomocą Ducha – rozpoznaje w przemianach kulturowych i społecznych zarówno znaki obecności Chrystusa, który przychodzi i prowadzi historię ku jej wypełnieniu, jak i te wypaczenia, które przesłaniają Jego oblicze. W ten sposób Prawda objawiona nie ulega zmianie w swoim istotnym rdzeniu, lecz zostaje pełniej wyrażona i przyjęta jako żywe kryterium ukierunkowujące konkretne wybory, inspirujące drogi osobistego i wspólnotowego nawrócenia, wspierające reformę struktur i podtrzymujące nowe formy ewangelicznego świadectwa w życiu publicznym. Historia jest zatem jednym z miejsc, w których Kościół pozwala Duchowi pouczać się o humanizującej mocy Ewangelii i uczy się wyrażać swoje nauczanie w służbie godności każdej osoby i dobra narodów.<\/p><h3 class=\"sub\">Mądrość Słowa i dialog z naukami o człowieku<\/h3><p class=\"vp\" id=\"p23\"><span class=\"pnum\">23<\/span>Kościół uznaje za towarzyszy drogi wszystkich, którzy szczerze poszukują „prawdy, dobra i piękna”, widząc w nich „cennych sprzymierzeńców” <a class=\"ref\" id=\"rn12\" href=\"#fn12\">12<\/a> w obronie godności każdej osoby oraz w trosce o ochronę stworzenia. Przyjmując duszpasterski styl Soboru Watykańskiego II, który wzywa do słuchania, rozeznawania i odczytywania znaków czasu, Kościół – oświecony mądrością Słowa – nie lęka się spotkania z ludzką wiedzą. Słowo Boże daje pewne niezawodne kryteria, aby ukierunkowywać drogi sprawiedliwości oraz otwierać ścieżki pojednania i pokoju między ludźmi. Gdy zaś chodzi o zastosowanie tych kryteriów w złożonych sytuacjach naszych czasów, nieodzowny okazuje się wkład filozofii oraz nauk o człowieku i nauk społecznych, które pomagają głębiej rozumieć i wnikliwiej analizować dynamikę przemian kulturowych, ekonomicznych i politycznych. Św. Jan Paweł II przypominał, że Kościół przyjmuje wkład nauk społecznych i czerpie z nich „konkretne wskazania, aby z ich pomocą wypełniać swoją misję nauczania” <a class=\"ref\" id=\"rn13\" href=\"#fn13\">13<\/a>. Konfrontacja z tymi dziedzinami wiedzy nie osłabia mocy Ewangelii; przeciwnie, pozwala z większą jasnością rozpoznać to, co rzeczywiście służy życiu osób i wspólnot. Papież Franciszek, pozostając w tej perspektywie, podkreślał, że w wielu kwestiach szczegółowych Kościół nie rości sobie prawa do formułowania „definitywnych rozwiązań” <a class=\"ref\" id=\"rn14\" href=\"#fn14\">14<\/a>, lecz uznaje znaczenie wsłuchiwania się w badania naukowe i wspierania rzetelnego oraz uczciwego dialogu między uczonymi, z poszanowaniem różnorodności opinii.<\/p><p class=\"vp\" id=\"p24\"><span class=\"pnum\">24<\/span>Czerpiąc z tego owocnego dialogu między Ewangelią a ludzką wiedzą, Kościół stopniowo pogłębiał swoją naukę społeczną, kształtując z biegiem czasu dziedzictwo mądrości odznaczające się teologiczną i antropologiczną spójnością, zakorzenioną w chrześcijańskiej wizji osoby. Właśnie dlatego, że wyrasta ono z wiary i z jej rozumienia rzeczywistości, dziedzictwo to nie sprowadza się do zbioru rozwiązań technicznych ani do modelu ekonomicznego czy politycznego przeciwstawianego innym: należy do innego porządku <a class=\"ref\" id=\"rn15\" href=\"#fn15\">15<\/a> – do porządku zasad, które ukierunkowują odczytywanie wydarzeń i wspierają ewangeliczną interpretację procesów historycznych oraz związanych z nimi wyborów. Stąd wypływa właściwa funkcja nauki społecznej Kościoła, która nie zamierza zastępować odpowiedzialności polityki i instytucji, lecz ofiarowuje się jako wsparcie dla wspólnego rozeznawania, pomagając rozpoznawać i szerzyć to, co służy godności osób, żywotności wspólnot oraz dobru wszystkich.<\/p><h3 class=\"sub\">Nauka społeczna jako rozeznawanie wspólnotowe<\/h3><p class=\"vp\" id=\"p25\"><span class=\"pnum\">25<\/span>Pojmowanie prawdy jako daru, którym należy się dzielić, a nie jako własności, do której trzeba rościć sobie prawo, wyzwala Kościół z pokusy oglądania się z tęsknotą ku formom obecności opartym na władzy. Św. Jan Paweł II wzywał, by ze szczerością spojrzeć na czasy, w których dozwalano stosowanie „w obronie prawdy metod nacechowanych nietolerancją, a nawet przemocą” <a class=\"ref\" id=\"rn16\" href=\"#fn16\">16<\/a>, aby na nowo odnaleźć ewangeliczną drogę łagodnego głoszenia i prawdy, która się nie narzuca. W tym samym duchu przypomniałem, że Kościół „nie chce rościć sobie prawa do posiadania prawdy” <a class=\"ref\" id=\"rn17\" href=\"#fn17\">17<\/a>, ponieważ prawda nie jest terytorium, którego należy bronić, lecz dobrem, którym należy się dzielić. Tę samą perspektywę streścił Papież Franciszek w znanych słowach, wedle których „czas przewyższa przestrzeń” <a class=\"ref\" id=\"rn18\" href=\"#fn18\">18<\/a>: nie chodzi przede wszystkim o zajmowanie przestrzeni władzy ani o obsadzanie twierdz kulturowych, lecz o zapoczątkowywanie procesów dobra i o pozwolenie, by dojrzewały; tak prawda Ewangelii nie narzuca się z góry, ale wzrasta w czasie, pośród konkretnego splotu ludzkich losów, wspólnot i kultur. Jest to prawda, która nie lęka się różnorodności, lecz ją przyjmuje i porządkuje; która nie usuwa konfliktów, ale je przemienia; która na nowo scala to, co historia skłonna jest rozproszyć. Stąd także obraz wielościanu – figury o wielu ścianach, w których z różnych perspektyw odbija się ta sama prawda Ewangelii <a class=\"ref\" id=\"rn19\" href=\"#fn19\">19<\/a>.<\/p><p class=\"vp\" id=\"p26\"><span class=\"pnum\">26<\/span>Taka postawa otwartości na prawdę – jedną, a zarazem wielorako wyrażaną – w głęboki sposób ukazuje powszechność Kościoła, który obejmuje całą rodzinę ludzką, a równocześnie żyje zanurzony w konkretnych uwarunkowaniach narodów i kultur. Sobór Watykański II przypomina, że właśnie na mocy tej katolickości „poszczególne części przynoszą innym częściom i całemu Kościołowi właściwe sobie dary” <a class=\"ref\" id=\"rn20\" href=\"#fn20\">20<\/a>; dzięki temu Kościół jako całość i każda poszczególna wspólnota wzrastają przez wzajemną wymianę oraz wspólny wysiłek ku coraz pełniejszej komunii. Wynika stąd, że Lud Boży nie tylko złożony jest z wielu narodów, lecz także wewnątrz siebie utkany jest z różnych funkcji, powołań, kultur i tradycji, wezwanych do tego, by wzajemnie się wspierać i ubogacać. W tej perspektywie św. Paweł VI dostrzegał, że ze względu na wielką różnorodność sytuacji historycznych nie sposób realistycznie oczekiwać, by nauka społeczna Kościoła mogła zaproponować jedną odpowiedź, właściwą dla wszystkich kontekstów <a class=\"ref\" id=\"rn21\" href=\"#fn21\">21<\/a>; dlatego zachęcał każdą wspólnotę chrześcijańską, by z jasnością spojrzenia i poczuciem odpowiedzialności odczytywała rzeczywistość własnego kraju. To płodne napięcie między powszechnością misji a zakorzenieniem lokalnym należy do samej istoty życia Kościoła: Kościół niesie horyzont całego świata, a zarazem przyjmuje pytania każdego kontekstu jako rzeczywiste miejsce, w którym Ewangelia przybiera ciało.<\/p><p class=\"vp\" id=\"p27\"><span class=\"pnum\">27<\/span>W świetle tego, co zostało dotąd powiedziane, nauka społeczna Kościoła ukazuje się w swoim najbardziej autentycznym obliczu: nie jako podręczny zbiór zasad i norm do zastosowania, lecz jako droga wspólnotowego rozeznawania. Rodzi się ona ze spotkania odwiecznej prawdy Ewangelii z pytaniami historii, pozostaje uważna na znaki czasu; karmi się wkładem nauk, kultur i ludzkich doświadczeń. Dlatego, gdy godność braci bywa oszpecana, gdy polityka nie odpowiada na dramaty ludzkości, gdy ekonomia zwraca się przeciw człowiekowi albo nauka przekracza granice własnej metody <a class=\"ref\" id=\"rn22\" href=\"#fn22\">22<\/a>, Kościół – wraz z innymi wyznaniami chrześcijańskimi i wyznawcami innych religii – powinien pozwolić słyszeć swój głos nie po to, by panować, lecz by służyć komunii. Tak rozumiana nauka społeczna Kościoła staje się teologią komunii w historii – miejscem, w którym Słowo, które stało się ciałem, nadal staje się dialogiem, pamięcią i proroctwem.<\/p><h3 class=\"sub\">Rozwój Magisterium społecznego od Leona XIII do dzisiaj<\/h3><p class=\"vp\" id=\"p28\"><span class=\"pnum\">28<\/span>Po ukazaniu sposobu, w jaki Kościół jest obecny w historii i podejmuje dialog ze światem, pragnę teraz zatrzymać się nad rozwojem nauki społecznej w Magisterium, które od XIX w. aż po nasze dni towarzyszyło wielkim transformacjom społecznym. Nie sposób oczywiście przedstawić całego bogactwa tego nauczania, którego podstawowe zasady zostały ukazane w Kompendium nauki społecznej Kościoła, a w nowszym Magisterium znalazły dalsze pogłębienie. Nie będę też mógł w sposób systematyczny podejmować tego wszystkiego, co zostało rozwinięte w Encyklikach moich ostatnich czcigodnych Poprzedników, zwłaszcza w Laudato si’ i Fratelli tutti. Zamierzam jednak przywołać niektóre zasadnicze linie, aby ukazać, że to, co przedstawiam, wpisuje się w ciągłość tej tradycji, a zarazem by uwydatnić, w jaki sposób trwały rdzeń prawd objawionych o osobie i o ludzkim współżyciu splata się w niej z nieustannie odnawianą zdolnością słuchania okoliczności dziejowych i przyjmowania pytań, które wynikają z teraźniejszości. Pragnę zatem prześledzić kilka decydujących etapów tego rozwoju, poczynając od czasu otwartego przez Encyklikę Rerum novarum.<\/p><h3 class=\"sub\">Pierwsze kroki nauki społecznej Kościoła<\/h3><p class=\"vp\" id=\"p29\"><span class=\"pnum\">29<\/span>To, co dziś nazywamy „nauką społeczną Kościoła”, nie narodziło się nagle w czasach współczesnych, lecz zbiera i porządkuje długą tradycję eklezjalnej refleksji nad życiem społecznym, mającą swe źródła w Piśmie Świętym, u ojców Kościoła oraz w opracowaniach teologicznych i prawniczych średniowiecza i czasów nowożytnych. Wyrażenie „nauka społeczna Kościoła” zostało po raz pierwszy użyte przez Piusa XII w 1950 r. <a class=\"ref\" id=\"rn23\" href=\"#fn23\">23<\/a>, lecz treść, którą ono obejmuje, rozumiana jako organiczny korpus nauczania społecznego, zaczęła zarysowywać się wraz z Encykliką Rerum novarum Leona XIII. Wobec „rzeczy nowych” swoich czasów – konfliktu między kapitałem a pracą, kwestii robotniczej, przemian gospodarczych i społecznych – Leon XIII nie ograniczył się do odnotowania trudności, lecz uznał te sytuacje za przestrzeń duszpasterskiej misji Kościoła, poddał je wnikliwemu rozeznaniu, a ich przyczyny oraz możliwe drogi wyjścia ukazał w świetle Ewangelii i integralnej wizji osoby stworzonej na obraz Boga. Św. Jan Paweł II dostrzegał w takim sposobie działania „wzór postępowania” <a class=\"ref\" id=\"rn24\" href=\"#fn24\">24<\/a> nauki społecznej Kościoła: wzorcową praktykę, przez którą Kościół wobec przemian historycznych wypełnia swoje prawo i obowiązek badania rzeczywistości społecznych, wypowiadania się na ich temat i wskazywania dróg sprawiedliwego rozwiązania. W ten sposób nieprzemijające treści wiary i dawnej mądrości eklezjalnej układają się w żywą naukę, która – pozostając wierna Ewangelii – wzrasta w konfrontacji z „rzeczami nowymi” każdej epoki.<\/p><p class=\"vp\" id=\"p30\"><span class=\"pnum\">30<\/span>Encyklika Rerum novarum Leona XIII stanowi kamień milowy w rozwoju Magisterium społecznego. Dokument ten stawia w centrum swej refleksji godność pracy i pracownika, potwierdza prawo do sprawiedliwej płacy dla niego i jego rodziny, uznaje w osobach wartość nadrzędną względem kapitału i zysku, broni własności prywatnej wraz z jej niezbywalną funkcją społeczną, docenia zrzeszenia pracownicze oraz proponuje formy współpracy między różnymi częściami społeczeństwa jako alternatywę wobec logiki „walki klas”. Nie dziwi zatem, że Pius XI mógł nazwać ją „Wielką Kartą” ( Magna Charta) <a class=\"ref\" id=\"rn25\" href=\"#fn25\">25<\/a> działania społecznego chrześcijan: w Rerum novarum dawna mądrość Kościoła dotycząca osoby i życia społecznego przybiera nową postać, zdolną zmierzyć się z epoką przemysłową i dać pierwszy wielki, systematyczny zarys tej nauki społecznej, którą następne dziesięciolecia miały dalej rozwijać. Chociaż wiele warunków historycznych opisanych przez Leona XIII uległo zmianie, co najmniej dwa osiągnięcia pozostają nadal niezwykle aktualne: prymat pracy ludzkiej nad wszelką logiką czysto produkcyjną lub finansową – a stąd także uwaga poświęcona osobom i rodzinom najbardziej narażonym na wyzysk, oraz nierozerwalny związek między głoszeniem Ewangelii a poszukiwaniem bardziej sprawiedliwego ładu społecznego. W ten sposób Rerum novarum nie przestaje przypominać nam, że nie ma autentycznej ewangelizacji, która nie dotykałaby również struktur ludzkiego współistnienia.<\/p><p class=\"vp\" id=\"p31\"><span class=\"pnum\">31<\/span>Encyklika Quadragesimo anno Piusa XI, ogłoszona w 1931 r., w 40. rocznicę Rerum novarum i pośród wielkiego światowego kryzysu gospodarczego, stanowi dalszy krok w rozwoju Magisterium społecznego. Nie ogranicza się do ponownego podjęcia „kwestii robotniczej”, lecz poszerza spojrzenie na całościowy kształt ładu gospodarczego i politycznego. Piętnuje koncentrację władzy ekonomicznej w rękach nielicznych; krytykuje zarówno nieograniczoną konkurencję, jak i te projekty kolektywistyczne, które niweczą wolność i odpowiedzialność osób; stanowczo przypomina o prawie pracowników do zrzeszania się i ponownie podkreśla konieczność tego, by płaca była proporcjonalna nie tylko do wykonywanej pracy, ale także do potrzeb pracownika i jego rodziny. W tym kontekście formułuje w sposób systematyczny zasadę pomocniczości, która miała stać się jednym ze stałych punktów odniesienia nauki społecznej, a wedle której to, co może być dokonane przez osoby, rodziny, ciała pośrednie i wspólnoty lokalne, nie powinno być przejmowane przez instancje wyższego rzędu. Obok tego Pius XI jasno przypomina społeczną funkcję własności, a w różnych wypowiedziach swego Magisterium – od Encyklik Non abbiamo bisogno i Mit brennender Sorge aż po Divini Redemptoris – potępia totalitaryzmy, które poniżają godność osoby, dławią życie społeczne, wyolbrzymiają znaczenie państwa ponad jego rzeczywistą wartość i stosują dyskryminującą kategorię rasy. Dla naszych czasów szczególnie aktualne pozostają przynajmniej trzy intuicje jego nauczania społecznego: świadomość, że niesprawiedliwości nie dotyczą jedynie zachowań indywidualnych, lecz również struktur ekonomicznych i instytucjonalnych; wartość zasady pomocniczości, która zachęca do umacniania tkanki zrzeszeniowej i wspólnotowej, unikając nowych koncentracji władzy; a także związek między godnością pracy, sprawiedliwym wynagrodzeniem i rzeczywistą możliwością prowadzenia przez rodziny życia na miarę ludzkiej godności.<\/p><p class=\"vp\" id=\"p32\"><span class=\"pnum\">32<\/span>W dramatycznym kontekście II wojny światowej i lat powojennej odbudowy Magisterium Piusa XII wnosi znaczący wkład w rozwój nauki społecznej Kościoła, zwłaszcza poprzez bożonarodzeniowe Orędzia radiowe, w których nakreśla zasadnicze rysy ładu międzynarodowego opartego na uznaniu godności ludzkiej, na sprawiedliwości i pokoju. W tych wystąpieniach Papież proponuje dialog ze społeczeństwem, wychodząc od wymagającego odwołania do prawa naturalnego, rozumianego jako zespół obiektywnych zasad, które poprzedzają interesy jednostek i państw i które powinny regulować zarówno życie wewnętrzne narodów, jak i ich wzajemne relacje. Pius XII przypisuje ponadto doniosłą rolę stowarzyszeniom zawodowym, zrzeszeniom pracowniczym i różnym ciałom pośrednim życia gospodarczego i społecznego, uznając w tych zorganizowanych formach życia zbiorowego istotne zabezpieczenie równowagi obywatelskiej i ochrony dobra wspólnego. Podkreśla on konieczność istnienia solidnego państwa prawa, aby zapobiegać nadużyciom władzy, oraz uznaje demokrację za narzędzie sprzyjające właściwemu sprawowaniu rządów. Zarazem przestrzega przed wszelką próbą opierania prawa na użyteczności albo na sile, przypominając, że ład międzynarodowy podporządkowany korzyści silniejszych naraża narody słabsze na przemoc i podważa u samych podstaw zaufanie między państwami. Wreszcie, w głębokich nierównościach gospodarczych między krajami dostrzega jeden z czynników podsycających konflikty <a class=\"ref\" id=\"rn26\" href=\"#fn26\">26<\/a> . Dla naszych czasów, naznaczonych nowymi formami globalnej władzy i narastającymi nierównościami, szczególnie znamienne pozostają trzy wskazania: konieczność, by prawo poprzedzało interes; świadomość, że dysproporcje ekonomiczne stają się podatnym gruntem dla napięć i przemocy oraz wartość tkanki stowarzyszeniowej, zdolnej pośredniczyć między jednostką a państwem. Wskazówki te nadal dostarczają nauce społecznej Kościoła ważnych kryteriów odczytywania dynamiki globalizacji i wspierania bardziej sprawiedliwego oraz pokojowego ładu międzynarodowego.<\/p><h3 class=\"sub\">Lata Soboru Watykańskiego II<\/h3><p class=\"vp\" id=\"p33\"><span class=\"pnum\">33<\/span>Wraz ze św. Janem XXIII rozpoczyna się nowy etap Magisterium społecznego, naznaczony poświęceniem wyraźniejszej uwagi światowemu wymiarowi kwestii społecznych oraz językowi praw. W Mater et magistra ukazuje on wiarę chrześcijańską jako światło zdolne ogarniać zarazem niebo i ziemię, przypominając, że Kościół – choć jego pierwszorzędną misją jest uświęcanie i głoszenie dóbr wiecznych – nie zaniedbuje przez to konkretnych wymogów codziennego życia osób, lecz troszczy się o wszelkie autentyczne dobro człowieka <a class=\"ref\" id=\"rn27\" href=\"#fn27\">27<\/a> . Wychodząc od tej integralnej wizji człowieka, podkreśla, że życie społeczne domaga się równowagi między inicjatywą powołanych do samoorganizacji i współdziałania obywateli i grup społecznych a działaniem państwa, które winno koordynować i wspierać, nie tłumiąc zarazem wolności i odpowiedzialności podmiotów; stąd jego uwaga poświęcona sprawiedliwemu wynagrodzeniu za pracę, uczestnictwu pracowników oraz narastającym nierównościom między państwami. Kilka lat później, w Pacem in terris, zwracając się po raz pierwszy nie tylko do wiernych, lecz także do wszystkich ludzi dobrej woli, Jan XXIII wiąże w sposób organiczny godność osoby z uznaniem podstawowych praw i obowiązków oraz wskazuje ład współżycia – również na płaszczyźnie międzynarodowej – oparty na prawdzie, sprawiedliwości, miłości i wolności <a class=\"ref\" id=\"rn28\" href=\"#fn28\">28<\/a> . Dla naszych czasów, przenikniętych rozległymi konfliktami i nowymi formami globalnej współzależności, szczególnie znaczące pozostają wskazania: powszechny horyzont wezwania papieskiego, odwołanie do praw człowieka jako do wspólnego języka oraz przekonanie, że trwały pokój wymaga instytucji i relacji między narodami inspirowanych godnością każdej osoby.<\/p><p class=\"vp\" id=\"p34\"><span class=\"pnum\">34<\/span>Sobór Watykański II wyznaczył punkt zwrotny w samoświadomości Kościoła wobec świata współczesnego. W Konstytucji duszpasterskiej Gaudium et spes pozostawił nam obraz Kościoła, który staje się bliski ludzkości, angażuje się w sprawy świata i podejmuje refleksję, nie opierając się na abstrakcyjnych schematach, lecz wychodząc od konkretu sytuacji historycznych. Tekst ten podejmuje wielkie kwestie małżeństwa i rodziny, życia gospodarczego i społecznego, wspólnoty politycznej, wojny i pokoju, podkreślając, że struktury ekonomiczne i instytucjonalne są sprawiedliwe jedynie wówczas, gdy służą integralnemu rozwojowi osoby i sprzyjają odpowiedzialnemu uczestnictwu wszystkich <a class=\"ref\" id=\"rn29\" href=\"#fn29\">29<\/a> . Znaczenie tego dokumentu soborowego dla nauki społecznej Kościoła polega nie tylko na tym, że otworzył on nowe perspektywy refleksji tematycznej, lecz także na tym, że przekazał metodę rozeznawania, która zachęca do odczytywania przemian dziejowych za pomocą spojrzenia ewangelicznego i z ludzką kompetencją. Styl ten ukazuje, że dialog ze światem nie jest dla Kościoła wyborem taktycznym, lecz konkretną formą jego misji, ponieważ Ewangelia – niby zaczyn – może od wewnątrz przemieniać struktury współistnienia i otwierać drogi ku pełniejszemu człowieczeństwu. W ten horyzont wpisuje się również Deklaracja Dignitatis humanae, w której Sobór uznaje, że wolność religijna jest podstawowym prawem zakorzenionym w godności osoby i że powinno być ono zagwarantowane przez porządek prawny, aby nikt nie był zmuszany do działania wbrew sumieniu ani pozbawiany możności prywatnego i publicznego szukania i wyznawania prawdy <a class=\"ref\" id=\"rn30\" href=\"#fn30\">30<\/a> . Zasada ta, mająca wielkie znaczenie również dla naszych czasów, nadal dostarcza nauce społecznej Kościoła kryteriów rozstrzygających dla ochrony osoby oraz dla budowania społeczeństw pluralistycznych i pokojowych.<\/p><p class=\"vp\" id=\"p35\"><span class=\"pnum\">35<\/span>Z Pontyfikatu św. Pawła VI wyłania się takie rozumienie pokoju, które nie sprowadza się do braku wojny, lecz nabiera kształtu na drodze integralnego rozwoju człowieka. W Populorum progressio opisuje on rozwój jako przejście od warunków życia mniej ludzkich do warunków bardziej ludzkich i pojmuje go jako proces obejmujący każdego człowieka i całego człowieka <a class=\"ref\" id=\"rn31\" href=\"#fn31\">31<\/a> , to znaczy każdy wymiar osoby oraz wszystkie narody bez wyjątku. Na tej podstawie Paweł VI może stwierdzić, że tak rozumiany rozwój w istocie „oznacza to samo, co pokój” <a class=\"ref\" id=\"rn32\" href=\"#fn32\">32<\/a> , ponieważ zmierza do usunięcia korzeni niesprawiedliwości i konfliktu oraz do otwierania dla wszystkich przestrzeni bardziej godnego życia. Ustanowienie Papieskiej Komisji Iustitia et Pax należy także odczytywać w tym świetle jako próbę nadania tej intuicji trwałej formy na płaszczyźnie eklezjalnej i międzynarodowej, przy jednoczesnym podtrzymywaniu żywej świadomości narastającej przepaści między krajami bogatymi a ubogimi oraz potrzeby takiej polityki, która będzie sprzyjać rzeczywiście bardziej ludzkim warunkom życia dla wszystkich.<\/p><p class=\"vp\" id=\"p36\"><span class=\"pnum\">36<\/span>W Liście apostolskim Octogesima adveniens, napisanym z okazji 80. rocznicy Rerum novarum, Paweł VI wnosi tę perspektywę w rzeczywistość społeczeństwa postindustrialnego, naznaczonego przemianami urbanistycznymi, nowymi formami ubóstwa, zmianami w świecie pracy i szybkimi przeobrażeniami kulturowymi, które stawiają pod znakiem zapytania przyszłość osób i wspólnot. Dla Pawła VI Ewangelia – chociaż została ogłoszona, napisana i wprowadzana w życie w kontekście historyczno-kulturowym bardzo odmiennym od naszego – nie jest przesłaniem „przestarzałym”, lecz wizją osoby ludzkiej, relacji, władzy i dobra wspólnego, zdolną również dzisiaj ukierunkowywać wybory ekonomiczne, polityczne i kulturowe <a class=\"ref\" id=\"rn33\" href=\"#fn33\">33<\/a> . Innymi słowy, Ewangelia pozostaje zawsze aktualna, ponieważ daje kryteria pozwalające rozpoznać to, co humanizuje, i to, co dehumanizuje; to, co wyzwala, i to, co uciska – pośród nieustannie nowych sytuacji. Dla nauki społecznej Kościoła najbardziej wymagającym dziedzictwem Pawła VI pozostaje właśnie to: dopóki w świecie będą istniały narody wyłączone z rozwoju godnego człowieka, dopóty wspólnota chrześcijańska nie będzie mogła zadowolić się abstrakcyjnym głoszeniem pokoju, lecz będzie musiała pozwolić, by Ewangelia osądzała – wychodząc od tych, którzy pozostają na marginesie – te struktury ekonomiczne i polityczne, które – jak przypomniałby Jan Paweł II – mogą stać się prawdziwymi „strukturami grzechu” <a class=\"ref\" id=\"rn34\" href=\"#fn34\">34<\/a> , tak aby żadna osoba i żaden naród nie były traktowane jako coś, co można poświęcić w procesach rozwoju.<\/p><h3 class=\"sub\">Najnowsze Magisterium<\/h3><p class=\"vp\" id=\"p37\"><span class=\"pnum\">37<\/span>Bogate Magisterium społeczne św. Jana Pawła II sytuuje się na styku kryzysu wielkich systemów ideologicznych XX w. oraz początków globalizacji ekonomicznej. W Encyklice Laborem exercens, napisanej dziewięćdziesiąt lat po ogłoszeniu Rerum novarum, otwiera on nowy kierunek refleksji nad pracą. Sprawiedliwa płaca zostaje tam ukazana jako konkretny sprawdzian słuszności całego systemu społeczno-gospodarczego, ponieważ odsłania, czy pracownik jest traktowany jako osoba, czy jedynie jako koszt produkcji <a class=\"ref\" id=\"rn35\" href=\"#fn35\">35<\/a> . Praca nie jest postrzegana tylko jako problem do rozwiązania lub jako środek do uzyskania dochodu, lecz jako podstawowe dobro osoby, zasada działalności gospodarczej i klucz do całej kwestii społecznej. W niej człowiek angażuje własną wolność, własną twórczość i zdolność współdziałania, przyczyniając się do kulturowego i moralnego wzrostu społeczeństwa <a class=\"ref\" id=\"rn36\" href=\"#fn36\">36<\/a> . W świetle tego różne formy niepewności, fragmentaryzacji ścieżek zawodowych i automatyzacji nie mogą być oceniane wyłącznie w kategoriach efektywności, lecz muszą być rozpatrywane z punktu widzenia godności pracownika, jego prawa do wystarczającego wynagrodzenia oraz rzeczywistej możliwości uczestnictwa w życiu społecznym.<\/p><p class=\"vp\" id=\"p38\"><span class=\"pnum\">38<\/span>W 20. rocznicę Populorum progressio, w Encyklice Sollicitudo rei socialis, św. Jan Paweł II powraca do rany słabego rozwoju gospodarczego i uznaje niepowodzenie wielu prób przezwyciężenia ekonomicznego opóźnienia ludów ubogich oraz wspierania ich uprzemysłowienia, stwierdzając trwałość, a niekiedy nawet pogłębianie się przepaści między Północą a Południem świata <a class=\"ref\" id=\"rn37\" href=\"#fn37\">37<\/a> . Piętnuje ponadto mechanizmy gospodarcze, finansowe i handlowe, które – pozostając pod kontrolą krajów silniejszych – w sposób strukturalny służą ich interesom i dławią gospodarki słabsze, domagając się, by zostały one poddane nie tylko ocenie technicznej, lecz także poważnemu osądowi moralnemu <a class=\"ref\" id=\"rn38\" href=\"#fn38\">38<\/a> . W tym kontekście solidarność zostaje ukazana jako konkretna współodpowiedzialność osób, ludów i narodów, jako forma przyjaźni społecznej i miłości politycznej, ukierunkowana ku „cywilizacji miłości”, o której mówił św. Paweł VI <a class=\"ref\" id=\"rn39\" href=\"#fn39\">39<\/a> .<\/p><p class=\"vp\" id=\"p39\"><span class=\"pnum\">39<\/span>W stulecie Rerum novarum Encyklika Centesimus annus przynosi wreszcie rozeznanie dotyczące upadku systemu sowieckiego oraz umacniania się demokracji i gospodarki rynkowej: św. Jan Paweł II podejmuje na nowo przesłanie Piusa XII, wedle którego Kościół może uznać wartość demokracji o tyle, o ile zapewnia ona rzeczywisty udział obywateli, pozwala na pokojowy wybór i zmianę rządzących oraz nie dopuszcza do tego, by władza została zmonopolizowana przez wąskie elity kierujące się interesami partykularnymi albo ideologicznymi <a class=\"ref\" id=\"rn40\" href=\"#fn40\">40<\/a> . Podobnie uznaje pozytywny potencjał rynku i prywatnej inicjatywy tylko wtedy, gdy pozostają one podporządkowane prawu moralnemu i ukierunkowane zasadą solidarności, nie składając najsłabszych w ofierze logice zysku <a class=\"ref\" id=\"rn41\" href=\"#fn41\">41<\/a> . W ten sposób w nauce społecznej Kościoła pozostaje szczególnie aktualne dziedzictwo: podkreślenie więzi między godnością pracy, solidarnością między narodami oraz krytyczną oceną demokracji i gospodarki rynkowej nadal dostarcza kryteriów do osądu nowych form wyzysku, wykluczenia i kryzysu reprezentacji politycznej.<\/p><p class=\"vp\" id=\"p40\"><span class=\"pnum\">40<\/span>Papież Benedykt XVI w swojej Encyklice społecznej Caritas in veritate chciał na nowo podjąć i pogłębić pojęcie rozwoju przedstawione w Populorum progressio, odczytując je w perspektywie globalizacji. Przypomina, że taki rozwój powinien wyrażać się poprzez „realny wzrost, obejmujący wszystkich i rzeczywiście zrównoważony” <a class=\"ref\" id=\"rn42\" href=\"#fn42\">42<\/a> , to znaczy poprzez postęp gospodarczy prawdziwie inkluzywny i szanujący granice stworzenia. Stwierdza jednak, że w krajach bogatych powstają nowe kategorie ubogich i mnożą się niespotykane wcześniej formy wykluczenia, podczas gdy w regionach najuboższych niewielkie grupy żyją w konsumpcyjnym dobrobycie współistniejącym z dehumanizującą nędzą <a class=\"ref\" id=\"rn43\" href=\"#fn43\">43<\/a> . Zauważa ponadto, że nowy globalny system gospodarczo-finansowy, naznaczony wielką ruchliwością kapitału i środków produkcji, ograniczył polityczną władzę państw oraz ich zdolność do ukierunkowywania procesów gospodarczych <a class=\"ref\" id=\"rn44\" href=\"#fn44\">44<\/a> . Dlatego raz jeszcze podkreśla, że działalność ekonomiczna nie może rościć sobie pretensji do rozwiązywania problemów społecznych jedynie przez rozszerzanie logiki rynku, lecz musi być podporządkowana dobru wspólnemu, za które wspólnota polityczna ponosi odpowiedzialność własną i niezastąpioną <a class=\"ref\" id=\"rn45\" href=\"#fn45\">45<\/a> .<\/p><p class=\"vp\" id=\"p41\"><span class=\"pnum\">41<\/span>W centrum tej reinterpretacji Benedykt XVI stawia miłość, stwierdzając, że jest ona „fundamentem nauki społecznej Kościoła” <a class=\"ref\" id=\"rn46\" href=\"#fn46\">46<\/a> , pod warunkiem wszakże, że pozostaje zawsze złączona z prawdą; zarazem z niepokojem zauważa on, iż właśnie na polach społecznym, prawnym, politycznym i ekonomicznym coraz częściej usiłuje się ogłaszać jej niewielkie znaczenie moralne. Nowość jego wkładu polega na ukazaniu, że rozwój, sprawiedliwość, instytucje i rynek nie są rzeczywistościami neutralnymi, lecz przestrzeniami, w których miłość w prawdzie winna urzeczywistniać się w historii. Dla współczesności naznaczonej narastającymi nierównościami, presją rynków finansowych, kryzysem środowiskowym i nieufnością wobec polityki nauczanie to zachowuje całą swą aktualność, ponieważ domaga się oceniania każdego modelu rozwoju według jego zdolności do bycia zarazem inkluzywnym i trwałym, do ponownego zespolenia ekonomii i polityki wokół dobra wspólnego oraz do uznania miłości za siłę krytyczną i twórczą w życiu publicznym.<\/p><p class=\"vp\" id=\"p42\"><span class=\"pnum\">42<\/span>Magisterium społeczne Papieża Franciszka rozwija się zgodnie z linią Konstytucji Gaudium et spes, która zachęca, by patrzeć na historię, wychodząc od ran i nadziei osób oraz wprowadzać je w dialog z Ewangelią. Kierunek ten ujawnia się ze szczególną jasnością w Evangelii gaudium, gdzie zostaje stwierdzone, że orędzie chrześcijańskie ma wewnętrzny wymiar społeczny, a zarazem wybrzmiewa wezwanie do Kościoła zdolnego do wsłuchania się w wołanie ubogich, migrantów i ofiar nowych form niewolnictwa. W tej samej perspektywie należy widzieć również nacisk Franciszka na Kościół synodalny, Kościół, który „idzie razem”, stara się odczytywać znaki czasu w świetle Ewangelii i pozwala, by ubodzy, z którymi dzieli historię, na nowo go ewangelizowali <a class=\"ref\" id=\"rn47\" href=\"#fn47\">47<\/a>.<\/p><p class=\"vp\" id=\"p43\"><span class=\"pnum\">43<\/span>W Laudato si’ Franciszek daje pierwsze wielkie, systematyczne ujęcie kryzysu środowiskowego w Encyklice społecznej, ukazując, że nie jest on kwestią ograniczoną do jednego obszaru, lecz ekologicznym aspektem współczesnego kryzysu społeczno-gospodarczego. Jego propozycja ekologii integralnej łączy troskę o wspólny dom z opcją preferencyjną na rzecz ubogich i z mocą stwierdza, że „zarówno wołanie ziemi, jak i krzyk biednych” <a class=\"ref\" id=\"rn48\" href=\"#fn48\">48<\/a> nie mogą być od siebie oddzielane. W tym świetle na nowo wysuwają się na pierwszy plan: powszechne przeznaczenie dóbr, krytyka paradygmatu technokratycznego, który rości sobie pretensję do sprowadzania wszystkiego do przedmiotu panowania, obrona pracy ludzkiej zagrożonej logiką odrzucenia, wymóg sprawiedliwości między pokoleniami oraz wezwanie do prawdziwego dialogu między polityką a ekonomią, tak aby żadna z nich nie zamykała się we własnej samowystarczalności.<\/p><p class=\"vp\" id=\"p44\"><span class=\"pnum\">44<\/span>Wobec rozpadu tkanki społecznej, „trzeciej wojny światowej w kawałkach”, globalizacji indywidualistycznej oraz skutków pandemii COVID-19 dla więzi wspólnotowych Franciszek we Fratelli tutti podejmuje na nowo marzenie o ludzkości, która potrafi wybrać przyjaźń społeczną i powszechne braterstwo. Proponuje kulturę spotkania, „lepszą politykę”, zdolną szukać dobra wspólnego, drogi pojednania, oraz świat, który zapewni „ziemię, dom i pracę dla wszystkich” <a class=\"ref\" id=\"rn49\" href=\"#fn49\">49<\/a>. Wreszcie, w Dilexit nos ukazuje, że te wielkie zobowiązania społeczne nie dają się oddzielić od osobistej więzi z Chrystusem: wracając do Słowa Bożego, przypomina, iż najprawdziwszą odpowiedzią na miłość Serca Jezusowego jest konkretna miłość wobec braci, i stwierdza, że „nie ma większego czynu, jaki możemy Mu ofiarować, aby miłość odwzajemnić miłością” <a class=\"ref\" id=\"rn50\" href=\"#fn50\">50<\/a>.<\/p><h3 class=\"sub\">Odczytywanie dziejów w świetle wiary<\/h3><p class=\"vp\" id=\"p45\"><span class=\"pnum\">45<\/span>Gdy spojrzy się na tę drogę jako na całość, można dostrzec, że nauka społeczna Kościoła nie jest owocem projektu opracowanego przy biurku, lecz wynikiem cierpliwie splatanej historii, w której każdy Papież – wraz z Soborem Watykańskim II – wniósł własny, oryginalny wkład w świetle „rzeczy nowych” swoich czasów. Każdy z nich, podejmując wyzwania swojej epoki i odczytując przemiany dziejowe w świetle Ewangelii, wydobywał różne aspekty jednego dziedzictwa: godność osoby, wartość pracy, powszechne przeznaczenie dóbr, solidarność i pomocniczość, troskę o stworzenie, centralne znaczenie pokoju i braterstwa. Wyłania się stąd rozwój harmonijny, choć nie zawsze linearny, charakteryzujący się różnymi akcentami, stopniowym pogłębianiem oraz niekiedy zmianami perspektywy, które nie zrywają z tym, co wcześniejsze, lecz pozwalają dojrzewać zawartym w nim konsekwencjom. Jeżeli dziś możemy mówić o korpusie wspólnych zasad i kryteriów, to dlatego, że to odczytywanie dziejów w świetle wiary nigdy nie zostało zarzucone i potrafiło podejmować wyzwania stawiane przez pytania kolejnych pokoleń. Właśnie temu zasadniczemu rdzeniowi – to znaczy wielkim zasadom nauki społecznej, które ukierunkowują rozeznanie wierzących w życiu osobistym i publicznym – pragnę teraz poświęcić uwagę, aby lepiej uchwycić ich wewnętrzną spójność i ich żywotną moc dla naszych czasów.<\/p><\/div><\/details>\n<details class=\"chapter\" id=\"ch2\"><summary><div class=\"csum\"><span class=\"csum-eyebrow\">Rozdział Ii<\/span><span class=\"csum-title\">Podstawy i Zasady Nauki Społecznej Kościoła<\/span><span class=\"csum-desc\">Podstawy i zasady nauki społecznej Kościoła. <span class=\"csum-n\">· 44 sekcje<\/span><\/span><span class=\"csum-cta\"><span class=\"chev\">›<\/span><span class=\"cta-read\">kliknij, aby przeczytać<\/span><span class=\"cta-collapse\">kliknij, aby zwinąć<\/span><\/span><\/div><\/summary><div class=\"chapter-body\"><p class=\"vp\" id=\"p46\"><span class=\"pnum\">46<\/span>Nauka społeczna Kościoła jest rzeczywistością żywą, pozostającą w dialogu z historią, kulturami i naukami, a zarazem strzegącą rdzenia prawdy, która nie przemija. Dlatego może być uznana za formę mądrości, zdolną także dzisiaj ukierunkowywać życie osobiste i społeczne wierzących. W niniejszym drugim rozdziale pragnę zatrzymać się nad niektórymi podstawami i zasadami nauki społecznej, które pomagają odczytywać „rzeczy nowe” naszych czasów w świetle podstawowej godności osoby ludzkiej. Uważam, że dzisiaj – jeśli chcemy otoczyć troską osobę ludzką w dobie sztucznej inteligencji – musimy na nowo podjąć refleksję nad dobrem wspólnym, powszechnym przeznaczeniem dóbr, pomocniczością, solidarnością i sprawiedliwością społeczną. Jestem przekonany, że harmonijna relacja między tymi zasadami wymaga, aby były one rozpatrywane łącznie, tak by mogło się jasno uwidocznić, jak wzajemnie się dopełniają i objaśniają.<\/p><p class=\"vp\" id=\"p47\"><span class=\"pnum\">47<\/span>Proponując te refleksje, pragnę przede wszystkim pomóc wiernym świeckim oraz wszystkim kobietom i mężczyznom dobrej woli odkryć na nowo ich zadanie polegające na tym, by wnosić w codzienność – w relacje rodzinne, w pracę i w uczestnictwo społeczne – zasady, które zamierzam przypomnieć, pozwalając, by ożywiało ich pragnienie wcielania miłości Boga w konkretne wątki historii. Równocześnie chciałbym zachęcić akademie i uniwersytety, by nadały tym zasadom nowy impuls, podejmując nad nimi namysł w sposób wierny dzisiejszym realiom i skuteczny wobec wyzwań rewolucji cyfrowej. W ten sposób refleksja teologiczna i filozoficzna będzie mogła pogłębiać i wspierać drogę duszpasterską Kościoła, przyczyniając się do wypełniania przez Magisterium jego zadania oświecania sumień wierzących i ukierunkowywania ich zaangażowania na rzecz bardziej sprawiedliwego i bardziej braterskiego kształtu życia naszych społeczeństw.<\/p><h3 class=\"sub\">Podstawy nauki społecznej Kościoła<\/h3><h3 class=\"sub\">Człowiek obrazem Boga Trójjedynego<\/h3><p class=\"vp\" id=\"p48\"><span class=\"pnum\">48<\/span>Nauka społeczna Kościoła prowadzi nas z powrotem do samego serca naszej wiary – do misterium Boga żywego, objawionego w Jezusie Chrystusie jako komunia Osób: Ojca, Syna i Ducha Świętego – miłości w relacji, która wzajemnie się udziela i otwiera na świat <a class=\"ref\" id=\"rn51\" href=\"#fn51\">51<\/a>. Jak przypomina Sobór, osoba ludzka jest powołana do komunii z Bogiem i nie może się „w pełni odnaleźć inaczej, jak tylko przez szczery dar z siebie samego” <a class=\"ref\" id=\"rn52\" href=\"#fn52\">52<\/a>: jej najgłębszym powołaniem jest wejść w trynitarny dynamizm miłości otrzymanej i współdzielonej.<\/p><p class=\"vp\" id=\"p49\"><span class=\"pnum\">49<\/span>Jeżeli misterium Boga-Miłości jest źródłem nauki społecznej Kościoła, to jego najbardziej konkretny obraz kontemplujemy w Jezusie Chrystusie, Słowie Wcielonym. Stając się człowiekiem, Syn Boży wchodzi w naszą historię i przyjmuje nasze ciało, wnosząc w nie tę miłość, która łączy Go z Ojcem i Duchem Świętym. „Misterium człowieka wyjaśnia się prawdziwie jedynie w misterium Słowa Wcielonego” <a class=\"ref\" id=\"rn53\" href=\"#fn53\">53<\/a>, ponieważ Jego człowieczeństwo jest w pełni wolne, otwarte na innych, zdolne budować więzi solidarne i piękne, oddane całkowitemu darowi z siebie. Kto w Niego wierzy, zostaje włączony w wielkie dzieło odnowy zapoczątkowane przez misterium Jego męki, śmierci i zmartwychwstania oraz współdziała w budowaniu Królestwa Bożego, ucząc się przyjmować każdą kobietę i każdego mężczyznę jako siostrę i brata – dzieci jednego Ojca. W ten sposób zarówno głoszenie, jak i doświadczenie chrześcijańskie, prowadzone przez Ducha Świętego, zmierzają do wywoływania skutków społecznych w świecie <a class=\"ref\" id=\"rn54\" href=\"#fn54\">54<\/a>.<\/p><p class=\"vp\" id=\"p50\"><span class=\"pnum\">50<\/span>W centrum chrześcijańskiej wizji człowieka znajduje się wielkie twierdzenie, że mężczyzna i kobieta zostali stworzeni na obraz i podobieństwo Boga w Trójcy Jedynego (por. Rdz 1, 26–27). Każda osoba, konstytutywnie ukierunkowana na relację, jest zamierzona i chciana przez Boga po to, by wejść w historię komunii z Nim, z innymi oraz ze stworzeniem. Jej godność nie zależy od zdolności, jakie posiada, od bogactw czy zajmowanego miejsca, od słusznych bądź błędnych wyborów, których dokonuje, lecz jest darem, który ją poprzedza i przewyższa, złożonym przez Boga jako wyraz Jego miłości, która nigdy nie ustaje. Dlatego osoba ludzka pozostaje zawsze „drogą Kościoła” <a class=\"ref\" id=\"rn55\" href=\"#fn55\">55<\/a> oraz sercem każdej autentycznej drogi integralnego rozwoju człowieka <a class=\"ref\" id=\"rn56\" href=\"#fn56\">56<\/a>.<\/p><h3 class=\"sub\">Równa godność wszystkich istnień ludzkich<\/h3><p class=\"vp\" id=\"p51\"><span class=\"pnum\">51<\/span>Św. Jan Paweł II stwierdzał, że „pogłębiona wrażliwość na godność ludzkiej osoby i na jej wyjątkowość, a także należny respekt dla decyzji sumienia stanowi niewątpliwie pozytywny dorobek współczesnej kultury” <a class=\"ref\" id=\"rn57\" href=\"#fn57\">57<\/a>. Stwierdzenie to wpisuje się w linię wytyczoną już przez Sobór Watykański II, który odnotował wzrost świadomości wzniosłej godności każdej osoby, jej wartości przewyższającej wszelkie rzeczy oraz jej powszechnych i nienaruszalnych praw i obowiązków <a class=\"ref\" id=\"rn58\" href=\"#fn58\">58<\/a>. Ważne jest, by czuwać, aby ten wzrost świadomości godności człowieka nie został przesłonięty pod naciskiem nowych ideologii lub określonych, bardzo potężnych interesów obecnych w dzisiejszym świecie. Wśród tych ideologii za szczególnie podstępną uważam tę, która daje do zrozumienia, że każdy człowiek powinien zasłużyć na swoją wartość albo ją usprawiedliwić, do tego stopnia, iż większą wartość przypisuje się tym, którzy są bardziej wydajni i sprawniejsi. W takiej perspektywie osoba zostaje ostatecznie sprowadzona do środka służącego osiąganiu rezultatów, do zasobu, którym można się posłużyć i który można wyzyskiwać, i nie jest już ona uznawana za cel sam w sobie, który nigdy nie podlega instrumentalizacji. Tymczasem wartość osoby nie zależy od tego, co ona osiąga lub wytwarza, a pewne prawa przysługują każdemu już przez sam fakt bycia osobą. Żadna ludzka władza nie może ich prawomocnie odmówić ani arbitralnie ograniczać <a class=\"ref\" id=\"rn59\" href=\"#fn59\">59<\/a>.<\/p><p class=\"vp\" id=\"p52\"><span class=\"pnum\">52<\/span>Gdy mówimy o godności, nie zawsze używamy tego słowa w tym samym znaczeniu: niekiedy mamy na myśli godność moralną, to znaczy sposób, w jaki człowiek ukierunkowuje swoje wybory i swoje działanie; innym razem myślimy o godności społecznej, a więc o warunkach życia człowieka i o konkretnym szacunku, jakim darzy go społeczeństwo; w jeszcze innych przypadkach wskazujemy na godność egzystencjalną, to znaczy na sposób, w jaki człowiek postrzega wartość samego siebie i własnego życia. Te wymiary godności mogą wzrastać albo maleć. Oprócz tych znaczeń istnieje jednak poziom głębszy i najważniejszy, którym jest godność ontologiczna. Jest to godność przysługująca każdej istocie ludzkiej po prostu z racji jej istnienia, tego, że była chciana, stworzona i umiłowana przez Boga <a class=\"ref\" id=\"rn60\" href=\"#fn60\">60<\/a>: żaden grzech, żadne niepowodzenie, żadne upokorzenie, żadne wykluczenie nie mogą naruszyć głębokiej wartości życia ludzkiego, którego On zapragnął i które powołał do istnienia <a class=\"ref\" id=\"rn61\" href=\"#fn61\">61<\/a>.<\/p><p class=\"vp\" id=\"p53\"><span class=\"pnum\">53<\/span>Dlatego podstawowej godności każdej osoby nie nabywa się ani się na nią nie zasługuje, nie potrzebuje też ona udowadniania. Niedawna Deklaracja Dignitas infinita przedstawiła syntetyczne ujęcie przekonań Kościoła w tej kwestii: „Nieskończona godność, niezbywalnie związana z istotą samego bytu, przysługuje każdej osobie ludzkiej, niezależnie od jakichkolwiek okoliczności i jakiegokolwiek stanu lub sytuacji, w jakich się znajduje” <a class=\"ref\" id=\"rn62\" href=\"#fn62\">62<\/a>, to znaczy zawsze i bez wyjątku. O godności tej, przysługującej każdej istocie ludzkiej, można mówić jako o nieskończonej – jak czynił to św. Jan Paweł II <a class=\"ref\" id=\"rn63\" href=\"#fn63\">63<\/a> – z dwóch racji: ponieważ nieskończona jest miłość Boga, który powołuje człowieka do przyjaźni z sobą, oraz ponieważ jest ona absolutnie bezwarunkowa, w tym sensie, że nawet gdyby szukać w nieskończoność, nigdy nie znajdzie się niczego, co mogłoby ją przekreślić albo podać w wątpliwość.<\/p><h3 class=\"sub\">Najwyższa wartość praw człowieka<\/h3><p class=\"vp annp\" id=\"p54\"><span class=\"pnum\">54<\/span>Kościół z wdzięcznością uznaje, że „dążenie do sformułowania i ogłoszenia praw człowieka jest jednym z najbardziej znaczących kroków, będących skuteczną odpowiedzią na niezbywalne wymogi ludzkiej godności” <a class=\"ref\" id=\"rn64\" href=\"#fn64\">64<\/a>. Jak zaś stwierdził św. Jan Paweł II, Powszechna Deklaracja Praw Człowieka, ogłoszona przez Organizację Narodów Zjednoczonych 10 grudnia 1948 r., pozostaje po dziś dzień jednym z najwznioślejszych wyrazów ludzkiego sumienia <a class=\"ref\" id=\"rn65\" href=\"#fn65\">65<\/a>. Stanowi ona „prawdziwy słup milowy na drodze postępu moralnego ludzkości” <a class=\"ref\" id=\"rn66\" href=\"#fn66\">66<\/a>. Dlatego w perspektywie chrześcijańskiej prawa człowieka nie są czymś zewnętrznie dodanym do osoby, lecz historycznym wyrazem jej przyrodzonej godności, do której ochrony i promocji jest wezwana wspólnota międzynarodowa.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"1\" aria-label=\"Adnotacja 1: Human rights\">1<\/button><\/span><\/p><p class=\"vp\" id=\"p55\"><span class=\"pnum\">55<\/span>Prawa człowieka są nienaruszalne, ponieważ „są one wpisane w istotę osoby ludzkiej i jej godności” <a class=\"ref\" id=\"rn67\" href=\"#fn67\">67<\/a>. W konsekwencji są one powszechne i niezbywalne <a class=\"ref\" id=\"rn68\" href=\"#fn68\">68<\/a>. Właśnie dlatego, że są zakorzenione we wspólnej godności każdego mężczyzny i każdej kobiety, pociągają za sobą konsekwencje praktyczne i skutki prawne, ponieważ „daremne byłoby głoszenie praw, gdyby jednocześnie nie podejmowano wszelkich starań, by zapewnić należyte ich poszanowanie ze strony wszystkich, wszędzie i w stosunku do każdego” <a class=\"ref\" id=\"rn69\" href=\"#fn69\">69<\/a>. Wśród nich pierwszym prawem człowieka jest prawo do życia, od poczęcia aż do naturalnego kresu <a class=\"ref\" id=\"rn70\" href=\"#fn70\">70<\/a>, bez którego niemożliwe jest korzystanie z jakiegokolwiek innego prawa. Gdy to podstawowe prawo bywa negowane, jak dzieje się to w przypadku aborcji, zabijania niewinnych osób i eutanazji, mamy do czynienia z wyborami, które Kościół uznaje za moralnie niedopuszczalne <a class=\"ref\" id=\"rn71\" href=\"#fn71\">71<\/a>.<\/p><p class=\"vp\" id=\"p56\"><span class=\"pnum\">56<\/span>Patrząc na nasze czasy, nie możemy nie dostrzec, że ochrona praw człowieka wystawiona jest dziś na dwa szczególnie poważne zagrożenia. Pierwszym z nich jest ryzyko, że pozostaną one jedynie deklaracją formalną, podczas gdy – równolegle z postępem technologicznym – nasilają się, w sposób ukryty lub jawny, naruszenia godności ludzkiej. Drugim zaś ryzykiem, które w istocie leży u podstaw pierwszego, jest utrata zdolności rozpoznania fundamentu ich powszechności, ponieważ zaniechano „poszukiwania najbardziej solidnych podstaw stojących za naszymi wyborami, a także naszych praw” <a class=\"ref\" id=\"rn72\" href=\"#fn72\">72<\/a>. Papież Franciszek zachęcał, by nie lekceważyć tego ostatniego problemu. Przypominał, że gdy rozum stawia sobie na serio pytania o naturę ludzką, zdolny jest odkrywać wartości obowiązujące wszystkich, ponieważ z niej właśnie one wypływają. Gdyby jednak ten wysiłek poszukiwania został zaniechany, mogłoby się zdarzyć, że prawa dziś uznawane za nienaruszalne w przyszłości zostałyby zakwestionowane lub zaprzeczone przez tych, którzy dzierżą władzę, być może po uzyskaniu jedynie pozornego przyzwolenia ze strony społeczeństw zastraszanych albo manipulowanych <a class=\"ref\" id=\"rn73\" href=\"#fn73\">73<\/a>.<\/p><p class=\"vp\" id=\"p57\"><span class=\"pnum\">57<\/span>Wraz ze wzrostem świadomości wartości każdej osoby ludzkiej i jej praw wzrosło także uznanie praw mniejszości. Jednak wciąż pozostaje długa droga do przebycia, aby na całym świecie prawa tej znacznej części społeczeństwa, którą stanowią kobiety, były rzeczywiście i wszędzie jednakowo gwarantowane. Faktem jest bowiem, że „podwójnie biedne są kobiety narażone na sytuacje wykluczenia, złego traktowania i przemocy, ponieważ często mają mniejsze możliwości obrony swoich praw” <a class=\"ref\" id=\"rn74\" href=\"#fn74\">74<\/a>. Nie wystarczy więc stwierdzać słowami, że mężczyźni i kobiety mają tę samą godność i takie same prawa; trzeba, aby znajdowało to odzwierciedlenie w konkretnych decyzjach: w prawie, w dostępie do pracy, do wykształcenia, do odpowiedzialności społecznej i politycznej, a także w sposobie, w jaki społeczeństwo słucha kobiet i docenia ich wkład. Dopóki ta przepaść będzie się utrzymywać, nie będzie można powiedzieć, że społeczeństwo naprawdę – w pełni – uznaje równą godność kobiet i mężczyzn.<\/p><p class=\"vp\" id=\"p58\"><span class=\"pnum\">58<\/span>Liczą się konkretne osoby, każda z nich, a także ich rodziny. Ruchy społeczne, wielkie deklaracje polityczne na rzecz ludu i ideologie wspólnotowe nie znaczą nic, jeśli ostatecznie nie prowadzą do wspierania osób – mężczyzn i kobiet – wraz z ich niezbywalnymi prawami. Podobnie nie wystarczy wychwalać wolności jednostki ani prywatnej inicjatywy, jeśli zarazem godzimy się na to, by rzesze ludzi nadal żyły bez godnej pracy, bez żadnej ochrony, bez dostępu do dóbr podstawowych.<\/p><h3 class=\"sub\">Zasady nauki społecznej Kościoła<\/h3><h3 class=\"sub\">Zasada dobra wspólnego<\/h3><p class=\"vp\" id=\"p59\"><span class=\"pnum\">59<\/span>Uznanie, że każda kobieta i każdy mężczyzna noszą w sobie niezbywalną godność oraz prawa, których żadna ludzka władza nie może naruszyć ani przekreślić, domaga się kształtowania sposobu, w jaki żyjemy razem, naszych wyborów ekonomicznych i politycznych oraz konkretnego oblicza naszych miast. Stąd rodzi się pierwsza wielka zasada nauki społecznej, którą pragnę przypomnieć: dobro wspólne. Możemy je określić jako społeczny kształt godności uznanej w każdym człowieku. Gdy Benedykt XVI mówił o wartościach nienegocjowalnych, których Kościół powinien zawsze bronić, zaliczył do nich również „promocję dobra wspólnego” <a class=\"ref\" id=\"rn75\" href=\"#fn75\">75<\/a>. Dla chrześcijanina bowiem wyjście z ciasnego świata własnych interesów i zaangażowanie – na miarę własnych możliwości – na rzecz dobra wspólnego jest wartością nienegocjowalną, podobnie jak obrona życia.<\/p><p class=\"vp\" id=\"p60\"><span class=\"pnum\">60<\/span>Sobór Watykański II stwierdził, że dobro wspólne to „suma tych warunków życia społecznego, które pozwalają bądź to grupom, bądź poszczególnym jego członkom pełniej i szybciej osiągnąć ich własną doskonałość” <a class=\"ref\" id=\"rn76\" href=\"#fn76\">76<\/a>. Ta definicja daje nam pierwszą cenną wskazówkę, ponieważ dobro wspólne nie daje się sprowadzić do zwykłego wykazu warunków czy instytucji. Nie pokrywa się ani z sumą korzyści poszczególnych osób, ani ze zbieżnością ich partykularnych interesów; jest dobrem większym, które należy do wszystkich i które można budować, pomnażać i strzec jedynie wspólnymi siłami. Można powiedzieć, że działanie społeczne osiąga swoją pełnię wtedy, gdy zmierza ku temu dobru wspólnemu, podobnie jak moralne działanie osoby znajduje swoje spełnienie w wyborze dobra prawdziwego <a class=\"ref\" id=\"rn77\" href=\"#fn77\">77<\/a>.<\/p><p class=\"vp\" id=\"p61\"><span class=\"pnum\">61<\/span>W tym sensie możemy powiedzieć, że „całość jest czymś więcej niż część” <a class=\"ref\" id=\"rn78\" href=\"#fn78\">78<\/a> i że właśnie dlatego „sama suma korzyści indywidualnych nie jest w stanie stworzyć lepszego świata dla całej ludzkości” <a class=\"ref\" id=\"rn79\" href=\"#fn79\">79<\/a>. Iluzją jest myślenie, że wystarczy zabiegać o własny postęp, aby przyczyniać się do dobra wszystkich, bez rzeczywistej troski o innych. Taka wizja pomija właściwą i specyficzną wartość dobra wspólnego: jest ono owocem „współzależności” <a class=\"ref\" id=\"rn80\" href=\"#fn80\">80<\/a>, która tworzy sieć dobra społecznego, rozprzestrzeniającą się i oddziałującą na ludzi. Dobro wspólne jest czymś więcej [wł. plus], jest wynikiem wzajemnego oddziaływania i wpływu, który łączy rozmaite działania, inicjatywy, wysiłki i decyzje. Gdyby zsumować jedynie dobra jednostkowe, nie dałoby się wyjaśnić istnienia owego „więcej”, które je przewyższa, a zarazem ubogaca.<\/p><p class=\"vp\" id=\"p62\"><span class=\"pnum\">62<\/span>To właśnie dążenie do dobra wspólnego daje początek ludowi, pojmowanemu nie jako zwykła suma jednostek, lecz jako żywa rzeczywistość, w której ludzie uczą się dostrzegać wzajemne powiązania i współodpowiedzialność za res publica. W tym sensie każda osoba przyczynia się do budowania swojego narodu przez „powolną i żmudną pracę, wymagającą gotowości integrowania się i nauczenia się tego, by można było stworzyć kulturę spotkania w wielokształtnej harmonii” <a class=\"ref\" id=\"rn81\" href=\"#fn81\">81<\/a>. Wspólna praca na rzecz dobra wszystkich oznacza posiadanie wspólnego projektu. Jest rzeczą oczywistą, że między różnymi osobami istnieje wiele różnic natury ideologicznej i pragmatycznej, istnieją rozbieżne interesy i częste kontrasty, nie znaczy to jednak, że niemożliwa jest droga dialogu prowadząca do wypracowania podstawy porozumienia, pozwalającego na tworzenie projektu dla wszystkich i podążania razem.<\/p><p class=\"vp\" id=\"p63\"><span class=\"pnum\">63<\/span>Do państwa należy zadanie zapewnienia spójności, jedności i sprawiedliwego uporządkowania społeczeństwa obywatelskiego, tak aby dobro wspólne mogło być rzeczywiście realizowane przy udziale wszystkich. Oznacza to konkretnie, że władza publiczna ma delikatny obowiązek „sprawiedliwego harmonizowania” <a class=\"ref\" id=\"rn82\" href=\"#fn82\">82<\/a> różnych wchodzących w grę interesów, poszukując równowagi między dobrami partykularnymi a dobrem wspólnym, nie pozostawiając na boku najsłabszych. Kiedy polityka rezygnuje z długofalowej wizji i sprowadza się do krótkoterminowych kalkulacji lub jałowych polaryzacji, mówienie o dobru wspólnym traci wiarygodność, a jednocześnie narastają nierówności i pęknięcia społeczne.<\/p><p class=\"vp\" id=\"p64\"><span class=\"pnum\">64<\/span>Dotyczy to również polityki międzynarodowej. W miarę jak rosną dystanse między narodami, torują sobie drogę logiki przeciwstawienia i agresji, a trudna droga ku światu bardziej zjednoczonemu i braterskiemu doznaje nowych i bolesnych zahamowań. W takim kontekście mówienie o wspólnej drodze ku bardziej sprawiedliwemu rozwojowi całej rodziny ludzkiej „brzmi dziś jak majaczenie” <a class=\"ref\" id=\"rn83\" href=\"#fn83\">83<\/a>. Nie możemy jednak tracić nadziei. Zachęcam wszystkich do zastanowienia się nad formami współpracy i skuteczniejszymi instytucjami międzynarodowymi, zdolnymi do strzeżenia globalnego dobra wspólnego bez zanegowania prawowitej różnorodności narodów i państw. Promowanie dobra wspólnego nie może bowiem być nigdy oddzielone od poszanowania prawa narodów do istnienia, do zachowania własnej tożsamości oraz do wnoszenia swej oryginalności do rodziny narodów <a class=\"ref\" id=\"rn84\" href=\"#fn84\">84<\/a>. Wszelka próba czy projekt unicestwienia albo podporządkowania jakiegoś narodu są czymś głęboko niemoralnym, a zatem nie do przyjęcia.<\/p><h3 class=\"sub\">Zasada powszechnego przeznaczenia dóbr<\/h3><p class=\"vp\" id=\"p65\"><span class=\"pnum\">65<\/span>„Wśród rozlicznych wymiarów dobra wspólnego szczególnego znaczenia nabiera zasada powszechnego przeznaczenia dóbr” <a class=\"ref\" id=\"rn85\" href=\"#fn85\">85<\/a>. Zasada ta przypomina nam przede wszystkim, że dobra ziemi – gleba, woda, powietrze, zasoby naturalne – zostały dane przez Boga całej rodzinie ludzkiej, aby podtrzymywały życie wszystkich, zarówno dzisiaj, jak i w przyszłych pokoleniach, oraz że każdej osobie przysługuje pierwotne prawo do korzystania z tych dóbr. Św. Jan Paweł II przypominał, że „Bóg dał ziemię całemu rodzajowi ludzkiemu, aby utrzymywała wszystkich jego członków, nie wykluczając ani nie wyróżniając nikogo” <a class=\"ref\" id=\"rn86\" href=\"#fn86\">86<\/a>. W konsekwencji „nie jest zgodne z planem Bożym, by rozporządzać tym darem tak, że z jego dobrodziejstw korzystaliby jedynie nieliczni” <a class=\"ref\" id=\"rn87\" href=\"#fn87\">87<\/a>. Dzisiaj jesteśmy wezwani uznać, że owo powszechne przeznaczenie obejmuje nie tylko dobra materialne, lecz także dobra niematerialne i kulturowe.<\/p><p class=\"vp\" id=\"p66\"><span class=\"pnum\">66<\/span>Istnieje prawo do własności prywatnej, które ma swój sens i właściwą sobie funkcję, ale zawsze pozostaje podporządkowane powszechnemu przeznaczeniu dóbr. Według św. Jana Pawła II podporządkowanie to stanowi złotą regułę życia społecznego i „pierwszą zasadę całego porządku społeczno-etycznego” <a class=\"ref\" id=\"rn88\" href=\"#fn88\">88<\/a>. Tradycja Kościoła postrzegała własność jako środek służący strzeżeniu dóbr i zarządzania nimi tak, aby mogły one lepiej służyć dobru wspólnemu. Ponieważ „tradycja chrześcijańska nigdy nie uznawała prawa do własności prywatnej za absolutne i nienaruszalne” <a class=\"ref\" id=\"rn89\" href=\"#fn89\">89<\/a>, społeczna funkcja własności nie powinna być uważana za zwykłą opinię teologiczną, lecz za pewną doktrynę Kościoła, obecną już w Piśmie Świętym i u Ojców. Dlatego Papież Franciszek przypomniał, że solidarność przeżywana w całej swej głębi oznacza także „zwrócić ubogiemu to, co mu się należy” <a class=\"ref\" id=\"rn90\" href=\"#fn90\">90<\/a>.<\/p><p class=\"vp\" id=\"p67\"><span class=\"pnum\">67<\/span>Dzisiaj do dóbr przeznaczonych powszechnie dla wszystkich musimy zaliczyć także nowe formy własności: patenty, algorytmy, platformy cyfrowe, infrastrukturę technologiczną i dane. W kontekście, w którym bogactwo narodów coraz bardziej zależy od wiedzy i technologii, gdy dobra te pozostają skupione w rękach nielicznych, bez odpowiednich form dzielenia się nimi i dostępu do nich, powstaje nowa nierównowaga, sprzeczna z powszechnym przeznaczeniem dóbr i pogłębiająca przepaść między włączonymi a wykluczonymi, między tymi, którzy mogą uczestniczyć w rewolucji cyfrowej, a tymi, którzy pozostają na jej marginesie. Ponadto troska o wspólny dom oraz odpowiedzialność wobec ubogich i przyszłych pokoleń wymagają, aby korzystanie z dóbr stworzenia i z nowych możliwości oferowanych przez technikę było regulowane w taki sposób, by szanować środowisko, unikać marnotrawstwa i nowych form grabieży.<\/p><h3 class=\"sub\">Zasada pomocniczości<\/h3><p class=\"vp\" id=\"p68\"><span class=\"pnum\">68<\/span>Zasada pomocniczości wyrasta z tego samego spojrzenia na osobę, które kierowało naszymi rozważaniami nad godnością i dobrem wspólnym. Skoro każda kobieta i każdy mężczyzna są powołani, by stawać się podmiotami własnego życia i uczestniczyć w budowaniu społeczeństwa, to również organizacja życia społecznego winna szanować i wspierać tę odpowiedzialność. Nauka społeczna Kościoła nazywa „pomocniczością” zasadę, zgodnie z którą to, co mogą uczynić osoby, rodziny, wspólnoty lokalne i ciała pośrednie, nie powinno być przejmowane przez instancje wyższe. Instytucje wyższego szczebla winny uznawać, chronić i wspierać wolność oraz kreatywność niższych szczebli, koordynując ich wkład tak, aby mógł on skutecznie służyć dobru wspólnemu <a class=\"ref\" id=\"rn91\" href=\"#fn91\">91<\/a>.<\/p><p class=\"vp\" id=\"p69\"><span class=\"pnum\">69<\/span>Od początku nowożytnego Magisterium społecznego, poczynając od Leona XIII, Kościół podkreślał, że ani osoba, ani rodzina nie mogą zostać wchłonięte przez państwo, lecz – na ile to możliwe i bez szkody dla dobra wspólnego – należy pozostawić im możliwość swobodnego działania <a class=\"ref\" id=\"rn92\" href=\"#fn92\">92<\/a>. Św. Jan Paweł II podjął i pogłębił tę perspektywę, przypominając, że wspólnota polityczna pozostaje w służbie społeczeństwa obywatelskiego, a państwo winno czuwać nad dobrem wspólnym, interweniując wtedy, gdy jest to konieczne, ale nie zastępując w sposób trwały odpowiedzialności organizmów pośrednich i rzeczywistości społecznych <a class=\"ref\" id=\"rn93\" href=\"#fn93\">93<\/a>. Pomocniczość nie usprawiedliwia więc wycofania się państwa, lecz ukierunkowuje jego działanie: interwencja publiczna jest potrzebna właśnie po to, aby umożliwić wszystkim podmiotom społecznym wypełnianie ich misji bez przygniatania ich ciężarem struktur wyższych. Do wspólnoty politycznej należy tworzenie takich warunków, by osoby, rodziny, stowarzyszenia i organizmy pośrednie mogły realizować swoje społeczne powołanie, nie będąc zastępowanymi ani sprowadzanymi do roli samych wykonawców <a class=\"ref\" id=\"rn94\" href=\"#fn94\">94<\/a>.<\/p><p class=\"vp\" id=\"p70\"><span class=\"pnum\">70<\/span>Zasada ta zachęca do przezwyciężania wszelkich form paternalistycznego czy czysto opiekuńczego zarządzania życiem społecznym, promując styl współodpowiedzialności: państwo, które dowartościowuje inicjatywę obywateli, oraz społeczeństwo obywatelskie zdolne do tworzenia więzi i uruchamiania sił służących dobru wspólnemu. Zgodnie z logiką pomocniczości decyzje podejmuje się na poziomie możliwie najbliższym osobom, których one dotyczą, dowartościowując życie stowarzyszeniowe, tak aby ludzie nie stawali wobec decyzji już podjętych, lecz mogli uczestniczyć w procesie ich kształtowania. Tam, gdzie rodziny, stowarzyszenia, wspólnoty lokalne, rzeczywistości wolontariatu i tak zwanego „trzeciego sektora” są uznawane i wspierane, życie społeczne staje się bliższe osobom, usługi bardziej uważne na rzeczywiste potrzeby, a odpowiedzi – bardziej twórcze i bardziej szanujące godność każdego człowieka <a class=\"ref\" id=\"rn95\" href=\"#fn95\">95<\/a>.<\/p><p class=\"vp\" id=\"p71\"><span class=\"pnum\">71<\/span>Zasada pomocniczości ma szczególne znaczenie także w kontekście rewolucji cyfrowej. Tutaj wyższym szczeblem nie jest państwo, lecz każdy duży podmiot gospodarczy i technologiczny, który faktycznie wywiera wpływ na warunki życia wspólnego. Poziomem przejmującym kompetencje, dane i zdolność decydowania stają się przedsiębiorstwa i platformy, określające warunki dostępu, zasady widoczności treści, formy relacji, a nawet możliwości ekonomiczne. Pomocniczość domaga się, aby procesy te nie były narzucane z góry w sposób nieprzejrzysty i jednostronny, lecz by były ukierunkowane na dobro wspólne dzięki przejrzystości, odpowiedzialności i rzeczywistym formom uczestnictwa (takim jak niezależne audyty, przejrzystość algorytmów, sprawiedliwy dostęp do danych i środki odwoławcze) <a class=\"ref\" id=\"rn96\" href=\"#fn96\">96<\/a>.<\/p><p class=\"vp\" id=\"p72\"><span class=\"pnum\">72<\/span>W tym kontekście państwa i instytucje ponadnarodowe są wezwane do zapewniania sprawiedliwych norm i skutecznych zabezpieczeń, aby wspólnoty lokalne, ciała pośrednie, szkoły, uniwersytety oraz rzeczywistości kościelne i stowarzyszeniowe mogły mieć głos i wnosić swój wkład w rozeznanie decyzji wpływających na życie osób: na pracę, dostęp do usług, zarządzanie danymi i środowiska cyfrowe. W decyzjach dotyczących przepływów ekonomicznych i platform cyfrowych, w zarządzaniu danymi i algorytmami nie można dopuścić do tego, by nieliczne podmioty samodzielnie wyznaczały bieg procesów; konieczne jest budowanie takich form współpracy, które uszanują różne poziomy wspólnoty światowej i uczynią je współodpowiedzialnymi za dobro wspólne <a class=\"ref\" id=\"rn97\" href=\"#fn97\">97<\/a>.<\/p><h3 class=\"sub\">Zasada solidarności<\/h3><p class=\"vp\" id=\"p73\"><span class=\"pnum\">73<\/span>Po rozważeniu dobra wspólnego i pomocniczości pragnę zatrzymać się nad zasadą solidarności. Wyrasta ona z wizji osoby, która pochodzi z wiary: każda istota ludzka została stworzona na obraz Boga i włączona w sieć relacji wiążących ją z innymi, z narodami i z całym stworzeniem. Św. Paweł VI przypominał, że zobowiązania solidarności, sprawiedliwości i miłości zakorzenione są w ludzkim i nadprzyrodzonym braterstwie łączącym między sobą ludzi i narody <a class=\"ref\" id=\"rn98\" href=\"#fn98\">98<\/a>. Braterstwo nie jest jedynie wewnętrznym pragnieniem wierzącego, lecz społeczną i polityczną formą życia, która winna znaleźć wyraz we wspólnych wyborach i drogach działania. Solidarność jest zatem konkretnym uznaniem, że los każdego z nas związany jest z losem wszystkich: naprawdę „nikt nie ocala się sam” <a class=\"ref\" id=\"rn99\" href=\"#fn99\">99<\/a>. W ten sposób oczywisty staje się ścisły związek między pomocniczością a solidarnością. Gdy pomocniczości nie towarzyszy solidarność, łatwo przekształca się ona w zwykłą ochronę partykularnych interesów; gdy zaś solidarność nie jest wsparta pomocniczością, ulega wynaturzeniu, przeradzając się w opiekuńczość, która nie sprzyja odpowiedzialności <a class=\"ref\" id=\"rn100\" href=\"#fn100\">100<\/a>. To powiązanie odsyła również do odpowiedzialności za autentyczne uczestnictwo: solidarność wyraża się wtedy, gdy każdy – osobiście i razem z innymi – bierze udział w życiu wspólnoty, zdobywa potrzebne informacje, zrzesza się, zabiera głos, przyczynia się do podejmowania decyzji i działań publicznych – przyjmując rzeczywistą odpowiedzialność za to, by dobro wspólne przekładało się na podejmowane wspólnie wybory.<\/p><p class=\"vp\" id=\"p74\"><span class=\"pnum\">74<\/span>W wielu obszarach doświadczamy już pewnego rodzaju „solidarności faktycznej”: nasze losy są ze sobą ściśle powiązane, ekonomia i środki komunikacji sprawiają, że to, co dzieje się w jednym miejscu, ma dalekosiężne skutki, a sieci cyfrowe łączą w czasie rzeczywistym osoby i wspólnoty z każdego zakątka świata. Ta struktura relacji nie jest jednak jeszcze solidarnością w pełnym znaczeniu, jeśli nie staje się świadomym wyborem. Wiara zachęca nas, aby odczytywać tę rzeczywistość jako wezwanie: nie jesteśmy jedynie po prostu blisko siebie, lecz zostaliśmy sobie wzajemnie powierzeni, aby każdy – na miarę swoich możliwości – brał na siebie życie i rany brata oraz siostry. Solidarność rodzi się właśnie wtedy, gdy decydujemy się nie pozostawać obojętnymi wobec tego, co spotyka naszego bliźniego, i gdy przekształcamy nieodzowne więzi – ekonomiczne, kulturowe, technologiczne – w drogi dzielenia się, współpracy i wzajemnej troski, ucząc się „mówienia i działania w kategoriach wspólnoty” <a class=\"ref\" id=\"rn101\" href=\"#fn101\">101<\/a>.<\/p><p class=\"vp\" id=\"p75\"><span class=\"pnum\">75<\/span>Magisterium społeczne podkreślało, że solidarność jest zarazem zasadą i cnotą. Jako zasada wyraża ona obiektywny porządek relacji między osobami, grupami i narodami oraz odsyła do świadomości współzależności, zgodnie z którą dobro każdego łączy się z dobrem innych. Jako cnota wymaga natomiast „mocnej i trwałej woli angażowania się na rzecz dobra wspólnego” <a class=\"ref\" id=\"rn102\" href=\"#fn102\">102<\/a>, ze szczególną uwagą poświęconą najsłabszym. Papież Franciszek przypomniał, że solidarność jest „sposobem kształtowania historii” <a class=\"ref\" id=\"rn103\" href=\"#fn103\">103<\/a>, który buduje ludy, a nie zwykłe masy jednostek. Dlatego zakłada ona style życia nacechowane umiarem i dzieleniem się, zdolność rezygnacji z doraźnych korzyści, aby otworzyć innym nowe perspektywy na przyszłość, a także gotowość do podawania w wątpliwość przyzwyczajeń i przywilejów – również tych związanych z konsumpcją cyfrową i używaniem technologii – kiedy uniemożliwiają one innym życie z godnością.<\/p><p class=\"vp\" id=\"p76\"><span class=\"pnum\">76<\/span>W świecie naznaczonym coraz ściślejszymi relacjami między osobami, wspólnotami i narodami solidarność przyjmuje również wymiar globalny. Benedykt XVI dobitnie przypominał o związku między rozwojem, sprawiedliwością i odpowiedzialnością wobec przyszłych pokoleń, przypominając, że autentyczny rozwój domaga się solidarności międzypokoleniowej <a class=\"ref\" id=\"rn104\" href=\"#fn104\">104<\/a> oraz dbałości o więzi łączące nas ze środowiskiem naturalnym. Dzisiaj odpowiedzialność ta rozciąga się także na infrastrukturę cyfrową i informacyjną: podobnie jak środowisko naturalne, również „ekosystem cyfrowy” może być chroniony albo eksploatowany, współdzielony albo monopolizowany. Solidarność domaga się, by decyzje dotyczące danych, algorytmów, platform i sztucznej inteligencji brały pod uwagę nie tylko doraźną korzyść nielicznych, lecz także wpływ na całość narodów i na przyszłe pokolenia.<\/p><h3 class=\"sub\">Zasada sprawiedliwości społecznej<\/h3><p class=\"vp\" id=\"p77\"><span class=\"pnum\">77<\/span>Dla wspólnoty chrześcijańskiej sprawiedliwość społeczna jest konkretną formą naśladowania Jezusa i wierności Jego Ewangelii. W Nowym Testamencie Jezus głosi „dobrą nowinę ubogim” ( Łk 4, 18) i utożsamia się z małymi, chorymi, więźniami i cudzoziemcami (por. Mt 25, 31–46). Tym samym uczy nas, że sprawiedliwość rodzi się i realizuje w braterstwie, ponieważ sposób, w jaki podchodzimy do najmniejszych i odnosimy się do nich, staje się konkretną miarą naszej relacji z Bogiem i z braćmi. Sprawiedliwość nie dotyczy jednak jedynie postępowania poszczególnych osób, lecz także sposobu, w jaki pomyślane i urządzone są struktury współżycia społecznego. Sobór Watykański II przypomina w tym kontekście, że każda instytucja jest wezwana do służby osobie ludzkiej i jej godności <a class=\"ref\" id=\"rn105\" href=\"#fn105\">105<\/a>. Sprawiedliwość społeczną rozpoznaje się zatem po tym, czy dany porządek społeczny, gospodarczy i polityczny pozwala wszystkim – a w szczególności najsłabszym – żyć prawdziwie po ludzku, tak by nikt nie został pominięty.<\/p><p class=\"vp\" id=\"p78\"><span class=\"pnum\">78<\/span>Najnowsze Magisterium podkreślało, że sprawiedliwość społeczna wymaga spojrzenia rozpoczynającego się od owych ostatnich. Św. Jan Paweł II mówił o opcji preferencyjnej na rzecz ubogich <a class=\"ref\" id=\"rn106\" href=\"#fn106\">106<\/a>, która winna kształtować wybory osobiste i społeczne, podczas gdy Papież Franciszek piętnował „kulturę «odrzucenia»” <a class=\"ref\" id=\"rn107\" href=\"#fn107\">107<\/a>, rodzącą coraz to nowe formy wykluczenia. W tej perspektywie sprawiedliwość społeczna domaga się patrzenia na osoby i narody, wychodząc od tych, którzy są najbardziej bezbronni: od ubogich, migrantów, uchodźców, od osób przesiedlonych w obrębie własnego kraju, ofiar przemocy, osób żyjących na peryferiach miejskich i egzystencjalnych.<\/p><p class=\"vp\" id=\"p79\"><span class=\"pnum\">79<\/span>Pojęcie „sprawiedliwości społecznej” pomaga uznać, że niesprawiedliwości nie rodzą się wyłącznie z błędnych decyzji poszczególnych osób, lecz również ze struktur, mechanizmów oraz układów ekonomicznych i kulturowych, które niemal automatycznie powodują nierówność. Św. Jan Paweł II mówił w tym sensie o strukturach grzechu <a class=\"ref\" id=\"rn108\" href=\"#fn108\">108<\/a>, które sprzeciwiają się woli Bożej i domagają się zaangażowania na rzecz nawrócenia osobistego i społecznego. W tej perspektywie sprawiedliwość nie odnosi się wyłącznie do bardziej sprawiedliwego podziału dóbr czy do korygowania istniejących niesprawiedliwości, lecz nabiera także wymiaru naprawczego. Zmierza ona do odbudowy zerwanych więzi i do ponownego włączenia tych, którzy zostali wykluczeni, biorąc pod uwagę rany pozostawione przez niesprawiedliwości – wojny, kolonializm, dyskryminację rasową lub płciową, przemoc wobec całych narodów oraz wyzysk. Może to oznaczać przywracanie godności i głosu tym, którzy byli ignorowani, wspieranie procesów uzdrowienia pamięci zbiorowej, przeciwstawianie się dyskryminującym prawom i praktykom, a także konkretne wspieranie tych, którzy do dziś ponoszą skutki doznanych w przeszłości krzywd.<\/p><p class=\"vp\" id=\"p80\"><span class=\"pnum\">80<\/span>W dzisiejszych czasach sprawiedliwość społeczna musi mierzyć się także ze środowiskiem kształtowanym przez technologie cyfrowe. Rozpowszechnianie globalnych sieci, platform i systemów sztucznej inteligencji zmienia sposób pozyskiwania informacji, komunikowania się i uzyskiwania dostępu do usług. Sprawiedliwość domaga się, by nie dopuszczać do powstawania nowych form wykluczania i pozbawiania wolności: osób i narodów, którym odmawia się lub ogranicza dostęp do podstawowych technologii, społeczności narażonych na inwazyjną inwigilację, grup społecznych krzywdzonych przez nieprzejrzyste algorytmy, powielające uprzedzenia i dyskryminację. Sprawiedliwy porządek społeczny w epoce cyfrowej to taki, który gwarantuje wszystkim równy dostęp do możliwości, chroni najmniejszych i najsłabszych, przeciwstawia się nienawiści i dezinformacji, poddaje publicznej kontroli korzystanie z danych i technologii, tak aby kryterium nie był wyłącznie zysk, lecz godność każdej osoby i dobro narodów.<\/p><p class=\"vp\" id=\"p81\"><span class=\"pnum\">81<\/span>Jednym z decydujących sprawdzianów sprawiedliwości społecznej pozostaje dziś sytuacja migrantów, uchodźców i wszystkich tych, którzy zmuszeni są do przemieszczania się z powodu biedy, przemocy, zmian klimatycznych i katastrof środowiskowych. Sposób, w jaki społeczeństwo ich traktuje, pokazuje, czy jego rozumienie sprawiedliwości opiera się na strachu czy też braterstwie. Papież Franciszek zachęcał, by dostrzegać w migrantach nie tylko problem do rozwiązania, lecz „żywy obraz Ludu Bożego w drodze” <a class=\"ref\" id=\"rn109\" href=\"#fn109\">109<\/a>; osób obdarzonych godnością, zasobami i marzeniami, które mają prawo do bycia traktowanymi z szacunkiem i proszą o możność stania się czynną częścią społeczeństw, które je przyjmują. Sprawiedliwość społeczna w tej dziedzinie zakłada co najmniej dwa wzajemnie dopełniające się zobowiązania. Z jednej strony, strzec prawa do nadziei tych, którzy są zmuszeni do wyjazdu, zapewniając im drogi bezpieczne i legalne, godne warunki przyjęcia oraz rzeczywiste ścieżki integracji. Z drugiej zaś, wspierać także prawo do pozostania na własnej ziemi w pokoju i bezpieczeństwie, stawiając czoła głębokim przyczynom, które zmuszają do migracji, także tym związanym z niesprawiedliwościami gospodarczymi i kryzysem klimatycznym. Gdy prawa te są szanowane, migracje mogą stać się okazją do spotkania i wzajemnego ubogacenia narodów.<\/p><h3 class=\"sub\">Integralny rozwój człowieka<\/h3><p class=\"vp\" id=\"p82\"><span class=\"pnum\">82<\/span>W Encyklice Populorum progressio św. Paweł VI stwierdza, że rozwój jest autentyczny jedynie wówczas, gdy jest „integralny”, to znaczy „przyczynia się do rozwoju każdego człowieka i całego człowieka” <a class=\"ref\" id=\"rn110\" href=\"#fn110\">110<\/a>. W następnych dziesięcioleciach nauka społeczna Kościoła podejmowała i pogłębiała to wyrażenie, aby wskazać konkretny sposób, w jaki te wielkie zasady – godność, dobro wspólne, powszechne przeznaczenie dóbr, pomocniczość, solidarność i sprawiedliwość społeczna – urzeczywistniają się w historii. Przez „integralny rozwój człowieka” rozumiemy proces, w którym wzrost osób i narodów obejmuje wszystkie wymiary egzystencji oraz otwiera przyszłość również dla przyszłych pokoleń.<\/p><p class=\"vp\" id=\"p83\"><span class=\"pnum\">83<\/span>Rozwój, zarówno osób, jak i narodów, jest zadaniem i zarazem prawem: domaga się on minimalnych warunków, które umożliwią każdej osobie i każdemu narodowi dojrzewanie zgodnie z własną godnością, bez utrzymywania ich w zależności i bez wykluczania z dostępu do niezbędnych dóbr. Rozwój jest ludzki, gdy stawia w centrum osoby, a nie gromadzenie dóbr, a także gdy dotyczy również narodów, a nie jedynie jednostek. Sprawiedliwość wymaga uznania praw społecznych i praw narodów oraz obejmuje odpowiedzialność wobec tych, którzy przyjdą po nas. Nie jest zatem ludzki taki rozwój, który pomnaża konsumpcję niektórych, przerzucając koszty i rany na innych, albo który spycha całe regiony do ról podporządkowanych, nie pozwalając im rozwinąć własnego potencjału <a class=\"ref\" id=\"rn111\" href=\"#fn111\">111<\/a>. Rozwój jest integralny wtedy, gdy nie ogranicza się do sfery ekonomicznej, lecz promuje jakość życia w jego wymiarze duchowym, kulturowym, moralnym i relacyjnym, z poszanowaniem wspólnego domu, różnorodności narodów oraz ich sposobów życia <a class=\"ref\" id=\"rn112\" href=\"#fn112\">112<\/a>.<\/p><p class=\"vp\" id=\"p84\"><span class=\"pnum\">84<\/span>Idea integralnego rozwoju człowieka znajduje dziś decydujące kryterium weryfikacji w ekologii integralnej, która stała się nieodzownym wymiarem nauki społecznej Kościoła. Jakość rozwoju mierzy się bowiem jego zdolnością do łączenia – bez ich rozdzielania – sprawiedliwości wobec osób i troski o wspólny dom, sprzyjając godnym warunkom życia, dostępowi do niezbędnych dóbr, sprawiedliwym relacjom społecznym, trosce o stworzenie oraz zważaniu na przyszłe pokolenia. Wynika stąd, że nie jest prawdziwym postępem to, co zwiększa dobrobyt jednych kosztem degradacji ekosystemów, przerzucając koszty na wspólnoty najbardziej bezbronne albo pogarszając warunki życia tych, którzy przyjdą po nas.<\/p><p class=\"vp\" id=\"p85\"><span class=\"pnum\">85<\/span>Tak rozumiany integralny rozwój człowieka stanowi horyzont, w ramach którego należy odczytywać przemiany naszych czasów, również te związane z rewolucją cyfrową. Innowacje technologiczne – w tym sztuczna inteligencja – nie są neutralne: mogą poszerzać uczestnictwo i sprawiedliwość, ale mogą też pogłębiać nierówności, kontrolę i wykluczenie. Dlatego należy je oceniać w świetle pytania zasadniczego: czy rzeczywiście przyczyniają się do wzrastania osób i narodów w człowieczeństwie i braterstwie, z poszanowaniem wspólnego domu i przyszłych pokoleń? Właśnie tutaj zasady nauki społecznej stają się konkretnymi kryteriami rozeznawania w dziedzinach, które podejmiemy w kolejnych rozdziałach.<\/p><h3 class=\"sub\">Sprawdzian dla Kościoła<\/h3><p class=\"vp\" id=\"p86\"><span class=\"pnum\">86<\/span>Na zakończenie pragnę poruszyć kwestię szczególnie mi bliską. Nauka społeczna Kościoła nie jest jedynie słowem skierowanym do społeczeństwa: jest ona także rachunkiem sumienia dla Kościoła – domu i szkoły komunii, zawsze wezwanego do sprawdzania, czy zasady przedstawione w tym rozdziale są urzeczywistniane przede wszystkim w jego własnym wnętrzu. W kontekście eklezjalnym dobro wspólne przybiera postać synodalnego stylu dla misji w służbie Królestwa. Kościół jest bowiem „wspólnotowym i historycznym podmiotem synodalności i misji” <a class=\"ref\" id=\"rn113\" href=\"#fn113\">113<\/a>. Domaga się to troski o sposób podejmowania decyzji i sprawowania odpowiedzialności. Dokument końcowy Synodu pośród praktyk decydujących o przemianie misyjnej wymienia kulturę przejrzystości, rozliczalności i oceny <a class=\"ref\" id=\"rn114\" href=\"#fn114\">114<\/a>.<\/p><p class=\"vp\" id=\"p87\"><span class=\"pnum\">87<\/span>W tej perspektywie pomocniczość staje się kryterium rządzenia i życia duszpasterskiego, które uznaje i wspiera odpowiedzialność wiernych oraz kościelnych ciał pośrednich, dowartościowuje charyzmaty i kompetencje, a zarazem pozwala unikać wszelkiego paternalizmu, który tłumi ewangeliczną wolność. W praktyce udział ochrzczonych w procesach decyzyjnych oraz ich współodpowiedzialność za misję dokonują się za pośrednictwem rzeczywistych, a nie jedynie nominalnych organów uczestnictwa <a class=\"ref\" id=\"rn115\" href=\"#fn115\">115<\/a>.<\/p><p class=\"vp\" id=\"p88\"><span class=\"pnum\">88<\/span>Solidarność w życiu wspólnoty chrześcijańskiej ma swoje źródło w misterium Chrystusa i karmi się Eucharystią. Rodzi się ona z komunii w wierze i w sakramentach: chrzest i bierzmowanie jednoczą nas w Chrystusie, abyśmy byli jednym ciałem i jednym duchem, jednym sercem i jedną duszą (por. Ef 4, 4; Dz 4, 32). Eucharystia – sakrament jedności – umacnia naszą przynależność do Ciała Chrystusa i wychowuje nas do dzielenia się. Różne wrażliwości obecne w Kościele, mocne przekonania ożywiające każdego z nas są bogactwem, o ile pozostają zakorzenione w pewności, że jedność jest darem otrzymanym i zarazem zadaniem, które trzeba podjąć.<\/p><p class=\"vp\" id=\"p89\"><span class=\"pnum\">89<\/span>Żyć sprawiedliwością w Kościele znaczy oczyszczać relacje i struktury kościelne z tych wypaczeń, które powodują nierówności, nieprzejrzystości i nadużycia. W tym względzie słuchanie ofiar wykorzystania duchowego, ekonomicznego, instytucjonalnego, seksualnego, nadużyć władzy i sumienia stanowi integrującą część drogi sprawiedliwości, obejmującej uznanie wyrządzonej szkody, sprawiedliwe zadośćuczynienie oraz prewencję. Każda władza służy komunii i misji. Każdy urząd jest w służbie Ludu Bożego. Ta diakonia wyraża się nie tylko w wierze celebrowanej i przeżywanej w sakramentach oraz w przyswajaniu stylu synodalnego, lecz także w konkretnym dzieleniu się dobrami: na wzór Kościoła pierwotnego zasoby kościelne winny rzeczywiście stawać się wspólne, aby nikt pośród nas nie cierpiał niedostatku (por. Dz 4, 34) i aby zarządzanie nimi wspierało misję głoszenia Ewangelii najuboższym. Należy promować regularne formy oceny sposobu sprawowania odpowiedzialności ministerialnej, które nie byłyby sądem nad osobami, ale narzędziami uczenia się i korygowania ukierunkowanymi na misję <a class=\"ref\" id=\"rn116\" href=\"#fn116\">116<\/a>. W takiej mierze, w jakiej jesteśmy otwarci na działanie Ducha Świętego, te zasady nauki społecznej urzeczywistnią się w życiu eklezjalnym. W ten sposób Kościół jest zdolny dać społeczeństwu wiarygodny znak tego, że wspólne dążenie do dobra wszystkich – we współodpowiedzialności i braterstwie – nie jest utopią, lecz realną możliwością <a class=\"ref\" id=\"rn117\" href=\"#fn117\">117<\/a>.<\/p><\/div><\/details>\n<details class=\"chapter ai\" id=\"ch3\" open><summary><div class=\"csum\"><span class=\"csum-eyebrow\">Rozdział Iii<\/span><span class=\"csum-title\">Technika i Panowanie. Wielkość Osoby Ludzkiej Wobec Obietnic Sztucznej Inteligencji<\/span><span class=\"csum-desc\">Technologia i dominacja: sedno przedstawionego w encyklice odczytania SI. <span class=\"csum-n\">· 41 sekcje<\/span><\/span><span class=\"csum-cta\"><span class=\"chev\">›<\/span><span class=\"cta-read\">kliknij, aby przeczytać<\/span><span class=\"cta-collapse\">kliknij, aby zwinąć<\/span><\/span><\/div><\/summary><div class=\"chapter-body\"><p class=\"vp annp\" id=\"p90\"><span class=\"pnum\">90<\/span>Po przypomnieniu zasad, które rzucają światło na naukę społeczną Kościoła, pragnę teraz skierować spojrzenie ku niektórym wyzwaniom, dotykającym szczególnie naszego sposobu przeżywania obecnego czasu. Biblijnym obrazem, który towarzyszy tym stronom, jest obraz budowli: z jednej strony wieża Babel, gdzie wspólne dzieło kierowane jest zamysłem panowania, który ostatecznie prowadzi do dehumanizacji (por. Rdz 11, 1–9); z drugiej zaś ruiny Jerozolimy, odbudowywane kawałek po kawałku pod przewodnictwem Nehemiasza jako dzieło wspólnej odpowiedzialności (por. Ne 2–6). Jesteśmy wezwani, by postawić sobie pytanie o wielki plac budowy naszej epoki: co właściwie wznosimy? Podczas gdy rozwój technologiczny szybko zmienia języki, relacje, instytucje i formy władzy, my – wierzący, możemy i powinniśmy wybrać, nad jakim projektem i w jakim duchu chcemy pracować, aby otaczać troską i doceniać wspaniałe człowieczeństwo, które zostało nam dane w darze. Nie chodzi o wybór dotyczący naszej przyszłości, lecz naszego teraźniejszego życia, ponieważ sztuczna inteligencja i inne nowe technologie już teraz należą do naszej codzienności.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"2\" aria-label=\"Adnotacja 2: Key questions that are overlooked\">2<\/button><\/span><\/p><p class=\"vp\" id=\"p91\"><span class=\"pnum\">91<\/span>Towarzyszy mi przekonanie, że konkretny sposób przeżywania relacji społecznych w świetle Ewangelii nie jest ustalony raz na zawsze, lecz pozostaje zadaniem powierzanym wspólnocie chrześcijańskiej z pokolenia na pokolenie. Pod przewodnictwem Ducha Świętego Kościół pozwala się oświecać Słowu, aby odczytywać znaki czasu i z twórczą odwagą poszukiwać nowych dróg, dzięki którym relacje między osobami i narodami stawałyby się coraz bardziej zgodne z wymogami Królestwa Bożego <a class=\"ref\" id=\"rn118\" href=\"#fn118\">118<\/a>. Dlatego zachęcam wszystkich, a w sposób szczególny wiernych świeckich, aby nie bali się konfrontować z rzeczywistością, by umieli wzajemnie się słuchać i z mocą podejmowali własną odpowiedzialność za budowanie społeczeństwa bardziej ludzkiego i braterskiego.<\/p><h3 class=\"sub\">Paradygmat technokratyczny i władza cyfrowa<\/h3><p class=\"vp\" id=\"p92\"><span class=\"pnum\">92<\/span>W Encyklice Laudato si’ Papież Franciszek piętnował rosnącą dominację paradygmatu technokratycznego <a class=\"ref\" id=\"rn119\" href=\"#fn119\">119<\/a> w zglobalizowanym świecie: tendencję do tego, by logika efektywności, kontroli i zysku sama rządziła wyborami osobistymi, społecznymi i gospodarczymi. Tym samym jeszcze wyraźniej widać, że technika nie jest zwykłym narzędziem i że – gdy staje się kryterium – ostatecznie sama decyduje o tym, co ma znaczenie, a co może zostać odrzucone, sprowadzając stworzenie do przedmiotu eksploatacji, a osoby do trybików systemu, który ma być coraz bardziej wydajny.<\/p><p class=\"vp\" id=\"p93\"><span class=\"pnum\">93<\/span>Paradygmat ten szybko rozszerzył się w ostatnich latach, również wskutek rozpowszechniania sztucznej inteligencji, nauk kognitywnych, nanotechnologii, robotyki i biotechnologii. Same w sobie innowacje te mogą stać się wielką pomocą dla integralnego rozwoju człowieka i troski o wspólny dom. Jednak właśnie ze względu na swoją moc mogą pełnić funkcję akceleratora paradygmatu technokratycznego i dlatego potrzebują nowych ram duchowych, etycznych i politycznych. To, co potężniejsze, niekoniecznie znaczy lepsze. W tym sensie aktualne pozostają słowa Romana Guardiniego: „Człowiek nowoczesny nie został wychowany tak, aby umiał się posługiwać swą mocą właściwie” <a class=\"ref\" id=\"rn120\" href=\"#fn120\">120<\/a>.<\/p><p class=\"vp\" id=\"p94\"><span class=\"pnum\">94<\/span>Niebezpieczeństwo, że ludzkość stanie się ofiarą własnych zdobyczy, zostało już z wielką jasnością dostrzeżone przez św. Pawła VI, gdy przestrzegał, że „najbardziej niezwykłe postępy naukowe, najbardziej niesamowite osiągnięcia techniczne, najcudowniejszy rozwój gospodarczy, jeśli nie łączą się z autentycznym postępem społecznym i moralnym, w ostatecznym rachunku zwracają się przeciw człowiekowi” <a class=\"ref\" id=\"rn121\" href=\"#fn121\">121<\/a>. Dlatego postęp techniczny – sam w sobie cenny – domaga się rozeznania co do antropologicznej wizji, która nim kieruje, oraz celów, do których zmierza. Jeżeli rozwój technologiczny dokonuje się bez odpowiedniego dojrzewania etycznego i społecznego, może się zdarzyć, że środki będą się mnożyć, natomiast nie będzie w tej samej mierze wzrastać człowieczeństwo: „ma się więcej”, ale nie „jest się bardziej”, a osoba ryzykuje, że będzie oceniana przede wszystkim na podstawie osiągów, jakie jest w stanie zagwarantować <a class=\"ref\" id=\"rn122\" href=\"#fn122\">122<\/a>.<\/p><p class=\"vp annp\" id=\"p95\"><span class=\"pnum\">95<\/span>Trzeba tu uznać fakt decydujący, do którego już wcześniej nawiązałem: w wielu przypadkach w kontekście cyfrowym kontrola nad platformami, infrastrukturami, danymi i mocą obliczeniową nie należy do państw, lecz do wielkich podmiotów gospodarczych i technologicznych, które de facto ustalają warunki dostępu, zasady widoczności treści, a nawet same możliwości uczestnictwa. Kiedy władza o takim zasięgu koncentruje się w nielicznych rękach, ma tendencję do stawania się nieprzejrzystą i wymykania się kontroli publicznej, a zarazem wzrasta ryzyko wypaczonego rozwoju, który rodzi nowe zależności, wykluczenia, manipulacje i nierówności.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"3\" aria-label=\"Adnotacja 3: Concentration of power\">3<\/button><\/span><\/p><p class=\"vp\" id=\"p96\"><span class=\"pnum\">96<\/span>W obliczu tej koncentracji władzy w świecie cyfrowym wielkie zasady nauki społecznej: zasada niezbywalnej godności osoby, dobra wspólnego, powszechnego przeznaczenia dóbr, pomocniczości, solidarności i sprawiedliwości społecznej, stają się kryteriami oceny i rozeznawania nowej sytuacji. Domagają się one sprawdzenia, czy władza infrastruktur cyfrowych i algorytmów rzeczywiście sprzyja uczestnictwu i odpowiedzialności, chroni najsłabszych, zapewnia sprawiedliwy dostęp do możliwości i pozostaje podporządkowana dobru wszystkich. Wychodząc od tych przesłanek, możemy teraz rozważyć bliżej, czym jest sztuczna inteligencja, jakie możliwości otwiera i jakie ryzyka niesie ze sobą.<\/p><h3 class=\"sub\">Sztuczna inteligencja<\/h3><p class=\"vp\" id=\"p97\"><span class=\"pnum\">97<\/span>Nie jest moją intencją, by w tym miejscu przedstawiać wykład na temat sztucznej inteligencji ani przytaczać bibliografię, dziś już bardzo obszerną; istnieją już bowiem autorytatywne opracowania, także w środowisku kościelnym, do których można się odwołać <a class=\"ref\" id=\"rn123\" href=\"#fn123\">123<\/a>. Ograniczę się do przypomnienia kilku elementów istotnych dla rozeznania moralnego i społecznego, które otaczają troską prymat osoby, tak aby to zawsze inteligencja ludzka – wraz ze swoim sumieniem i swoją wolnością – kierowała innowacjami technicznymi oraz odpowiedzialnie określała ich zastosowanie i granice.<\/p><p class=\"vp\" id=\"p98\"><span class=\"pnum\">98<\/span>Wypada poprzedzić te rozważania dwiema uwagami. Po pierwsze, istnieje ryzyko, że wszelkie tezy dotyczące AI mogą się w krótkim czasie zdezaktualizować ze względu na zdumiewające tempo rozwoju tych systemów. Po drugie, wszyscy – także ci, którzy je projektują – niewiele wiemy o ich rzeczywistym funkcjonowaniu. Współczesne systemy sztucznej inteligencji są bowiem bardziej „hodowane” niż „konstruowane”: twórcy nie projektują bezpośrednio każdego ich szczegółu, lecz tworzą architekturę, na której AI „się rozwija”. W konsekwencji podstawowe aspekty naukowe – takie jak wewnętrzne reprezentacje i procesy obliczeniowe tych systemów – pozostają obecnie nieznane. Tym pilniej ujawnia się potrzeba podjęcia podwójnego wysiłku: z jednej strony pogłębiania badań naukowych, z drugiej – praktykowania rozeznawania moralnego i duchowego.<\/p><p class=\"vp annp\" id=\"p99\"><span class=\"pnum\">99<\/span>Nie jest możliwe podanie jednej, jednoznacznej i wyczerpującej definicji AI. Możemy jednak stwierdzić, że należy unikać błędnego utożsamiania tej „inteligencji” z inteligencją ludzką. Systemy te naśladują niektóre funkcje ludzkiej inteligencji. Czyniąc to, często przewyższają ją szybkością i zakresem obliczeń, oferując konkretne korzyści w licznych dziedzinach. Niemniej jednak ta moc pozostaje związana wyłącznie z przetwarzaniem danych: tak zwane systemy sztucznej inteligencji nie przeżywają doświadczenia, nie posiadają ciała, nie odczuwają radości i bólu, nie dojrzewają w relacji, nie znają od wewnątrz tego, co znaczą miłość, praca, przyjaźń i odpowiedzialność. Nie mają również świadomości moralnej: nie oceniają dobra i zła, nie ujmują ostatecznego sensu sytuacji, nie biorą na siebie ciężaru konsekwencji. Mogą naśladować języki, zachowania i oceny, mogą symulować empatię albo zrozumienie, ale nie rozumieją tego, co wytwarzają, ponieważ nie żyją w sferze afektywnej, relacyjnej i duchowej, w których człowiek staje się mądry. Także wtedy, gdy narzędzia te przedstawiane są jako zdolne do „uczenia się”, ich sposób działania różni się od sposobu właściwego osobie ludzkiej. Nie jest to doświadczenie kogoś, kto pozwala kształtować się życiu i wzrasta w czasie poprzez dokonywanie wyborów, popełnianie błędów, przebaczanie i wierność; jest to raczej statystyczne dostosowanie na podstawie danych i informacji zwrotnych, które może być bardzo skuteczne, ale nie oznacza wewnętrznego wzrostu.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"4\" aria-label=\"Adnotacja 4: Not a mind, and not pretending to be one\">4<\/button><\/span><\/p><h3 class=\"sub\">Cenne wsparcie wymagające uwagi<\/h3><p class=\"vp annp\" id=\"p100\"><span class=\"pnum\">100<\/span>W świetle tego, co zostało powiedziane, możemy lepiej zrozumieć, dlaczego AI może być cenną pomocą, a zarazem wymagać podejścia trzeźwego i czujnego. W ostatnich latach jej prywatne wykorzystanie znacznie wzrosło i z wielu stron podejmuje się refleksję nad możliwościami i zagrożeniami związanymi z jej szybkim upowszechnieniem. W przypadku użycia osobistego należy zwrócić szczególną uwagę na trzy aspekty: łatwość uzyskania wyniku, wrażenie obiektywności oraz symulację komunikacji ludzkiej. Szybkość i prostota, z jakimi można uzyskać wskazówki, złożone opracowania, treści medialne oraz formy konkretnej pomocy upraszczają nasze życie, mogą jednak także przyzwyczajać nas do zbyt daleko idącego delegowania zadań i do szukania gotowych odpowiedzi, osłabiając osobisty osąd i kreatywność. Wrażenie obiektywności, jakie mogą wywoływać odpowiedzi i propozycje tych systemów, niesie ryzyko, że zapomnimy, iż odzwierciedlają one parametry kulturowe tych, którzy je zaprojektowali i wytrenowali, ze wszystkimi ich zaletami i wadami. Sztuczne naśladowanie pozytywnej komunikacji ludzkiej – słów rady, empatii, przyjaźni, miłości – może być satysfakcjonujące, a nawet użyteczne, ale niewystarczająco świadomych użytkowników może wprowadzać w błąd i stwarzać złudzenie, że pozostają oni w relacji z autentycznym podmiotem osobowym. Gdy słowo jest symulowane, nie buduje relacji, lecz jedynie jej pozór. Sztuczne naśladowanie relacji opiekuńczej lub towarzyszenia może stać się niebezpieczne, gdy wkrada się w kontekst ubogi w realne relacje i uczucia: wówczas istnieje ryzyko nie tylko tego, że jakaś osoba uwierzy, iż rozmawia z inną osobą, lecz tego, że utraci samo pragnienie rzeczywistego szukania drugiego człowieka.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"5\" aria-label=\"Adnotacja 5: Over-reliance & de-skilling\">5<\/button><button class=\"ann annmark\" data-n=\"6\" aria-label=\"Adnotacja 6: AI companions & emotional dependence\">6<\/button><\/span><\/p><p class=\"vp annp\" id=\"p101\"><span class=\"pnum\">101<\/span>Poszerzając spojrzenie na zastosowanie AI w naszych społeczeństwach, stwierdzamy, że jest ona już obecna w procesach decyzyjnych we wszystkich dziedzinach i na różnych poziomach: w komunikacji, zarządzaniu i kontroli. Korzyści w zakresie efektywności oraz potencjał poprawy niektórych usług są oczywiste; jednak szybkie i bezkrytyczne wdrażanie naraża nas na różne ryzyka, w tym także na ryzyko niedocenienia jej wpływu na środowisko. Obecne systemy AI wymagają wielkich ilości energii i wody, w sposób znaczący wpływają na emisję dwutlenku węgla i intensywnie zużywają zasoby. Wraz ze wzrostem złożoności, zwłaszcza w przypadku wielkich modeli językowych, rosną także potrzeby w zakresie mocy obliczeniowej i zdolności przechowywania danych, opierające się na całym zespole maszyn, przewodów, centrów danych i energochłonnej infrastruktury. Dlatego niezbędne jest rozwijanie bardziej zrównoważonych rozwiązań technologicznych w celu zmniejszenia wpływu na środowisko i ochrony naszego wspólnego domu <a class=\"ref\" id=\"rn124\" href=\"#fn124\">124<\/a>.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"7\" aria-label=\"Adnotacja 7: Environmental cost\">7<\/button><\/span><\/p><h3 class=\"sub\">Odpowiedzialność, przejrzystość i zarządzanie sztuczną inteligencją<\/h3><p class=\"vp annp\" id=\"p102\"><span class=\"pnum\">102<\/span>Korzystanie z AI nigdy nie jest faktem czysto technicznym: kiedy wkracza ona w procesy oddziałujące na życie ludzi, dotyka praw, szans, reputacji i wolności. Delikatne decyzje dotyczące pracy, kredytu, dostępu do usług i reputacji osób mogą zostać powierzone całkowicie systemom zautomatyzowanym, które nie znają „współczucia, miłosierdzia, przebaczenia, a nade wszystko otwartości na nadzieję przemiany osoby” <a class=\"ref\" id=\"rn125\" href=\"#fn125\">125<\/a> i w ten sposób mogą rodzić nowe formy wykluczenia. Mogą istnieć zastosowania w oczywisty sposób antyludzkie, jak manipulowanie informacją czy naruszanie prywatności, ale może istnieć także pułapka mniej jawna, gdy systemy AI, przedstawiając się jako neutralne i obiektywne, odzwierciedlają i umacniają stereotypy lub stanowiska ideologiczne tych, którzy je zaprojektowali i wytrenowali.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"8\" aria-label=\"Adnotacja 8: The myth of neutrality\">8<\/button><\/span><\/p><p class=\"vp\" id=\"p103\"><span class=\"pnum\">103<\/span>Powierzyć w praktyce algorytmowi władzę rozstrzygania o tym, kto zasługuje, a kto nie, bez tego, by ktokolwiek brał już na siebie ciężar decyzji, znaczy powierzyć mu zadanie ponownego wyznaczania granic ludzkich możliwości. Tym, czego w tym procesie brakuje, nie jest tylko empatia wobec wykluczonego, którą można sztucznie naśladować, lecz odpowiedzialność polityczna, ponieważ odrzucenie słabych zostaje przyobleczone w pozór neutralności i obiektywności, wobec których nie sposób protestować. Tym samym niesprawiedliwość staje się milcząca, a współczucie, miłosierdzie i przebaczenie – nie jako zwykły pozór, lecz jako gesty polityczne – znikają z horyzontu.<\/p><p class=\"vp annp\" id=\"p104\"><span class=\"pnum\">104<\/span>Z tego wynika prosta, ale zobowiązująca konsekwencja: nie możemy uważać AI za moralnie neutralną. W rzeczywistości każde urządzenie techniczne niesie z sobą wybory i priorytety: to, co mierzy, to, co ignoruje, to, co optymalizuje, a także sposób, w jaki klasyfikuje osoby i sytuacje. Jeśli jakiś system zostaje pomyślany lub wykorzystywany w taki sposób, że traktuje niektóre życia jako mniej godne albo wyklucza je bez możliwości odwołania, nie jest on zwykłym narzędziem, „którego należy dobrze używać”: wprowadza już kryterium sprzeczne z niezbywalną godnością osoby. Dlatego rozeznawanie etyczne nie może ograniczać się do pytania, czy używamy danego systemu do celu dobrego czy złego, lecz musi także pytać, jak został on zaprojektowany i jaka wizja osoby oraz społeczeństwa została wpisana w dane i modele, które nim kierują <a class=\"ref\" id=\"rn126\" href=\"#fn126\">126<\/a>.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"9\" aria-label=\"Adnotacja 9: Every tool embeds choices\">9<\/button><\/span><\/p><p class=\"vp annp\" id=\"p105\"><span class=\"pnum\">105<\/span>Aby AI szanowała godność ludzką i rzeczywiście służyła dobru wspólnemu, konieczne jest, by odpowiedzialność była jasno określona na wszystkich etapach: od tych, którzy projektują i trenują systemy, aż po tych, którzy z nich korzystają, oraz tych, którzy decydują o powierzeniu im konkretnych rozstrzygnięć. W wielu przypadkach jednak wewnętrzne procesy prowadzące do danego wyniku mogą pozostawać mało przejrzyste, a to utrudnia przypisanie odpowiedzialności i korygowanie błędów. Właśnie tutaj decydującego znaczenia nabiera to, co nazywamy accountability – możliwość ustalenia, kto ma „zdać sprawę” z decyzji, uzasadnić je, poddać kontroli, a gdy to konieczne – zakwestionować je i naprawić szkody, które z nich wynikają <a class=\"ref\" id=\"rn127\" href=\"#fn127\">127<\/a>.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"10\" aria-label=\"Adnotacja 10: Accountability at every stage\">10<\/button><\/span><\/p><p class=\"vp annp\" id=\"p106\"><span class=\"pnum\">106<\/span>Domagać się roztropności, wnikliwej weryfikacji, a niekiedy nawet spowolnienia we wdrażaniu sztucznej inteligencji nie znaczy być przeciwnikiem postępu, lecz wyrażać odpowiedzialną troskę o rodzinę ludzką. Wymóg ten jest tym pilniejszy, że często istnieje brak równowagi między szybkością rozwoju technologicznego a tempem, w jakim dojrzewają świadomość, normy, mechanizmy kontroli i instytucje zdolne zarządzać jego skutkami. Nie wystarczy ogólnikowo odwoływać się do etyki: potrzebne są odpowiednie ramy prawne, niezależny nadzór, edukacja użytkowników oraz polityka, która nie wyrzeka się własnego zadania. W przeciwnym razie zmiana będzie zarządzana wyłącznie przez logikę technokratyczną i przedstawiana jako konieczna oraz nieuchronna, kończąc się narzucaniem reguł dyktowanych przez tych, którzy posiadają dane, infrastrukturę i zdolności obliczeniowe.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"11\" aria-label=\"Adnotacja 11: Ethics statements are not enough\">11<\/button><\/span><\/p><p class=\"vp annp\" id=\"p107\"><span class=\"pnum\">107<\/span>Nie możemy ograniczać się do postulowania moralizacji maszyny, tak zwanego „dostosowania” (alignment) AI do wartości ludzkich, nie mając odwagi postawić jeszcze jednego warunku: możliwości dyskutowania o kodeksie etycznym, który ma zostać zastosowany, poddając go kryteriom wspólnie podzielanej sprawiedliwości społecznej. W przeciwnym razie ci, którzy kontrolują AI, narzucą własną wizję moralną, która stanie się niewidzialną infrastrukturą systemów. Nie wystarczy, by AI była bardziej moralna, jeśli o tej moralności decydują nieliczni. Potrzeba polityki bardziej obecnej, zdolnej spowalniać tam, gdzie wszystko przyspiesza, i chronić przestrzenie, w których wspólnoty mogą nadal uczestniczyć i stawiać pytania.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"12\" aria-label=\"Adnotacja 12: Whose values? The limits of “alignment”\">12<\/button><\/span><\/p><p class=\"vp annp\" id=\"p108\"><span class=\"pnum\">108<\/span>Istotnie, jak bywa w przypadku każdego wielkiego przełomu technologicznego, AI skłonna jest pomnażać przede wszystkim władzę tych, którzy już dysponują zasobami ekonomicznymi, kompetencjami i dostępem do danych. W świetle dobra wspólnego i powszechnego przeznaczenia dóbr zjawisko to budzi poważny niepokój: małe, lecz bardzo wpływowe grupy mogą ukierunkowywać informację i konsumpcję, warunkować procesy demokratyczne i oddziaływać na dynamikę gospodarczą dla własnej korzyści, wbrew sprawiedliwości społecznej i solidarności między narodami. Dlatego niezbędne jest, by korzystaniu z AI – zwłaszcza wtedy, gdy dotyczy ona dóbr publicznych i praw podstawowych – towarzyszyły jasne kryteria i skuteczne mechanizmy kontroli, inspirowane uczestnictwem i zasadą pomocniczości: wspólnoty i ciała pośrednie nie mogą zostać zredukowane do roli odbiorców decyzji podjętych gdzie indziej, lecz muszą móc wnosić swój wkład w rozeznawanie i nadzór. Ponadto własność danych nie może być powierzona wyłącznie podmiotom prywatnym, lecz musi zostać poddana regulacjom. Dane są owocem wkładu wielu osób i nie mogą być sprzedawane ani powierzane nielicznym. Potrzebna jest kreatywność zdolna zarządzać nimi jako jednym z dóbr wspólnych lub zbiorowych, w logice współdzielenia, jak sugerował już św. Jan Paweł II w odniesieniu do dóbr zbiorowych <a class=\"ref\" id=\"rn128\" href=\"#fn128\">128<\/a>.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"13\" aria-label=\"Adnotacja 13: AI amplifies existing power\">13<\/button><button class=\"ann annmark\" data-n=\"14\" aria-label=\"Adnotacja 14: Data as a shared good\">14<\/button><\/span><\/p><p class=\"vp annp\" id=\"p109\"><span class=\"pnum\">109<\/span>Zasady nauki społecznej pomagają nam odczytywać tę nową rzeczywistość. W świecie, w którym nieliczne podmioty skupiają dane, kapitał obliczeniowy i zdolność normatywną, mówienie o dobru wspólnym oznacza demaskowanie tej nowej asymetrii epistemicznej, ekonomicznej i politycznej, nazywając po imieniu nowe monopole AI. Mówienie o powszechnym przeznaczeniu dóbr oznacza szukanie sposobów zapewnienia powszechnego dostępu do technologii i formacji. Mówienie o pomocniczości oznacza ochronę zdolności wspólnot do wybierania i korygowania, nie sprowadzając ich udziału do samego nadzoru po tym, jak standardy zostały ustalone gdzie indziej. Mówienie o solidarności zobowiązuje do uznania niewidzialnej pracy, często wykonywanej w warunkach wyzysku, która zasila modele algorytmiczne. Mówienie o sprawiedliwości oznacza pytanie o geografie władzy wyznaczające, kto może trenować modele, a kto jest jedynie przedmiotem tego treningu, oraz uznanie, że sprawiedliwość społeczna nie jest tylko celem, którego należy strzec po wdrożeniu technologii, lecz warunkiem uprzednim, który trzeba urzeczywistniać już w samym ich projektowaniu.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"15\" aria-label=\"Adnotacja 15: The hidden workers\">15<\/button><button class=\"ann annmark\" data-n=\"16\" aria-label=\"Adnotacja 16: Justice by design, not retrofit\">16<\/button><\/span><\/p><p class=\"vp annp\" id=\"p110\"><span class=\"pnum\">110<\/span>Chciałbym wreszcie użyć słowa, które jest mi szczególnie drogie: „rozbroić”. Rozbroić AI znaczy wyrwać ją z logiki zbrojnej rywalizacji, która dzisiaj nie jest już wyłącznie militarna, lecz także ekonomiczna i poznawcza. Jest to wyścig do stworzenia najsprawniejszego algorytmu i najszerszego zbioru danych (dataset) po to, by utrwalić przewagę geopolityczną lub handlową nad wszystkimi innymi. Rozbroić znaczy zerwać tę równoznaczność między potęgą techniczną a prawem do rządzenia. Rozbroić nie znaczy wyrzec się technologii, lecz nie dopuścić, by zapanowała nad tym, co ludzkie. Znaczy wyzwolić ją spod monopoli, uczynić ją przedmiotem debaty i sprzeciwu, a tym samym przestrzenią przyjazną ludziom, przywracając ją wielości ludzkich kultur i form życia. Zadanie stojące dziś przed nami nie ma wymiaru tylko etycznego ani tylko technicznego: ma ono charakter ekologiczny w sensie najbardziej radykalnym, ponieważ dotyczy nowego wymiaru naszego wspólnego domu. Sztuczna inteligencja jest już środowiskiem, w którym jesteśmy zanurzeni, i władzą, z którą musimy się liczyć. Dlatego nie wystarczy jej regulować: trzeba ją rozbroić i uczynić przyjazną.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"17\" aria-label=\"Adnotacja 17: The “arms race” is a narrative, not a fact\">17<\/button><\/span><\/p><p class=\"vp annp\" id=\"p111\"><span class=\"pnum\">111<\/span>Szczególny apel kieruję do tych, którzy zajmują się rozwijaniem systemów sztucznej inteligencji. Innowacja technologiczna może być w pewnym sensie ludzką formą uczestnictwa w Bożym akcie stworzenia. Na twórcach systemów AI spoczywa zatem szczególna odpowiedzialność etyczna i duchowa, ponieważ każda decyzja projektowa wyraża określoną wizję ludzkości. Tak jak autor dzieła artystycznego czy literackiego powinien brać pod uwagę wartości, które ono wyraża, tak i oni powinni z należytą powagą traktować wartości, które wpisują w swoje projekty: w sposób przejrzysty, z poczuciem odpowiedzialności wobec społeczności, których one dotyczą, oraz z czujnością, która pozwala zweryfikować, czy to, co jest rozwijane, rzeczywiście służy dobru.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"18\" aria-label=\"Adnotacja 18: The developer's vocation\">18<\/button><\/span><\/p><h3 class=\"sub\">To, czego nie możemy utracić<\/h3><p class=\"vp annp\" id=\"p112\"><span class=\"pnum\">112<\/span>Po przywołaniu kwestii odpowiedzialności i zarządzania AI trzeba powrócić do naszego tematu centralnego: co to znaczy troszczyć się o to, co ludzkie. Zagrożenie nie polega jedynie na tym, że niektóre technologie mogą być źle używane, lecz na tym, że paradygmat technokratyczny, w którym jesteśmy zanurzeni, wzmocniony przez rewolucję cyfrową i AI, sprawia, iż za słuszną i normalną zaczyna uchodzić wizja antyludzka, wedle której pełnia życia miałaby polegać na tym, by więcej posiadać, zmniejszać kruchość, eliminować to, co nieprzewidywalne, i wszystko kontrolować. Gdy wydajność staje się miarą wartości, człowiek ulega pokusie myślenia o sobie bardziej jako o projekcie, który należy zoptymalizować, niż jako o stworzeniu powołanym do relacji i komunii.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"19\" aria-label=\"Adnotacja 19: The optimization mindset\">19<\/button><\/span><\/p><p class=\"vp\" id=\"p113\"><span class=\"pnum\">113<\/span>W rzeczywistości absolutyzowanie jednego tylko wymiaru człowieka jest zawsze błędem. Nie tylko bowiem brak rodzi nieład. Również to, co wzrasta bez miary, może stać się formą biedy. W ekosystemie harmonia zostaje zachwiana, gdy jeden gatunek zaczyna dominować kosztem pozostałych. Podobnie dzieje się w przypadku człowieka, gdy jakaś jedna z jego władz rości sobie pretensję do bycia miarą wszystkiego. Tak więc inteligencja, gdy zostaje absolutyzowana, ostatecznie przesłania inne istotne wymiary życia: uczucia, wolę, oddanie i relację. Jeśli władza techniczna nie zostaje zrównoważona, nie zwiększa naszych zdolności, ale czyni nas bardziej samotnymi i bardziej wystawionymi na logikę panowania i wykluczenia. Nie chodzi oczywiście o przeciwstawianie się inteligencji, lecz o przypomnienie, że kiedy zamyka się ona w sobie samej, zapomina, iż została dana po to, by służyć życiu i osobie ludzkiej.<\/p><p class=\"vp annp\" id=\"p114\"><span class=\"pnum\">114<\/span>Jakość cywilizacji mierzy się nie potęgą jej środków, lecz troską, jaką potrafi otoczyć człowieka, zdolnością uznania drugiego za twarz, a nie za funkcję. Zdolność troski jedni o drugich stanowi ważny wymiar naszego człowieczeństwa. Zdolności tej uczy się i doskonali się ją poprzez doświadczenie. Czytanie baśni dziecku, towarzyszenie osobie starszej, uczynienie jakiegoś miejsca gościnnym – to gesty przeżywane w środowisku rodzinnym, które pomagają nam uczyć się i uwewnętrzniać znaczenie troski także na poziomie społecznym oraz wyrabiają w nas zdolność uznawania drugiego człowieka za osobę godną uwagi. Technologia może wspierać także wzajemną troskę między ludźmi, na przykład, jeśli dostarcza narzędzi pomagających przewidywać i organizować, ale nie pozbawia istoty ludzkiej jej wolności i zdolności osądu, skoro to człowiek jest podmiotem relacji i ponosi odpowiedzialność za decyzje.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"20\" aria-label=\"Adnotacja 20: Care at the center\">20<\/button><\/span><\/p><h3 class=\"sub\">Podstawowe narracje: transhumanizm i posthumanizm<\/h3><p class=\"vp\" id=\"p115\"><span class=\"pnum\">115<\/span>Próbując wydobyć kulturowe założenia towarzyszące trwającej rewolucji cyfrowej, chciałbym teraz zwrócić uwagę na niektóre nurty, które postrzegają postęp jako przekroczenie tego, co ludzkie, a które możemy określić jako transhumanizm i posthumanizm. Stanowią one ideologiczne tło obecne w niektórych ośrodkach władzy technologicznej i w uproszczonej formie kolonizują wyobraźnię zbiorową, szczególnie za pośrednictwem mediów i sieci społecznościowych, wzbudzając entuzjazm dla nowych technologii przez futurystyczną wizję „człowieka wzmocnionego” albo „człowieka zhybrydyzowanego” z maszyną.<\/p><p class=\"vp\" id=\"p116\"><span class=\"pnum\">116<\/span>Transhumanizm i posthumanizm obejmują wielość nurtów i wrażliwości, dlatego trudno przedstawić ich jednoznaczny opis. Można je porównać do archipelagu różnych wysp pojęciowych, połączonych jednak tym samym morzem założeń, jakim jest centralne miejsce techniki i marzenie o przekroczeniu granic ludzkiej kondycji. Ogólnie rzecz biorąc, transhumanizm wyobraża sobie wzmocnienie istoty ludzkiej za pośrednictwem technologii (biomedycyny, inżynierii ciała, urządzeń i algorytmów) w celu zwiększenia jej sprawności i zdolności. Posthumanizm, zwłaszcza w swoich bardziej radykalnych odmianach, idzie jeszcze dalej: krytykuje antropocentryzm i kreśli perspektywę formy hybrydyzacji istoty ludzkiej, maszyny i środowiska, aż po wyobrażenie sobie przekroczenia progu, w którym ludzkość przezwycięży samą siebie, wchodząc w nowe stadium ewolucji. Nawet gdy hipotezy te pozostają w dużej mierze spekulatywne, nabierają znaczenia, ponieważ zmieniają wyobraźnię zbiorową, a w konsekwencji ukierunkowują wybory społeczne, gospodarcze i polityczne <a class=\"ref\" id=\"rn129\" href=\"#fn129\">129<\/a>.<\/p><p class=\"vp annp\" id=\"p117\"><span class=\"pnum\">117<\/span>W świetle nauki społecznej Kościoła punktem krytycznym nie jest samo używanie techniki, lecz wizja leżąca u jej podstaw: jeśli istota ludzka jest traktowana jako materiał do udoskonalenia albo do przekroczenia, wówczas łatwiej przyjąć, że niektórzy zostaną uznani za mniej użytecznych, mniej pożądanych czy mniej godnych. W imię postępu można dojść do wyobrażenia sobie „koniecznych ofiar” i kazać najsłabszym płacić cenę domniemanej optymalizacji gatunku. Wspomniana już przestroga św. Pawła VI pozostaje więc niezwykle dalekowzroczna: osiągnięcia nauki i techniki, jeśli zostają oderwane od postępu moralnego i społecznego, w końcu obracają się przeciwko człowiekowi <a class=\"ref\" id=\"rn130\" href=\"#fn130\">130<\/a>. Dlatego konieczne jest jasne odróżnienie jednego od drugiego: czym innym jest włączanie technologii w wizję ludzką i relacyjną, czym innym zaś poddanie się wyobraźni, która deprecjonuje ograniczenia i obiecuje czysto techniczne „zbawienie”.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"21\" aria-label=\"Adnotacja 21: Tech Ideologies\">21<\/button><\/span><\/p><h3 class=\"sub\">Ograniczenia, serce i wielkość istoty ludzkiej<\/h3><p class=\"vp\" id=\"p118\"><span class=\"pnum\">118<\/span>Wydaje się, że nasze odnoszenie się do życia znajduje się dziś w kryzysie. Wszystko to, co jawi się jako „ograniczenie” – niezdolność, choroba, starość, cierpienie, podatność na zranienia – bywa odczytywane przede wszystkim jako defekt, który należy skorygować, a nie jako przestrzeń, w której człowiek dojrzewa i otwiera się na relację. Tymczasem trzeba pamiętać, że człowieczeństwo rozkwita nie pomimo ograniczenia, lecz bardzo często poprzez ograniczenie. Spojrzenie na rzeczywistość w świetle wiary pomaga rozpoznać to, co nazywamy „przygodnością” rzeczy tego świata. O ile z jednej strony naszym obowiązkiem jest starać się usuwać cierpienie naznaczające ludzkie życie, o tyle z drugiej mądrze jest uznać naszą konstytutywną skończoność, wiedząc, że „doświadczenie religijne, a w szczególności wiara chrześcijańska, proponują przeżywanie – bez uproszczeń – tej ambiwalencji między wielkością a ograniczonością człowieka, odczytywanej w świetle pierwotnej i fundamentalnej relacji z Bogiem” <a class=\"ref\" id=\"rn131\" href=\"#fn131\">131<\/a>.<\/p><p class=\"vp\" id=\"p119\"><span class=\"pnum\">119<\/span>To właśnie w naszej ograniczoności znajdują miejsce współczucie, szczera troska o potrzeby innych, wielkoduszność, która potrafi zaskoczyć nawet pośród mroku i porażki, doświadczenie duchowe oraz adoracja Boga. Widzimy to w wielu chwilach, gdy ograniczenie staje się w naszym życiu czymś konkretnym: gdy spotyka nas odrzucenie, gdy cierpimy z powodu choroby albo śmierci ukochanej osoby, gdy doświadczamy własnej niezdolności lub porażki. W tajemniczy sposób właśnie w takich chwilach możemy odnaleźć nową mądrość, namacalnie doświadczyć serdeczności innych ludzi i doznać obecności Pana.<\/p><p class=\"vp\" id=\"p120\"><span class=\"pnum\">120<\/span>Także wtedy, gdy ograniczenie objawia się jako ból wewnętrzny, mądrość życiowa uczy, by go nie usuwać ani nie tłumić, lecz go integrować. Aby całkowicie stłumić ból, trzeba by w gruncie rzeczy wygasić również miłość i pragnienie. Kto bowiem kocha i pragnie, nie może uniknąć przejścia przez próbę i cierpienie; dlatego też przez lata nosimy w sobie nauczanie, które odciska się jak blizny – pamięć drogi przebytej pośród wolności i upadków, marzeń i rozczarowań. Dopiero dzięki splotowi tych elementów dokonują się w sercu owe duchowe cuda, które pozwalają nam kosztować najsłodszy smak naszego człowieczeństwa <a class=\"ref\" id=\"rn132\" href=\"#fn132\">132<\/a>. Rezygnacja z tej przygody – zarazem dramatycznej i wspaniałej – w imię rzekomego przezwyciężenia wszelkiego ograniczenia mogłaby oznaczać wszystko, tylko nie to, by pozostać istotą ludzką.<\/p><p class=\"vp\" id=\"p121\"><span class=\"pnum\">121<\/span>Moralne zepsucie wynikające z ograniczoności właściwej stworzeniu – zło, które w sposób oczywisty porusza serce człowieka – rujnuje społeczeństwo i ludzkie życie, dochodząc aż do skrajnych postaci odczłowieczenia. A jednak także ta bolesna forma ograniczenia pozostawia otwarte szczeliny dla dobra. Nawet wtedy, gdy istota ludzka się dehumanizuje i wywołuje tragedie, małe światełko nadal świeci w człowieczeństwie i pozostaje zdolne rozpalić się na nowo – za łaską Boga – na drogach nawrócenia i pojednania. Viktor Frankl słusznie mówił, że w chwilach grozy „mieliśmy okazję przekonać się, jaki naprawdę jest człowiek. Jest on wszak istotą, która skonstruowała komory gazowe w Auschwitz, a zarazem tą samą istotą, która wchodziła do owych komór z podniesioną głową i modlitwą Pańską – Szema Jisrael – na ustach” <a class=\"ref\" id=\"rn133\" href=\"#fn133\">133<\/a>.<\/p><p class=\"vp\" id=\"p122\"><span class=\"pnum\">122<\/span>Kiedy skończoność zostaje przyjęta w prawdzie, nie zubaża istoty ludzkiej, lecz otwiera ją na rozpoznanie oblicza Boga i drugiego człowieka. Właśnie dlatego, że doświadcza ograniczenia – zranienia, bólu, porażki – może ona uznać własną i cudzą godność za nienaruszalną. I właśnie w tym samym doświadczeniu ograniczenia człowiek pozostaje zdolny do przeczuwania braterstwa jako większego od siebie i uznawania niesprawiedliwości jako zgorszenia. Kultura i sztuka, gdy są autentyczne, strzegą tej iskry, nie dopuszczając do normalizacji zła. W ten sposób niektóre dzieła nabrały wartości quasiprofetycznej: IX Symfonia Beethovena jako pragnienie jedności; Guernica jako potępienie dehumanizacji; Lista Schindlera jako wezwanie, by przeszłości nie skazywać na zapomnienie.<\/p><p class=\"vp annp\" id=\"p123\"><span class=\"pnum\">123<\/span>Historia jawi się nie tylko jako katalog naszych aktów przemocy, lecz także jako dowód, że człowiek potrafi tworzyć instytucje zdolne chronić wspólne życie. W ostatnich dwóch stuleciach widzimy to w kilku znamiennych osiągnięciach: w powstaniu Międzynarodowego Komitetu Czerwonego Krzyża (1863), którego operacyjna neutralność zapewnia wszystkim pełną współczucia opiekę; w długim procesie, który doprowadził do zniesienia niewolnictwa, a który nie był zwykłą zmianą prawną, lecz przemianą świadomości; w ustanowieniu Organizacji Narodów Zjednoczonych (1945) i Powszechnej Deklaracji Praw Człowieka (1948), które ustaliły wspólny język pozwalający powiedzieć – przynajmniej jako wspólny ideał – że godność jest powszechna; w Konwencji dotyczącej statusu uchodźców (1951), uznającej obowiązek ochrony wobec tych, którzy uciekają przed prześladowaniami i zagrożeniem. W tych przykładach pragnienie dobra przekłada się konkretnie na formy publiczne – normy, instytucje, praktyki – zdolne do ograniczania siły i obrony słabych. Nic z tego jednak nie zrodziło się bez zmagania się z oporem, małostkowymi interesami i kulturową inercją. Zdobyczom moralnym niemal zawsze towarzyszy oblicze drogi długiej i mozolnej, naznaczonej także porażkami: pomyślmy o przerwanych procesach pokojowych czy o powolnie wdrażanych zobowiązaniach ekologicznych. A przecież właśnie kruchość tych osiągnięć ukazuje, jak cenna jest odpowiedzialność tych, którzy je inicjują i je wspierają.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"22\" aria-label=\"Adnotacja 22: Human rights\">22<\/button><button class=\"ann annmark\" data-n=\"23\" aria-label=\"Adnotacja 23: Huamn rights\">23<\/button><\/span><\/p><p class=\"vp\" id=\"p124\"><span class=\"pnum\">124<\/span>Niektóre wydarzenia pomagają dostrzec, że historia może się zmieniać, kiedy choćby jeden mężczyzna lub jedna kobieta naprawdę poważnie traktują godność wszystkich: ruch na rzecz praw obywatelskich w Stanach Zjednoczonych Ameryki, związany także ze świadectwem Martina Luthera Kinga Jr., czy też kres apartheidu w Republice Południowej Afryki po uwolnieniu Nelsona Mandeli i jego decyzji, by nie oddawać przyszłości w ręce nienawiści. W odmiennych kontekstach wyróżniły się ponadto kobiety odważne i wielkoduszne, takie jak św. Laura Mantoya, św. Teresa z Kalkuty, Dorothy Day, Maria Skłodowska-Curie, Maria Montessori, Elisabeth Elliot, Wangari Maathai, Benazir Bhutto i wiele innych ze wszystkich kontynentów, które swoim zaangażowaniem przyczyniły się do uczynienia historii bardziej ludzką.<\/p><p class=\"vp\" id=\"p125\"><span class=\"pnum\">125<\/span>Obok tych znaków publicznych istnieje bardziej ukryta, lecz decydująca tkanka: wspólnoty zakonne, które wybierają miejsca dotknięte nędzą i niebezpieczne; męczennicy braterstwa i sprawiedliwości – jak św. Maksymilian Maria Kolbe, św. Oscar Romero i bł. Enrique Angelelli, wraz ze świadkami, którzy w trudnych i często nieludzkich warunkach wcielali nadzieję Ewangelii i godność człowieka; jak czcigodny François-Xavier Nguyễn Văn Thuận. Nade wszystko zaś „męczennicy codzienności”, którzy bez rozgłosu troszczą się, wychowują, towarzyszą i pocieszają – jak rodzice, pielęgniarze, lekarze, wolontariusze, osoby pozostające u boku osoby starszej lub wykluczonej. Ich świadectwo pokazuje, że dobro nie dokonuje się automatycznie, lecz wymaga wytrwałości, pamięci i nawrócenia, które uzdalnia do zaczynania od nowa nawet po porażkach.<\/p><p class=\"vp\" id=\"p126\"><span class=\"pnum\">126<\/span>Właśnie to połączenie sprawiedliwych instytucji, wiarygodnych świadectw i codziennych wierności podtrzymuje nadzieję i wskazuje kierunek: rozwijać technikę, nie dopuszczając do cofania się serca. Dlatego człowieczeństwo – wspaniałe i zranione – nie może zostać ani zastąpione, ani przekroczone: może przyjmować postępy techniki, by łagodzić cierpienia i otwierać nowe możliwości, pod warunkiem, że nie wyprze się tego, co stanowi o jego tożsamości, czyli zdolności do relacji i miłości. W tym miejscu nasuwa się pytanie rozstrzygające: jeśli istnieje coś, co jest autentycznie „więcej niż ludzkie”, to gdzie to się znajduje? Wiara chrześcijańska odpowiada, wskazując na spełnienie, które nie wypływa z technologicznego ubóstwienia człowieka, lecz z przebóstwienia dokonywanego przez łaskę Bożą otrzymaną w Chrystusie.<\/p><h3 class=\"sub\">To, co prawdziwie „więcej niż ludzkie”: łaska i humanizm chrześcijański<\/h3><p class=\"vp\" id=\"p127\"><span class=\"pnum\">127<\/span>Wyrażenie „więcej niż ludzkie” nie należy wyłącznie do języka technicznych obietnic. Od wieków tradycja chrześcijańska głosi, że istota ludzka nie jest zamknięta w granicach własnej natury, lecz jest powołana do przekraczania samej siebie – nie przez ucieczkę od rzeczywistości ani przez wzgardę dla ograniczeń, lecz po to, by osiągnąć pełnię w miłości. Wiara zna to, co wykracza „poza”, co rodzi się z daru Bożego. Ta przemiana jest dziełem Ducha Świętego. Jak nauczał św. Tomasz z Akwinu, ten proces wyniesienia i przemiany „przewyższa zdolność natury” <a class=\"ref\" id=\"rn134\" href=\"#fn134\">134<\/a>, ponieważ między naszą naturą a życiem Boga istnieje nieskończony dystans <a class=\"ref\" id=\"rn135\" href=\"#fn135\">135<\/a>. A jednak możliwe jest wszczepienie nas w łono tego niewyczerpanego życia, nawet wtedy, gdy wędrujemy pośród ograniczeń tego świata. I tylko Nieskończony, który daje samego siebie, może uczynić tę wędrówkę możliwą: sam Bóg przekracza ową „nieskończoną” niewspółmierność <a class=\"ref\" id=\"rn136\" href=\"#fn136\">136<\/a>. Tak dokonuje się nowe stworzenie człowieka: „Jeżeli więc ktoś [pozostaje] w Chrystusie, jest nowym stworzeniem. To, co dawne, minęło, a oto «wszystko» stało się nowe” ( 2 Kor 5, 17).<\/p><p class=\"vp\" id=\"p128\"><span class=\"pnum\">128<\/span>Kiedy uznajemy tę możliwość przekraczania samych siebie z pomocą łaski Boga, nie zaprzeczamy samym sobie ani nie stajemy się mniej ludzcy. Przeciwnie, jak wyjaśnia Papież Franciszek: „Stajemy się w pełni ludzcy, gdy przekraczamy nasze ludzkie ograniczenia, gdy pozwalamy Bogu poprowadzić się poza nas samych, aby dotrzeć do naszej prawdziwej istoty” <a class=\"ref\" id=\"rn137\" href=\"#fn137\">137<\/a>. W tym właśnie ujawnia się radykalna różnica wobec prometejskich marzeń: człowieka nie ocala wzmocniona samowystarczalność, lecz relacja, która wyzwala, oraz komunia, która przemienia. Wobec tego technologia, która klasyfikuje i optymalizuje to, co już istnieje, może – niezamierzenie – stać się przeszkodą dla przemiany i wzrostu. Dla algorytmu błąd jest czymś, co należy skorygować; dla osoby może stać się początkiem głębokiej przemiany. Przyszłości osoby nie da się obliczyć, ponieważ jest ona powierzona jej wolności, wyniesionej przez niewyczerpaną łaskę Bożą, oraz więziom, które pielęgnuje.<\/p><h3 class=\"sub\">Dwa miasta i dwie miłości<\/h3><p class=\"vp\" id=\"p129\"><span class=\"pnum\">129<\/span>Humanizm chrześcijański nie odrzuca nauki i techniki, lecz przyjmuje je z wdzięcznością i realizmem oraz osadza je mocno w rzeczywistości, wpisując w wyższe powołanie. Twórcza inteligencja istoty ludzkiej jest darem, który może łagodzić cierpienia i otwierać nowe możliwości, musi jednak pozostawać podporządkowana dobru wspólnemu, sprawiedliwości, trosce o słabych i o stworzenie. W tym sensie rzeczywista alternatywa nie polega na wyborze między entuzjazmem a lękiem, lecz między dwoma sposobami budowania: między postępem, który służy osobie i narodom, oraz postępem, który podporządkowuje je logice władzy. Ostatecznie rozstrzygającym jest pytanie, na które wskazywał św. Jan Paweł II: czy AI „czyni życie ludzkie na ziemi pod każdym względem «bardziej ludzkim», bardziej «godnym człowieka»?” <a class=\"ref\" id=\"rn138\" href=\"#fn138\">138<\/a>. Jeśli odpowiedź jest twierdząca, wówczas możemy uznać w niej dobrą możliwość, którą należy wykorzystać odpowiedzialnie na drodze cierpliwej i wspólnej odbudowy, wzorowanej na odrodzeniu Jerozolimy opisanym w Księdze Nehemiasza. Jeżeli natomiast rośnie potęga, podczas gdy serce jałowieje, a więzi się rozpadają, wówczas mamy do czynienia z nową formą wieży Babel: budowlą wspaniałą, ale nieludzką.<\/p><p class=\"vp\" id=\"p130\"><span class=\"pnum\">130<\/span>Stawiać sobie pytanie o tę alternatywę postępu oraz o nasz sposób jej rozumienia i przeżywania, to w gruncie rzeczy zawsze pytać również o własne serce. Sposób bowiem, w jaki myślimy o relacjach, pracy i instytucjach, oraz jak je kształtujemy, ujawnia nasze podstawowe wartości i w ostatecznym rozrachunku rodzi się z tego, co jest najbliższe sercu. Prowadzi nas miłość: to, co naprawdę kochamy – jako jednostki i jako społeczeństwo – nadaje kierunek naszemu życiu i działaniu. Św. Augustyn opisuje historię ludzkości jako miejsca zmagania dwóch miłości, które zbudowały dwa sposoby zamieszkiwania świata i współżycia – dwa „miasta” [„państwa”]: z jednej strony miłość Boga i bliźniego, z drugiej zaś miłość wyłącznie siebie samego. „Dwojaka tedy miłość dwojakie państwo uczyniła: ziemskie państwo uczyniła miłość własna aż do pogardy Boga posunięta; niebieskie państwo uczyniła miłość Boża aż do pogardy siebie samego posunięta” <a class=\"ref\" id=\"rn139\" href=\"#fn139\">139<\/a>. Jak w całych dziejach ludzkości, tak i dziś te dwie miłości walczą w naszym sercu o pierwszeństwo. Epoka AI nie wymyka się tej regule: budowa wieży Babel albo Jerozolimy zaczyna się w każdym z nas.<\/p><\/div><\/details>\n<details class=\"chapter ai\" id=\"ch4\" open><summary><div class=\"csum\"><span class=\"csum-eyebrow\">Rozdział Iv<\/span><span class=\"csum-title\">Strzec Człowieczeństwa Pośród Przemian. Prawda, Praca, Wolność<\/span><span class=\"csum-desc\">Prawda, praca i wolność w czasie cyfrowej transformacji. <span class=\"csum-n\">· 51 sekcje<\/span><\/span><span class=\"csum-cta\"><span class=\"chev\">›<\/span><span class=\"cta-read\">kliknij, aby przeczytać<\/span><span class=\"cta-collapse\">kliknij, aby zwinąć<\/span><\/span><\/div><\/summary><div class=\"chapter-body\"><p class=\"vp\" id=\"p131\"><span class=\"pnum\">131<\/span>Po naszkicowaniu horyzontu, w którym sytuuje się wyzwanie przemiany technologicznej, a zwłaszcza tej związanej z AI oraz nurtami transhumanistycznymi i posthumanistycznymi, nie możemy zatrzymać się na poziomie samych tylko analiz ogólnych. Gdy zmieniają się języki i narzędzia, zmieniają się również codzienne gesty i relacje społeczne. Dlatego trzeba zatrzymać się nad niektórymi przestrzeniami, w których przemiany te pociągają za sobą bardzo konkretne, a niekiedy dramatyczne konsekwencje. W świetle zasad nauki społecznej Kościoła przemiana cyfrowa domaga się od nas ponownego odkrycia prawdy jako dobra wspólnego, ochrony godności pracy oraz strzeżenia wolności przed wszelką zależnością i utowarowieniem.<\/p><h3 class=\"sub\">Prawda jako dobro wspólne<\/h3><h3 class=\"sub\">Prawda i demokracja<\/h3><p class=\"vp annp\" id=\"p132\"><span class=\"pnum\">132<\/span>Wykorzystanie platform cyfrowych i systemów AI przyspiesza głębokie przemiany w komunikacji publicznej i politycznej. Narzędzia, które mogłyby sprzyjać debacie i uczestnictwu, bywają często wykorzystywane do tworzenia zniekształconych narracji i zacierania granic między prawdą a fałszem przez mieszanie faktów i opinii. Dezinformacja nie narodziła się wraz z AI, lecz znajduje dziś w niej potężny czynnik zwielokrotnienia. Możliwość manipulowania treściami, obrazami i filmami wystawia obywateli na jednostronne lub wprowadzające w błąd perspektywy. Problem ten dotyczy wymiaru kulturowego i moralnego, ponieważ jakość komunikacji publicznej bezpośrednio zależy od zaufania społecznego i zarazem na nie oddziałuje. Wiarygodna informacja nie rodzi się bowiem ze scentralizowanej ani zautomatyzowanej kontroli. W dyskursie publicznym prawda faktów ma wymiar racjonalny, ponieważ wymaga weryfikacji, potwierdzenia źródeł i odpowiedzialności w argumentacji; jeszcze głębiej jednak ma wymiar relacyjny: buduje się przez więzi zaufania i wspólne praktyki, w uczciwej konfrontacji z innymi i z rzeczywistością. Jedynie wspólne poszukiwanie prawdy o faktach, uznanej za dobro wspólne, może stać się podstawą sprawiedliwej komunikacji.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"24\" aria-label=\"Adnotacja 24: Synthetic media & truth\">24<\/button><\/span><\/p><p class=\"vp\" id=\"p133\"><span class=\"pnum\">133<\/span>Ci, którzy dysponują potężnymi środkami technicznymi i ekonomicznymi – a wraz z nimi także znacznymi zasobami ludzkimi potrzebnymi do oddziaływania – mają wielką zdolność wywoływania przemian kulturowych i – ostatecznie – przekonywania znacznej liczby osób co do tego, jaka jest prawda o istocie ludzkiej, o świecie, o sensie istnienia, o rodzinie, a nawet o Bogu. Jest to czysta władza pozbawiona prawdy, która w sposób subtelny lub jawny narzuca to, co chce, aby inni uznali za prawdziwe. U podłoża tego wszystkiego kryje się chora, trudna do rozpoznania przyczyna: fakt, że „człowiek współczesny żywi mylne przekonanie, że jest jedynym twórcą samego siebie, swojego życia i społeczeństwa. To mniemanie jest konsekwencją egoistycznego skupienia się na sobie” <a class=\"ref\" id=\"rn140\" href=\"#fn140\">140<\/a>. Dlatego człowiek sądzi, że może konstruować rzeczywistość i że to, co najlepiej odpowiada jego roszczeniom, samo przez się jest ważne. Św. Jan Paweł II rozważał konsekwencje „kryzysu wokół zagadnienia prawdy”, dochodząc do stwierdzenia: „Zanik idei uniwersalnej prawdy o dobru, dostępnym poznawczo dla ludzkiego rozumu, w nieunikniony sposób doprowadził także do zmiany koncepcji sumienia” <a class=\"ref\" id=\"rn141\" href=\"#fn141\">141<\/a>. W ten sposób zanika uznanie powszechnie obowiązujących prawd, które nas poprzedzają i które sumienie powinno uznać. To doprowadziło Papieża Franciszka do realistycznego pytania: „Czym jest prawo bez osiągniętego na długiej drodze ku refleksji i mądrości przekonania, że każdy człowiek jest sacrum i jest nietykalny?”, i do konkluzji: „Aby społeczeństwo mogło mieć przyszłość, konieczne jest, by dojrzał w nim zmysł poszanowania dla prawdy o godności ludzkiej, której się podporządkowujemy. Wówczas będziemy unikali zabicia kogokolwiek nie tylko, aby uniknąć społecznej pogardy i ze względu na prawo, ale i z przekonania. Jest to nieodzowna prawda, którą rozpoznajemy rozumem i akceptujemy sumieniem. Dane społeczeństwo jest szlachetne i godne szacunku również z powodu pielęgnowania poszukiwania prawdy i swego przywiązania do najbardziej podstawowych prawd” <a class=\"ref\" id=\"rn142\" href=\"#fn142\">142<\/a>.<\/p><p class=\"vp\" id=\"p134\"><span class=\"pnum\">134<\/span>Poszukiwanie prawdy stanowi istotny element demokracji, która sama jest narzędziem uczestnictwa w dobru wspólnym. Kiedy pytanie o to, co jest prawdziwe, przestaje budzić zainteresowanie, a górę bierze pragmatyzm zadowalający się tym, co wydaje się użyteczne albo skuteczne, życie demokratyczne słabnie. Nie opiera się ono bowiem wyłącznie na zasadach i procedurach, lecz nade wszystko na lojalnym stosunku do faktów i rzeczywistym ukierunkowaniu na dobro osób oraz całego ciała społecznego. Obojętność wobec prawdy powoli, lecz nieuchronnie prowadzi ku totalitaryzmowi, dla którego – jak napisała filozof Hannah Arendt – idealnym poddanym jest nie tyle człowiek ideologicznie przekonany, ile „człowiek, dla którego nie istnieje już rozróżnienie między faktem a zmyśleniem (tzn. rzeczywistość doświadczenia) i rozróżnienie między prawdą a fałszem (tzn. normy myślenia)” <a class=\"ref\" id=\"rn143\" href=\"#fn143\">143<\/a>.<\/p><h3 class=\"sub\">Komunikacja i wyobraźnia zbiorowa<\/h3><p class=\"vp\" id=\"p135\"><span class=\"pnum\">135<\/span>W tej perspektywie trzeba pamiętać, że komunikacja „nie jest tylko przekazywaniem informacji, ale także tworzeniem kultury” <a class=\"ref\" id=\"rn144\" href=\"#fn144\">144<\/a>. Treści krążące w środowiskach cyfrowych wpływają na sposób, w jaki osoby postrzegają świat i wprowadzają do świadomości zbiorowej obrazy oraz narracje, które ukierunkowują pragnienia i oddziałują na codzienne wybory. „Świat cyfrowy nie jest światem paralelnym ani czysto wirtualnym” <a class=\"ref\" id=\"rn145\" href=\"#fn145\">145<\/a>, ponieważ to, co powstaje w sieci, staje się już częścią życia ludzi, zwłaszcza młodych.<\/p><p class=\"vp annp\" id=\"p136\"><span class=\"pnum\">136<\/span>Dlatego ci, którzy sprawują kontrolę nad platformami cyfrowymi i środkami przekazu, dysponują znaczną zdolnością oddziaływania na wyobraźnię zbiorową i przedstawiania określonej wizji rzeczywistości jako pożądanej. Jest to władza, która nieustannie domaga się oświecania przez poszukiwanie prawdy i poszanowanie godności człowieka, aby kultura rodząca się w sieci nie stała się narzędziem nadmiernego rozproszenia, ujednolicania i panowania, lecz przestrzenią, w której mogą dojrzewać wolność wewnętrzna i myślenie krytyczne.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"25\" aria-label=\"Adnotacja 25: Algorithms that shape what we see\">25<\/button><\/span><\/p><h3 class=\"sub\">Ku ekologii komunikacji<\/h3><p class=\"vp\" id=\"p137\"><span class=\"pnum\">137<\/span>Pierwszym zadaniem, jakie stoi przed nami, jest to, by nie demonizować narzędzi ani ich nie ubóstwiać, lecz nimi kierować, wychodząc od jednej fundamentalnej zasady: prawda jest dobrem wspólnym, a nie własnością tych, którzy posiadają władzę lub są rozpoznawalni. Trzeba zatem rozwijać ekologię komunikacji: na poziomie regulacji publicznych oznacza to ustanawianie zasad, które uczynią bardziej przejrzystymi mechanizmy selekcji i wzmacniania treści, a zarazem zapewnią ochronę danych osobowych; na płaszczyźnie społecznej i kulturowej oznacza to wzmacnianie ciał pośrednich, wspieranie rzetelnego dziennikarstwa oraz takich miejsc debaty, w których większą wagę mają argumentacja i weryfikacja niż natychmiastowa reakcja; na poziomie szkoły i rodziny oznacza to dojrzewanie potrzeby nowej świadomości wychowawczej oraz formację do właściwego i krytycznego korzystania z narzędzi cyfrowych, AI oraz platform zakupowych i inwestycyjnych; na płaszczyźnie uniwersytetu zaś – podjęcie wielkiego wyzwania integracji wiedzy, rozwijając zarówno zdolność łączenia i harmonizowania różnych dziedzin poznania w celu odczytywania złożoności rzeczywistości, jak i techniki służące weryfikacji faktów.<\/p><p class=\"vp\" id=\"p138\"><span class=\"pnum\">138<\/span>Również wspólnoty chrześcijańskie powinny angażować się w transparentną komunikację i w uczciwe poszukiwanie faktów. Niestety, nie zawsze tak bywało. Ze wstydem obserwowaliśmy bolesne i trudne odkrywanie prawdy także o niektórych członkach Kościoła i o rzeczywistościach kościelnych. W szczególności niektórzy dziennikarze autentycznie oddani prawdzie odegrali zasadniczą rolę w ujawnianiu niesprawiedliwości i wykorzystania. Właśnie im chciałbym powtórzyć słowa, które Papież Franciszek skierował do watykanistów: „Dziękuję wam także za to, co opowiadacie o tym, co w Kościele nie funkcjonuje, za to, jak pomagacie nam nie zamiatać tego pod dywan, oraz za głos, który daliście ofiarom wykorzystania” <a class=\"ref\" id=\"rn146\" href=\"#fn146\">146<\/a>. Jednak czujność i transparentność są przede wszystkim poważną odpowiedzialnością samego Kościoła i nie wolno nam czekać, aż inni zmuszą nas do zmierzenia się z niewygodną prawdą o nas samych.<\/p><h3 class=\"sub\">Przymierze wychowawcze dla ery cyfrowej<\/h3><p class=\"vp\" id=\"p139\"><span class=\"pnum\">139<\/span>W czasach, gdy prawda bywa tak często naginana do interesów i strategii komunikacyjnych, świat wychowania i edukacji nabiera decydującego znaczenia. Gwałtowne przemiany technologiczne ukazują jednak wyraźnie, jak bardzo jesteśmy nieprzygotowani na płaszczyźnie wychowawczej. Wszechobecność mediów cyfrowych rodzi kulturę natychmiastowości i hiperstymulacji, która podsyca zniechęcenie, znużenie duchowe i apatię w obliczu wysiłku niezbędnego do poszukiwania prawdy.<\/p><p class=\"vp\" id=\"p140\"><span class=\"pnum\">140<\/span>Procesy wychowawcze potrzebują natomiast czasu na dojrzewanie, konfrontacji z rzeczywistością wykraczającą poza pozory oraz cierpliwej drogi. Kwestia ta ma charakter radykalny, ponieważ każda technologia wychowuje tego, kto się nią posługuje. Wychowywać do korzystania ze sztucznej inteligencji oznacza zatem także wychowywać do rozeznania, kiedy i w jakich celach nie należy jej używać. Szybkość i łatwość, z jaką otrzymuje się odpowiedź albo syntezę, niosą ryzyko wygaszenia pragnienia stawiania pytań, które tylko w dłuższej perspektywie przynoszą owoc. Jak pisze Platon, rzeczy najgłębszych i najważniejszych człowiek uczy się dopiero po długim czasie i wielu wysiłkach, podejmując wraz z innymi dyskusję i „ocierając” o siebie pojęcia oraz doświadczenia niczym krzemienie, aż w nas samych zapłonie iskra zrozumienia <a class=\"ref\" id=\"rn147\" href=\"#fn147\">147<\/a>. Trzeba wychowywać się do postu od sztucznej inteligencji i chronić naszą młodzież przed obietnicą doskonałej maszyny, przed tą subtelną pokusą, która każe uznać ludzkie myślenie za zbędne właśnie wtedy, gdy jest ono najbardziej potrzebne.<\/p><p class=\"vp annp\" id=\"p141\"><span class=\"pnum\">141<\/span>W ostatnich latach literatura psychologiczna i psychiatryczna z coraz większym naciskiem dokumentuje, w jaki sposób wczesna i nieograniczona ekspozycja na urządzenia cyfrowe oraz media społecznościowe może negatywnie wpływać na sen, uwagę, regulację emocjonalną i relacje, zwłaszcza w najbardziej wrażliwym wieku, co niekiedy prowadzi do dramatycznych konsekwencji. Do tego dochodzi łatwość dostępu do scen przemocy i okrucieństwa, które ranią wrażliwość, do treści pornograficznych i nadmiernie seksualizowanych, do przekazów banalizujących ciało i uczuciowość, do propozycji normalizujących zachowania ryzykowne. W sieci nie należą do rzadkości zjawiska uwodzenia, szantażu i wykorzystywania seksualnego nieletnich, tym bardziej podstępne, że wspierane przez używanie fałszywych profili, algorytmów wzmacniających niebezpieczne kontakty oraz przez narzędzia AI zdolne manipulować obrazami i nagraniami. Zbyt wczesne posiadanie osobistego telefonu i korzystanie z niego bez kontroli ze strony dorosłych może pogłębiać wrażliwość i sprzyjać uzależnieniom u młodych, wystawiając ich na dynamikę izolacji, przemocy rówieśniczej i cyberprzemocy oraz na presję dzielenia się intymnymi obrazami czy danymi wrażliwymi.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"26\" aria-label=\"Adnotacja 26: Children & minors online\">26<\/button><\/span><\/p><p class=\"vp\" id=\"p142\"><span class=\"pnum\">142<\/span>Rodzicom trudno jest samodzielnie opierać się naciskowi modeli biznesowych, które czerpią zysk z uwagi i czasu człowieka. Dlatego niezbędne jest przymierze między polityką, instytucjami wychowawczo-edukacyjnymi i rodzinami, zdolne do konkretnego wspierania dorosłych w ich zadaniu. Poprzez dalekowzroczne decyzje publiczne należy przeciwstawiać się doraźnemu interesowi platform – skupionych w rękach nielicznych – ilekroć pozostaje on w sprzeczności z dobrem małoletnich. W tej perspektywie zasadne są działania legislacyjne, które ustalą granice wieku, nałożą odpowiedzialność na dostawców usług – nie przerzucając ciężaru ograniczeń na rodziny – a także przewidzą szczególne zabezpieczenia przed wszelką formą wykorzystywania i przemocy seksualnej w sieci, tak aby rzeczywiście chronić dzieciństwo i dorastanie jako dobra cenne, powierzone naszej trosce <a class=\"ref\" id=\"rn148\" href=\"#fn148\">148<\/a>. Równocześnie trzeba wychowywać dzieci, młodzież i młodych, aby uczyli się rozpoznawać manipulacje, bronić własnej godności i szanować godność innych także w środowiskach cyfrowych <a class=\"ref\" id=\"rn149\" href=\"#fn149\">149<\/a>.<\/p><h3 class=\"sub\">Centralna rola szkoły<\/h3><p class=\"vp\" id=\"p143\"><span class=\"pnum\">143<\/span>Szkoła jest miejscem, w którym nowe pokolenia mogą uczyć się szukać i miłować prawdę, stawiać pytania o sens życia i o godność każdej osoby. Dlatego wielu rodziców, którzy pragną, aby ich dzieci wzrastały jako osoby zdolne do nawiązywania relacji, krytycznego myślenia i trwałych wartości, pokłada w niej wielkie nadzieje, widząc w niej cennego sprzymierzeńca w wychowaniu swoich dzieci. Do rodziców należy bowiem pierwszorzędne i niezbywalne prawo wyboru rodzaju nauczania i formacji, jakie mają być przekazane ich dzieciom, zgodnie z własnymi przekonaniami moralnymi, kulturowymi i religijnymi. Świat szkoły staje dziś wobec kilku wyzwań, których nie można odkładać na później.<\/p><p class=\"vp\" id=\"p144\"><span class=\"pnum\">144<\/span>Pierwsze wyzwanie ma charakter społeczno-polityczny. Zarówno w obrębie poszczególnych krajów, jak i między różnymi regionami świata utrzymują się poważne nierówności w dostępie do wykształcenia podstawowego i do studiów wyższych. W niemałej liczbie państw rządzący nie przeznaczyli jeszcze środków koniecznych do zapewnienia wszystkim wysokiej jakości edukacji – zarówno przez odpowiednie wspieranie publicznego systemu szkolnictwa, jak i przez wspomaganie instytucji prywatnych, oferujących tę podstawową usługę. Gdy znaczna część kształcenia na różnych poziomach powierzona jest szkołom prywatnym, może się zdarzyć, że dostęp do szkoły byłby nazbyt uzależniony od możliwości finansowych rodzin, przy braku odpowiedniego wsparcia publicznego. Wobec tego ryzyka należy jednak docenić i wspierać wkład licznych katolickich dzieł wychowawczych, które – choć są instytucjami prywatnymi – zapewniają inkluzywne przyjęcie dzieciom i młodzieży z różnych środowisk, także wtedy, gdy sytuacja materialna rodzin by na to nie pozwalała.<\/p><p class=\"vp\" id=\"p145\"><span class=\"pnum\">145<\/span>Drugie wielkie wyzwanie ma charakter pedagogiczny. Wiele systemów kształcenia ma trudności z nadążaniem za tempem przemian i wspieraniem integralnego rozwoju uczniów. Rozwój technologii informatycznych i AI sprawia, że programy nauczania pomyślane dla innej epoki szybko stają się nieadekwatne, podczas gdy organizacja szkoły, przestrzeń, metody oceniania, a nawet sama postać nauczyciela domagają się ponownego przemyślenia w perspektywie wychowania naprawdę integralnego, otwartego na wszystkie wymiary osoby. Konieczne jest wspieranie stałej formacji nauczycieli przez cały okres ich kariery zawodowej, aby potrafili prowadzić twórczy dialog z nowymi technologiami, pomagając uczniom korzystać z nich w sposób odpowiedzialny, krytyczny i twórczy, a nie poddawać się biernie ich wpływowi.<\/p><p class=\"vp\" id=\"p146\"><span class=\"pnum\">146<\/span>Trzecie wielkie wyzwanie ma charakter intelektualny i mądrościowy. Jeśli nie zachowamy czujności, może ukształtować się system wychowawczy pozbawiony miłości do prawdy, w którym nieustanny przepływ informacji zastępuje trud poszukiwania, refleksji i rozeznawania. Mnożą się wiadomości fragmentaryczne, ale coraz trudniej uchwycić rzeczywistość w jej całości, stawiać pytania o sens i rozwijać autentyczne myślenie krytyczne oraz twórcze. Wielu wychowawców dostrzega już oznaki możliwej dehumanizacji, w której ludzie „wiedzą wiele rzeczy”, lecz z trudem nadają kierunek własnemu życiu, także z powodu niezdolności łączenia informacji i wiedzy oraz utraty horyzontu sensu. Należy promować prawdziwą higienę uwagi: taki rytm życia, który obejmuje ciszę, pogłębione studium, lekturę i rozważną wymianę myśli – bez tych elementów wewnętrzna wolność może ulec osłabieniu.<\/p><p class=\"vp\" id=\"p147\"><span class=\"pnum\">147<\/span>Nauka społeczna Kościoła wzywa rodziny, szkoły, wspólnoty chrześcijańskie i instytucje publiczne do odnowionego przymierza wychowawczego. Staje się ono konkretne wtedy, gdy podstawowe zasady przekładają się na cele wychowawcze: wychowywać do wstrzemięźliwości i poczucia ograniczoności; wychowywać do uznania prawa drugiego człowieka i tych, którzy przyjdą po nas, do korzystania z dóbr, które zostały nam dane lub które ludzki geniusz czyni dostępnymi; wychowywać do wolności i odpowiedzialności; wychowywać do wrażliwości na transcendencję i na dobro wspólne. Szkoła nie jest powołana do tego, by podążać za tempem świata cyfrowego, lecz by ofiarować to, czego świat cyfrowy sam dać nie może, czyli wspólny czas na naukę i relacje godne zaufania.<\/p><h3 class=\"sub\">Godność pracy w okresie przemiany cyfrowej<\/h3><h3 class=\"sub\">Wartość pracy<\/h3><p class=\"vp\" id=\"p148\"><span class=\"pnum\">148<\/span>Od początku nauki społecznej – wraz z Rerum novarum – Kościół zwraca uwagę na ochronę pracowników i na konieczność przeciwstawiania się wszelkim formom wyzysku. Przede wszystkim jednak Magisterium uznało w pracy „klucz, i to chyba najistotniejszy klucz” <a class=\"ref\" id=\"rn150\" href=\"#fn150\">150<\/a> do zrozumienia całej kwestii społecznej, ponieważ przez nią osoba rozwija wiele wymiarów własnego istnienia. W tej perspektywie można lepiej pojąć również wielką intuicję św. Benedykta z Nursji, który połączył modlitwę i pracę, wskazując codzienną aktywność jako część odpowiedzi osoby na Boże powołanie. Stworzeni na obraz Stwórcy, poprzez nasze dzieła w pewien sposób przedłużamy Jego dzieło, przyczyniamy się do postępu społeczeństwa i budowania dobra wspólnego, rozwijamy otrzymane zdolności, ulepszamy i upiększamy świat, utrzymujemy nasze rodziny, wchodzimy w relacje współpracy i uczymy się wspólnie budować – w słuchaniu i dialogu – coś, czego nikt nie mógłby zrealizować samodzielnie.<\/p><p class=\"vp\" id=\"p149\"><span class=\"pnum\">149<\/span>Z tych racji praca nie jest zwykłym narzędziem, lecz wyraża i pomnaża godność naszego życia. Jest ona wymogiem wpisanym w ludzką kondycję, zwyczajną drogą do dojrzałości, rozwoju i samorealizacji. W tej optyce pomoc materialna dla biednych pozostaje czasem konieczna w sytuacjach kryzysowych, nie może jednak stać się jedyną odpowiedzią, ponieważ celem jest zapewnienie każdemu warunków do godnego życia poprzez własną pracę <a class=\"ref\" id=\"rn151\" href=\"#fn151\">151<\/a>.<\/p><p class=\"vp annp\" id=\"p150\"><span class=\"pnum\">150<\/span>Dzisiaj splot automatyzacji, robotyki i AI szybko przekształca samą strukturę pracy. Mówi się, że przyniesie to dla wszystkich wielkie udogodnienia. W rzeczywistości jednak „nowe sposoby” pracy niekoniecznie są lepsze, ponieważ „choć sztuczna inteligencja obiecuje wzrost wydajności poprzez przejmowanie rutynowych zadań, często wymusza na pracownikach dostosowanie się do tempa i wymagań maszyn, zamiast być projektowaną jako wsparcie dla ludzi. W efekcie, wbrew zapowiadanym korzyściom, obecne podejścia do AI mogą paradoksalnie prowadzić do obniżenia kwalifikacji pracowników, poddawania ich automatycznemu nadzorowi oraz sprowadzania ich roli do sztywnych i powtarzalnych czynności. Konieczność nadążania za tempem technologii może osłabiać poczucie sprawczości pracowników i tłumić ich zdolność do innowacyjnego myślenia, której oczekuje się od nich w miejscu pracy” <a class=\"ref\" id=\"rn152\" href=\"#fn152\">152<\/a>. Właśnie po to, aby uniknąć takiego wynaturzenia, należy projektować systemy skoncentrowane na osobie, a nie jedynie na wydajności.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"27\" aria-label=\"Adnotacja 27: The future of work\">27<\/button><\/span><\/p><h3 class=\"sub\">Problem bezrobocia<\/h3><p class=\"vp\" id=\"p151\"><span class=\"pnum\">151<\/span>Św. Jan Paweł II przypominał, że bezrobocie jest poważnym złem, które – zwłaszcza gdy przybiera rozmiary masowe – może stać się prawdziwą klęską społeczną w sposób szczególny wzywającą państwo do odpowiedzialności <a class=\"ref\" id=\"rn153\" href=\"#fn153\">153<\/a>. Dzisiaj, w „czwartej rewolucji przemysłowej”, niepokój ten staje się jeszcze bardziej naglący, ponieważ innowacja bywa często przyjmowana wyłącznie ze względu na redukcję kosztów i wzrost zysków <a class=\"ref\" id=\"rn154\" href=\"#fn154\">154<\/a>. W niektórych kontekstach realna jest obawa przed znacznym i szybkim zmniejszeniem liczby dostępnych miejsc pracy – co wywołuje efekt domina – który głęboko dotyka rodziny, ludzi młodych i lokalne gospodarki. W wielu sektorach przekłada się to już na nowe formy niestabilności i nierówności: bardzo wysokie wynagrodzenia dla nielicznej, wysoko wyspecjalizowanej mniejszości oraz coraz niższe płace dla szerokiej części ludności aktywnej zawodowo.<\/p><p class=\"vp\" id=\"p152\"><span class=\"pnum\">152<\/span>Z pewnością pożądane jest, aby technologia uwalniała człowieka od prac szczególnie uciążliwych, powtarzalnych lub niebezpiecznych oraz oferowała inteligentne wsparcie dla działalności człowieka, jednak zasadą ogólną musi pozostać ochrona miejsc pracy oraz niezastąpionej roli osoby. Cel osiągania większych zysków nie może usprawiedliwiać decyzji, które systematycznie poświęcają zatrudnienie, ponieważ osoba ludzka jest celem, a nie środkiem, a porządek gospodarczy musi pozostawać podporządkowany jej godności i dobru wspólnemu.<\/p><p class=\"vp\" id=\"p153\"><span class=\"pnum\">153<\/span>W tym samym czasie musimy uznać, że każda rzeczywista przemiana dokonuje się w sposób nieciągły: jest nierówna, fragmentaryczna, a niekiedy konfliktowa. Nie istnieje więc jeden model zmiany ani jedno globalne rozwiązanie: istnieją konkretne terytoria i historie, które domagają się odmiennych odpowiedzi. Z powodu nierówności charakteryzujących nasz świat upowszechnianie AI i systemów obliczeniowych wywołuje odmienne skutki w różnych miejscach. Społeczeństwa zamożne automatyzują się szybko i w sposób chaotyczny, ograniczając zapotrzebowanie na pracę ludzką oraz wytwarzając obszary bezrobocia i napięć instytucjonalnych. Z kolei rozległe regiony świata pozostają uwięzione w gospodarkach hybrydowych, gdzie słabo opłacana praca ludzka i częściowe technologie współistnieją, nie prowadząc nigdy do rzeczywistej przemiany. Terytoria te stają się rezerwuarami niepewnych zasobów siły roboczej oraz ogniskami niestabilności i przymusowych migracji. Rozwiązania muszą zatem być poszukiwane na poziomie krajowym i lokalnym, z udziałem wspólnot pośrednich. Potrzebne są narzędzia zdolne do adaptacji: zróżnicowane modele, eksperymenty lokalne, stopniowa redystrybucja, nowe prawa dostępu do dóbr podstawowych. Nie chodzi o poszukiwanie abstrakcyjnej harmonii, lecz o budowanie konkretnych form ludzkiego współistnienia pośród dokonujących się transformacji.<\/p><p class=\"vp\" id=\"p154\"><span class=\"pnum\">154<\/span>Praca pozostaje fundamentalnym wymiarem ludzkiego doświadczenia: nie jest jedynie środkiem utrzymania, lecz miejscem ekspresji, nawiązywania relacji i wkładu we wspólnotę. Dlatego problemy związane z pracą nie dotyczą wyłącznie dochodu koniecznego do utrzymania rodzin. Społeczeństwo, które zapewniałoby pracę jedynie niewielkiej części ludności, narażałoby wielu na stan przymusowej bezczynności, braku odpowiedzialności, codziennych zobowiązań i bodźców, czego skutkiem byłoby zubożenie ludzkie i kulturowe, stojące w sprzeczności z wysokim poziomem rozwoju technicznego. Stanęlibyśmy wobec paradoksu postępu materialnego i regresu antropologicznego, w którym zabrakłoby warunków dla sprawiedliwego i trwałego pokoju społecznego. Dlatego nauka społeczna Kościoła podkreśla, że dostęp do pracy dla wszystkich musi pozostać priorytetowym celem polityki publicznej i procesów ekonomicznych oraz kryterium osądu przy ocenie ludzkiej jakości danego modelu rozwoju <a class=\"ref\" id=\"rn155\" href=\"#fn155\">155<\/a>. Zresztą w tych częściach świata, w których praca ulega ograniczeniu lub radykalnej przemianie wskutek procesów technologicznych i organizacyjnych wymykających się demokratycznej kontroli, konieczne jest ponowne przemyślenie samego pojęcia pracy oraz jej związku z obywatelstwem, tak aby brak zatrudnienia nie ograniczał uczestnictwa w życiu społecznym.<\/p><p class=\"vp\" id=\"p155\"><span class=\"pnum\">155<\/span>W świetle tego przekonania możemy na nowo odczytać także historię nauki społecznej Kościoła po Rerum novarum. Inicjatywy, które z niej wyrosły – stowarzyszenia, związki zawodowe, spółdzielnie, dzieła pomocy społecznej – w decydujący sposób przyczyniły się do poprawy ustawodawstwa dotyczącego pracy, ochrony osób najbardziej wrażliwych i promowania bardziej ludzkich warunków życia <a class=\"ref\" id=\"rn156\" href=\"#fn156\">156<\/a>. Dzisiaj jednak narzędzia te same już nie wystarczają wobec przemian przyniesionych przez AI, nową organizację rynków oraz konkurencyjność, która rzadko troszczy się o zrównoważony rozwój społeczny. Potrzebny jest nowy, wspólny wysiłek odpowiedzialnych za politykę, organizacji zrzeszających pracowników, środowiska przedsiębiorców i wspólnoty naukowej, aby w krótkim czasie wypracować odpowiednie i uzgodnione normy oraz zabezpieczenia, również na poziomie międzynarodowym <a class=\"ref\" id=\"rn157\" href=\"#fn157\">157<\/a>. Organizacje związkowe, które Kościół zawsze wspierał, są wezwane do otwarcia się na nowe formy pracy i na nowych pracowników, by ich reprezentować i bronić w sytuacji, w której – bez odważnych decyzji – rysuje się perspektywa większego ubóstwa i większych nierówności, z rzeszą wykluczonych otoczonych przez maszyny i systemy zautomatyzowane, które zajęły ich miejsce.<\/p><p class=\"vp\" id=\"p156\"><span class=\"pnum\">156<\/span>W tej przemianie nie wystarczy reagować wtedy, gdy miejsca pracy już znikają, lecz trzeba zawczasu kierować samym procesem przemiany. Jedną z możliwych dróg jest przede wszystkim ustalenie społecznych kryteriów innowacji: każdemu wprowadzaniu automatyzacji i AI powinny towarzyszyć weryfikowalne decyzje dotyczące ochrony zatrudnienia, przekwalifikowania i udziału pracowników, tak aby technologia była ukierunkowana na uwalnianie ludzkiego czasu i zdolności, a nie na powodowanie wykluczenia. Po drugie, konieczne jest, aby aktywna polityka zapewniła wszystkim dostęp do kształcenia ustawicznego i możliwość rozwoju zawodowego, nie obciążając przy tym poszczególnych osób całym kosztem dostosowania się do zachodzących transformacji. Wreszcie, potrzebna jest odpowiedzialność przedsiębiorstw, która wśród wskaźników sukcesu uwzględnia jakość i godność pracy. Gdy warunki te są spełnione, innowacja może stać się sprzymierzeńcem bezpieczniejszej, bardziej twórczej i godniejszej pracy; gdy zaś ich brakuje, ma ona tendencję do przekształcania się w przyspieszenie niesprawiedliwości.<\/p><h3 class=\"sub\">Ekonomia dowartościowująca godność człowieka<\/h3><p class=\"vp\" id=\"p157\"><span class=\"pnum\">157<\/span>Rynek pracy jest jedną z tych dziedzin, w których ryzyka związane z nowymi technologiami ujawniają się z największą wyrazistością. Dlatego trzeba przypomnieć, że wolność gospodarcza nie jest absolutna i zawsze musi być mierzona dobrem wspólnym oraz godnością każdej osoby. Przedsiębiorczość może być prawdziwym powołaniem, zdolnym rodzić bogactwo i poprawiać warunki życia wszystkich, pod warunkiem jednak, że uzna tworzenie pracy godnej i wartościowej za istotną część swojej służby społeczeństwu, a nie za zmienną zależną wyłącznie od zysku <a class=\"ref\" id=\"rn158\" href=\"#fn158\">158<\/a>.<\/p><p class=\"vp\" id=\"p158\"><span class=\"pnum\">158<\/span>W duchu profetycznym Papież Franciszek przestrzegał przed wolnością gospodarczą głoszoną jedynie słowami, podczas gdy rzeczywiste warunki nie pozwalają wielu ludziom naprawdę z niej korzystać <a class=\"ref\" id=\"rn159\" href=\"#fn159\">159<\/a>. Modele ekonomiczne, które wywyższają wydajność i indywidualny sukces, mają tendencję do uznawania za bezużyteczne albo mało opłacalne inwestowanie w osoby wychodzące z sytuacji niekorzystnych lub rozwijające się wolniej, jakby ich los miał zależeć wyłącznie od zdolności dotrzymywania kroku zwycięzcom. Tymczasem społeczeństwo sprawiedliwe wymaga obecności państwa i instytucji obywatelskich zdolnych wyjść poza samą logikę wydajności, kierując zasoby, twórczość i normy wyraźnie na korzyść osób najbardziej wrażliwych <a class=\"ref\" id=\"rn160\" href=\"#fn160\">160<\/a>. Zamiast oczekiwać na korzyści ze wzrostu, który „w końcu” miałyby dotrzeć także do ubogich, potrzebne są decyzje, dzięki którym wzrost od początku będzie miał charakter inkluzywny. Doświadczenia ostatnich dziesięcioleci pokazują, że w kryzysach gospodarczych i finansowych to biedni zawsze płacą najwyższą cenę, podczas gdy teorie obiecujące automatyczny dobrobyt powszechny okazują się często iluzoryczne.<\/p><p class=\"vp\" id=\"p159\"><span class=\"pnum\">159<\/span>Należy zauważyć, że konieczne jest przezwyciężenie obecnych wskaźników pomiaru rozwoju, które od ponad osiemdziesięciu lat pozostają zakotwiczone w pojęciu produktu krajowego brutto, a niemal systematycznie pomijają zasadnicze aspekty całościowego dobrostanu człowieka i środowiska. Zarazem dowartościowują one działania, które w krótkiej albo długiej perspektywie oddziałują negatywnie na życie naszej planety. Opracowanie parametrów i wskaźników uzupełniających PKB jest sprawą decydującą dla ulepszenia podstawowych danych wykorzystywanych do analiz, podejmowania decyzji politycznych oraz gospodarczych, a także do wyboru priorytetów regionalnych, krajowych i międzynarodowych. Wprowadzenie nowych parametrów pozwoli oceniać – spojrzeniem szerokim i odpowiadającym naszym czasom – skutki decyzji ustawodawczych i regulacyjnych dla godności pracy, wspólnego dobrobytu, redukcji nierówności i ochrony środowiska. Będzie ono oddziaływać także na samo pojęcie rozwoju, na procesy formacyjne, na mentalność i na opinię publiczną, jak i na pokój, który jest prawdziwy tylko wtedy, gdy opiera się na sprawiedliwości.<\/p><p class=\"vp\" id=\"p160\"><span class=\"pnum\">160<\/span>W ostatnich latach finanse zyskały coraz większe znaczenie, a także uległy głębokim przemianom w wyniku wprowadzenia kryptowalut. Refleksje i wskazania zawarte w Magisterium moich Poprzedników, zwłaszcza w Encyklikach, ukazały, że funkcjonowanie pośrednictwa finansowego, „gdy zostało oderwane od odpowiednich podstaw antropologicznych i moralnych, nie tylko doprowadziło do rażących nadużyć i niesprawiedliwości, ale okazało się także zdolne do wywoływania kryzysów systemowych o zasięgu globalnym” <a class=\"ref\" id=\"rn161\" href=\"#fn161\">161<\/a>. Równie prawdziwe jest istnienie ryzyka, że dochód z kapitału będzie zastępował dochód z pracy, która coraz częściej bywa spychana na margines przez dominujące interesy systemu gospodarczego. A przecież oszczędności, które zostają przekształcone w kredyt dla realnej gospodarki, a więc służą tworzeniu pracy – zarówno zatrudnienia, jak i samozatrudnienia – pozostają kluczowe dla rozwoju i dla inwestycji, które powinny towarzyszyć trwającym transformacjom. Społeczna funkcja kredytu pozostaje niezastąpiona. Finanse dla samych finansów są czymś zupełnie innym niż finanse służące rozwojowi oraz tworzeniu i ewolucji pracy.<\/p><p class=\"vp\" id=\"p161\"><span class=\"pnum\">161<\/span>Perspektywę tę należy rozpatrywać w szerszym kontekście dynamiki globalnej. Światowe bogactwo wzrosło w kategoriach absolutnych, ale nasiliła się jego koncentracja w nielicznych rękach, a nierówności powiększyły się zarówno między państwami, jak i wewnątrz poszczególnych państw: „Nieliczni mają zbyt wiele, a zbyt wielu ma zbyt mało: taka jest logika dnia dzisiejszego” <a class=\"ref\" id=\"rn162\" href=\"#fn162\">162<\/a>. Postęp naukowy i technologiczny, także w dziedzinie medycyny, nie jest łatwo dostępny dla zdecydowanej większości ludności, co w sposób dramatyczny ujawniło się w czasie ostatniej pandemii COVID-19. Podczas gdy w niektórych regionach inwestuje się w rzeczy zbędne albo w marzenia o indywidualnym ulepszaniu, na które stać jedynie nieliczne osoby, w innych częściach świata nadal brakuje podstawowego wyposażenia potrzebnego do ocalenia milionów ludzkich istnień. Sądzić, że nowe technologie automatycznie przyniosą korzyść wszystkim, to ignorować oczywistość: jeśli transformacjami nie kieruje się tak, by już na etapie projektowania priorytetem było zapobieganie dalszym i nowym nierównościom, wówczas postęp technologiczny sam rodzi nierówności strukturalne. Sprawiedliwość wiąże się dziś także z dostępem do korzyści płynących z innowacji: do opieki, wiedzy, narzędzi i możliwości.<\/p><p class=\"vp\" id=\"p162\"><span class=\"pnum\">162<\/span>Z pewnością potrzebne są sprawiedliwe prawa i narzędzia redystrybucji, które będą korygować nierówności, także przez systemy fiskalne zmniejszające obciążenia najsłabszych i wymagające więcej od tych, którzy dysponują większymi zasobami. Nie należy jednak traktować poszukiwania sprawiedliwości społecznej jako kwestii odrębnej i późniejszej wobec wytwarzania bogactwa, jak gdyby ekonomia miała jedynie tworzyć wartość, a polityka interweniować dopiero potem, aby ją rozdzielać. Przeciwnie, sprawiedliwość dotyczy wszystkich faz działalności gospodarczej: od pozyskiwania zasobów po finansowanie, od produkcji po konsumpcję, a każdy wybór niesie ze sobą konsekwencje moralne <a class=\"ref\" id=\"rn163\" href=\"#fn163\">163<\/a>.<\/p><p class=\"vp\" id=\"p163\"><span class=\"pnum\">163<\/span>Tym bardziej w epoce AI i robotyki nie można już powierzać wszystkiego samej „niewidzialnej ręce” rynku <a class=\"ref\" id=\"rn164\" href=\"#fn164\">164<\/a>: polityka ma obowiązek nadawać procesom ekonomiczno-technologicznym kierunek zgodny z dobrem wspólnym, wspierając godną pracę, integrację społeczną i sprawiedliwy podział korzyści płynących z innowacji. Ponieważ wiele decyzji gospodarczych przekracza granice państw, konieczna jest także współpraca międzynarodowa zdolna wypracowywać wspólne strategie, zwłaszcza na rzecz państw i grup najbardziej wrażliwych, aby wspierać rozwój i przezwyciężać asystencjalizm. Logiką, która powinna inspirować te wybory, jest ogromna godność każdej osoby, dobro wspólne i świat naprawdę pomyślany dla wszystkich. Współzależność między pokojem a rozwojem, o której proroczo pisał w 1967 r. św. Paweł VI <a class=\"ref\" id=\"rn165\" href=\"#fn165\">165<\/a>, można dziś wyrazić na nowo: dobrobyt może przyczyniać się do budowania i umacniania pokoju tylko wtedy, gdy jest powszechny, inkluzywny i zrównoważony.<\/p><p class=\"vp\" id=\"p164\"><span class=\"pnum\">164<\/span>Konkretnie rzecz ujmując, ukierunkowanie ekonomii na godność człowieka oznacza przyjęcie kilku stałych kryteriów działania, także w epoce AI. Przede wszystkim przejrzystość i odpowiedzialność: gdy dane i algorytmy wpływają na udzielanie kredytu, dobór pracowników, dostęp do usług lub możliwości, konieczne jest, aby decyzje były zrozumiałe, możliwe do zakwestionowania i poddane kontroli, tak aby osoba nie została sprowadzona do profilu. Po drugie, inkulzywność i dostęp: korzyści z innowacji muszą iść w parze z inwestycjami w kompetencje, infrastrukturę i usługi podstawowe, tak by technologia nie pogłębiała przepaści między tymi, którzy posiadają, a tymi, którzy nie posiadają. Wreszcie, potrzebne są środki na rzecz sprawiedliwości: system podatkowy, opieka społeczna i polityka przemysłowa powinny korygować nierówności rodzące się z koncentracji bogactwa i władzy. Kryteria te nie są hamulcem dla innowacji: w rzeczywistości sprawiają one, że staje się ona znośna i bardziej ludzka.<\/p><h3 class=\"sub\">Rodzina i ludzie młodzi: społeczne warunki nadziei<\/h3><p class=\"vp\" id=\"p165\"><span class=\"pnum\">165<\/span>Rodzina jest podstawowym dobrem społecznym. Oparta na trwałym związku mężczyzny i kobiety, stanowi ona pierwsze środowisko, w którym każdy rozwija swoje możliwości, uświadamia sobie własną godność i uczy się pierwszych form prawdy i dobra, interioryzując nawyki przygotowujące do życia społecznego <a class=\"ref\" id=\"rn166\" href=\"#fn166\">166<\/a>. Jako pierwsza naturalna społeczność, obdarzona prawami pierwotnymi, rodzina jest podstawową i niezastąpioną komórką wszelkiego zorganizowanego życia wspólnotowego <a class=\"ref\" id=\"rn167\" href=\"#fn167\">167<\/a>. W konsekwencji, gdy projekty polityczne i wielkie decyzje gospodarcze spychają rodzinę do roli marginalnej lub drugorzędnej, zagrożony zostaje autentyczny rozwój całego ciała społecznego <a class=\"ref\" id=\"rn168\" href=\"#fn168\">168<\/a>.<\/p><p class=\"vp\" id=\"p166\"><span class=\"pnum\">166<\/span>Rodzina jest jednak kruchym dobrem społecznym, które bezpośrednio odczuwa skutki transformacji ekonomicznych i technologicznych zmieniających świat pracy i które domaga się wsparcia kulturowego, prawnego i ekonomicznego. Powszechnie znany jest niszczący wpływ bezrobocia i niestabilności zatrudnienia na tkankę rodzinną. W krótkiej perspektywie obniżanie kosztów pracy lub maksymalizowanie wydajności finansowej może wydawać się korzystne, w dłuższej podważa jednak same podstawy współżycia społecznego: podczas gdy popada się w zachwyt nad sukcesami technologicznymi, struktura społeczna ulega stopniowej erozji, niczym niszczona przez cichego wirusa.<\/p><p class=\"vp\" id=\"p167\"><span class=\"pnum\">167<\/span>Dla ludzi młodych niestabilność zatrudnienia jest szczególnie dramatyczna. Jak przypominają biskupi Stanów Zjednoczonych Ameryki, praca nie jest jedynie źródłem dochodu, lecz decydującą przestrzenią, w której kształtuje się tożsamość, nawiązują się przyjaźnie i więzi, uczy się konkretnych odpowiedzialności i rozeznaje się własne powołanie <a class=\"ref\" id=\"rn169\" href=\"#fn169\">169<\/a>. Gdy dostęp do pracy jest utrudniony przez wysokie bezrobocie, niewystarczające systemy kształcenia albo bariery strukturalne, wielu młodych ludzi widzi zablokowaną drogę własnej realizacji ludzkiej i zawodowej. Konieczność wielokrotnej zmiany zawodu w ciągu życia domaga się dróg stałego dokształcania i przekwalifikowania, które uzdolnią nowe pokolenia do podejmowania z kompetencją i autonomią ryzyka związanego ze zmiennym i często nieprzewidywalnym kontekstem gospodarczym <a class=\"ref\" id=\"rn170\" href=\"#fn170\">170<\/a>.<\/p><p class=\"vp\" id=\"p168\"><span class=\"pnum\">168<\/span>Stąd wynika szczególna odpowiedzialność publiczna. Państwo ma obowiązek wspierać działalność przedsiębiorstw przez tworzenie warunków sprzyjających zatrudnieniu, wspierać pracę tam, gdzie jej brakuje, a także bronić jej w czasach kryzysu, ponieważ to właśnie praca jest dobrem podstawowym dla rodzin i dla społeczeństwa <a class=\"ref\" id=\"rn171\" href=\"#fn171\">171<\/a>. W sposób szczególny w okresie głębokich przemian technologicznych potrzebna jest polityczna kreatywność na rzecz pracy, stawiająca w centrum rodzinę i nowe pokolenia, jeśli nie chcemy, aby postęp ekonomiczny przełożył się na nowe formy niepewności i wykluczenia.<\/p><p class=\"vp\" id=\"p169\"><span class=\"pnum\">169<\/span>Wspieranie rodzin i młodych w tej transformacji wymaga decyzji, które uczynią stabilność czymś realnie osiągalnym. Jak już zostało powiedziane, potrzebna jest polityka pracy sprzyjająca ciągłości i jakości zatrudnienia, przeciwstawiająca się nietrwałości jako zwyczajnemu warunkowi życia oraz wspierająca realistyczne drogi wejścia na rynek pracy i rozwoju zawodowego. Po drugie, potrzebne są rozwiązania, które zagwarantują ludzki rytm życia: bez równowagi między pracą, usługami i odpoczynkiem rodzina słabnie, a młodym trudno jest dojrzewać do odpowiedzialności. Ponadto decydujące znaczenie ma inwestowanie w dostępne szkolenia i przekwalifikowanie, aby mobilność zawodowa wymagana przez gospodarkę cyfrową nie stała się okrutną selekcją między tymi, którzy mogą się dokształcać, a tymi, którzy nie mają takiej możliwości. Wreszcie, trzeba wspierać więzi społeczne: sieci i wspólnoty wychowawcze, które towarzyszą wyborom życiowym i nie pozwalają, by niepewność rodziła samotność i uzależnienia. W ten sposób przez transformację technologiczną można przejść bez naruszania tego, co sprawia, że społeczeństwo ma potencjał twórczy, czyli zdolności do budowania przyszłości.<\/p><h3 class=\"sub\">Strzec wolności przed uzależnieniem i utowarowieniem<\/h3><h3 class=\"sub\">Uzależnienia i kontrola społeczna<\/h3><p class=\"vp annp\" id=\"p170\"><span class=\"pnum\">170<\/span>Po rozważeniu kwestii prawdy i wychowania, pracy i rodziny, musimy teraz mówić o wpływie rewolucji cyfrowej na ludzką wolność, zastanawiając się, jak stawić czoła zarówno zagrożeniom dotykającym psychiki jednostki, jak i dramatycznym zjawiskom społecznym. Nie wolno lekceważyć subtelniejszych form uzależnienia związanych z cyfrową ekonomią uwagi, w której platformy i usługi są projektowane tak, aby pochłaniać czas i uwagę użytkowników, wykorzystując ich wrażliwość i osłabiając wolność wewnętrzną. Gdy modele biznesowe rozwijają się dzięki ludzkiej słabości, osoba traktowana jest jako środek, a nie jako cel, a ci, którzy projektują lub finansują takie systemy, przyjmują na siebie odpowiedzialność moralną, od której nie mogą się uchylić. Należy pilnie wspierać taki sposób korzystania z technologii, który umacnia wolność wewnętrzną: wychowanie do umiaru w korzystaniu z technologii cyfrowych, ochronę nieletnich oraz przeciwstawienie się modelom, które żerują na ludzkiej wrażliwości.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"28\" aria-label=\"Adnotacja 28: The attention economy\">28<\/button><\/span><\/p><p class=\"vp annp\" id=\"p171\"><span class=\"pnum\">171<\/span>Kolejnym zagrożeniem – mniej widocznym, ale nie mniej poważnym – jest kontrola społeczna, którą umożliwia masowe gromadzenie danych i stosowanie systemów algorytmicznych. Gdy każda aktywność – przemieszczanie się, zakupy, relacje, upodobania – pozostawia ślady, rodzi się nowa postać władzy: władza profilowania, przewidywania i ukierunkowywania zachowań, często bez pełnej świadomości samych zainteresowanych. Jeżeli dane te są wykorzystywane do podejmowania decyzji wpływających na konkretne możliwości życiowe (jak dostęp do kredytu, dobór pracowników, dostęp do usług), istnieje ryzyko naruszenia wolności i dyskryminowania osób najbardziej bezbronnych. Co więcej, kontrola nie dokonuje się jedynie poprzez wyraźne zakazy, lecz także przez samą architekturę rozpoznawalności: to, co zostaje wzmocnione albo uczynione nierozpoznawalnym, to, co bywa nagradzane albo karane, ostatecznie kształtuje opinie i wybory, rodząc konformizm i autocenzurę. Dlatego wolność w epoce cyfrowej nie jest jedynie sprawą wewnętrzną: jest także kwestią publiczną, która domaga się jasnych reguł, przejrzystości, możliwości odwołania się i proporcjonalnych ograniczeń w stosowaniu inwazyjnych technologii, tak aby technika pozostawała w służbie osoby, a nie stawała się formą panowania nad sumieniami.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"29\" aria-label=\"Adnotacja 29: Profiling & the right to contest\">29<\/button><\/span><\/p><p class=\"vp\" id=\"p172\"><span class=\"pnum\">172<\/span>U źródła tych problemów leży mentalność technokratyczna i posthumanistyczna, skłonna postrzegać osobę jako przedmiot manipulacji albo zasób, który należy optymalizować <a class=\"ref\" id=\"rn172\" href=\"#fn172\">172<\/a>, eliminując wszystko to, co stawia granice maksymalizacji zysku: liczy się wydajność, a nie poszanowanie wolności i godności osoby ludzkiej. Niektóre nurty posthumanistyczne posuwają się wręcz do tego, że stawiają hipotezy o istnieniu istot ludzkich „drugiej kategorii”, podporządkowanych interesom elit, które uważają się za lepsze: jest to perspektywa niepokojąca, tym groźniejsza, im bardziej łączy się z narzędziami technologicznymi, które w sposób wykładniczy zwiększają władzę kontroli i selekcji. Także pewne logiki strukturalnego zadłużenia, utrzymujące całe narody w stanie zależności, ujawniają tę samą mentalność, która godzi się – w nowych formach – na relacje podporządkowania zbliżone do niewolnictwa.<\/p><h3 class=\"sub\">Rozerwać kajdany nowych zniewoleń<\/h3><p class=\"vp annp\" id=\"p173\"><span class=\"pnum\">173<\/span>Ta zniekształcona wizja osoby przekłada się dziś na różne formy zniewolenia bezpośrednio związane z gospodarką cyfrową. W świecie AI nie ma nic niematerialnego ani magicznego. Każda odpowiedź, która wydaje się natychmiastowa i doskonała, rodzi się z długiego łańcucha pośrednictw, z rozległej sieci zasobów naturalnych, z infrastruktury energetycznej, a nade wszystko z osób. Znaczna część funkcjonowania gospodarki cyfrowej opiera się na cichej pracy milionów istot ludzkich, zatrudnionych przy zajęciach mało widocznych, lecz nieodzownych: oznaczaniu danych, moderacji treści – nierzadko tych najgorszych – oraz trenowaniu modeli. W wielu przypadkach są to ludzie młodzi, przeważnie kobiety, którzy ciężko pracują za minimalne wynagrodzenie. Do tego niewidzialnego wysiłku dołącza jeszcze trud bardziej brutalny, związany z wydobywaniem surowców niezbędnych do produkcji urządzeń i mikroprocesorów, na których opiera się AI. W niektórych regionach świata nastolatki i dzieci pracują w niebezpiecznych warunkach przy kruszeniu materiałów, z których pozyskuje się pierwiastki ziem rzadkich. Ciała pokryte bliznami, okaleczone, wyniszczone po to, by nie został przerwany przepływ obliczeń. Ponadto sieci przestępcze posługują się platformami internetowymi, systemami komunikacji, anonimowymi płatnościami i technikami profilowania, by werbować, kontrolować i przemieszczać ofiary handlu ludźmi, w wielu przypadkach nieletnich, zamieniając kobiety i mężczyzn w „dane” do śledzenia i „przesyłki” do przekazywania w obrębie tych samych obiegów cyfrowych, które podtrzymują znaczną część światowej gospodarki. Ta rzeczywistość głęboko porusza sumienie moralne naszych czasów. Nie wystarczy odwoływać się do wydajności ani sławić korzyści płynących z innowacji, jeśli zbudowane są one na łańcuchu wyzysku, który pozostaje celowo ukrywany. Jeżeli jakaś technologia obiecuje wyzwolenie, a zarazem tworzy nowe formy globalnego podporządkowania, zaprzecza ona fundamentalnej zasadzie godności osoby.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"30\" aria-label=\"Adnotacja 30: The chain of mediation\">30<\/button><\/span><\/p><p class=\"vp\" id=\"p174\"><span class=\"pnum\">174<\/span>Walka z nowymi formami niewolnictwa jest jednym z rozstrzygających sprawdzianów etycznego rozeznawania AI i transformacji cyfrowej. W nurcie tradycji zapoczątkowanej przez Leona XIII Kościół ponawia stanowcze potępienie wszelkiej formy niewolnictwa, handlu ludźmi i utowarowienia osób, a zarazem przypomina o pilnej potrzebie szerokiego ruchu refleksji i działania, który postawi w centrum uwagi niezbywalną godność każdej istoty ludzkiej oraz dobro wspólne jako cel społeczeństwa i kryteria każdego wyboru osobistego, społecznego i politycznego. Bez tej etycznej i humanizującej refleksji rosnąca władza systemów cyfrowych może prowadzić nas ku nowym okrucieństwom – nie mniej haniebnym niż te z przeszłości – które dziś potępiamy, podczas gdy nadal uważamy się za społeczeństwa „rozwinięte” i „cywilizowane”.<\/p><p class=\"vp\" id=\"p175\"><span class=\"pnum\">175<\/span>Handel ludźmi należy uznać za współczesną formę niewolnictwa i za ciężkie pogwałcenie godności człowieka; brak stanowczej reakcji albo jakakolwiek tolerancja wobec tych praktyk oznacza dziś – w pewnej mierze – współudział w winach popełnianych dawniej, gdy niewolnictwo bywało usprawiedliwiane lub przemilczane <a class=\"ref\" id=\"rn173\" href=\"#fn173\">173<\/a>.<\/p><p class=\"vp\" id=\"p176\"><span class=\"pnum\">176<\/span>W miarę dojrzewania swojej doktryny Kościół stopniowo uświadamiał sobie ciężar tych realiów. To prawda, że wydarzeń przeszłości nie można osądzać w oderwaniu od kontekstu historycznego, tak jakby wszystkie kryteria wypracowane z biegiem czasu były zawsze dostępne. Nie możemy jednak zaprzeczać ani umniejszać opóźnienia, z jakim Kościół i społeczeństwo potępiły plagę niewolnictwa. O ile bowiem w starożytności i w średniowieczu wiele osób i instytucji kościelnych posiadało niewolników, to już w epoce nowożytnej rzymska Stolica Apostolska, pobudzana prośbami władców, wielokrotnie interweniowała, by regulować i uprawomocniać sposoby podporządkowania, a w niektórych przypadkach także zniewolenia „niewiernych” <a class=\"ref\" id=\"rn174\" href=\"#fn174\">174<\/a>. Trzeba było czekać aż do XIX w., aby pojawiło się formalne, absolutne i powszechne potępienie niewolnictwa, zwłaszcza przez Leona XIII <a class=\"ref\" id=\"rn175\" href=\"#fn175\">175<\/a>. Stanowi to wyraźny przykład wzrastania Kościoła w rozumieniu odwiecznych prawd Objawienia, których on strzeże. Chociaż nie znajdujemy tu jednorodności co do samej kwestii – skoro przez długi czas tolerowano niewolnictwo, a dopiero później całkowicie je potępiono – to na przestrzeni dziejów widoczna jest ciągłość w przekonaniu o godności każdej istoty ludzkiej, stworzonej na obraz Boga, choć przez osiemnaście wieków nie zdołano oficjalnie wyrazić całkowitej niezgodności tego faktu z niewolnictwem. Jest to rana w pamięci chrześcijańskiej i nie możemy uważać, że nas to nie dotyczy <a class=\"ref\" id=\"rn176\" href=\"#fn176\">176<\/a>. Nie sposób nie odczuwać głębokiego bólu, gdy rozważamy ogromne cierpienie i upokorzenie, jakie niewolnictwo oznaczało dla tak wielu osób, w sprzeczności z ich nieograniczoną godnością, nieskończenie umiłowaną przez Pana. Dlatego w imieniu Kościoła szczerze proszę o przebaczenie.<\/p><p class=\"vp\" id=\"p177\"><span class=\"pnum\">177<\/span>Właśnie dlatego pamięć o współudziale i ślepocie minionych czasów wobec niesprawiedliwości niewolnictwa staje się dla nas wezwaniem do czujności: to, czego się nauczyliśmy, musi przełożyć się na rozeznawanie i odpowiedzialność w teraźniejszości. Jeżeli nie chcemy w przyszłości prosić o przebaczenie za to, że nie byliśmy wierni skarbowi godności ludzkiej, który zawiera nasza wiara, to dziś do nas należy, byśmy bezpośrednio i stanowczo piętnowali handel ludźmi w jego wielu przejawach i wspierali, krok po kroku, wraz ze wszystkimi zaangażowanymi w tę sprawę, rzeczywiste drogi zapobiegania, ochrony, wyzwolenia i rehabilitacji.<\/p><p class=\"vp annp\" id=\"p178\"><span class=\"pnum\">178<\/span>Kolonializm przybiera dziś nieznane dotąd oblicze. Nie panuje już tylko nad ciałami, lecz przywłaszcza sobie dane, przemieniając życie osobiste w informacje nadające się do wykorzystania. Całe terytoria, zwłaszcza te o mniejszym znaczeniu geopolitycznym i większej kruchości strukturalnej, zostają dziś objęte nową logiką eksploatacji: logiką przepływu danych zdrowotnych, profili epidemiologicznych, map genetycznych i danych demograficznych. To są nowe „pierwiastki ziem rzadkich” władzy: kluczowe informacje, które po skorelowaniu mogą zostać użyte do trenowania modeli predykcyjnych, kierowania strategiami inwestycyjnymi, do przewidywania kryzysów, a nade wszystko do selekcjonowania tego, kto i co ma znaczenie. Kto posiada dane zdrowotne całych populacji, gromadzone dziś często pod hasłem pomocy, badań lub innowacji, ten w rzeczywistości posiada strukturalną dźwignię wpływu na przyszłość: może modelować potrzeby i rynki. Może też decydować – wcześniej niż inni – komu przeznaczyć leki, inwestycje i środki ochronne. Właśnie tu rozgrywa się jedna z najpilniejszych kwestii moralnych naszych czasów: przekształcać wspólną wiedzę w dobro wspólne, a nie w narzędzie dominacji; zwrócić narodom nie tylko dane, które je opisują, lecz także możliwość decydowania o tym, jak będą one używane, przez kogo i dla kogo. W przeciwnym razie era cyfrowa nie będzie postkolonialna, lecz kolonialna, tylko pod inną postacią.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"31\" aria-label=\"Adnotacja 31: Data colonialism\">31<\/button><\/span><\/p><p class=\"vp\" id=\"p179\"><span class=\"pnum\">179<\/span>Nowe formy niewolnictwa karmią się łańcuchami gospodarczymi i infrastrukturą cyfrową. Trzeba więc działać w wielu kierunkach: najpierw po to, aby uczynić bardziej rygorystyczną przejrzystość łańcuchów dostaw podtrzymujących przemysł technologiczny i gospodarkę cyfrową, tak by żadna przewaga konkurencyjna nie była budowana na niewidocznym wyzysku. Po drugie, konieczne jest, aby przedsiębiorstwa i inwestorzy przyjęli jasne kryteria prewencyjnej weryfikacji etycznej (due diligence), uwzględniając wśród priorytetów ochronę pracowników, przeciwdziałanie pracy przymusowej oraz społeczny wpływ modeli biznesowych opartych na danych. Ponadto platformy cyfrowe muszą zostać zobowiązane do odpowiedzialnej współpracy z władzami i ze społeczeństwem obywatelskim, aby narzędzia komunikacji, płatności i profilowania nie stawały się kanałami werbunku i kontroli ofiar. Gdy te decyzje pójdą w parze, środowisko cyfrowe może przemienić się z przestrzeni drapieżności w przestrzeń ochrony, zapobiegania i poszanowania godności.<\/p><h3 class=\"sub\">Współdzielona odpowiedzialność<\/h3><p class=\"vp\" id=\"p180\"><span class=\"pnum\">180<\/span>Rozważane tu poszczególne dziedziny, czyli poszukiwanie prawdy w życiu publicznym, wychowanie w środowisku cyfrowym, przemiany świata pracy, kruchość rodzin oraz nowe formy niewolnictwa – nie są zjawiskami od siebie oderwanymi. Ukazują one tę samą stawkę: jeśli technika staje się kryterium absolutnym, osoba ludzka narażona jest na to, by traktowano ją jak dane, trybik w maszynie albo towar; jeśli natomiast technika zostaje wpisana w horyzont mądrości, może stać się okazją do wzrostu, sprawiedliwości i braterstwa.<\/p><p class=\"vp\" id=\"p181\"><span class=\"pnum\">181<\/span>W tej perspektywie nauka społeczna Kościoła proponuje współdzieloną odpowiedzialność. Domaga się ona, aby procesy te były kierowane z dalekowzrocznością: przez instytucje zdolne do regulowania bez dławienia oraz do ochrony bez zastępowania; przez przedsiębiorstwa, które w pracy i godności uznają kryterium sukcesu; przez ciała pośrednie i wspólnoty wychowawcze, które odbudowują zaufanie i więzi; przez obywateli, którzy pielęgnują odpowiedzialność, umiar, rozeznawanie i zmysł prawdy. Tylko w ten sposób innowacja będzie mogła rzeczywiście stać się integralnym rozwojem człowieka, a nie czynnikiem wykluczenia i panowania; i tylko w ten sposób obietnica postępu będzie mogła zostać uznana za prawdziwą, bo mierzona nienaruszalną godnością każdego mężczyzny i każdej kobiety.<\/p><\/div><\/details>\n<details class=\"chapter ai\" id=\"ch5\" open><summary><div class=\"csum\"><span class=\"csum-eyebrow\">Rozdział V<\/span><span class=\"csum-title\">Kultura Potęgi a Cywilizacja Miłości<\/span><span class=\"csum-desc\">Kultura władzy a cywilizacja miłości, w tym broń i SI. <span class=\"csum-n\">· 47 sekcje<\/span><\/span><span class=\"csum-cta\"><span class=\"chev\">›<\/span><span class=\"cta-read\">kliknij, aby przeczytać<\/span><span class=\"cta-collapse\">kliknij, aby zwinąć<\/span><\/span><\/div><\/summary><div class=\"chapter-body\"><p class=\"vp\" id=\"p182\"><span class=\"pnum\">182<\/span>Po rozważeniu, w jaki sposób AI przekształca niektóre wymiary życia i społeczeństwa, co ma poważne konsekwencje dla godności ludzkiej, należy zwrócić uwagę na jeszcze bardziej dramatyczną dziedzinę: na wojnę. W tym przypadku nie chodzi jedynie o skuteczność nowych narzędzi, lecz o ryzyko, że technika, oddzielona od etyki i odpowiedzialności, sprawi, że decyzje o życiu i śmierci będą podejmowane szybciej i w sposób bardziej bezosobowy, a użycie siły stanie się opcją natychmiastową i możliwą do zastosowania. W świecie pełnym współzależności pokój nie jest jednym z wielu tematów, lecz warunkiem powszechnego dobra wspólnego oraz sprawdzianem moralnej dojrzałości narodów, zwłaszcza osób, na których spoczywa odpowiedzialność za rządzenie.<\/p><p class=\"vp\" id=\"p183\"><span class=\"pnum\">183<\/span>Rewolucja cyfrowa zmienia sposób, w jaki prowadzi się konflikty. Obok wojny widzialnej pojawiają się formy hybrydowe: cyberataki, manipulowanie informacją, kampanie wpływu, automatyzacja decyzji strategicznych. Sztuczna inteligencja wkracza w te procesy jako czynnik przyspieszający w kontekście, w którym wiele technologii ma z natury charakter ambiwalentny: to, co powstaje w celu obrony, może szybko zostać przekształcone w narzędzie ataku, a granica między ochroną a agresją ulega zatarciu. Sztuczna inteligencja może wzmacniać obronę i ochronę ludności cywilnej, ale może także obniżać próg użycia siły, zaciemniać odpowiedzialność i podsycać kulturę, w której nieprzyjaciel zostaje sprowadzony do danych, a ofiara do „ubocznych strat”. Wobec tych przemian trzeba na nowo przywołać zasady nauki społecznej Kościoła: zasadę godności osoby, dobra wspólnego, powszechnego przeznaczenia dóbr, pomocniczości, solidarności, sprawiedliwości – jako kryteria pozwalające osądzić, czy technologie rzeczywiście służą ludzkości, czy też ostatecznie ją sobie podporządkowują – oraz uznać te kryteria za wskazania dla naszych wyborów.<\/p><p class=\"vp\" id=\"p184\"><span class=\"pnum\">184<\/span>W tym rozdziale zamierzam zatem zestawić ze sobą dwie przeciwstawne logiki, które już przywołałem za pomocą obrazów biblijnych: z jednej strony pokusę budowania wieży Babel – w ufności pokładanej w potędze i pysze, z drugiej zaś cierpliwość odbudowywania Jerozolimy, jak za czasów Nehemiasza, „kawałek po kawałku” – z troską o to, co ludzkie, i o dobro wspólne.<\/p><p class=\"vp\" id=\"p185\"><span class=\"pnum\">185<\/span>Jeśli przyjrzymy się dynamice współczesnego świata, coraz wyraźniej dostrzegamy rozszerzanie się kultury potęgi, naznaczonej polaryzacjami i różnymi formami przemocy. Współczesna wieża Babel nie jest jedynie zglobalizowanym paradygmatem technokratycznym, lecz także starciem na odległość między przeciwstawnymi imperializmami, między mocarstwami pragnącymi zachować swoją przewagę a tymi, które dążą do jej zdobycia, przy całej wielości konfliktów lokalnych. Jest nim również wyścig w rozwijaniu coraz potężniejszych technologii albo w zapewnianiu sobie nad nimi kontroli, zgodnie z dehumanizującą dynamiką, która zdaje się nie znać ograniczeń. A jednak, obok tej tendencji można dostrzec znaczną część ludzkości, która usiłuje pozostać ludzka i podejmuje wysiłek budowania miasta współistnienia i pokoju. Wszyscy często jesteśmy jego nieświadomymi budowniczymi i nieskoordynowanymi architektami, zdolnymi do szlachetnych porywów, lecz pozbawionymi całościowej wizji: jest to budowa wolniejsza, mniej widoczna i mniej spektakularna, która domaga się lepszego zrozumienia i większej koordynacji, aby mogła stać się w ten sposób świadomym i uporządkowanym zobowiązaniem każdej wspólnoty – od rodziny aż po rządzących państwami i ich wzajemne relacje. Tę właśnie perspektywę zaangażowania, ten plac budowy nadziei nazywamy „cywilizacją miłości”.<\/p><h3 class=\"sub\">Cywilizacja miłości w erze cyfrowej<\/h3><p class=\"vp\" id=\"p186\"><span class=\"pnum\">186<\/span>Kiedy św. Paweł VI wprowadził wyrażenie „cywilizacja miłości” <a class=\"ref\" id=\"rn177\" href=\"#fn177\">177<\/a>, świat był naznaczony zimną wojną, wyścigiem zbrojeń i głębokimi nierównościami gospodarczymi. W tym kontekście Kościół wskazywał alternatywną drogę wobec ideologicznego przeciwstawienia systemów, ukazując ład społeczny, w którym sprawiedliwość i miłosierdzie splatają się ze sobą, a miłość staje się zasadą organizującą życie gospodarcze, polityczne i kulturalne. Dzisiaj trzeba nam z nową mocą podjąć tę wizję: cywilizacja miłości nie jest naiwną utopią, lecz wymagającym projektem. Polega ona na przekładaniu miłosierdzia na struktury sprawiedliwości, na nadawaniu braterstwu kształtu instytucjonalnego oraz na uznaniu drugiego – czy to osoby, czy narodu – za niezbędnego sojusznika w budowaniu dobra wspólnego. Jak przypomniała nam Encyklika Fratelli tutti, jedynie ta miłość społeczna, zdolna stać się kulturą i normą, może zrodzić stabilny ład międzynarodowy, przemieniając współistnienie z samej tylko uzbrojonej koegzystencji we wspólnotę przeznaczenia <a class=\"ref\" id=\"rn178\" href=\"#fn178\">178<\/a>.<\/p><p class=\"vp\" id=\"p187\"><span class=\"pnum\">187<\/span>Dzisiaj, w kontekście przełomu cyfrowego, intuicja ta nabiera jeszcze większego znaczenia. Sieci cyfrowe, zglobalizowana gospodarka i rozwój AI tworzą coraz gęstsze powiązania, łącząc w czasie rzeczywistym decyzje podejmowane w jednym miejscu ze skutkami, jakie wywołują one gdzie indziej. Dlatego nadal aktualne pozostają słowa Soboru Watykańskiego II o rosnącej współzależności między narodami: dobro wspólne nabiera coraz bardziej wymiaru powszechnego, wraz z prawami i obowiązkami obejmującymi całą rodzinę ludzką <a class=\"ref\" id=\"rn179\" href=\"#fn179\">179<\/a>. Projekt cywilizacji miłości podejmuje tu zasadnicze zadanie przemiany tej wymuszonej współzależności w solidarność zamierzoną i świadomie wybieraną. Jest to kryterium ukierunkowujące procesy technologiczne: nie wystarczy, by AI czyniła nas bardziej wydajnymi albo lepiej połączonymi; powinna służyć budowaniu tej powszechnej rodziny ludzkiej – ze wspólnymi prawami i obowiązkami – w której cyfrowa bliskość staje się rzeczywistą okazją do spotkania i wzajemnej troski.<\/p><h3 class=\"sub\">Kultura potęgi<\/h3><p class=\"vp\" id=\"p188\"><span class=\"pnum\">188<\/span>W czasach, w których żyjemy, umacnia się kultura potęgi, w której dostępność środków i zdolność dominowania dyktują agendę i kryteria podejmowania decyzji, spychając dobro wspólne ludzkości na dalszy plan i redukując dramat narodów dotkniętych wojną do zmiennej drugorzędnej wobec interesów strategicznych. Ta kultura potęgi przenika społeczeństwo, przekształca relacje i zachowania, rozprzestrzenia się, normalizując wojnę, podsycając dążenie do coraz większej potęgi militarnej, wykorzystując kryzys multilateralizmu i podsycając fałszywy realizm, który powtarza, że alternatywy nie istnieją.<\/p><h3 class=\"sub\">Normalizacja wojny<\/h3><p class=\"vp\" id=\"p189\"><span class=\"pnum\">189<\/span>W 1965 r. wobec Zgromadzenia Ogólnego ONZ mocno wybrzmiał okrzyk św. Pawła VI: „Nigdy więcej wojny, nigdy więcej wojny!” <a class=\"ref\" id=\"rn180\" href=\"#fn180\">180<\/a>. Trzeba uznać, że pomimo pragnień pokoju i pokojowych deklaracji ostatnie sześćdziesiąt lat zostało naznaczone konfliktami o przerażającej brutalności, które często w sposób masowy dotykały ludność cywilną, powodując niewinne ofiary, fale uchodźców, destabilizację społeczną i rany trwające przez długie lata. Jednak w dyskursie publicznym powszechne było przekonanie, że wojna powinna pozostać extrema ratio, otoczoną ścisłymi ograniczeniami etycznymi i prawnymi, a w każdym razie podporządkowaną politycznemu horyzontowi pokoju. Nawiązując do przemian, które dokonały się w okresie międzywojennym, po II wojnie światowej nastąpił przełom: pokój został umieszczony w centrum ładu międzynarodowego, o czym świadczy szczególnie Karta Narodów Zjednoczonych, która stawia sobie za cel „uchronić przyszłe pokolenia od klęski wojny” <a class=\"ref\" id=\"rn181\" href=\"#fn181\">181<\/a>; wiele konstytucji narodowych, idąc w tym samym kierunku, ograniczało sięganie po broń do przypadków skrajnych i ściśle ograniczonych. Nawet podczas zimnej wojny – mimo istnienia poważnych konfliktów – trwała świadomość, że za wszelką cenę należy uniknąć nowego konfliktu światowego.<\/p><p class=\"vp\" id=\"p190\"><span class=\"pnum\">190<\/span>Dziś natomiast jesteśmy świadkami prawdziwej zmiany paradygmatu w dyskursie publicznym i w decyzjach dotyczących zbrojeń, wraz z niepokojącą rehabilitacją wojny jako narzędzia polityki międzynarodowej, podczas gdy ulegają erozji właśnie te kryteria etyczne, które ograniczały jej stosowanie. Przedłużające się konflikty regionalne, eskalacja napięć i wzajemne groźby stają się niemal czymś zwyczajnym, a ponadto powracają formy konfliktu służącego ekspansji terytorialnej, które uważano za przezwyciężone. Opinia publiczna jest stopniowo ukierunkowywana i przyzwyczajana przez spolaryzowane narracje medialne, często wzmacniane przez algorytmy, które premiują konfrontację i przeciwstawianie.<\/p><p class=\"vp\" id=\"p191\"><span class=\"pnum\">191<\/span>Jesteśmy także świadkami niepokojącej utraty pamięci historycznej. Słabnięcie bezpośredniego świadectwa Shoah oraz obu wojen światowych ułatwia wybiórcze albo zniekształcone przepisywanie przeszłości, w klimacie, w którym fałszywe wiadomości i manipulacje narracyjne zaciemniają przyswojone lekcje. Bez żywej pamięci o okrucieństwach wojny istnieje ryzyko podejmowania decyzji politycznych jedynie na podstawie kalkulacji siły, pozbawionych wizji długofalowych konsekwencji.<\/p><p class=\"vp\" id=\"p192\"><span class=\"pnum\">192<\/span>Do tego wszystkiego dochodzi nowy i rozstrzygający element: wymiar medialny i cyfrowy. Sieci komunikacyjne, rozdrobnione środowiska informacyjne oraz algorytmy nagradzające konfrontację mogą wzmacniać polaryzację i resentyment, przyspieszać propagandę i utrudniać wspólne rozeznawanie. W ten sposób wojna jest nie tylko prowadzona, lecz także przygotowywana kulturowo poprzez upraszczające narracje, logikę „przyjaciel-wróg”, dezinformację i lęk. Gdy słabnie pamięć historyczna i rozmywają się kryteria etyczne chroniące ludność cywilną i najsłabszych, łatwiej przedstawić przemoc jako coś koniecznego, nieuchronnego, a nawet „czystego”. To właśnie w takim klimacie ludzkość stacza się w brutalną kulturę potęgi, w której pokój nie jawi się już jako zadanie do wykonania, lecz jako niepewna przerwa między konfliktami. Dziś bardziej niż kiedykolwiek trzeba potwierdzić przezwyciężenie teorii „wojny sprawiedliwej”, zbyt często przywoływanej w celu usprawiedliwiania wszelkiej wojny, przy równoczesnym zachowaniu prawa do uprawnionej obrony, rozumianej w sensie najściślejszym <a class=\"ref\" id=\"rn182\" href=\"#fn182\">182<\/a>. Ludzkość dysponuje środkami o wiele skuteczniejszymi i bardziej sprzyjającymi ludzkiemu życiu w mierzeniu się z konfliktami – narzędziami takimi jak dialog, dyplomacja i przebaczenie. Uciekanie się do siły, przemocy i broni świadczy o ubóstwie relacyjnym, które zawsze pociąga za sobą katastrofalne konsekwencje dla ludności cywilnej.<\/p><h3 class=\"sub\">Siła bez ograniczeń<\/h3><p class=\"vp\" id=\"p193\"><span class=\"pnum\">193<\/span>Jednym z decydujących elementów obecnej sytuacji jest rozwój przemysłu zbrojeniowego, który w niektórych państwach stał się kluczowym sektorem gospodarki. Ścisłe powiązanie interesów ekonomicznych, struktur wojskowych i decyzji politycznych tworzy „naród uzbrojony”, w którym wojna jawi się niemal jako naturalna kontynuacja polityki, a rynek zbrojeniowy staje się autonomicznym motorem decyzji wojennych. Nie możemy pomijać ogromnych interesów ekonomicznych stojących za wojną. Przemysł zbrojeniowy i kraje dostarczające broń czerpią zyski z rynku, który rozwija się właśnie dzięki konfliktom. W tym sensie istnieje również logika ekonomiczna, która przyczynia się do podsycania napięć w różnych regionach świata.<\/p><p class=\"vp\" id=\"p194\"><span class=\"pnum\">194<\/span>Arsenały wojskowe znów skupiają na sobie uwagę. W przeszłości uznanie zagrożenia ze strony broni zdolnej zniszczyć całą ludzkość sprzyjało procesom odprężenia i negocjacjom na rzecz rozbrojenia. Niestety, oddaliliśmy się od tej perspektywy, a rozwój arsenałów nuklearnych – łącznie z perspektywą ich użycia „taktycznego” – sprawia, że sięgnięcie po taką broń wydaje się możliwością coraz mniej odległą. W tym kontekście wejście w życie w 2021 r. Traktatu o zakazie broni jądrowej, popieranego przez ponad siedemdziesiąt państw, stanowi ważny znak, lecz grozi tym, że pozostanie w znacznej mierze symbolem, ponieważ główne mocarstwa atomowe do niego nie przystępują. W ten sposób upowszechniło się błędne przekonanie, że odstraszanie nuklearne jest niezbędnym warunkiem bezpieczeństwa, co w rezultacie napędza nowy i trudny do kontrolowania wyścig zbrojeń, któremu towarzyszy stopniowe demontowanie porozumień o redukcji broni jądrowej oraz rozwój „zminiaturyzowanych” pocisków, przez co łatwiej jest uznać ich użycie za realną opcję.<\/p><p class=\"vp\" id=\"p195\"><span class=\"pnum\">195<\/span>Tę samą logikę widać w konfliktach konwencjonalnych: siła militarna, słabość inicjatyw dyplomatycznych i złożoność wchodzących w grę interesów sprzyjają konfliktom, które mają tendencję do przedłużania się, co wiąże się z ogromnymi kosztami ludzkimi i środowiskowymi. O wiele łatwiej jest rozpocząć wojnę niż ją zatrzymać, a jednak refleksja nad zapobieganiem konfliktom pozostaje dramatycznie marginalna.<\/p><p class=\"vp\" id=\"p196\"><span class=\"pnum\">196<\/span>Obraz ten staje się jeszcze bardziej niestabilny z powodu obecności nowych uzbrojonych podmiotów – grup dżihadystycznych, prywatnych bojówek, siatek przestępczych – które wyznaczają kres państwowego monopolu na użycie siły. Często podmioty te łączą niejasne motywacje ideologiczne z bardzo konkretnymi interesami ekonomicznymi, przemieniając wojnę w prawdziwy sposób życia dla całych pokoleń młodych ludzi i dzieci: celem nie jest już określone zwycięstwo, lecz podtrzymywanie konfliktu jako źródła władzy i dochodów.<\/p><h3 class=\"sub\">Broń i sztuczna inteligencja<\/h3><p class=\"vp annp\" id=\"p197\"><span class=\"pnum\">197<\/span>Z tym scenariuszem łączy się nieustanny rozwój systemów uzbrojenia, a zwłaszcza broni związanej z AI. Stolica Apostolska zauważyła niedawno, że rosnąca łatwość, z jaką można wykorzystywać systemy uzbrojenia o autonomii operacyjnej, sprawia, że wojna staje się bardziej „wykonalna” i mniej podlega ludzkiej kontroli, sprzeciwiając się zasadzie, wedle której użycie siły zbrojnej powinno być ostatecznością w przypadku uprawnionej obrony <a class=\"ref\" id=\"rn183\" href=\"#fn183\">183<\/a>. Dlatego rozwój i wykorzystywanie sztucznej inteligencji w działaniach wojennych muszą zostać poddane najsurowszym ograniczeniom etycznym – z poszanowaniem godności człowieka i świętości życia – tak aby zapobiec wyścigowi zbrojeń <a class=\"ref\" id=\"rn184\" href=\"#fn184\">184<\/a>.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"32\" aria-label=\"Adnotacja 32: Lethal autonomous weapons\">32<\/button><\/span><\/p><p class=\"vp\" id=\"p198\"><span class=\"pnum\">198<\/span>Niekiedy mówi się o „sztucznych podmiotach moralnych”, jak gdyby maszyna mogła zagwarantować – z większą konsekwencją niż człowiek – rozróżnienie między dobrem a złem. Tymczasem sąd moralny nie daje się sprowadzić do obliczeń: zakłada on sumienie, osobistą odpowiedzialność i uznanie drugiego człowieka za osobę. Dlatego nie wolno powierzać sztucznym systemom decyzji śmiercionośnych ani w ogóle nieodwracalnych. Nie istnieje żaden algorytm, który mógłby uczynić wojnę moralnie dopuszczalną. Sztuczna inteligencja nie odbiera konfliktowi jego wewnętrznie nieludzkiego charakteru: może jedynie uczynić go szybszym i bardziej bezosobowym, obniżając próg uciekania się do przemocy i przemieniając obronę w operacyjne przewidywanie, przy czym ofiary zostają zredukowane do danych. W ten sposób przyzwyczaja nas ona do myśli, że przemoc jest nieuchronna i trzeba ją jedynie optymalizować. Dlatego sprawą najwyższej wagi jest wprowadzanie wartości i roztropnego osądu w programowanie tworzonych przez nas sztucznych systemów, tak aby mogły one przyczyniać się do budowania ekosystemu moralnego, w którym ludzie będą bardziej zdolni do słuchania własnego sumienia, a modelom AI zostaną wyznaczone właściwe granice.<\/p><p class=\"vp\" id=\"p199\"><span class=\"pnum\">199<\/span>Nie wystarczy ogólnikowo odwoływać się do etyki: trzeba wskazać konkretne kryteria rozeznawania. Pierwsze dotyczy odpowiedzialności osobistej. Gdy decyzja o ataku ulega automatyzacji albo staje się nieprzejrzysta, wzrasta ryzyko uchylenia się od odpowiedzialności. Dlatego łańcuch odpowiedzialności musi pozostawać identyfikowalny i weryfikowalny: ten, kto projektuje, kto trenuje, kto wydaje zgodę, kto używa, powinien móc zdać sprawę ze swoich wyborów. Drugie kryterium dotyczy czasu osądu moralnego. Sztuczna inteligencja ma tendencję do skracania czasu podejmowania decyzji; tymczasem na wojnie nieodwracalne decyzje nie mogą mieć za nadrzędne kryteria szybkości i skuteczności. Trzecim kryterium jest identyfikacja oraz ochrona ludności cywilnej. Każda technologia, która ułatwia uderzenie bez oglądania twarzy drugiej osoby, obniża moralny próg konfliktu. Wybór celów i użycie siły nie mogą zacierać różnicy między walczącymi i niewalczącymi ani lekceważyć skutków dla bezbronnej ludności.<\/p><p class=\"vp annp\" id=\"p200\"><span class=\"pnum\">200<\/span>Z tych kryteriów wynikają pewne nienegocjowalne wymagania. Przede wszystkim, w odniesieniu do każdego systemu używanego w działaniach wojennych muszą być zapewnione identyfikowalność i możliwość odtworzenia procesu decyzyjnego, tak aby odpowiedzialność i ewentualna wina nie rozpływały się „w maszynie”. Po drugie, decyzja o użyciu śmiercionośnej siły nie może być powierzana procesom nieprzejrzystym ani zautomatyzowanym, lecz musi pozostawać pod rzeczywistą, świadomą i odpowiedzialną kontrolą człowieka. Wreszcie, konieczne jest ustanowienie wspólnych zasad, również na poziomie międzynarodowym, które powstrzymają wyścig zbrojeń technologicznych i zapewnią szczególną ochronę ludności cywilnej oraz infrastruktury niezbędnej dla jej przetrwania.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"33\" aria-label=\"Adnotacja 33: Meaningful human control\">33<\/button><\/span><\/p><h3 class=\"sub\">Kryzys multilateralizmu<\/h3><p class=\"vp\" id=\"p201\"><span class=\"pnum\">201<\/span>Kultura potęgi wyrasta również z kryzysu systemu multilateralnego. Instytucje powołane do strzeżenia idei wspólnego losu narodów i światowego dobra wspólnego wydają się osłabione, nie tylko z powodu ograniczeń strukturalnych, lecz także dlatego, że często brakuje wspólnej woli, by je wspierać, reformować i uznawać ich autorytet moralny. Zamiast iść naprzód, cofamy się wobec historycznego przełomu XX w. Po 1989 r. upadkowi reżimów komunistycznych w Europie towarzyszyła globalizacja o charakterze głównie gospodarczym, pozbawiona odpowiedniej architektury politycznej zdolnej podtrzymywać dialog i pokój. Niemal ślepo powierzono rynkom zdolność do tworzenia dobrobytu, demokracji i stabilności, podczas gdy w rzeczywistości globalizacja nie zrodziła automatycznie jedności ani pokoju, lecz wywołała reakcje fundamentalistyczne, tożsamościowe i nacjonalistyczne. Rezultat ten daleki jest od autentycznego multilateralizmu: przypomina raczej nieuporządkowaną i konfliktową wielobiegunowość, w której górę bierze nieufność wobec drugiego.<\/p><p class=\"vp\" id=\"p202\"><span class=\"pnum\">202<\/span>Powraca pokusa budowania tożsamości zbiorowej w opozycji do wroga, podsycając narracje, w których każdy przedstawia siebie jako ofiarę uprawnioną do odwetu. Upraszczanie rzeczywistości do schematów – „najpierw ja”, „przyjaciel-wróg”, „my-oni” – ułatwia podejmowanie decyzji często nieodpowiedzialnych, które podkopują wzajemne zaufanie między narodami. Siła prawa międzynarodowego zostaje w ten sposób zastąpiona rzekomym „prawem silniejszego”, a jego narzędzia – od trybunałów właściwych w sprawach zbrodni wojennych po sądy powołane do rozstrzygania sporów między państwami – bywają często omijane albo osłabiane, z katastrofalnymi skutkami dla kultury politycznej i dla współżycia społecznego <a class=\"ref\" id=\"rn185\" href=\"#fn185\">185<\/a>.<\/p><p class=\"vp\" id=\"p203\"><span class=\"pnum\">203<\/span>W tym kontekście budowanie pokoju zeszło na dalszy plan: współpraca na rzecz rozwoju, rozbrojenie, zapobieganie konfliktom i budowanie wzajemnego zaufania są odkładane na bok w imię logiki potęgi. W ten sposób słabną również osiągnięcia prawa humanitarnego: zasada proporcjonalności w odpowiedzi na akty agresji, ochrona dostępu do wody, żywności i dóbr podstawowych, poszanowanie życia ludności cywilnej i dzieci – wszystko to bywa traktowane jak naiwne wspomnienia przeszłości.<\/p><h3 class=\"sub\">Rzekomy realizm polityczny<\/h3><p class=\"vp\" id=\"p204\"><span class=\"pnum\">204<\/span>Żyjemy w czasach znacznej ślepoty duchowej i kulturowej. Fałszywy pragmatyzm zachęca do odcinania korzeni pamięci, jak gdyby można było zapoczątkować swego rodzaju „nowe stworzenie” oderwane od przeszłości; także ci, którzy odwołują się do wielkich zasad moralnych, mogą popaść w ten historyczny nihilizm, łudząc się, że okrucieństwa XX w. nie mogą się już powtórzyć. W rzeczywistości te same mechanizmy powracają pod nowymi postaciami. Na nowo zdaje się narzucać logika równowagi zbrojnej i odstraszania. Jednak w przeciwieństwie do dwubiegunowego scenariusza z czasów zimnej wojny, dziś mnożenie się podmiotów i frontów konfliktu sprawia, że logika ta staje się coraz mniej stabilna. Eskalacja konfliktów popycha ku wojnom asymetrycznym i „hybrydowym”, prowadzonym także na polu gospodarczym, finansowym i informatycznym, z wykorzystaniem dezinformacji i kampanii podsycających lęk, mających na celu wywarcie wpływu na opinię publiczną. W wielu krajach, także na globalnym Południu, wzrost wydatków wojskowych przedstawiany jest jako jedyna odpowiedź na niepewną przyszłość albo na postrzegane zagrożenia, podczas gdy rzeczywisty koszt ponoszą najbiedniejsi, którzy widzą, jak kurczą się środki przeznaczone na ochronę zdrowia, kształcenie i pomoc społeczną.<\/p><p class=\"vp\" id=\"p205\"><span class=\"pnum\">205<\/span>U podstaw tego wszystkiego leży fałszywy „realizm”, oparty nie tylko na utrwalonej logice siły, lecz także na pewnym przekonaniu kulturowym i antropologicznym, jakoby wojna była nieuchronnie częścią ludzkiej natury. Zawsze tak było – jak się powiada – z wyjątkiem krótkich przerw, i tak będzie zawsze! A zatem problemem nie jest już pokój, utracony jako punkt odniesienia na arenie międzynarodowej, lecz to, jak i kiedy podjąć działania militarne, przy równoczesnym utrzymywaniu, że nieprzygotowanie się do starcia byłoby nieodpowiedzialne. Natomiast tym, co jest naprawdę nieodpowiedzialne, jest właśnie Realpolitik – ta postać politycznego „realizmu”, która zasiewa w sumieniach i kulturze pogodzenie się z wojną jako z czymś nieuniknionym, a pokój i dialog przedstawia jako postawy utopijne albo irracjonalne, rzekomo ignorujące istniejące zagrożenia. Tymczasem pokój nie jest naiwną nadzieją ani jedynie brakiem wojny: jest owocem – zawsze możliwym – sprawiedliwości i miłosierdzia.<\/p><p class=\"vp\" id=\"p206\"><span class=\"pnum\">206<\/span>W takiej atmosferze nihilizm i pragmatyzm splatają się ze sobą i prowadzą do normalizacji najcięższych błędów: religijne ekstremizmy i fanatyzmy tożsamościowe sprzymierzają się z irracjonalnym ekonomizmem, podczas gdy polityka z łatwością ucieka się do dezinformacji, ośmieszania przeciwnika oraz systematycznego budowania lęków i resentymentów. W ten sposób odmienność drugiego coraz częściej bywa postrzegana jako zagrożenie, podsycając pragnienie posiadania, chęć dominacji, ambicje hegemoniczne, nadużycia władzy i lęk przed różnicą, a zarazem przygotowując grunt, na którym nowe konflikty mogą dojrzewać niemal niezauważalnie <a class=\"ref\" id=\"rn186\" href=\"#fn186\">186<\/a>.<\/p><p class=\"vp\" id=\"p207\"><span class=\"pnum\">207<\/span>Jest to podatny grunt dla nowych wojen, być może jeszcze groźniejszych niż dawne, ponieważ mają one tendencję do przekraczania wszelkich granic etycznych. To, co niegdyś uważano za niedopuszczalne, dziś może być realizowane niemal bez wahania, podczas gdy reakcja międzynarodowa dostosowuje się raczej do wygody poszczególnych rządów niż do obiektywnej wagi faktów. Decyzje wydają się dziś podyktowane niemal wyłącznie rachunkiem ekonomicznym, podtrzymywanym przez medialne złudzenia, sztucznie wytwarzane euforie i „marzenia”, które nieuchronnie się rozpadają, rodząc frustrację i nową przemoc. Gdy człowiek daje się przekonać, że nic nie jest naprawdę prawdziwe, a „zasady” są jedynie pustą osłoną, w samych sercach osób zapala się lont nowych wybuchów nietolerancji i agresji.<\/p><p class=\"vp\" id=\"p208\"><span class=\"pnum\">208<\/span>W tym scenariuszu pozostaje otwarte pytanie o realne zabezpieczenia przed nową przemocą. Kiedy jakaś kultura normalizuje i usprawiedliwia konflikt, pojawia się niebezpieczna pochylnia: to, co dziś wydaje się nie do pomyślenia, jutro może zostać uznane za akceptowalne na podstawie kalkulacji użyteczności albo bezpieczeństwa. W krajach naznaczonych poważnymi napięciami społecznymi nie możemy wykluczyć, że ktoś w końcu uzna konflikt zbrojny za skuteczny sposób odwrócenia uwagi od problemów wewnętrznych i za narzędzie cynicznego zarządzania trudnościami.<\/p><p class=\"vp annp\" id=\"p209\"><span class=\"pnum\">209<\/span>Szczególna odpowiedzialność spoczywa na tych, którzy działają w świecie badań naukowych. Wszyscy uczestnicy tej dziedziny – naukowcy, przedsiębiorcy, inwestorzy, władze akademickie, politycy i inni – są wezwani do działania w duchu przejrzystości i odpowiedzialności, przy zachowaniu żywej świadomości szerokiego kontekstu, w jakim osadzony jest współtworzony przez nich postęp technologiczny, w tym ten związany z AI. Kiedy człowiek ogranicza się do patrzenia wyłącznie na własną dziedzinę, łudzi się, że wykonuje zadanie moralnie neutralne i uchyla się od pytań o cele ostateczne, które ukierunkowują określone eksperymenty; w ten sposób naraża się na współudział, być może niezamierzony, w złowrogich projektach, które zasilają nowe formy przemocy, manipulacji i dominacji.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"34\" aria-label=\"Adnotacja 34: No one gets to be neutral\">34<\/button><\/span><\/p><h3 class=\"sub\">Budować cywilizację miłości<\/h3><p class=\"vp\" id=\"p210\"><span class=\"pnum\">210<\/span>Budowanie świata pozostającego w permanentnym stanie wojny jest złem i trzeba to nazwać po imieniu. Taki sposób opisu rzeczywistości, w której żyjemy, może wydawać się ponury albo pesymistyczny, ale uważam, że jest to osąd konieczny. Perspektywa chrześcijańska nie wyczerpuje się jednak w samym piętnowaniu zła. Patrzymy na historię w świetle Ukrzyżowanego i Zmartwychwstałego, któremu Ojciec dał „wszelką władzę w niebie i na ziemi” (Mt 28, 18). Nie interpretujemy teraźniejszości jako zamkniętego przeznaczenia, lecz jako przestrzeń otwartą na nawrócenie osobiste i wspólnotowe. Wierzymy w siłę Królestwa, które rozwija się z małości ziarnka gorczycy, jak ziarno, które raz zasiane kiełkuje i wzrasta (por. Mk 4, 26–32). Podczas gdy otacza nas zgiełk zamętu, dobro wzrasta z ziemi w milczeniu. Jak mówi prorok: „Oto Ja dokonuję rzeczy nowej; pojawia się właśnie. Czyż jej nie poznajecie?” (Iz 43, 19).<\/p><p class=\"vp\" id=\"p211\"><span class=\"pnum\">211<\/span>Potwierdza to uważna lektura historii. Nawet w najciemniejszych nocach Pan wzbudza mężczyzn i kobiety zdolnych do tego, by nie ulegać rezygnacji i wytrwale trwać przy dobru: są to osoby, które chronią słabych i otwierają bramy pojednania. Pamięć o świętych i sprawiedliwych, o tak często zapomnianych budowniczych pokoju, ukazuje, że łaska nie usuwa konfliktu jednym magicznym gestem, lecz rodzi czynny opór wobec zła i zaskakującą kreatywność w czynieniu dobra. Chrześcijanie dostrzegają ciemności i nazywają je po imieniu, ale nie zatrzymują się na ich kontemplowaniu: znają światłość i wiedzą, że ciemność jej nie ogarnęła i nie może jej zwyciężyć (por. J 1, 5). Dlatego służą dobru także tam, gdzie wydaje się, że ostatnie słowo należy do cierpienia, podtrzymywani przez nadzieję teologalną, która wyznacza rzeczywistości horyzont i kierunek.<\/p><h3 class=\"sub\">Wszyscy możemy wnieść swój wkład<\/h3><p class=\"vp\" id=\"p212\"><span class=\"pnum\">212<\/span>W tym miejscu pojawia się jednak subtelna pokusa: myślenie, że problemy są zbyt wielkie, a my zbyt mali, i że wobec tego nasze wybory niczego nie zmieniają. Jest to elegancka forma kapitulacji, często ukrywająca się pod maską realizmu. Oczywiście, nie wszyscy mają taką samą możliwość oddziaływania na rzeczywistość: jedni sprawują władzę, inni decydują o inwestycjach, kierują instytucjami, prowadzą badania naukowe, wychowują, informują, wytwarzają; są też tacy, którzy zdają się mieć jedynie własne życie codzienne. A jednak nikt nie jest pozbawiony odpowiedzialności. Każdy dysponuje własną przestrzenią działania i właśnie tam – a nie gdzie indziej – jest wezwany do wyboru, czy podsycać logikę siły (choćby tylko przez obojętność, cynizm, kłamstwo czy nienawiść), czy też strzec logiki pokoju (przez prawdę, umiar, bliskość i troskę).<\/p><p class=\"vp\" id=\"p213\"><span class=\"pnum\">213<\/span>Pewien pisarz katolicki XX w., John Ronald Reuel Tolkien, ustami jednego z bohaterów swojej powieści wyraził naszą odpowiedzialność w ten sposób: „Ale nie do nas należy panowanie nad wszystkimi falami przepływającymi przez ten świat; my mamy za zadanie zrobić, co w naszej mocy, dla tej epoki, w której żyjemy, wytrzebić chwasty ze znanego nam pola, aby przekazać następcom rolę czystą, gotową do uprawy” <a class=\"ref\" id=\"rn187\" href=\"#fn187\">187<\/a>. Cywilizacja miłości nie rodzi się z jednego, spektakularnego gestu, lecz z sumy małych i wytrwałych aktów wierności, które stawiają tamę dehumanizacji. Dlatego warto zatrzymać się i rozważyć kilka aspektów tego, w jaki sposób każdy – we własnej dziedzinie – może współpracować przy jej budowaniu. Nie roszcząc sobie pretensji do wyczerpania tematu, proponuję pięć ścieżek codziennej i publicznej odpowiedzialności: rozbrajać słowa, budować pokój w sprawiedliwości, spojrzeć oczami ofiar, pielęgnować zdrowy realizm oraz ożywiać na nowo dialog i multilateralizm.<\/p><h3 class=\"sub\">Rozbroić słowa<\/h3><p class=\"vp\" id=\"p214\"><span class=\"pnum\">214<\/span>Pierwszym wkładem, jaki możemy wnieść w budowanie bardziej ludzkiej cywilizacji, jest troska o nasze słowa. „Rozbrójmy słowa, a przyczynimy się do rozbrojenia świata” <a class=\"ref\" id=\"rn188\" href=\"#fn188\">188<\/a>. Potęga słów jest ogromna i doświadczamy jej w codziennej komunikacji, gdy ktoś powie nam coś, co zmienia nasze usposobienie – na lepsze albo na gorsze. „Pokój zaczyna się od każdego z nas: od sposobu, w jaki patrzymy na innych, jak ich słuchamy i jak o nich mówimy. W tym sensie sposób komunikowania się ma znaczenie fundamentalne: musimy powiedzieć «nie» wojnie słów i obrazów, musimy odrzucić paradygmat wojny” <a class=\"ref\" id=\"rn189\" href=\"#fn189\">189<\/a>. Wszyscy musimy więc uczynić rachunek sumienia w odniesieniu do słów, których używamy, do uprzedzeń, jakimi są one przeniknięte, oraz do agresji – jawnej bądź ukrytej – która w nich tkwi. Mamy realną możliwość przyczyniania się do dobra za każdym razem, gdy mówimy prawdę, dajemy mądrą radę, wspieramy tego, kto potrzebuje pocieszenia, piętnujemy niesprawiedliwość albo dajemy głos temu, kto go nie ma.<\/p><h3 class=\"sub\">Budować pokój w sprawiedliwości<\/h3><p class=\"vp\" id=\"p215\"><span class=\"pnum\">215<\/span>Wszyscy, na każdym poziomie, możemy przyczyniać się do budowania tego, co stanowi fundament pokoju, a mianowicie sprawiedliwości. Nie szukamy bowiem jakiegokolwiek pokoju, jakiegoś braku konfliktu za wszelką cenę, lecz tego prawdziwego pokoju, który rodzi się ze sprawiedliwości. „Istnieje ścisła zależność między sprawiedliwością każdego człowieka a pokojem wszystkich” <a class=\"ref\" id=\"rn190\" href=\"#fn190\">190<\/a>. Komentując werset Psalmu: „Ucałują się sprawiedliwość i pokój” ( Ps 85, 11b), św. Augustyn pisze: „Nie ma wszak takiego, kto nie chciałby pokoju, ale nie wszyscy chcą czynić sprawiedliwość. (…) Ale czyń sprawiedliwość, ponieważ sprawiedliwość i pokój udzielają sobie pocałunku, nie kłócą się. Czemu ty kłócisz się ze sprawiedliwością? Oto sprawiedliwość powiada ci: Nie kradnij, a nie słuchasz; Nie cudzołóż, nie chcesz słyszeć; Nie czyń drugiemu, co tobie niemiłe, nie mów drugiemu, czego nie chcesz sam posłyszeć. (…) Chcesz więc wejść do pokoju? Czyń sprawiedliwość!” <a class=\"ref\" id=\"rn191\" href=\"#fn191\">191<\/a>. Nie zniechęcajmy się zatem w dążeniu do sprawiedliwości!<\/p><h3 class=\"sub\">Spojrzeć oczami ofiar<\/h3><p class=\"vp\" id=\"p216\"><span class=\"pnum\">216<\/span>Są sytuacje, w których – jeśli chcemy pozostać ludźmi – musimy porzucić wahania i zająć stanowisko. Istnieją konflikty, wobec których nie godzi się zachowywać neutralności i nie wystarcza samo przekonanie o tym, że nie mamy „współudziału” <a class=\"ref\" id=\"rn192\" href=\"#fn192\">192<\/a>. Gdy stajemy wobec bombardowań ludności cywilnej, ataków na szpitale, szkoły i infrastrukturę niezbędną do życia, wobec przemocy dotykającej dzieci, znajdujemy się wobec zgorszeń raniących samo człowieczeństwo. Dlatego nie możemy pozostawać na poziomie abstrakcyjnych analiz. Jak przypomniał Papież Franciszek, musimy „dotknąć ciała” <a class=\"ref\" id=\"rn193\" href=\"#fn193\">193<\/a> cierpiących: patrzeć w twarze, słuchać historii i uznawać rany. Bolesne wydarzenia potrzebują zarówno rzetelnego opisu historycznego, jak i zachowania w pamięci: tego pierwszego, aby próbować opowiadać fakty, a drugiego, aby dawać świadectwo o tym, co zostało przeżyte.<\/p><p class=\"vp\" id=\"p217\"><span class=\"pnum\">217<\/span>Udzielanie miejsca – w przekazie informacji i w wychowaniu – spojrzeniu i głosowi ofiar pomaga naprawdę uświadomić sobie otchłań zła zawartą w wojnie i – ogólnie rzecz biorąc – w każdej przemocy; pomaga nie uznawać logiki konfliktu za coś normalnego; nie odwracać wzroku, gdy dochodzi do zniewagi godności człowieka; pomaga przywracać ludziom dotkniętym przemocą godność bycia rozpoznanymi i wysłuchanymi <a class=\"ref\" id=\"rn194\" href=\"#fn194\">194<\/a>. Uwaga poświęcana tym głosom umacnia przekonanie, że poza brutalnymi mniejszościami ludzkość nie pragnie wojny. Kościół może być w sposób szczególny miejscem żywej pamięci ofiar. Jak przypominał św. Paweł VI, czuje się on zobowiązany uczynić własnym zarówno głos poległych w minionych wojnach, jak i głos żyjących, którzy nadal noszą ich rany, aby ich krzyk stawał się wezwaniem do pokoju i zgody, a nie zapowiedzią nowych konfliktów <a class=\"ref\" id=\"rn195\" href=\"#fn195\">195<\/a>.<\/p><h3 class=\"sub\">Pielęgnować zdrowy realizm<\/h3><p class=\"vp\" id=\"p218\"><span class=\"pnum\">218<\/span>Potrzebujemy zdrowego realizmu, który pozwala uniknąć zarówno idealizmu politycznego, jak i cynizmu. Istnieje bowiem taki idealizm, który – chcąc ocalić swój światopogląd – wybiera fakty, nagina je i nadaje im nowe nazwy, aż w końcu zaczyna żyć w rzeczywistości skonstruowanej na miarę własnych przekonań. Istnieje jednak również realizm zdegenerowany, który myli stwierdzenie faktu z rezygnacją: skoro dominuje siła, to dochodzi do wniosku, że powinna ona panować. Autentyczny realizm nie rezygnuje z przemieniania świata: zaczyna od jasnego dostrzeżenia interesów, lęków, ograniczeń i układów sił właśnie po to, by rozeznać, co można rzeczywiście osiągnąć i jakimi drogami. Nie sprowadza polityki do moralizmu, ale też nie wydaje jej na pastwę przemocy: szuka możliwych dróg, aby pokój był czymś więcej niż tylko słowem – a więc wiarygodnych instytucji, sprawdzalnych gwarancji, cierpliwych negocjacji, zapobiegania konfliktom i ochrony ludności cywilnej.<\/p><h3 class=\"sub\">Na nowo ożywić dialog<\/h3><p class=\"vp\" id=\"p219\"><span class=\"pnum\">219<\/span>Aby budować cywilizację miłości, musimy praktykować dialog. Jest on głównym narzędziem współistnienia między osobami i między narodami oraz alternatywą wobec otwartego konfliktu. Przypominał o tym już Pius XII u progu II wojny światowej, gdy mówił, że dzięki pokojowi nic się nie traci, podczas gdy przez wojnę można stracić wszystko, oraz że ludzie powinni na nowo zacząć ze sobą rozmawiać, ponieważ szczera i wytrwała wymiana poglądów zawsze otwiera możliwość znalezienia honorowego rozwiązania <a class=\"ref\" id=\"rn196\" href=\"#fn196\">196<\/a>.<\/p><p class=\"vp\" id=\"p220\"><span class=\"pnum\">220<\/span>Dialog jest zwyczajnym wymiarem ludzkiego życia i nie dotyczy jedynie stosunków między państwami. Chodzi o nabycie postawy zdolnej budować więzi braterstwa, wynikające ze słuchania, szczerego spojrzenia, poświęconego czasu, a nawet czasu pozornie straconego razem. Jeżeli bowiem doświadczamy autentycznego spotkania z drugim człowiekiem – z tym, który jest odmienny, jest obcokrajowcem, migrantem – wówczas o wiele trudniej jest choćby wyobrazić sobie wojnę.<\/p><p class=\"vp\" id=\"p221\"><span class=\"pnum\">221<\/span>Na płaszczyźnie politycznej pilnie potrzeba przejścia od „kultury potęgi” do autentycznej „kultury negocjacji”, w której dialog i relacje dyplomatyczne staną się zwyczajną drogą mierzenia się z konfliktami, jak tego pragnął Giorgio La Pira: „Metodę wojny trzeba zastąpić metodą pokoju: metodą negocjacji, spotkania, porozumienia; a więc metodą autentycznie ludzką!” <a class=\"ref\" id=\"rn197\" href=\"#fn197\">197<\/a>. Świadomość wspólnego losu narodów domaga się, aby kultura negocjacji coraz bardziej stawała się wspólnym zobowiązaniem zarówno politycznym, jak i kulturowym, zdolnym stopniowo wyprowadzać ludzkość ze spirali przemocy.<\/p><p class=\"vp\" id=\"p222\"><span class=\"pnum\">222<\/span>Tym, którzy mają zaszczyt i obowiązek sprawowania rządów, pragnę powtórzyć słowa, które wypowiedziałem na początku mojego Pontyfikatu: „Ludy pragną pokoju, a ja, z sercem na dłoni, zwracam się do przywódców: spotkajmy się, rozmawiajmy, negocjujmy! Wojna nigdy nie jest nieunikniona, broń może i powinna zamilknąć, gdyż nie rozwiązuje problemów, lecz je pogłębia. Do historii bowiem przejdzie ten, kto sieje pokój, a nie ten, kto zbiera ofiary; ponieważ inni nie są przede wszystkim wrogami, lecz istotami ludzkimi: nie złymi, by ich nienawidzić, lecz osobami, z którymi trzeba rozmawiać. Odrzućmy manichejskie podziały, typowe dla narracji pełnych przemocy, które dzielą świat na dobrych i złych” <a class=\"ref\" id=\"rn198\" href=\"#fn198\">198<\/a>.<\/p><p class=\"vp\" id=\"p223\"><span class=\"pnum\">223<\/span>W odrzucaniu logiki przemocy rozstrzygającą rolę odgrywa dialog między religiami, ponieważ w centrum wielkich dróg duchowych znajduje się orędzie pokoju <a class=\"ref\" id=\"rn199\" href=\"#fn199\">199<\/a>. Kto posługuje się imieniem Boga, aby usprawiedliwiać terroryzm, przemoc albo wojnę, ten zdradza Jego oblicze: walczyć w imię religii znaczy w rzeczywistości uderzać w samą religię <a class=\"ref\" id=\"rn200\" href=\"#fn200\">200<\/a>. „Duch Asyżu”, zapoczątkowany przez św. Jana Pawła II i rozwijany przez zaangażowanie Papieża Franciszka – na przykład w dialogu z Wielkim Imamem Al-Azharu – ukazuje, że wierzący mogą na nowo czerpać z najautentyczniejszych źródeł własnych tradycji duchowych, gdzie nie ma miejsca na sakralizowaną nienawiść.<\/p><h3 class=\"sub\">Konieczność dyplomacji i multilateralizmu<\/h3><p class=\"vp\" id=\"p224\"><span class=\"pnum\">224<\/span>W stosunkach międzynarodowych dialog jest niezastąpionym narzędziem dyplomacji, służącym zapobieganiu konfliktom i odbudowywaniu więzi zaufania. W obliczu impulsywnej komunikacji, agresywnej retoryki i logiki potęgi, które naznaczają nasze czasy, „powołaniem dyplomacji jest wspieranie dialogu ze wszystkimi, w tym z rozmówcami uważanymi za szczególnie «niewygodnych», lub z tymi, których nie uważa się jako uprawnionych do negocjacji” <a class=\"ref\" id=\"rn201\" href=\"#fn201\">201<\/a>, wykorzystując aż do granic wytrwałości pokorę i cierpliwość, by na nowo splatać nawet najwątlejsze oznaki dobrej woli stron pozostających w konflikcie i w ten sposób otwierać drogę do procesu pokojowego.<\/p><p class=\"vp\" id=\"p225\"><span class=\"pnum\">225<\/span>Również cyberprzestrzeń stała się polem konfrontacji: ataki informatyczne, manipulowanie danymi, kampanie wpływu rozgrywane za pomocą AI mogą destabilizować całe kraje, zanim jeszcze dojdzie do otwartego starcia zbrojnego. Przypisanie odpowiedzialności na tym obszarze bywa często niepewne: gdy nie jest jasne, kto zaatakował, wzrasta ryzyko nieproporcjonalnych reakcji, błędów w ocenie sytuacji i eskalacji konfliktu. Dlatego potrzebna jest dyplomacja zdolna do działania także w tym nowym środowisku, negocjując wspólne zasady korzystania z technologii cyfrowych i chroniąc ludność cywilną oraz najbardziej bezbronnych przed formami przemocy niewidocznej, lecz przez to nie mniej realnej.<\/p><p class=\"vp\" id=\"p226\"><span class=\"pnum\">226<\/span>Organizacje międzynarodowe, w szczególności ONZ, pozostają niezbędnymi narzędziami wspierania cywilizacji miłości: przez podtrzymywanie dialogu między narodami, pokojowe rozwiązywanie konfliktów, integralny rozwój ludów, ochronę osób najbardziej bezbronnych oraz rozbrojenie i troskę o stworzenie. Dzięki tym instancjom wspólnota międzynarodowa może starać się ograniczać nierówności, bronić praw uchodźców i mniejszości, uwalniać środki przeznaczane na zbrojenia, aby służyły rozwojowi człowieka, oraz chronić wspólny dom. Stolica Apostolska popiera i towarzyszy tym wysiłkom, uznając zarazem, że obecna słabość ONZ i międzynarodowego systemu politycznego ujawnia potrzebę głębokich reform: nie chodzi jedynie o korekty techniczne, ponieważ kryzys przekonań i wartości dotyka także etycznych fundamentów życia narodów i utrudnia ukierunkowanie multilateralizmu na prawdziwe dobro wspólne <a class=\"ref\" id=\"rn202\" href=\"#fn202\">202<\/a>.<\/p><p class=\"vp\" id=\"p227\"><span class=\"pnum\">227<\/span>W kontekście międzynarodowym dyplomacja Stolicy Apostolskiej przyjmuje ewangeliczną zasadę miłosierdzia jako konkretne kryterium działania politycznego. Jest to jeden ze sposobów, za pomocą których Stolica Apostolska staje w służbie ludzkości, odwołując się do sumień oraz wzywając je do miłości i prawdy, broniąc godności każdej osoby oraz stając się głosem dotkniętych biedą, migrantów i ofiar wojen. W ten sposób dyplomacja papieska wyraża powszechność Kościoła i przyczynia się do budowania cywilizacji miłości, w której także nowe technologie są ukierunkowane na dobro wspólne.<\/p><h3 class=\"sub\">Modlić się i mieć nadzieję<\/h3><p class=\"vp\" id=\"p228\"><span class=\"pnum\">228<\/span>Te drogi zaangażowania czerpią siłę z modlitwy i zarazem ją podtrzymują. Dla nas bowiem pokój przede wszystkim „pochodzi od Boga, Boga, który miłuje nas wszystkich bezwarunkowo” <a class=\"ref\" id=\"rn203\" href=\"#fn203\">203<\/a>. Jest on darem przekazanym przez Jezusa swoim uczniom w dniu Zmartwychwstania: „Pokój z wami! Taki jest pokój Chrystusa Zmartwychwstałego, pokój nieuzbrojony i pokój rozbrajający, pokorny i wytrwały” <a class=\"ref\" id=\"rn204\" href=\"#fn204\">204<\/a>. Tymi słowami pozdrowiłem Kościół i świat w dniu mojego wyboru na Tron Piotrowy i pragnę je powtórzyć, aby zachęcić wszystkich do proszenia o ten dar. Nie ustawajmy w modlitwie o pokój i w wysiłku, by urzeczywistniać go w naszych relacjach i w społeczeństwie.<\/p><\/div><\/details>\n<details class=\"chapter\" id=\"ch-conclusion\"><summary><div class=\"csum\"><span class=\"csum-title\">Zakończenie<\/span><span class=\"csum-desc\">Słowo stało się ciałem, jedno ciało w Chrystusie oraz pieśń nadziei. <span class=\"csum-n\">· 17 sekcje<\/span><\/span><span class=\"csum-cta\"><span class=\"chev\">›<\/span><span class=\"cta-read\">kliknij, aby przeczytać<\/span><span class=\"cta-collapse\">kliknij, aby zwinąć<\/span><\/span><\/div><\/summary><div class=\"chapter-body\"><p class=\"vp\" id=\"p229\"><span class=\"pnum\">229<\/span>„Niech każdy jednak baczy na to, jak buduje” (1 Kor 3, 10): są to słowa św. Pawła, który zachęca chrześcijan w Koryncie, aby strzegli jedności. Najdrożsi bracia i siostry, stawialiśmy sobie pytania o świat, który budujemy, pytając zarazem, co znaczy troska o osobę ludzką w dobie sztucznej inteligencji. Na zakończenie tej refleksji pragnę pozostawić wam pewien sposób życia chrześcijańskiego: powściągliwy i wymagający, dzięki któremu można przeżywać tę zmianę epoki w świetle Ewangelii. Jest to wędrówka, która rodzi się z kontemplacji zamysłu Bożego, żyje jednością Kościoła, karmi się Słowem Bożym i Eucharystią, buduje świat w dobru i łączy się w modlitwie z Maryją Panną.<\/p><h3 class=\"sub\">Słowo stało się ciałem<\/h3><p class=\"vp\" id=\"p230\"><span class=\"pnum\">230<\/span>W świecie przenikniętym tyloma działaniami mającymi na celu zdobywanie rynków i stref wpływu, a które często przybierają postać uspokajających narracji i uwodzicielskich konstrukcji ideologicznych, nasze serce odczuwa potrzebę odkrycia innego zamysłu – mądrego i łaskawego – podobnego do tego, który Maryja kontempluje w Magnificat, gdy głosi, że z pokolenia na pokolenie miłosierdzie Boga rozciąga się nad tymi, którzy się Go boją <a class=\"ref\" id=\"rn205\" href=\"#fn205\">205<\/a>. Ten zamysł miłosierdzia przenika również dziś historię, także w jej najszybszych i najbardziej niespokojnych przemianach, naznaczonych przez algorytmy i globalne sieci, oraz staje się kompasem dla ewangelicznego życia w epoce cyfrowej.<\/p><p class=\"vp\" id=\"p231\"><span class=\"pnum\">231<\/span>W centrum znajduje się tajemnica Wcielenia: Słowo stało się ciałem i pośród nas rozbiło swój namiot. Ciało Syna – ubogie i bezbronne – przywodzi na myśl ciała tylu braci i sióstr ogołoconych z godności i skazanych na milczenie <a class=\"ref\" id=\"rn206\" href=\"#fn206\">206<\/a>; a poprzez tę bliskość dar pokoju wkracza w świat w paradoksalny sposób – jako moc stawania się dziećmi Bożymi, która budzi się w nas, gdy pozwalamy, by dotknął nas płacz najmniejszych, kruchość osób starszych, milczenie ofiar, trud tych, którzy zmagają się ze złem, którego nie chcieliby popełniać <a class=\"ref\" id=\"rn207\" href=\"#fn207\">207<\/a>. W tym zranionym i umiłowanym ciele Ojciec ukazuje nam prawdziwe człowieczeństwo – życie, które spełnia się w otwartości i komunii, aż do tego stopnia, że rodzi w nas pragnienie, by Jego wola wypełniała się jako w niebie, tak i na ziemi <a class=\"ref\" id=\"rn208\" href=\"#fn208\">208<\/a>.<\/p><p class=\"vp\" id=\"p232\"><span class=\"pnum\">232<\/span>W obietnicach transhumanizmu i niektórych nurtów posthumanistycznych, dążących do człowieczeństwa ulepszonego i niemal odcieleśnionego, rozpoznajemy pragnienie, które dotyczy także i nas: potrzebę życia pełniejszego, mniej narażonego na słabość i cierpienie. Wcielenie otwiera jednak inną drogę. Podczas gdy dawne i nowe ideologie popychają człowieka ku technicznemu przekraczaniu ograniczeń i ku wynoszeniu się ponad innych w celu umocnienia panowania, misterium Syna Bożego, który wkracza w naszą kondycję, opowiada o ruchu przeciwnym: żywy Bóg zstępuje w naszą historię, aby wyzwolić nas z wszelkiej niewoli <a class=\"ref\" id=\"rn209\" href=\"#fn209\">209<\/a>, bierze na siebie naszą słabość i przekształca ją w miejsce zbawienia. Nie ma takiej chwili ani takiego stanu człowieka, który byłyby niegodny Boga: „Zgodnie z nauczaniem naszej wiary mamy i adorujemy w naszych misteriach Boga, który rodzi się w żłobie; Boga, który żyje i przemierza Judeę; Boga, który umiera na krzyżu; Boga umarłego, który spoczywa w grobie” <a class=\"ref\" id=\"rn210\" href=\"#fn210\">210<\/a>. Przyszłość ludzkości znajduje więc swoje kryterium w zdolności przyjęcia tego Bożego sposobu stawania się bliskim, współdźwigania ciężaru świata i przemieniania relacji od wewnątrz. „O, cudzie (…): człowiek jest Bogiem, a ten Bóg-Człowiek przechodzi przez wszystkie te stopnie, znosi wszystkie te stany i je uszlachetnia, uświęca, przebóstwia w sobie samym!” <a class=\"ref\" id=\"rn211\" href=\"#fn211\">211<\/a>. Tym, co zbawia człowieka, jest miłość Boża, która zstępuje aż do najdelikatniejszego punktu ludzkiej historii i odnawia ją, poczynając od głębi.<\/p><p class=\"vp\" id=\"p233\"><span class=\"pnum\">233<\/span>Dlatego ja – jako wierzący pośród wierzących – zapraszam do kontemplacji w obliczu Syna wspaniałego człowieczeństwa, które rzuca światło także na epokę AI. W Chrystusie rozumiemy, że człowiek jest powołany, by być współpracownikiem w dziele stworzenia, a nie zrezygnowanym widzem procesów technologicznych, które ograniczają jego wolność i odpowiedzialność <a class=\"ref\" id=\"rn212\" href=\"#fn212\">212<\/a>. Godność, którą Duch Święty rzeźbi w każdym z nas, wyraża się również w zdolności do krytycznego myślenia, do dokonywania wyborów i do bezinteresownej miłości oraz do wchodzenia w autentyczne relacje. Żaden system obliczeniowy, choćby najbardziej wyrafinowany, nie rodzi serca zdolnego się ofiarować ani sumienia zdolnego rozeznawać dobro. Nawet gdy maszyny osiągają niezwykłą wydajność, centrum historii pozostaje ludzkie oblicze, które domaga się, by na nie spojrzeć. To ludzkie oblicze jest pełnią, ku której zmierza historia. Jest tajemnicą rekapitulacji, pewnością, że Ojciec postanowił przywrócić wszystko Chrystusowi – jedynej Głowie – to, co w niebiosach, i to, co na ziemi (por. Ef 1, 10). W tym zamyśle nic z tego, co autentycznie ludzkie, nie zostanie utracone, lecz wszystko zostanie oczyszczone i na nowo zjednoczone w Tym, który zbiera każdy okruch życia, każdą łzę i każde autentyczne ludzkie osiągnięcie, aby wyrwać je nicości i przekazać Ojcu jako odkupione.<\/p><h3 class=\"sub\">Jedno ciało w Chrystusie<\/h3><p class=\"vp\" id=\"p234\"><span class=\"pnum\">234<\/span>Duchowość, której potrzebujemy, jest duchowością eucharystyczną, to znaczy duchowością eklezjalnej jedności w miłości. Wcielenie i Zmartwychwstanie objawiają Boga, który wchodzi w naszą ludzką kondycję i przemienia ją w dar z siebie. Dar ten pozostaje obecny i skuteczny w Eucharystii, w której Pan udziela samego siebie i gromadzi Kościół, aby Jego ofiara stawała się zasadą jedności i źródłem nowego życia. Z tej komunii rodzi się także solidarność chrześcijańska, ponieważ „zjednoczenie z Chrystusem jest jednocześnie zjednoczeniem z wszystkimi, którym On daje siebie” <a class=\"ref\" id=\"rn213\" href=\"#fn213\">213<\/a>. Jak św. Augustyn wyjaśnia nowo ochrzczonym w swoim Kościele, chleb i wino na ołtarzu są sakramentem jedności wiernych w Chrystusie: „To, co się widzi, ma postać materialną, to, co się rozumie, niesie owoc duchowy. Jeśli więc chcesz zrozumieć Ciało Chrystusa, słuchaj, co Apostoł mówi do wiernych: «Wy zaś jesteście Ciałem Chrystusa i członkami» ( 1 Kor 12, 27). Jeśli więc jesteście Ciałem Chrystusa i Jego członkami, to tajemnica wasza jest złożona na stole Pańskim – stamtąd otrzymujecie waszą tajemnicę. Na to, czym jesteście, odpowiadacie «Amen», a tak odpowiadając, składacie podpis. Słyszysz bowiem: «Ciało Chrystusa», i odpowiadasz: «Amen». Bądź więc członkiem Kościoła, aby to «Amen» znaczyło prawdę” <a class=\"ref\" id=\"rn214\" href=\"#fn214\">214<\/a>.<\/p><p class=\"vp\" id=\"p235\"><span class=\"pnum\">235<\/span>„Amen”, które wypowiadamy w liturgii, Ciało, które spożywamy, i Krew, którą pijemy, nadają kształt całemu naszemu życiu. Eucharystia jest „bardzo osobistym spotkaniem z Panem, a jednak nie jest nigdy tylko aktem indywidualnej pobożności” <a class=\"ref\" id=\"rn215\" href=\"#fn215\">215<\/a>. W niej ukazuje się w sposób widzialny, że „jesteśmy Kościołem Chrystusa, jesteśmy Jego członkami, Jego ciałem. Jesteśmy w Nim braćmi i siostrami. I w Chrystusie, mimo że jest nas wielu i jesteśmy różni, stanowimy jedno: « In Illo uno unum»” <a class=\"ref\" id=\"rn216\" href=\"#fn216\">216<\/a>. Eucharystia otwiera nas na sprawiedliwość i dzielenie się, ze szczególną troską o tych, którzy dźwigają ciężar biedy i wykluczenia. Podczas gdy nowe sieci ekonomiczne i technologiczne mogą rodzić wykluczenie, izolację i uzależnienia, Kościół karmiony Eucharystią jest powołany, by ukazywać inną miarę, pielęgnując więzi, przywracając głos tym, którzy są niewidoczni, i ukierunkowując procesy na godność osoby.<\/p><h3 class=\"sub\">Plac budowy naszych czasów<\/h3><p class=\"vp\" id=\"p236\"><span class=\"pnum\">236<\/span>Duchowość, którą pragnę przekazać, jest duchowością „roztropnego budowniczego”, który – ożywiony nadzieją na Królestwo Boże – angażuje się w budowanie świata w dobru (por. 1 Kor 3, 10). Jak napisałem na początku tych rozważań <a class=\"ref\" id=\"rn217\" href=\"#fn217\">217<\/a>, nasze budowanie musi mieć dziś jako fundament relację z Bogiem, jako zasadę – przyjęcie ludzkiej ograniczoności jako rzeczywistości naturalnej i pozytywnej, zaś jako styl – współodpowiedzialność i język ewangeliczny. Na koniec tej wędrówki projekt cywilizacji miłości zarysowuje się wyraźniej, a plac budowy wydaje się już otwarty, zwłaszcza dzięki wielu żywym kamieniom mocno zjednoczonym z Chrystusem – kamieniem węgielnym (por. 1 P 2, 4–6). Jesteśmy wezwani, by podjąć czynny udział w tym dziele, nie uciekając się ani do spirytualizmu, ani do naszych małych światów: musimy pozostać wierni prawdzie, inwestować w wychowanie, troszczyć się o relacje oraz miłować sprawiedliwość i pokój.<\/p><p class=\"vp\" id=\"p237\"><span class=\"pnum\">237<\/span>Pozostańmy wierni prawdzie! Żyjąc zanurzeni w nieustannym przepływie informacji, opinii i obrazów, wiemy, jak łatwo można dziś ukierunkowywać decyzje i preferencje za pomocą coraz bardziej wyrafinowanych algorytmów <a class=\"ref\" id=\"rn218\" href=\"#fn218\">218<\/a>. W tym kontekście ważne jest pielęgnowanie serca, które miłuje prawdę, które bardziej pragnie tego, co słuszne, niż tego, co przyciąga uwagę, i które bardziej szuka mądrości niż natychmiastowego efektu. Prawdą, której nie wolno nam utracić, jest prawda o Bogu i o istocie ludzkiej, tak jak objawił nam ją Chrystus. Trzeba porzucić indywidualistyczną i techniczną wizję człowieka, jakby rzeczywistość była jedynie czystą materią, którą można kształtować według egoistycznych interesów, zarówno jednostkowych, jak i zbiorowych <a class=\"ref\" id=\"rn219\" href=\"#fn219\">219<\/a>. Kształtujmy natomiast to, co Papież Franciszek nazwał „antropocentryzmem umiejscowionym” <a class=\"ref\" id=\"rn220\" href=\"#fn220\">220<\/a>, który uznaje człowieka za stworzenie wpisane w sieć relacji z innymi istotami żyjącymi i z całym stworzeniem. Wierność prawdzie domaga się włączenia oferowanych przez technikę możliwości w drogę mądrości, która jest zdolna strzec zarazem godności każdej osoby i przyszłości naszego wspólnego domu.<\/p><p class=\"vp\" id=\"p238\"><span class=\"pnum\">238<\/span>Inwestujmy w wychowanie, które rozpoczyna się od nas samych! Wszyscy potrzebujemy formacji, aby na sposób ludzki żyć w świecie cyfrowym, co jest integralną częścią wychowania do wiary i do dobrego życia według Ewangelii. Musimy wychowywać samych siebie do patrzenia na świat cyfrowy jak na nowy kontynent, domagający się ewangelizacji i potrzebujący wielkodusznych i dojrzałych w wierze misjonarzy. W sposób szczególny potrzeba dziś dorosłych, którzy na nowo odkryją swoje powołanie do bycia mistrzami wychowania, gotowymi do codziennej i cierpliwej pracy, wspartej przez szerokie i wspólne przymierza wychowawcze. Towarzyszenie dzieciom i młodzieży w takim korzystaniu z technologii, by były one przestrzenią odpowiedzialnych relacji, pomaganie im w rozpoznawaniu ich zagrożeń i wybieraniu tego, co sprzyja rozwojowi wolności wewnętrznej, stanowi dziś konkretną formę miłosierdzia i ochrony ich godności. Wychowywanie nowych pokoleń do przekonania, że ewolucja technologii nie podąża nieuchronną ścieżką, lecz może być ukierunkowywana przez odpowiedzialność osobistą i zbiorową, stanowi jedną z najcenniejszych posług dla dobra wspólnego.<\/p><p class=\"vp\" id=\"p239\"><span class=\"pnum\">239<\/span>Troszczmy się o relacje! W epoce, która dąży do przyspieszenia i fragmentaryzacji, ludzkie ciało wciąż domaga się troski i uznania ze strony rąk zdolnych do czułości, uważnych umysłów i dobrych słów. Kultura cyfrowa mnoży połączenia i otwiera nowe możliwości spotkania; serce człowieka zachowuje jednak niezbywalną potrzebę bliskości. Zachęcam do pielęgnowania miejsc i chwil, w których fizyczna obecność pozostaje niezastąpiona, a są nimi: wspólnota stołu, gromadząca się wspólnota chrześcijańska, wizyta u osób samotnych czy posługiwanie osobom biednym. Są to znaki człowieczeństwa, które wciąż wierzy, że każde ciało jest świątynią Ducha Świętego i domem Boga; właśnie to przymierze chwały i kruchości staje się kryterium oceny modeli antropologicznych proponowanych przez współczesną kulturę.<\/p><p class=\"vp\" id=\"p240\"><span class=\"pnum\">240<\/span>Miłujmy sprawiedliwość i pokój! Te same technologie, które ułatwiają komunikację i dostęp do zasobów, mogą wspierać modele wyzyskujące najbardziej bezbronnych, podsycać nowe formy niewolnictwa i przemieniać konflikt w okazję do zysku. Każdy wybór techniczny czy ekonomiczny przekształca się w miejsce duchowego rozeznawania, sposobność do sprawdzania, czy postęp w dziedzinie AI otwiera przestrzenie sprawiedliwości i uczestnictwa, czy też skupia bogactwo i władzę w rękach nielicznych. Zachęcam, by z trzeźwością patrzeć na łańcuchy produkcji cyfrowej, na warunki pracy ukryte za naszymi urządzeniami, na mechanizmy czerpiące korzyść z manipulacji i wojny, a zarazem by szukać konkretnych dróg wzrostu sprawiedliwości, uczestnictwa i troski o stworzenie. Nadzieja, którą głosimy, przychodzi z nieba, „aby tutaj, na ziemi, stworzyć nową historię”; właśnie dlatego wierzący angażują się, aby nierówności ustępowały miejsca większej sprawiedliwości i aby „zamiast przemysłu wojny zwyciężało rzemiosło pokoju” <a class=\"ref\" id=\"rn221\" href=\"#fn221\">221<\/a>.<\/p><p class=\"vp\" id=\"p241\"><span class=\"pnum\">241<\/span>Patrząc w przyszłość, pragnę przywołać obraz Nehemiasza, którego na początku tych rozważań obraliśmy jako towarzysza i przewodnika. Nehemiasz słyszy wołanie zranionego miasta, niesie ten ból w modlitwie, rozeznaje przed Bogiem, prosi o pomoc, otrzymuje pozwolenie, by wyruszyć, organizuje pracę, stawia czoła oporowi wewnętrznemu i zewnętrznemu, a także cegła po cegle odbudowuje wraz z ludem mury Jerozolimy. W nim dostrzegamy jasną przypowieść o naszym powołaniu do życia w czasach transformacji cyfrowej: byśmy nie byli biernymi widzami społecznych i kulturowych podziałów ani zwykłymi komentatorami ruin, lecz kobietami i mężczyznami, którzy wchodzą na place budowy historii – do laboratoriów badawczych, firm technologicznych, szkół, mediów, instytucji i wspólnot lokalnych – aby podnosić to, co zostało zrujnowane, i chronić to, co jest wystawione na zagrożenie. Jak Nehemiasz, również my jesteśmy wezwani do łączenia słuchania i odwagi, modlitwy i odpowiedzialności, aby miasto ludzkie stawało się bardziej nadające się do życia, także wtedy, gdy zdają się przeważać logiki technokratyczne i partykularne interesy.<\/p><p class=\"vp\" id=\"p242\"><span class=\"pnum\">242<\/span>Obraz odbudowy Jerozolimy przywołuje obietnicę Nowego Testamentu dotyczącą miasta świętego, które nade wszystko zostaje nam dane w darze. W Apokalipsie nowa Jerozolima zstępuje ku nam jako dar dla całego Ludu Bożego, „przystrojona jak oblubienica zdobna w klejnoty dla swego męża” (Ap 21, 2). Mury Jerozolimy nie są już fortyfikacjami obronnymi, lecz drogocennymi ozdobami Oblubienicy Baranka. Jej bramy, których Nehemiasz strzegł z tak wielką troską, pozostają na stałe otwarte dla wszystkich narodów. Obecność Boga daje wszystkim światło i życie. Miasto jest nowym Edenem, z jego wodą życia darowaną spragnionym i z jego drzewem życia, którego liście „służą do leczenia narodów” (Ap 22, 2). Oczekując na wypełnienie tej wizji, mamy ją przed oczami jako zachętę, jako wezwanie do przezwyciężania naszych podziałów i do wspólnej pracy: oto droga Jezusa Chrystusa – wczoraj, dziś i na wieki.<\/p><h3 class=\"sub\">Pieśń nadziei: Magnificat<\/h3><p class=\"vp\" id=\"p243\"><span class=\"pnum\">243<\/span>Czwartym punktem tego programu życia chrześcijańskiego – po wierze, która kontempluje zamysł miłości Ojca; po miłości, która jednoczy nas w jednym ciele eklezjalnym; po nadziei, która podtrzymuje nasze działanie w świecie – jest modlitwa. Naszemu zaangażowaniu towarzyszy Pieśń Maryi. Gdy Elżbieta oznajmia Jej, że stała się Matką Pana, Maryja wznosi hymn uwielbienia i radości: Jej dusza wielbi Pana, a Jej duch raduje się w Bogu, Jej Zbawicielu, ponieważ On wybrał dla swego planu zbawienia młodą, ubogą i małą dziewczynę. Nagle Maryja widzi całą historię oczami tego odkrycia. Wokół Niej nic się nie zmieniło: sytuacja społeczno-polityczna Jej epoki pozostaje taka sama – Rzymianie nadal panują nad Jej ziemią, a Jej lud pozostaje podzielony i upokorzony. A jednak wszystko zmieniło się w Niej samej i to pozwala Jej dostrzec to, co niewidzialne. Bóg już objawił moc swego ramienia, już rozproszył pyszniących się zamysłami serc swoich, strącił władców z tronu, wywyższył pokornych, głodnych nasycił dobrami, a bogatych z niczym odprawił. Bóg już ujął się za swoim sługą Izraelem. „Opowiada się On po stronie ostatnich. Jego zamysł jest często przysłonięty nieprzejrzystą warstwą ludzkich kolei życia, gdzie jest widoczny tryumf «pysznych, władców i bogatych». A jednak w końcu ujawnia się Jego tajemnicza moc” <a class=\"ref\" id=\"rn222\" href=\"#fn222\">222<\/a>.<\/p><p class=\"vp\" id=\"p244\"><span class=\"pnum\">244<\/span>Maryja Panna nie tylko uczy nas dostrzegać niewidzialne dzieło Boga, lecz także kieruje nasze spojrzenie „na przełomowe punkty ludzkości, gdzie dochodzi do zaburzenia świata, w konflikcie między pokornymi a możnymi, między ubogimi a bogatymi, między sytymi a głodnymi”, wychowując nas „do przyjęcia innej perspektywy, aby spojrzeć na świat od dołu, oczami cierpiących, a nie z perspektywy wielkich; aby patrzeć na historię oczami maluczkich, a nie z perspektywy możnych; aby interpretować wydarzenia historyczne z punktu widzenia wdowy, sieroty, cudzoziemca, poranionego dziecka, wygnańca, uciekiniera” <a class=\"ref\" id=\"rn223\" href=\"#fn223\">223<\/a>. W ten sposób Maryja Panna staje się „poetką i prorokinią odkupienia”, ponieważ z Jej ust wypływa „najpotężniejszy i najbardziej nowatorski hymn, jaki kiedykolwiek został wygłoszony, Magnificat; to Ona objawia przeobrażający plan ekonomii chrześcijańskiej, jej historyczny i społeczny skutek, który po dziś dzień czerpie z chrześcijaństwa swoje źródło i swoją siłę” <a class=\"ref\" id=\"rn224\" href=\"#fn224\">224<\/a>.<\/p><p class=\"vp\" id=\"p245\"><span class=\"pnum\">245<\/span>Z tą samą wiarą, jaką miała Maryja, stańmy się tkaczami nadziei w naszym świecie, dzieląc się tym, kim jesteśmy i co posiadamy, tak aby pośród nas wzrastała obecność Jezusa i kształtowało się Jego Królestwo. W pokornej wierności każdego dnia również epoka AI może stać się czasem, w którym Duch Święty doprowadza do dojrzałości cywilizację miłości w naszym życiu: Pan nadal czyni wszystko nowe i pozostawia każdej epoce otwartą możliwość, by stała się historią zbawienia w świetle Wcielenia. Zawierzam to pragnienie Matce Chrystusowej, Niewieście Magnificat, aby towarzyszyła naszym krokom w zmieniającej się teraźniejszości i strzegła w każdym z nas ufności pokładanej w Ewangelii, tak abyśmy mogli dawać świadectwo o pięknie wspaniałego człowieczeństwa, w którym mieszka Bóg.<\/p><\/div><\/details>\n<div class=\"sig\"><p>Dano w Rzymie, u Świętego Piotra, dnia 15 maja 2026, w drugim roku mego Pontyfikatu. LEON PP. XIV<\/p><p class=\"signame\">LEO PP. XIV<\/p><\/div>\n<section class=\"footnotes\" id=\"endnotes\"><ol><li id=\"fn1\"><a class=\"fnback\" href=\"#rn1\" aria-label=\"Powrót do tekstu\">1.<\/a><span>Sobór Watykański II, Konst. duszp. <i>Gaudium et spes<\/i>, 22: <i>AAS <\/i>58 (1966), s. 1042. <a class=\"fnup\" href=\"#rn1\">↩<\/a><\/span><\/li><li id=\"fn2\"><a class=\"fnback\" href=\"#rn2\" aria-label=\"Powrót do tekstu\">2.<\/a><span>Por. <i>tamże<\/i>, 11: <i>AAS <\/i>58 (1966), s. 1033–1034. <a class=\"fnup\" href=\"#rn2\">↩<\/a><\/span><\/li><li id=\"fn3\"><a class=\"fnback\" href=\"#rn3\" aria-label=\"Powrót do tekstu\">3.<\/a><span>Tenże, Konst. dogmat. <i>Lumen gentium<\/i>, 1: <i> AAS <\/i>57 (1965), s. 5. <a class=\"fnup\" href=\"#rn3\">↩<\/a><\/span><\/li><li id=\"fn4\"><a class=\"fnback\" href=\"#rn4\" aria-label=\"Powrót do tekstu\">4.<\/a><span>Por. Leon XIII, Enc. <i>Rerum novarum <\/i>(15 maja 1891), 22: <i>ASS<\/i> 23 (1890–1891), s. 653; <i>Dokumenty nauki społecznej Kościoła<\/i>, cz. 1, red. M. Radwan, L. Dyczewski, A. Stanowski, Rzym–Lublin 1987, s. 52–53. <a class=\"fnup\" href=\"#rn4\">↩<\/a><\/span><\/li><li id=\"fn5\"><a class=\"fnback\" href=\"#rn5\" aria-label=\"Powrót do tekstu\">5.<\/a><span>Benedykt XVI, Enc. <a href=\"https://www.vatican.va/content/benedict-xvi/pl/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate.html\" target=\"_blank\" rel=\"noopener\"><i>Caritas in veritate<\/i><\/a> (29 czerwca 2009), 69: <i>AAS <\/i>101 (2009), s. 702. <a class=\"fnup\" href=\"#rn5\">↩<\/a><\/span><\/li><li id=\"fn6\"><a class=\"fnback\" href=\"#rn6\" aria-label=\"Powrót do tekstu\">6.<\/a><span>Franciszek, Enc. <a href=\"https://www.vatican.va/content/francesco/pl/encyclicals/documents/papa-francesco_20150524_enciclica-laudato-si.html\" target=\"_blank\" rel=\"noopener\"><i>Laudato si’<\/i><\/a> (24 maja 2015), 104: <i>AAS <\/i>107 (2015), s. 888. <a class=\"fnup\" href=\"#rn6\">↩<\/a><\/span><\/li><li id=\"fn7\"><a class=\"fnback\" href=\"#rn7\" aria-label=\"Powrót do tekstu\">7.<\/a><span><a href=\"https://www.vatican.va/content/francesco/pl/encyclicals/documents/papa-francesco_20150524_enciclica-laudato-si.html\" target=\"_blank\" rel=\"noopener\"><i>Tamże<\/i><\/a>. <a class=\"fnup\" href=\"#rn7\">↩<\/a><\/span><\/li><li id=\"fn8\"><a class=\"fnback\" href=\"#rn8\" aria-label=\"Powrót do tekstu\">8.<\/a><span>Św. Augustyn, <i>Confessiones<\/i>, I, 1, 1: <i>CCSL<\/i> 27, Turnhout 1981, s. 1; <i>Wyznania<\/i>, tłum. Z. Kubiak, Kraków 2007, s. 25. <a class=\"fnup\" href=\"#rn8\">↩<\/a><\/span><\/li><li id=\"fn9\"><a class=\"fnback\" href=\"#rn9\" aria-label=\"Powrót do tekstu\">9.<\/a><span>Franciszek, Adhort. apost. <a href=\"https://www.vatican.va/content/francesco/pl/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html\" target=\"_blank\" rel=\"noopener\"><i>Evangelii gaudium<\/i><\/a> (24 listopada 2013), 183: <i>AAS<\/i> 105 (2013), s. 1097. <a class=\"fnup\" href=\"#rn9\">↩<\/a><\/span><\/li><li id=\"fn10\"><a class=\"fnback\" href=\"#rn10\" aria-label=\"Powrót do tekstu\">10.<\/a><span>Sobór Watykański II, Konst. duszp. <i>Gaudium et spes<\/i>, 36: <i>AAS<\/i> 58 (1966), s. 1054; por. Tenże, Dekret <i>Apostolicam actuositatem<\/i>, 7: <i>AAS<\/i> 58 (1966), s. 843–844. <a class=\"fnup\" href=\"#rn10\">↩<\/a><\/span><\/li><li id=\"fn11\"><a class=\"fnback\" href=\"#rn11\" aria-label=\"Powrót do tekstu\">11.<\/a><span>Sobór Watykański II, Konst. duszp. <i>Gaudium et spes<\/i>, 44: <i>AAS<\/i> 58 (1966), s. 1065. <a class=\"fnup\" href=\"#rn11\">↩<\/a><\/span><\/li><li id=\"fn12\"><a class=\"fnback\" href=\"#rn12\" aria-label=\"Powrót do tekstu\">12.<\/a><span>Franciszek, Adhort. apost. <a href=\"https://www.vatican.va/content/francesco/pl/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html\" target=\"_blank\" rel=\"noopener\"><i>Evangelii gaudium<\/i><\/a> (24 listopada 2013), 257: <i>AAS<\/i> 105 (2013), s. 1123. <a class=\"fnup\" href=\"#rn12\">↩<\/a><\/span><\/li><li id=\"fn13\"><a class=\"fnback\" href=\"#rn13\" aria-label=\"Powrót do tekstu\">13.<\/a><span>Św. Jan Paweł II, List apost. w formie <i>Motu proprio<\/i> <i>Socialium scientiarum<\/i> (1 stycznia 1994); <i>AAS<\/i> 86 (1994), s. 209; „L’Osservatore Romano”, wyd. polskie, nr 3 (161)/1994, s. 39. <a class=\"fnup\" href=\"#rn13\">↩<\/a><\/span><\/li><li id=\"fn14\"><a class=\"fnback\" href=\"#rn14\" aria-label=\"Powrót do tekstu\">14.<\/a><span>Franciszek, Enc. <a href=\"https://www.vatican.va/content/francesco/pl/encyclicals/documents/papa-francesco_20150524_enciclica-laudato-si.html\" target=\"_blank\" rel=\"noopener\"><i>Laudato si’<\/i><\/a> (24 maja 2015), 61: <i>AAS<\/i> 107 (2015), s. 871. <a class=\"fnup\" href=\"#rn14\">↩<\/a><\/span><\/li><li id=\"fn15\"><a class=\"fnback\" href=\"#rn15\" aria-label=\"Powrót do tekstu\">15.<\/a><span>Por. Św. Jan Paweł II, Enc. <a href=\"https://www.vatican.va/content/john-paul-ii/pl/encyclicals/documents/hf_jp-ii_enc_30121987_sollicitudo-rei-socialis.html\" target=\"_blank\" rel=\"noopener\"><i>Sollicitudo rei socialis<\/i><\/a> (30 grudnia 1987), 41: <i>AAS<\/i> 80 (1988), s. 570–572. <a class=\"fnup\" href=\"#rn15\">↩<\/a><\/span><\/li><li id=\"fn16\"><a class=\"fnback\" href=\"#rn16\" aria-label=\"Powrót do tekstu\">16.<\/a><span>Tenże, List apost. <i>Tertio millennio adveniente<\/i> (10 listopada 1994), 35: <i>AAS<\/i> 87 (1995), s. 27; „L’Osservatore Romano”, wyd. polskie, nr 12 (168)/1994, s. 15. <a class=\"fnup\" href=\"#rn16\">↩<\/a><\/span><\/li><li id=\"fn17\"><a class=\"fnback\" href=\"#rn17\" aria-label=\"Powrót do tekstu\">17.<\/a><span><a href=\"https://www.vatican.va/content/leo-xiv/pl/speeches/2025/may/documents/20250517-centesimus-annus-pro-pontifice.html\" target=\"_blank\" rel=\"noopener\"><i>Przemówienie do członków Fundacji „Centesimus Annus Pro Pontifice”<\/i><\/a> (17 maja 2025): <i>Spotkanie i słuchanie ubogich – skarbu Kościoła i ludzkości<\/i>, „L’Osservatore Romano”, wyd. polskie, nr 5 (472)/2025, s. 39. <a class=\"fnup\" href=\"#rn17\">↩<\/a><\/span><\/li><li id=\"fn18\"><a class=\"fnback\" href=\"#rn18\" aria-label=\"Powrót do tekstu\">18.<\/a><span>Franciszek, Adhort. apost. <a href=\"https://www.vatican.va/content/francesco/pl/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html\" target=\"_blank\" rel=\"noopener\"><i>Evangelii gaudium<\/i><\/a> (24 listopada 2013), 222: <i>AAS<\/i> 105 (2013), s. 1111. <a class=\"fnup\" href=\"#rn18\">↩<\/a><\/span><\/li><li id=\"fn19\"><a class=\"fnback\" href=\"#rn19\" aria-label=\"Powrót do tekstu\">19.<\/a><span>Por. <a href=\"https://www.vatican.va/content/francesco/pl/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html\" target=\"_blank\" rel=\"noopener\"><i>tamże<\/i><\/a>, 236: <i>AAS<\/i> 105 (2013), s. 1115; Tenże, Enc. <a href=\"https://www.vatican.va/content/francesco/pl/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\"><i>Fratelli tutti<\/i><\/a> (3 października 2020), 215: <i>AAS<\/i> 112 (2020), s. 1045–1046. <a class=\"fnup\" href=\"#rn19\">↩<\/a><\/span><\/li><li id=\"fn20\"><a class=\"fnback\" href=\"#rn20\" aria-label=\"Powrót do tekstu\">20.<\/a><span>Sobór Watykański II, Konst. dogmat. <i>Lumen gentium<\/i>, 13: <i>AAS<\/i> 57 (1965), s. 17. <a class=\"fnup\" href=\"#rn20\">↩<\/a><\/span><\/li><li id=\"fn21\"><a class=\"fnback\" href=\"#rn21\" aria-label=\"Powrót do tekstu\">21.<\/a><span>Por. Św. Paweł VI, List apost. <i>Octogesima adveniens<\/i> (14 maja 1971), 4: <i>AAS<\/i> 63 (1971), s. 403; <i>Dokumenty nauki społecznej Kościoła<\/i>, cz. 1, red. M. Radwan, L. Dyczewski, A. Stanowski, Rzym–Lublin 1987, s. 430. <a class=\"fnup\" href=\"#rn21\">↩<\/a><\/span><\/li><li id=\"fn22\"><a class=\"fnback\" href=\"#rn22\" aria-label=\"Powrót do tekstu\">22.<\/a><span>Por. Franciszek, Adhort. apost. <a href=\"https://www.vatican.va/content/francesco/pl/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html\" target=\"_blank\" rel=\"noopener\"><i>Evangelii gaudium<\/i><\/a> (24 listopada 2013), 243: <i>AAS<\/i> 105 (2013), s. 1118. <a class=\"fnup\" href=\"#rn22\">↩<\/a><\/span><\/li><li id=\"fn23\"><a class=\"fnback\" href=\"#rn23\" aria-label=\"Powrót do tekstu\">23.<\/a><span>Por. Pius XII, Adhort. apost. <i>Menti Nostrae<\/i> (23 września 1950): <i>AAS<\/i> 42 (1950), s. 657–702. <a class=\"fnup\" href=\"#rn23\">↩<\/a><\/span><\/li><li id=\"fn24\"><a class=\"fnback\" href=\"#rn24\" aria-label=\"Powrót do tekstu\">24.<\/a><span>Św. Jan Paweł II, Enc. <a href=\"https://www.vatican.va/content/john-paul-ii/pl/encyclicals/documents/hf_jp-ii_enc_01051991_centesimus-annus.html\" target=\"_blank\" rel=\"noopener\"><i>Centesimus annus<\/i><\/a> (1 maja 1991), 5: <i>AAS <\/i>83 (1991), s. 799. <a class=\"fnup\" href=\"#rn24\">↩<\/a><\/span><\/li><li id=\"fn25\"><a class=\"fnback\" href=\"#rn25\" aria-label=\"Powrót do tekstu\">25.<\/a><span>Pius XI, Enc. <i>Quadragesimo anno<\/i> (15 maja 1931), 39: <i>AAS<\/i> 23 (1931), s. 189; <i>Dokumenty nauki społecznej Kościoła<\/i>, cz. 1, red. M. Radwan, L. Dyczewski, A. Stanowski, Rzym–Lublin 1987, s. 76; por. Pius XII, <i>Orędzie radiowe w L rocznicę<\/i> <i>„Rerum novarum”<\/i>: <i>AAS<\/i> 33 (1941), s. 198. <a class=\"fnup\" href=\"#rn25\">↩<\/a><\/span><\/li><li id=\"fn26\"><a class=\"fnback\" href=\"#rn26\" aria-label=\"Powrót do tekstu\">26.<\/a><span>Por. Pius XII, <i>Przemówienie do członków Świętego Kolegium i Prałatury Rzymskiej<\/i> (24 grudnia 1940): <i>AAS<\/i> 33 (1941), s. 13. <a class=\"fnup\" href=\"#rn26\">↩<\/a><\/span><\/li><li id=\"fn27\"><a class=\"fnback\" href=\"#rn27\" aria-label=\"Powrót do tekstu\">27.<\/a><span>Por. Św. Jan XXIII, Enc. <i>Mater et magistra<\/i> (15 maja 1961), 2–3: <i>AAS<\/i> 53 (1961), s. 402; <i>Dokumenty nauki społecznej Kościoła<\/i>, cz. 1, red. M. Radwan, L. Dyczewski, A. Stanowski, Rzym–Lublin 1987, s. 221. <a class=\"fnup\" href=\"#rn27\">↩<\/a><\/span><\/li><li id=\"fn28\"><a class=\"fnback\" href=\"#rn28\" aria-label=\"Powrót do tekstu\">28.<\/a><span>Por. Tenże, Enc. <i>Pacem in terris<\/i> (11 kwietnia 1963), 87 [w tłum. pol. n. 163]: <i>AAS<\/i> 55 (1963), s. 301; <i>Dokumenty nauki społecznej Kościoła<\/i>, cz. 1, red. M. Radwan, L. Dyczewski, A. Stanowski, Rzym–Lublin 1987, s. 302. <a class=\"fnup\" href=\"#rn28\">↩<\/a><\/span><\/li><li id=\"fn29\"><a class=\"fnback\" href=\"#rn29\" aria-label=\"Powrót do tekstu\">29.<\/a><span>Por. Sobór Watykański II, Konst. duszp. <i>Gaudium et spes<\/i>, 26: <i>AAS<\/i> 58 (1966), s. 1046–1047. <a class=\"fnup\" href=\"#rn29\">↩<\/a><\/span><\/li><li id=\"fn30\"><a class=\"fnback\" href=\"#rn30\" aria-label=\"Powrót do tekstu\">30.<\/a><span>Por. Tenże, Dekl. <i>Dignitatis humanae<\/i>, 2: <i>AAS<\/i> 58 (1966), s. 930–931. <a class=\"fnup\" href=\"#rn30\">↩<\/a><\/span><\/li><li id=\"fn31\"><a class=\"fnback\" href=\"#rn31\" aria-label=\"Powrót do tekstu\">31.<\/a><span>Por. Św. Paweł VI, Enc. <i>Populorum progressio<\/i> (26 marca 1967), 14: <i>AAS<\/i> 59 (1967), s. 264; <i>Dokumenty nauki społecznej Kościoła<\/i>, cz. 1, red. M. Radwan, L. Dyczewski, A. Stanowski, Rzym–Lublin 1987, s. 397. <a class=\"fnup\" href=\"#rn31\">↩<\/a><\/span><\/li><li id=\"fn32\"><a class=\"fnback\" href=\"#rn32\" aria-label=\"Powrót do tekstu\">32.<\/a><span><i>Tamże<\/i>, 87: <i>AAS<\/i> 59 (1967), s. 299; <i>Dokumenty nauki społecznej Kościoła<\/i>, cz. 1, red. M. Radwan, L. Dyczewski, A. Stanowski, Rzym–Lublin 1987, s. 416. <a class=\"fnup\" href=\"#rn32\">↩<\/a><\/span><\/li><li id=\"fn33\"><a class=\"fnback\" href=\"#rn33\" aria-label=\"Powrót do tekstu\">33.<\/a><span>Tenże, List apost. Octogesima adveniens (14 maja 1971), 4–7: AAS 63 (1971), s. 404–406; Dokumenty nauki społecznej Kościoła, cz. 1, red. M. Radwan, L. Dyczewski, A. Stanowski, Rzym–Lublin 1987, s. 430–431. <a class=\"fnup\" href=\"#rn33\">↩<\/a><\/span><\/li><li id=\"fn34\"><a class=\"fnback\" href=\"#rn34\" aria-label=\"Powrót do tekstu\">34.<\/a><span>Św. Jan Paweł II, Enc. <a href=\"https://www.vatican.va/content/john-paul-ii/pl/encyclicals/documents/hf_jp-ii_enc_30121987_sollicitudo-rei-socialis.html\" target=\"_blank\" rel=\"noopener\"><i>Sollicitudo rei socialis<\/i><\/a> (30 grudnia 1987), 36: <i>AAS<\/i> 80 (1988), s. 561. <a class=\"fnup\" href=\"#rn34\">↩<\/a><\/span><\/li><li id=\"fn35\"><a class=\"fnback\" href=\"#rn35\" aria-label=\"Powrót do tekstu\">35.<\/a><span>Por. Tenże, Enc. <a href=\"https://www.vatican.va/content/john-paul-ii/pl/encyclicals/documents/hf_jp-ii_enc_14091981_laborem-exercens.html\" target=\"_blank\" rel=\"noopener\"><i>Laborem exercens<\/i><\/a> (14 września 1981), 19: <i>AAS<\/i> 73 (1981), s. 625–629. <a class=\"fnup\" href=\"#rn35\">↩<\/a><\/span><\/li><li id=\"fn36\"><a class=\"fnback\" href=\"#rn36\" aria-label=\"Powrót do tekstu\">36.<\/a><span>Por. <a href=\"https://www.vatican.va/content/john-paul-ii/pl/encyclicals/documents/hf_jp-ii_enc_14091981_laborem-exercens.html\" target=\"_blank\" rel=\"noopener\"><i>tamże<\/i><\/a>, 10: <i>AAS<\/i> 73 (1981), s. 600–602. <a class=\"fnup\" href=\"#rn36\">↩<\/a><\/span><\/li><li id=\"fn37\"><a class=\"fnback\" href=\"#rn37\" aria-label=\"Powrót do tekstu\">37.<\/a><span>Por. Tenże, Enc. <a href=\"https://www.vatican.va/content/john-paul-ii/pl/encyclicals/documents/hf_jp-ii_enc_30121987_sollicitudo-rei-socialis.html\" target=\"_blank\" rel=\"noopener\"><i>Sollicitudo rei socialis<\/i><\/a> (30 grudnia 1987), 14: <i>AAS<\/i> 80 (1988), s. 526–528. <a class=\"fnup\" href=\"#rn37\">↩<\/a><\/span><\/li><li id=\"fn38\"><a class=\"fnback\" href=\"#rn38\" aria-label=\"Powrót do tekstu\">38.<\/a><span>Por. <a href=\"https://www.vatican.va/content/john-paul-ii/pl/encyclicals/documents/hf_jp-ii_enc_30121987_sollicitudo-rei-socialis.html\" target=\"_blank\" rel=\"noopener\"><i>tamże<\/i><\/a>, 16: <i>AAS<\/i> 80 (1988), s. 531. <a class=\"fnup\" href=\"#rn38\">↩<\/a><\/span><\/li><li id=\"fn39\"><a class=\"fnback\" href=\"#rn39\" aria-label=\"Powrót do tekstu\">39.<\/a><span>Por. <a href=\"https://www.vatican.va/content/john-paul-ii/pl/encyclicals/documents/hf_jp-ii_enc_30121987_sollicitudo-rei-socialis.html\" target=\"_blank\" rel=\"noopener\"><i>tamże<\/i><\/a>, 31–33: <i>AAS<\/i> 80 (1988), s. 555–559. <a class=\"fnup\" href=\"#rn39\">↩<\/a><\/span><\/li><li id=\"fn40\"><a class=\"fnback\" href=\"#rn40\" aria-label=\"Powrót do tekstu\">40.<\/a><span>Por. Tenże, Enc. <a href=\"https://www.vatican.va/content/john-paul-ii/pl/encyclicals/documents/hf_jp-ii_enc_01051991_centesimus-annus.html\" target=\"_blank\" rel=\"noopener\"><i>Centesimus annus<\/i><\/a> (1 maja 1991), 46: <i>AAS<\/i> 83 (1991), s. 850–851. <a class=\"fnup\" href=\"#rn40\">↩<\/a><\/span><\/li><li id=\"fn41\"><a class=\"fnback\" href=\"#rn41\" aria-label=\"Powrót do tekstu\">41.<\/a><span>Por. <a href=\"https://www.vatican.va/content/john-paul-ii/pl/encyclicals/documents/hf_jp-ii_enc_01051991_centesimus-annus.html\" target=\"_blank\" rel=\"noopener\"><i>tamże<\/i><\/a>, 42: <i>AAS<\/i> 83 (1991), s. 845–846. <a class=\"fnup\" href=\"#rn41\">↩<\/a><\/span><\/li><li id=\"fn42\"><a class=\"fnback\" href=\"#rn42\" aria-label=\"Powrót do tekstu\">42.<\/a><span>Benedykt XVI, Enc. <a href=\"https://www.vatican.va/content/benedict-xvi/pl/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate.html\" target=\"_blank\" rel=\"noopener\"><i>Caritas in veritate<\/i><\/a> (29 czerwca 2009), 21: <i>AAS<\/i> 101 (2009), s. 656. <a class=\"fnup\" href=\"#rn42\">↩<\/a><\/span><\/li><li id=\"fn43\"><a class=\"fnback\" href=\"#rn43\" aria-label=\"Powrót do tekstu\">43.<\/a><span>Por. <a href=\"https://www.vatican.va/content/benedict-xvi/pl/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate.html\" target=\"_blank\" rel=\"noopener\"><i>tamże<\/i><\/a>, 22: <i>AAS<\/i> 101 (2009), s. 657. <a class=\"fnup\" href=\"#rn43\">↩<\/a><\/span><\/li><li id=\"fn44\"><a class=\"fnback\" href=\"#rn44\" aria-label=\"Powrót do tekstu\">44.<\/a><span>Por. <a href=\"https://www.vatican.va/content/benedict-xvi/pl/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate.html\" target=\"_blank\" rel=\"noopener\"><i>tamże<\/i><\/a>, 24: <i>AAS<\/i> 101 (2009), s. 658–659. <a class=\"fnup\" href=\"#rn44\">↩<\/a><\/span><\/li><li id=\"fn45\"><a class=\"fnback\" href=\"#rn45\" aria-label=\"Powrót do tekstu\">45.<\/a><span>Por. <a href=\"https://www.vatican.va/content/benedict-xvi/pl/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate.html\" target=\"_blank\" rel=\"noopener\"><i>tamże<\/i><\/a>, 36: <i>AAS<\/i> 101 (2009), s. 671–672. <a class=\"fnup\" href=\"#rn45\">↩<\/a><\/span><\/li><li id=\"fn46\"><a class=\"fnback\" href=\"#rn46\" aria-label=\"Powrót do tekstu\">46.<\/a><span>Por. <a href=\"https://www.vatican.va/content/benedict-xvi/pl/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate.html\" target=\"_blank\" rel=\"noopener\"><i>tamże<\/i><\/a>, 2: <i>AAS<\/i> 101 (2009), s. 642. <a class=\"fnup\" href=\"#rn46\">↩<\/a><\/span><\/li><li id=\"fn47\"><a class=\"fnback\" href=\"#rn47\" aria-label=\"Powrót do tekstu\">47.<\/a><span>Por. Franciszek, Adhort. apost. <a href=\"https://www.vatican.va/content/francesco/pl/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html\" target=\"_blank\" rel=\"noopener\"><i>Evangelii gaudium<\/i><\/a> (24 listopada 2013), 198: <i>AAS<\/i> 105 (2013), s. 1103. <a class=\"fnup\" href=\"#rn47\">↩<\/a><\/span><\/li><li id=\"fn48\"><a class=\"fnback\" href=\"#rn48\" aria-label=\"Powrót do tekstu\">48.<\/a><span>Por. Tenże, Enc. <a href=\"https://www.vatican.va/content/francesco/pl/encyclicals/documents/papa-francesco_20150524_enciclica-laudato-si.html\" target=\"_blank\" rel=\"noopener\"><i>Laudato si’<\/i><\/a> (24 maja 2015), 49: <i>AAS<\/i> 107 (2015), s. 866. <a class=\"fnup\" href=\"#rn48\">↩<\/a><\/span><\/li><li id=\"fn49\"><a class=\"fnback\" href=\"#rn49\" aria-label=\"Powrót do tekstu\">49.<\/a><span>Tenże, Enc. <a href=\"https://www.vatican.va/content/francesco/pl/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\"><i>Fratelli tutti<\/i><\/a> (3 października 2020), 127: <i>AAS<\/i> 112 (2020), s. 1013. <a class=\"fnup\" href=\"#rn49\">↩<\/a><\/span><\/li><li id=\"fn50\"><a class=\"fnback\" href=\"#rn50\" aria-label=\"Powrót do tekstu\">50.<\/a><span>Tenże, Enc. <a href=\"https://www.vatican.va/content/francesco/pl/encyclicals/documents/20241024-enciclica-dilexit-nos.html\" target=\"_blank\" rel=\"noopener\"><i>Dilexit nos<\/i><\/a> (24 października 2024), 167: <i>AAS<\/i> 116 (2024), s. 1421. <a class=\"fnup\" href=\"#rn50\">↩<\/a><\/span><\/li><li id=\"fn51\"><a class=\"fnback\" href=\"#rn51\" aria-label=\"Powrót do tekstu\">51.<\/a><span>Por. Papieska Rada <i>Iustitia et Pax<\/i>, <i>Kompendium nauki społecznej Kościoła<\/i>, Kielce 2005, 32. <a class=\"fnup\" href=\"#rn51\">↩<\/a><\/span><\/li><li id=\"fn52\"><a class=\"fnback\" href=\"#rn52\" aria-label=\"Powrót do tekstu\">52.<\/a><span>Sobór Watykański II, Konst. duszp. <i>Gaudium et spes<\/i>, 24: <i>AAS<\/i> 58 (1966), s. 1045. <a class=\"fnup\" href=\"#rn52\">↩<\/a><\/span><\/li><li id=\"fn53\"><a class=\"fnback\" href=\"#rn53\" aria-label=\"Powrót do tekstu\">53.<\/a><span><i>Tamże<\/i>, 22: <i>AAS<\/i> 58 (1966), s. 1042. <a class=\"fnup\" href=\"#rn53\">↩<\/a><\/span><\/li><li id=\"fn54\"><a class=\"fnback\" href=\"#rn54\" aria-label=\"Powrót do tekstu\">54.<\/a><span>Por. Papieska Rada <i>Iustitia et Pax<\/i>, <i>Kompendium nauki społecznej Kościoła<\/i>, 38. <a class=\"fnup\" href=\"#rn54\">↩<\/a><\/span><\/li><li id=\"fn55\"><a class=\"fnback\" href=\"#rn55\" aria-label=\"Powrót do tekstu\">55.<\/a><span>Św. Jan Paweł II, Enc. <a href=\"https://www.vatican.va/content/john-paul-ii/pl/encyclicals/documents/hf_jp-ii_enc_04031979_redemptor-hominis.html\" target=\"_blank\" rel=\"noopener\"><i>Redemptor hominis<\/i><\/a> (4 marca 1979), 14: <i>AAS<\/i> 71 (1979), s. 284. <a class=\"fnup\" href=\"#rn55\">↩<\/a><\/span><\/li><li id=\"fn56\"><a class=\"fnback\" href=\"#rn56\" aria-label=\"Powrót do tekstu\">56.<\/a><span>Por. Benedykt XVI, Enc. <a href=\"https://www.vatican.va/content/benedict-xvi/pl/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate.html\" target=\"_blank\" rel=\"noopener\"><i>Caritas in veritate<\/i><\/a> (29 czerwca 2009), 11: <i>AAS<\/i> 101 (2009), s. 647–648. <a class=\"fnup\" href=\"#rn56\">↩<\/a><\/span><\/li><li id=\"fn57\"><a class=\"fnback\" href=\"#rn57\" aria-label=\"Powrót do tekstu\">57.<\/a><span>Św. Jan Paweł II, Enc. <a href=\"https://www.vatican.va/content/john-paul-ii/pl/encyclicals/documents/hf_jp-ii_enc_06081993_veritatis-splendor.html\" target=\"_blank\" rel=\"noopener\"><i>Veritatis splendor<\/i><\/a> (6 sierpnia 1993), 31: <i>AAS<\/i> 85 (1993), s. 1159. <a class=\"fnup\" href=\"#rn57\">↩<\/a><\/span><\/li><li id=\"fn58\"><a class=\"fnback\" href=\"#rn58\" aria-label=\"Powrót do tekstu\">58.<\/a><span>Por. Sobór Watykański II, Konst. duszp. <i>Gaudium et spes<\/i>, 26: <i>AAS<\/i> 58 (1966), s. 1046–1047. <a class=\"fnup\" href=\"#rn58\">↩<\/a><\/span><\/li><li id=\"fn59\"><a class=\"fnback\" href=\"#rn59\" aria-label=\"Powrót do tekstu\">59.<\/a><span>Por. Św. Jan Paweł II, Enc. <a href=\"https://www.vatican.va/content/john-paul-ii/pl/encyclicals/documents/hf_jp-ii_enc_01051991_centesimus-annus.html\" target=\"_blank\" rel=\"noopener\"><i>Centesimus annus<\/i><\/a> (1 maja 1991), 11: <i>AAS<\/i> 83 (1991), s. 806–807. <a class=\"fnup\" href=\"#rn59\">↩<\/a><\/span><\/li><li id=\"fn60\"><a class=\"fnback\" href=\"#rn60\" aria-label=\"Powrót do tekstu\">60.<\/a><span>Por. Dykasteria Nauki Wiary, Dekl. <a href=\"https://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_ddf_doc_20240402_dignitas-infinita_pl.html\" target=\"_blank\" rel=\"noopener\"><i>Dignitas infinita<\/i><\/a> (2 kwietnia 2024), 7: <i>AAS<\/i> 116 (2024), s. 592–593. <a class=\"fnup\" href=\"#rn60\">↩<\/a><\/span><\/li><li id=\"fn61\"><a class=\"fnback\" href=\"#rn61\" aria-label=\"Powrót do tekstu\">61.<\/a><span>Por. <a href=\"https://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_ddf_doc_20240402_dignitas-infinita_pl.html\" target=\"_blank\" rel=\"noopener\"><i>tamże<\/i><\/a>, 8: <i>AAS<\/i> 116 (2024), s. 593–594. <a class=\"fnup\" href=\"#rn61\">↩<\/a><\/span><\/li><li id=\"fn62\"><a class=\"fnback\" href=\"#rn62\" aria-label=\"Powrót do tekstu\">62.<\/a><span><a href=\"https://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_ddf_doc_20240402_dignitas-infinita_pl.html\" target=\"_blank\" rel=\"noopener\"><i>Tamże<\/i><\/a>, 1: <i>AAS<\/i> 116 (2024), s. 589–590. <a class=\"fnup\" href=\"#rn62\">↩<\/a><\/span><\/li><li id=\"fn63\"><a class=\"fnback\" href=\"#rn63\" aria-label=\"Powrót do tekstu\">63.<\/a><span>Por. Św. Jan Paweł II, <i>Anioł Pański z osobami z niepełnosprawnościami w Katedrze w Osnabrück<\/i> (16 listopada 1980): <i>Insegnamenti di Giovanni Paolo II<\/i>, t. III/2, Città del Vaticano 1980, s. 1232; <i>Byłem upośledzony i przyszliście mi z pomocą<\/i>, Tenże, <i>Nauczanie papieskie<\/i>, t. III, 2, oprac. E. Weron, A. Jaroch, Poznań-Warszawa 1986, s. 634. <a class=\"fnup\" href=\"#rn63\">↩<\/a><\/span><\/li><li id=\"fn64\"><a class=\"fnback\" href=\"#rn64\" aria-label=\"Powrót do tekstu\">64.<\/a><span>Papieska Rada <i>Iustitia et Pax<\/i>, <i>Kompendium nauki społecznej Kościoła<\/i>, 152. <a class=\"fnup\" href=\"#rn64\">↩<\/a><\/span><\/li><li id=\"fn65\"><a class=\"fnback\" href=\"#rn65\" aria-label=\"Powrót do tekstu\">65.<\/a><span>Por. Św. Jan Paweł II, <i>Przemówienie na Pięćdziesiątym Zgromadzeniu Ogólnym Organizacji Narodów Zjednoczonych<\/i> (5 października 1995), 2: <i>Insegnamenti di Giovanni Paolo II<\/i>, t. XVIII/2, Città del Vaticano 1998, s. 731; <i>Od praw człowieka do praw narodów<\/i>, „L’Osservatore Romano”, wyd. polskie, nr 11–12 (178)/1995, s. 5. <a class=\"fnup\" href=\"#rn65\">↩<\/a><\/span><\/li><li id=\"fn66\"><a class=\"fnback\" href=\"#rn66\" aria-label=\"Powrót do tekstu\">66.<\/a><span>Tenże, <i>Przemówienie na XXXIV Zgromadzeniu Ogólnym Organizacji Narodów Zjednoczonych<\/i> (2 października 1979), 7: <i>AAS<\/i> 71 (1979), s. 1148; <i>Godność osoby ludzkiej fundamentem sprawiedliwości i pokoju<\/i>, Tenże, <i>Nauczanie papieskie<\/i>, t. II, 2, oprac. E. Weron, A. Jaroch, Poznań 1992, s. 261. <a class=\"fnup\" href=\"#rn66\">↩<\/a><\/span><\/li><li id=\"fn67\"><a class=\"fnback\" href=\"#rn67\" aria-label=\"Powrót do tekstu\">67.<\/a><span>Tenże, <i>Orędzie na XXXII Światowy Dzień Pokoju<\/i> (1 stycznia 1999), 3; <i>AAS<\/i> 91 (1999), s. 379; <i>Poszanowanie praw człowieka warunkiem prawdziwego pokoju<\/i>, „L’Osservatore Romano”, wyd. polskie, nr 1 (209)/1999, s. 4. <a class=\"fnup\" href=\"#rn67\">↩<\/a><\/span><\/li><li id=\"fn68\"><a class=\"fnback\" href=\"#rn68\" aria-label=\"Powrót do tekstu\">68.<\/a><span>Por. Św. Jan XXIII, Enc. <i>Pacem in terris <\/i>(11 kwietnia 1963), 5 [w tłum. pol. n. 9]: <i>AAS<\/i> 55 (1963), s. 259; <i>Dokumenty nauki społecznej Kościoła<\/i>, cz. 1, red. M. Radwan, L. Dyczewski, A. Stanowski, Rzym–Lublin 1987, s. 272. <a class=\"fnup\" href=\"#rn68\">↩<\/a><\/span><\/li><li id=\"fn69\"><a class=\"fnback\" href=\"#rn69\" aria-label=\"Powrót do tekstu\">69.<\/a><span>Św. Paweł VI, <i>Przesłanie na Międzynarodową Konferencję Praw Człowieka<\/i> (15 kwietnia 1968): <i>AAS<\/i> 60 (1968), s. 285; cyt. za: Papieska Rada <i>Iustitia et Pax<\/i>, <i>Kompendium nauki społecznej Kościoła<\/i>, 153. <a class=\"fnup\" href=\"#rn69\">↩<\/a><\/span><\/li><li id=\"fn70\"><a class=\"fnback\" href=\"#rn70\" aria-label=\"Powrót do tekstu\">70.<\/a><span>Por. Św. Jan Paweł II, Enc. <a href=\"https://www.vatican.va/content/john-paul-ii/pl/encyclicals/documents/hf_jp-ii_enc_25031995_evangelium-vitae.html\" target=\"_blank\" rel=\"noopener\"><i>Evangelium vitae<\/i><\/a> (25 marca 1995), 2: <i>AAS<\/i> 87 (1995), s. 402. <a class=\"fnup\" href=\"#rn70\">↩<\/a><\/span><\/li><li id=\"fn71\"><a class=\"fnback\" href=\"#rn71\" aria-label=\"Powrót do tekstu\">71.<\/a><span>Por. Sobór Watykański II, Konst. duszp. <i>Gaudium et spes<\/i>, 27: <i>AAS<\/i> 58 (1966), s. 1047–1048; Św. Jan Paweł II, Enc. <a href=\"https://www.vatican.va/content/john-paul-ii/pl/encyclicals/documents/hf_jp-ii_enc_06081993_veritatis-splendor.html\" target=\"_blank\" rel=\"noopener\"><i>Veritatis splendor<\/i><\/a> (6 sierpnia 1993), 80: <i>AAS<\/i> 85 (1993), s. 1197–1198; Tenże, Enc. <a href=\"https://www.vatican.va/content/john-paul-ii/pl/encyclicals/documents/hf_jp-ii_enc_25031995_evangelium-vitae.html\" target=\"_blank\" rel=\"noopener\"><i>Evangelium vitae<\/i><\/a> (25 marca 1995), 7–28: <i>AAS<\/i> 87 (1995), s. 408–427. <a class=\"fnup\" href=\"#rn71\">↩<\/a><\/span><\/li><li id=\"fn72\"><a class=\"fnback\" href=\"#rn72\" aria-label=\"Powrót do tekstu\">72.<\/a><span>Franciszek, Enc. <a href=\"https://www.vatican.va/content/francesco/pl/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\"><i>Fratelli tutti<\/i><\/a> (3 października 2020), 208: <i>AAS<\/i> 112 (2020), s. 1043. <a class=\"fnup\" href=\"#rn72\">↩<\/a><\/span><\/li><li id=\"fn73\"><a class=\"fnback\" href=\"#rn73\" aria-label=\"Powrót do tekstu\">73.<\/a><span>Por. <a href=\"https://www.vatican.va/content/francesco/pl/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\"><i>tamże<\/i><\/a>, 209: <i>AAS<\/i> 112 (2020), s. 1043–1044. <a class=\"fnup\" href=\"#rn73\">↩<\/a><\/span><\/li><li id=\"fn74\"><a class=\"fnback\" href=\"#rn74\" aria-label=\"Powrót do tekstu\">74.<\/a><span><a href=\"https://www.vatican.va/content/francesco/pl/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\"><i>Tamże<\/i><\/a>, 23: <i>AAS<\/i> 112 (2020), s. 977. Por. Tenże, Adhort. apost. <a href=\"https://www.vatican.va/content/francesco/pl/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html\" target=\"_blank\" rel=\"noopener\"><i>Evangelii gaudium<\/i><\/a> (24 listopada 2013), 212: <i>AAS<\/i> 105 (2013), s. 1108. <a class=\"fnup\" href=\"#rn74\">↩<\/a><\/span><\/li><li id=\"fn75\"><a class=\"fnback\" href=\"#rn75\" aria-label=\"Powrót do tekstu\">75.<\/a><span>Por. Benedykt XVI, Adhort. apost. <a href=\"https://www.vatican.va/content/benedict-xvi/pl/apost_exhortations/documents/hf_ben-xvi_exh_20070222_sacramentum-caritatis.html\" target=\"_blank\" rel=\"noopener\"><i>Sacramentum caritatis<\/i><\/a> (22 lutego 2007), 83: <i>AAS<\/i> 99 (2007), s. 169. <a class=\"fnup\" href=\"#rn75\">↩<\/a><\/span><\/li><li id=\"fn76\"><a class=\"fnback\" href=\"#rn76\" aria-label=\"Powrót do tekstu\">76.<\/a><span>Sobór Watykański II, Konst. duszp. <i>Gaudium et spes<\/i>, 26: <i>AAS<\/i> 58 (1966), s. 1046–1047. <a class=\"fnup\" href=\"#rn76\">↩<\/a><\/span><\/li><li id=\"fn77\"><a class=\"fnback\" href=\"#rn77\" aria-label=\"Powrót do tekstu\">77.<\/a><span>Por. Papieska Rada <i>Iustitia et Pax<\/i>, <i>Kompendium nauki społecznej Kościoła<\/i>, 164. <a class=\"fnup\" href=\"#rn77\">↩<\/a><\/span><\/li><li id=\"fn78\"><a class=\"fnback\" href=\"#rn78\" aria-label=\"Powrót do tekstu\">78.<\/a><span>Franciszek, Adhort. apost. <a href=\"https://www.vatican.va/content/francesco/pl/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html\" target=\"_blank\" rel=\"noopener\"><i>Evangelii gaudium<\/i><\/a> (24 listopada 2013), 235: <i>AAS<\/i> 105 (2013), s. 1115. <a class=\"fnup\" href=\"#rn78\">↩<\/a><\/span><\/li><li id=\"fn79\"><a class=\"fnback\" href=\"#rn79\" aria-label=\"Powrót do tekstu\">79.<\/a><span>Tenże, Enc. <a href=\"https://www.vatican.va/content/francesco/pl/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\"><i>Fratelli tutti<\/i><\/a> (3 października 2020), 105: <i>AAS<\/i> 112 (2020), s. 1005. <a class=\"fnup\" href=\"#rn79\">↩<\/a><\/span><\/li><li id=\"fn80\"><a class=\"fnback\" href=\"#rn80\" aria-label=\"Powrót do tekstu\">80.<\/a><span>Św. Jan Paweł II, Enc. <a href=\"https://www.vatican.va/content/john-paul-ii/pl/encyclicals/documents/hf_jp-ii_enc_30121987_sollicitudo-rei-socialis.html\" target=\"_blank\" rel=\"noopener\"><i>Sollicitudo rei socialis<\/i><\/a> (30 grudnia 1987), 38: <i>AAS<\/i> 80 (1988), s. 564. <a class=\"fnup\" href=\"#rn80\">↩<\/a><\/span><\/li><li id=\"fn81\"><a class=\"fnback\" href=\"#rn81\" aria-label=\"Powrót do tekstu\">81.<\/a><span>Franciszek, Adhort. apost. <a href=\"https://www.vatican.va/content/francesco/pl/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html\" target=\"_blank\" rel=\"noopener\"><i>Evangelii gaudium<\/i><\/a> (24 listopada 2013), 220: <i>AAS<\/i> 105 (2013), s. 1110. <a class=\"fnup\" href=\"#rn81\">↩<\/a><\/span><\/li><li id=\"fn82\"><a class=\"fnback\" href=\"#rn82\" aria-label=\"Powrót do tekstu\">82.<\/a><span>Papieska Rada <i>Iustitia et Pax<\/i>, <i>Kompendium nauki społecznej Kościoła<\/i>, 169. <a class=\"fnup\" href=\"#rn82\">↩<\/a><\/span><\/li><li id=\"fn83\"><a class=\"fnback\" href=\"#rn83\" aria-label=\"Powrót do tekstu\">83.<\/a><span>Franciszek, Enc. <a href=\"https://www.vatican.va/content/francesco/pl/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\"><i>Fratelli tutti<\/i><\/a> (3 października 2020), 16: <i>AAS<\/i> 112 (2020), s. 974. <a class=\"fnup\" href=\"#rn83\">↩<\/a><\/span><\/li><li id=\"fn84\"><a class=\"fnback\" href=\"#rn84\" aria-label=\"Powrót do tekstu\">84.<\/a><span>Por. Św. Jan Paweł II, <i>Przemówienie na L Zgromadzeniu Ogólnym Organizacji Narodów Zjednoczonych <\/i>(5 października 1995), 8: <i>Insegnamenti di Giovanni Paolo II<\/i>, t. XVIII/2, Città del Vaticano 1998, s. 735; <i>Od praw człowieka do praw narodów<\/i>, „L’Osservatore Romano”, wyd. polskie, nr 11–12 (178)/1995, s. 6–7. <a class=\"fnup\" href=\"#rn84\">↩<\/a><\/span><\/li><li id=\"fn85\"><a class=\"fnback\" href=\"#rn85\" aria-label=\"Powrót do tekstu\">85.<\/a><span>Papieska Rada <i>Iustitia et Pax<\/i>, <i>Kompendium nauki społecznej Kościoła<\/i>, 171. <a class=\"fnup\" href=\"#rn85\">↩<\/a><\/span><\/li><li id=\"fn86\"><a class=\"fnback\" href=\"#rn86\" aria-label=\"Powrót do tekstu\">86.<\/a><span>Św. Jan Paweł II, Enc. <a href=\"https://www.vatican.va/content/john-paul-ii/pl/encyclicals/documents/hf_jp-ii_enc_01051991_centesimus-annus.html\" target=\"_blank\" rel=\"noopener\"><i>Centesimus annus<\/i><\/a> (1 maja 1991), 31: <i>AAS<\/i> 83 (1991), s. 831. <a class=\"fnup\" href=\"#rn86\">↩<\/a><\/span><\/li><li id=\"fn87\"><a class=\"fnback\" href=\"#rn87\" aria-label=\"Powrót do tekstu\">87.<\/a><span>Tenże, <i>Homilia podczas Mszy św. sprawowanej dla rolników w Recife, Brazylia<\/i> (7 lipca 1980), 4: <i>AAS<\/i> 72 (1980), s. 926; <i>Ziemia jest darem Boga dla wszystkich ludzi<\/i>, Tenże, <i>Nauczanie papieskie<\/i>, t. III, 2, oprac. E. Weron, A. Jaroch, Poznań-Warszawa 1986, s. 97. <a class=\"fnup\" href=\"#rn87\">↩<\/a><\/span><\/li><li id=\"fn88\"><a class=\"fnback\" href=\"#rn88\" aria-label=\"Powrót do tekstu\">88.<\/a><span>Tenże, Enc. <a href=\"https://www.vatican.va/content/john-paul-ii/pl/encyclicals/documents/hf_jp-ii_enc_14091981_laborem-exercens.html\" target=\"_blank\" rel=\"noopener\"><i>Laborem exercens<\/i><\/a> (14 września 1981), 19: <i>AAS<\/i> 73 (1981), s. 626. <a class=\"fnup\" href=\"#rn88\">↩<\/a><\/span><\/li><li id=\"fn89\"><a class=\"fnback\" href=\"#rn89\" aria-label=\"Powrót do tekstu\">89.<\/a><span>Franciszek, Enc. <a href=\"https://www.vatican.va/content/francesco/pl/encyclicals/documents/papa-francesco_20150524_enciclica-laudato-si.html\" target=\"_blank\" rel=\"noopener\"><i>Laudato si’<\/i><\/a> (24 maja 2015), 93: <i>AAS <\/i>107 (2015), 884; por. Tenże, Enc. <a href=\"https://www.vatican.va/content/francesco/pl/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\"><i>Fratelli tutti<\/i><\/a> (3 października 2020), 120: <i>AAS<\/i> 112 (2020), s. 1010. <a class=\"fnup\" href=\"#rn89\">↩<\/a><\/span><\/li><li id=\"fn90\"><a class=\"fnback\" href=\"#rn90\" aria-label=\"Powrót do tekstu\">90.<\/a><span>Tenże, Adhort. apost. <a href=\"https://www.vatican.va/content/francesco/pl/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html\" target=\"_blank\" rel=\"noopener\"><i>Evangelii gaudium<\/i><\/a> (24 listopada 2013), 189: <i>AAS<\/i> 105 (2013), s. 1099. <a class=\"fnup\" href=\"#rn90\">↩<\/a><\/span><\/li><li id=\"fn91\"><a class=\"fnback\" href=\"#rn91\" aria-label=\"Powrót do tekstu\">91.<\/a><span>Por. Papieska Rada <i>Iustitia et Pax<\/i>, <i>Kompendium nauki społecznej Kościoła<\/i>, 187. <a class=\"fnup\" href=\"#rn91\">↩<\/a><\/span><\/li><li id=\"fn92\"><a class=\"fnback\" href=\"#rn92\" aria-label=\"Powrót do tekstu\">92.<\/a><span>Por. Leon XIII, Enc. <i>Rerum novarum<\/i> (15 maja 1891), 26: <i>ASS<\/i> 23 (1890–1891), s. 656; <i>Dokumenty nauki społecznej Kościoła<\/i>, cz. 1, red. M. Radwan, L. Dyczewski, A. Stanowski, Rzym–Lublin 1987, s. 54–55. <a class=\"fnup\" href=\"#rn92\">↩<\/a><\/span><\/li><li id=\"fn93\"><a class=\"fnback\" href=\"#rn93\" aria-label=\"Powrót do tekstu\">93.<\/a><span>Por. Św. Jan Paweł II, Enc. <a href=\"https://www.vatican.va/content/john-paul-ii/pl/encyclicals/documents/hf_jp-ii_enc_01051991_centesimus-annus.html\" target=\"_blank\" rel=\"noopener\"><i>Centesimus annus<\/i><\/a> (1 maja 1991), 11: <i>AAS<\/i> 83 (1991), s. 806–807. <a class=\"fnup\" href=\"#rn93\">↩<\/a><\/span><\/li><li id=\"fn94\"><a class=\"fnback\" href=\"#rn94\" aria-label=\"Powrót do tekstu\">94.<\/a><span>Por. <a href=\"https://www.vatican.va/content/john-paul-ii/pl/encyclicals/documents/hf_jp-ii_enc_01051991_centesimus-annus.html\" target=\"_blank\" rel=\"noopener\"><i>tamże<\/i><\/a>. <a class=\"fnup\" href=\"#rn94\">↩<\/a><\/span><\/li><li id=\"fn95\"><a class=\"fnback\" href=\"#rn95\" aria-label=\"Powrót do tekstu\">95.<\/a><span>Por. <a href=\"https://www.vatican.va/content/john-paul-ii/pl/encyclicals/documents/hf_jp-ii_enc_01051991_centesimus-annus.html\" target=\"_blank\" rel=\"noopener\"><i>tamże<\/i><\/a>, 48: <i>AAS<\/i> 83 (1991), s. 852–854. <a class=\"fnup\" href=\"#rn95\">↩<\/a><\/span><\/li><li id=\"fn96\"><a class=\"fnback\" href=\"#rn96\" aria-label=\"Powrót do tekstu\">96.<\/a><span>Por. Franciszek, Enc. <a href=\"https://www.vatican.va/content/francesco/pl/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\"><i>Fratelli tutti<\/i><\/a> (3 października 2020), 169: <i>AAS<\/i> 112 (2020), s. 1028. <a class=\"fnup\" href=\"#rn96\">↩<\/a><\/span><\/li><li id=\"fn97\"><a class=\"fnback\" href=\"#rn97\" aria-label=\"Powrót do tekstu\">97.<\/a><span>Por. <a href=\"https://www.vatican.va/content/francesco/pl/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\"><i>tamże<\/i><\/a>, 168: <i>AAS<\/i> 112 (2020), s. 1027–1028. <a class=\"fnup\" href=\"#rn97\">↩<\/a><\/span><\/li><li id=\"fn98\"><a class=\"fnback\" href=\"#rn98\" aria-label=\"Powrót do tekstu\">98.<\/a><span>Por. Św. Paweł VI, Enc. <i>Populorum progressio<\/i> (26 marca 1967), 17: <i>AAS<\/i> 59 (1967), s. 265–266; <i>Dokumenty nauki społecznej Kościoła<\/i>, cz. 1, red. M. Radwan, L. Dyczewski, A. Stanowski, Rzym–Lublin 1987, s. 397–398. <a class=\"fnup\" href=\"#rn98\">↩<\/a><\/span><\/li><li id=\"fn99\"><a class=\"fnback\" href=\"#rn99\" aria-label=\"Powrót do tekstu\">99.<\/a><span>Franciszek, Enc. <a href=\"https://www.vatican.va/content/francesco/pl/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\"><i>Fratelli tutti<\/i><\/a> (3 października 2020), 32, 54: <i>AAS<\/i> 112 (2020), s. 980, 988. <a class=\"fnup\" href=\"#rn99\">↩<\/a><\/span><\/li><li id=\"fn100\"><a class=\"fnback\" href=\"#rn100\" aria-label=\"Powrót do tekstu\">100.<\/a><span>Por. Benedykt XVI, Enc. <a href=\"https://www.vatican.va/content/benedict-xvi/pl/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate.html\" target=\"_blank\" rel=\"noopener\"><i>Caritas in veritate<\/i><\/a> (29 czerwca 2009), 58: <i>AAS<\/i> 101 (2009), s. 693–694. <a class=\"fnup\" href=\"#rn100\">↩<\/a><\/span><\/li><li id=\"fn101\"><a class=\"fnback\" href=\"#rn101\" aria-label=\"Powrót do tekstu\">101.<\/a><span>Franciszek, Enc. <a href=\"https://www.vatican.va/content/francesco/pl/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\"><i>Fratelli tutti<\/i><\/a> (3 października 2020), 116: <i>AAS<\/i> 112 (2020), s. 1009. <a class=\"fnup\" href=\"#rn101\">↩<\/a><\/span><\/li><li id=\"fn102\"><a class=\"fnback\" href=\"#rn102\" aria-label=\"Powrót do tekstu\">102.<\/a><span>Św. Jan Paweł II, Enc. <a href=\"https://www.vatican.va/content/john-paul-ii/pl/encyclicals/documents/hf_jp-ii_enc_30121987_sollicitudo-rei-socialis.html\" target=\"_blank\" rel=\"noopener\"><i>Sollicitudo rei socialis<\/i><\/a> (30 grudnia 1987), 38: <i>AAS<\/i> 80 (1988), s. 564. <a class=\"fnup\" href=\"#rn102\">↩<\/a><\/span><\/li><li id=\"fn103\"><a class=\"fnback\" href=\"#rn103\" aria-label=\"Powrót do tekstu\">103.<\/a><span>Franciszek, Enc. <a href=\"https://www.vatican.va/content/francesco/pl/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\"><i>Fratelli tutti<\/i><\/a> (3 października 2020), 116: <i>AAS<\/i> 112 (2020), s. 1009. <a class=\"fnup\" href=\"#rn103\">↩<\/a><\/span><\/li><li id=\"fn104\"><a class=\"fnback\" href=\"#rn104\" aria-label=\"Powrót do tekstu\">104.<\/a><span>Por. Benedykt XVI, Enc. <a href=\"https://www.vatican.va/content/benedict-xvi/pl/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate.html\" target=\"_blank\" rel=\"noopener\"><i>Caritas in veritate<\/i><\/a> (29 czerwca 2009), 48: <i>AAS<\/i> 101 (2009), s. 685. <a class=\"fnup\" href=\"#rn104\">↩<\/a><\/span><\/li><li id=\"fn105\"><a class=\"fnback\" href=\"#rn105\" aria-label=\"Powrót do tekstu\">105.<\/a><span>Por. Sobór Watykański II, Konst. duszp. <i>Gaudium et spes<\/i>, 25: <i>AAS<\/i> 58 (1966), s. 1045–1046. <a class=\"fnup\" href=\"#rn105\">↩<\/a><\/span><\/li><li id=\"fn106\"><a class=\"fnback\" href=\"#rn106\" aria-label=\"Powrót do tekstu\">106.<\/a><span>Por. Św. Jan Paweł II, Enc. <a href=\"https://www.vatican.va/content/john-paul-ii/pl/encyclicals/documents/hf_jp-ii_enc_30121987_sollicitudo-rei-socialis.html\" target=\"_blank\" rel=\"noopener\"><i>Sollicitudo rei socialis<\/i><\/a> (30 grudnia 1987), 42: <i>AAS<\/i> 80 (1988), s. 572–574. <a class=\"fnup\" href=\"#rn106\">↩<\/a><\/span><\/li><li id=\"fn107\"><a class=\"fnback\" href=\"#rn107\" aria-label=\"Powrót do tekstu\">107.<\/a><span>Franciszek, Adhort. apost. <a href=\"https://www.vatican.va/content/francesco/pl/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html\" target=\"_blank\" rel=\"noopener\"><i>Evangelii gaudium<\/i><\/a> (24 listopada 2013), 53: <i>AAS<\/i> 105 (2013), s. 1042. <a class=\"fnup\" href=\"#rn107\">↩<\/a><\/span><\/li><li id=\"fn108\"><a class=\"fnback\" href=\"#rn108\" aria-label=\"Powrót do tekstu\">108.<\/a><span>Por. Św. Jan Paweł II, Enc. <a href=\"https://www.vatican.va/content/john-paul-ii/pl/encyclicals/documents/hf_jp-ii_enc_30121987_sollicitudo-rei-socialis.html\" target=\"_blank\" rel=\"noopener\"><i>Sollicitudo rei socialis<\/i><\/a> (30 grudnia 1987), 36–37: <i>AAS<\/i> 80 (1988), s. 561–564. <a class=\"fnup\" href=\"#rn108\">↩<\/a><\/span><\/li><li id=\"fn109\"><a class=\"fnback\" href=\"#rn109\" aria-label=\"Powrót do tekstu\">109.<\/a><span>Franciszek, <a href=\"https://www.vatican.va/content/francesco/pl/messages/migration/documents/20240524-world-migrants-day-2024.html\" target=\"_blank\" rel=\"noopener\"><i>Orędzie na CX Światowy Dzień Migranta i Uchodźcy 2024<\/i><\/a> (29 września 2024): <i>AAS<\/i> 116 (2024), s. 735; <i>Bóg idzie ze swoim ludem<\/i>, „L’Osservatore Romano”, wyd. polskie, nr 6 (463)/2024, s. 40. <a class=\"fnup\" href=\"#rn109\">↩<\/a><\/span><\/li><li id=\"fn110\"><a class=\"fnback\" href=\"#rn110\" aria-label=\"Powrót do tekstu\">110.<\/a><span>Św. Paweł VI, Enc. <i>Populorum progressio<\/i> (26 marca 1967), 14: <i>AAS<\/i> 59 (1967), s. 264; <i>Dokumenty nauki społecznej Kościoła<\/i>, cz. 1, red. M. Radwan, L. Dyczewski, A. Stanowski, Rzym–Lublin 1987, s. 397. <a class=\"fnup\" href=\"#rn110\">↩<\/a><\/span><\/li><li id=\"fn111\"><a class=\"fnback\" href=\"#rn111\" aria-label=\"Powrót do tekstu\">111.<\/a><span>Por. <i>tamże<\/i>, 17: <i>AAS<\/i> 59 (1967), s. 265–266; <i>Dokumenty nauki społecznej Kościoła<\/i>, cz. 1, red. M. Radwan, L. Dyczewski, A. Stanowski, Rzym–Lublin 1987, s. 397–398; Franciszek, Enc. <a href=\"https://www.vatican.va/content/francesco/pl/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\"><i>Fratelli tutti<\/i><\/a> (3 października 2020), 125–127: <i>AAS<\/i> 112 (2020), s. 1012–1013. <a class=\"fnup\" href=\"#rn111\">↩<\/a><\/span><\/li><li id=\"fn112\"><a class=\"fnback\" href=\"#rn112\" aria-label=\"Powrót do tekstu\">112.<\/a><span>Por. Św. Paweł VI, Enc. <i>Populorum progressio<\/i> (26 marca 1967), 14: <i>AAS<\/i> 59 (1967), s. 264; <i>Dokumenty nauki społecznej Kościoła<\/i>, cz. 1, red. M. Radwan, L. Dyczewski, A. Stanowski, Rzym–Lublin 1987, s. 397; Benedykt XVI, <i>Przemówienie do Korpusu Dyplomatycznego akredytowanego przy Stolicy Apostolskiej<\/i> (8 stycznia 2007): <i>AAS<\/i> 99 (2007), s. 73; <i>Wolność religijna wyrazem ludzkiej wolności<\/i>, „L’Osservatore Romano”, wyd. polskie, nr 2 (290)/2007, s. 19–21; Franciszek, <i>Przemówienie do przedstawicieli ludów rdzennych z okazji XL Sesji Rady Zarządu Międzynarodowego Funduszu Rozwoju Rolnictwa<\/i> (15 lutego 2017): <i>AAS<\/i> 109 (2017), s. 244–245. <a class=\"fnup\" href=\"#rn112\">↩<\/a><\/span><\/li><li id=\"fn113\"><a class=\"fnback\" href=\"#rn113\" aria-label=\"Powrót do tekstu\">113.<\/a><span><i>Dokument końcowy Drugiej Sesji XVI Zwyczajnego Zgromadzenia Ogólnego Synodu Biskupów <\/i>(26 października 2024), 17. <a class=\"fnup\" href=\"#rn113\">↩<\/a><\/span><\/li><li id=\"fn114\"><a class=\"fnback\" href=\"#rn114\" aria-label=\"Powrót do tekstu\">114.<\/a><span>Por. <i>tamże<\/i>, 11. <a class=\"fnup\" href=\"#rn114\">↩<\/a><\/span><\/li><li id=\"fn115\"><a class=\"fnback\" href=\"#rn115\" aria-label=\"Powrót do tekstu\">115.<\/a><span>Por. <i>tamże<\/i>, 103–108. <a class=\"fnup\" href=\"#rn115\">↩<\/a><\/span><\/li><li id=\"fn116\"><a class=\"fnback\" href=\"#rn116\" aria-label=\"Powrót do tekstu\">116.<\/a><span>Por. <i>tamże<\/i>, 100–101. <a class=\"fnup\" href=\"#rn116\">↩<\/a><\/span><\/li><li id=\"fn117\"><a class=\"fnback\" href=\"#rn117\" aria-label=\"Powrót do tekstu\">117.<\/a><span>Por. Franciszek, Enc. <a href=\"https://www.vatican.va/content/francesco/pl/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\"><i>Fratelli tutti<\/i><\/a> (3 października 2020), 94: <i>AAS<\/i> 112 (2020), s. 1001. <a class=\"fnup\" href=\"#rn117\">↩<\/a><\/span><\/li><li id=\"fn118\"><a class=\"fnback\" href=\"#rn118\" aria-label=\"Powrót do tekstu\">118.<\/a><span>Por. Papieska Rada <i>Iustitia et Pax<\/i>, <i>Kompendium nauki społecznej Kościoła<\/i>, 53. <a class=\"fnup\" href=\"#rn118\">↩<\/a><\/span><\/li><li id=\"fn119\"><a class=\"fnback\" href=\"#rn119\" aria-label=\"Powrót do tekstu\">119.<\/a><span>Por. Franciszek, <i>Enc.<\/i> <a href=\"https://www.vatican.va/content/francesco/pl/encyclicals/documents/papa-francesco_20150524_enciclica-laudato-si.html\" target=\"_blank\" rel=\"noopener\"><i>Laudato si’<\/i><\/a> (24 maja 2015), 106–109, <i>AAS<\/i> 107 (2015), s. 889–891. <a class=\"fnup\" href=\"#rn119\">↩<\/a><\/span><\/li><li id=\"fn120\"><a class=\"fnback\" href=\"#rn120\" aria-label=\"Powrót do tekstu\">120.<\/a><span>R. Guardini, <i>Das Ende der Neuzeit<\/i>, Würzburg 1951, s. 89; <i>Koniec czasów nowożytnych. Świat i osoba. Wolność, łaska, los<\/i>, tłum. Z. Włodkowa, M. Turowicz, J. Bronowicz, Kraków 1969, s. 68. <a class=\"fnup\" href=\"#rn120\">↩<\/a><\/span><\/li><li id=\"fn121\"><a class=\"fnback\" href=\"#rn121\" aria-label=\"Powrót do tekstu\">121.<\/a><span>Św. Paweł VI, <i>Przemówienie z okazji XXV rocznicy powstania FAO<\/i> (16 listopada 1970), <i>AAS<\/i> 62 (1970), s. 833. <a class=\"fnup\" href=\"#rn121\">↩<\/a><\/span><\/li><li id=\"fn122\"><a class=\"fnback\" href=\"#rn122\" aria-label=\"Powrót do tekstu\">122.<\/a><span>Por. Franciszek, <i>Przemówienie do Rady ds. Kapitalizmu Inkluzywnego<\/i> (11 listopada 2019), „L’Osservatore Romano”, 11–12 listopada 2019, s. 8. <a class=\"fnup\" href=\"#rn122\">↩<\/a><\/span><\/li><li id=\"fn123\"><a class=\"fnback\" href=\"#rn123\" aria-label=\"Powrót do tekstu\">123.<\/a><span>Por. Dykasteria Nauki Wiary – Dykasteria Kultury i Edukacji, Nota <i>Antiqua et nova<\/i> (14 stycznia 2025), <i>AAS<\/i> 117 (2025), s. 159–210; Franciszek, <a href=\"https://www.vatican.va/content/francesco/pl/messages/peace/documents/20231208-messaggio-57giornatamondiale-pace2024.html\" target=\"_blank\" rel=\"noopener\"><i>Orędzie na LVII Światowy Dzień Pokoju<\/i><\/a> (8 grudnia 2023), <i>AAS<\/i> 116 (2024), s. 54–64; <i>Sztuczna inteligencja i pokój<\/i>, „L’Osservatore Romano”, wyd. polskie, nr 1 (459)/2024, s. 4–9; Tenże, <a href=\"https://www.vatican.va/content/francesco/pl/messages/communications/documents/20240124-messaggio-comunicazioni-sociali.html\" target=\"_blank\" rel=\"noopener\"><i>Orędzie na LVIII Światowy Dzień Środków Społecznego Przekazu<\/i><\/a> (24 stycznia 2024): <i>AAS<\/i> 116 (2024), s. 261–266; <i>Sztuczna inteligencja i mądrość serca – dla komunikacji w pełni ludzkiej<\/i>, „L’Osservatore Romano”, wyd. polskie, nr 2–3 (460)/2024, s. 4–7; Tenże, <a href=\"https://www.vatican.va/content/francesco/pl/speeches/2024/june/documents/20240614-g7-intelligenza-artificiale.html\" target=\"_blank\" rel=\"noopener\"><i>Przemówienie podczas Sesji G7 poświęconej sztucznej inteligencji. „Narzędzie fascynujące i zarazem przerażające”<\/i><\/a> (14 czerwca 2024): <i>AAS<\/i> 116 (2024), s. 866–875; Międzynarodowa Komisja Teologiczna, <i>„Quo vadis, humanitas?” Namysł nad antropologią chrześcijańską wobec niektórych scenariuszy dotyczących przyszłości człowieka <\/i>(9 lutego 2026); <a href=\"https://www.vatican.va/content/leo-xiv/pl/messages/communications/documents/20260124-messaggio-comunicazioni-sociali.html\" target=\"_blank\" rel=\"noopener\"><i>Orędzie na LX Światowy Dzień Środków Społecznego Przekazu<\/i><\/a> (24 stycznia 2026): „L’Osservatore Romano”, 24 stycznia 2026, s. 2–3; <i>Chronić ludzkie głosy i twarze<\/i>, „L’Osservatore Romano”, wyd. polskie, nr 2–3 (480)/2026, s. 48–51. <a class=\"fnup\" href=\"#rn123\">↩<\/a><\/span><\/li><li id=\"fn124\"><a class=\"fnback\" href=\"#rn124\" aria-label=\"Powrót do tekstu\">124.<\/a><span>Por. Dykasteria Nauki Wiary – Dykasteria Kultury i Edukacji, Nota <i>Antiqua et nova<\/i> (14 stycznia 2025), 96: <i>AAS<\/i> 117 (2025), s. 201. <a class=\"fnup\" href=\"#rn124\">↩<\/a><\/span><\/li><li id=\"fn125\"><a class=\"fnback\" href=\"#rn125\" aria-label=\"Powrót do tekstu\">125.<\/a><span>Franciszek, <i>Przemówienie do uczestników spotkania „Minerva Dialogues”, zorganizowanego przez Dykasterię Kultury i Edukacji<\/i> (27 marca 2023): <i>AAS<\/i> 115 (2023), s. 465. <a class=\"fnup\" href=\"#rn125\">↩<\/a><\/span><\/li><li id=\"fn126\"><a class=\"fnback\" href=\"#rn126\" aria-label=\"Powrót do tekstu\">126.<\/a><span>Por. Dykasteria Nauki Wiary – Dykasteria Kultury i Edukacji, Nota <i>Antiqua et nova<\/i> (14 stycznia 2025), 41: <i>AAS<\/i> 117 (2025), s. 178. <a class=\"fnup\" href=\"#rn126\">↩<\/a><\/span><\/li><li id=\"fn127\"><a class=\"fnback\" href=\"#rn127\" aria-label=\"Powrót do tekstu\">127.<\/a><span>Por. <i>tamże<\/i>, 44–45, <i>AAS<\/i> 117 (2025), s. 179–180. <a class=\"fnup\" href=\"#rn127\">↩<\/a><\/span><\/li><li id=\"fn128\"><a class=\"fnback\" href=\"#rn128\" aria-label=\"Powrót do tekstu\">128.<\/a><span>Por. Św. Jan Paweł II, Enc. <a href=\"https://www.vatican.va/content/john-paul-ii/pl/encyclicals/documents/hf_jp-ii_enc_01051991_centesimus-annus.html\" target=\"_blank\" rel=\"noopener\"><i>Centesimus annus<\/i><\/a> (1 maja 1991), 40: <i>AAS<\/i> 83 (1991), s. 843. <a class=\"fnup\" href=\"#rn128\">↩<\/a><\/span><\/li><li id=\"fn129\"><a class=\"fnback\" href=\"#rn129\" aria-label=\"Powrót do tekstu\">129.<\/a><span>Por. Międzynarodowa Komisja Teologiczna, <i>„Quo vadis, humanitas?” Namysł nad antropologią chrześcijańską wobec niektórych scenariuszy przyszłości człowieka <\/i>(9 lutego 2026), 63. <a class=\"fnup\" href=\"#rn129\">↩<\/a><\/span><\/li><li id=\"fn130\"><a class=\"fnback\" href=\"#rn130\" aria-label=\"Powrót do tekstu\">130.<\/a><span>Por. Św. Paweł VI, <i>Przemówienie z okazji XXV rocznicy powstania FAO<\/i> (16 listopada 1970): <i>AAS<\/i> 62 (1970), s. 833. <a class=\"fnup\" href=\"#rn130\">↩<\/a><\/span><\/li><li id=\"fn131\"><a class=\"fnback\" href=\"#rn131\" aria-label=\"Powrót do tekstu\">131.<\/a><span>Międzynarodowa Komisja Teologiczna, <i>„Quo vadis, humanitas?” Namysł nad antropologią chrześcijańską wobec niektórych scenariuszy przyszłości człowieka <\/i>(9 lutego 2026), 3. <a class=\"fnup\" href=\"#rn131\">↩<\/a><\/span><\/li><li id=\"fn132\"><a class=\"fnback\" href=\"#rn132\" aria-label=\"Powrót do tekstu\">132.<\/a><span>„Jeśli serce jest dewaluowane, dewaluuje się również to, co oznacza mówienie od serca, działanie z sercem, dojrzewanie i uzdrawianie serca. Kiedy nie doceniamy specyfiki serca, tracimy odpowiedzi, których sama inteligencja nie może dać, tracimy spotkanie z innymi, tracimy poezję. Tracimy także historię i nasze dzieje, ponieważ prawdziwa osobista przygoda to ta, którą buduje się zaczynając od serca. U schyłku życia tylko to będzie się liczyć”: Franciszek, Enc. <a href=\"https://www.vatican.va/content/francesco/pl/encyclicals/documents/20241024-enciclica-dilexit-nos.html\" target=\"_blank\" rel=\"noopener\"><i>Dilexit nos<\/i><\/a> (24 października 2024), 11: <i>AAS<\/i> 116 (2024), s. 1372. <a class=\"fnup\" href=\"#rn132\">↩<\/a><\/span><\/li><li id=\"fn133\"><a class=\"fnback\" href=\"#rn133\" aria-label=\"Powrót do tekstu\">133.<\/a><span>V. Frankl, <i>Man’s Search for Meaning. An Introduction to Logotherapy<\/i>, Boston 1963, s. 213; <i>Człowiek w poszukiwaniu sensu<\/i>, tłum. A. Wolnicka, Warszawa 2009, s. 197. <a class=\"fnup\" href=\"#rn133\">↩<\/a><\/span><\/li><li id=\"fn134\"><a class=\"fnback\" href=\"#rn134\" aria-label=\"Powrót do tekstu\">134.<\/a><span>Św. Tomasz z Akwinu, <i>Summa Theologiae<\/i>, I-II, q. 112, a. 1, co.; q. 114, a. 5, co.: ed. Leonina, VII, Roma 1892, s. 323, 349. <a class=\"fnup\" href=\"#rn134\">↩<\/a><\/span><\/li><li id=\"fn135\"><a class=\"fnback\" href=\"#rn135\" aria-label=\"Powrót do tekstu\">135.<\/a><span>Por. <i>tamże<\/i>, q. 114, a. 1, co.: ed. Leonina, VII, 344. <a class=\"fnup\" href=\"#rn135\">↩<\/a><\/span><\/li><li id=\"fn136\"><a class=\"fnback\" href=\"#rn136\" aria-label=\"Powrót do tekstu\">136.<\/a><span>Por. Tenże, <i>Super Boetium De Trinitate<\/i>, q. 1, a. 2, ad 3: ed. Leonina, L, Roma 1992, s. 96; <i>Summa Theologiae<\/i>, I, q. 7, a. 1, ad 3: ed. Leonina, IV, Roma 1888, s. 72. <a class=\"fnup\" href=\"#rn136\">↩<\/a><\/span><\/li><li id=\"fn137\"><a class=\"fnback\" href=\"#rn137\" aria-label=\"Powrót do tekstu\">137.<\/a><span>Franciszek, Adhort. apost. <a href=\"https://www.vatican.va/content/francesco/pl/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html\" target=\"_blank\" rel=\"noopener\"><i>Evangelii gaudium<\/i><\/a> (24 listopada 2013), 8: <i>AAS<\/i> 105 (2013), s. 1022. <a class=\"fnup\" href=\"#rn137\">↩<\/a><\/span><\/li><li id=\"fn138\"><a class=\"fnback\" href=\"#rn138\" aria-label=\"Powrót do tekstu\">138.<\/a><span>Św. Jan Paweł II, Enc. <a href=\"https://www.vatican.va/content/john-paul-ii/pl/encyclicals/documents/hf_jp-ii_enc_04031979_redemptor-hominis.html\" target=\"_blank\" rel=\"noopener\"><i>Redemptor hominis<\/i><\/a> (4 marca 1979), 15: <i>AAS<\/i> 71 (1979), s. 286–287. <a class=\"fnup\" href=\"#rn138\">↩<\/a><\/span><\/li><li id=\"fn139\"><a class=\"fnback\" href=\"#rn139\" aria-label=\"Powrót do tekstu\">139.<\/a><span>Św. Augustyn, <i>De civitate Dei<\/i>, XIV, 28: <i>CCSL<\/i> 48, Turnhout 1955, s. 451; <i>Państwo Boże<\/i>, tłum. W. Kubicki, Kęty 2002, s. 546. <a class=\"fnup\" href=\"#rn139\">↩<\/a><\/span><\/li><li id=\"fn140\"><a class=\"fnback\" href=\"#rn140\" aria-label=\"Powrót do tekstu\">140.<\/a><span>Benedykt XVI, Enc. <a href=\"https://www.vatican.va/content/benedict-xvi/pl/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate.html\" target=\"_blank\" rel=\"noopener\"><i>Caritas in veritate<\/i><\/a> (29 czerwca 2009), 34: <i>AAS<\/i> 101 (2009), s. 668–669. <a class=\"fnup\" href=\"#rn140\">↩<\/a><\/span><\/li><li id=\"fn141\"><a class=\"fnback\" href=\"#rn141\" aria-label=\"Powrót do tekstu\">141.<\/a><span>Św. Jan Paweł II, Enc. <a href=\"https://www.vatican.va/content/john-paul-ii/pl/encyclicals/documents/hf_jp-ii_enc_06081993_veritatis-splendor.html\" target=\"_blank\" rel=\"noopener\"><i>Veritatis splendor<\/i><\/a> (6 sierpnia 1993), 32: <i>AAS<\/i> 85 (1993), s. 1159. <a class=\"fnup\" href=\"#rn141\">↩<\/a><\/span><\/li><li id=\"fn142\"><a class=\"fnback\" href=\"#rn142\" aria-label=\"Powrót do tekstu\">142.<\/a><span>Franciszek, Enc. <a href=\"https://www.vatican.va/content/francesco/pl/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\"><i>Fratelli tutti<\/i><\/a> (3 października 2020), 207: <i>AAS<\/i> 112 (2020), s. 1043. <a class=\"fnup\" href=\"#rn142\">↩<\/a><\/span><\/li><li id=\"fn143\"><a class=\"fnback\" href=\"#rn143\" aria-label=\"Powrót do tekstu\">143.<\/a><span>H. Arendt, <i>The Origins of Totalitarianism<\/i>, t. III, New York 1962, s. 474; <i>Korzenie totalitaryzmu<\/i>, tłum. M. Szawiel, D. Grinberg, Warszawa 1993, s. 510. <a class=\"fnup\" href=\"#rn143\">↩<\/a><\/span><\/li><li id=\"fn144\"><a class=\"fnback\" href=\"#rn144\" aria-label=\"Powrót do tekstu\">144.<\/a><span><a href=\"https://www.vatican.va/content/leo-xiv/pl/speeches/2025/may/documents/20250512-media.html\" target=\"_blank\" rel=\"noopener\"><i>Przemówienie do pracowników mediów<\/i><\/a> (12 maja 2025): <i>AAS<\/i> 117 (2025), s. 681–682; <i>Rozbrójmy słowa, a przyczynimy się do rozbrojenia Ziemi<\/i>, „L’Osservatore Romano”, wyd. polskie, nr 5 (472)/2025, s. 26. <a class=\"fnup\" href=\"#rn144\">↩<\/a><\/span><\/li><li id=\"fn145\"><a class=\"fnback\" href=\"#rn145\" aria-label=\"Powrót do tekstu\">145.<\/a><span>Benedykt XVI, <a href=\"https://www.vatican.va/content/benedict-xvi/pl/messages/communications/documents/hf_ben-xvi_mes_20130124_47th-world-communications-day.html\" target=\"_blank\" rel=\"noopener\"><i>Orędzie na XLVII Światowy Dzień Środków Społecznego Przekazu<\/i><\/a> (24 stycznia 2013): <i>AAS<\/i> 105 (2013), s. 183; <i>Serwisy społecznościowe: portale prawdy i wiary; nowe przestrzenie ewangelizacji<\/i>, „L’Osservatore Romano”, wyd. polskie, nr 3–4 (351)/2013, s. 11. <a class=\"fnup\" href=\"#rn145\">↩<\/a><\/span><\/li><li id=\"fn146\"><a class=\"fnback\" href=\"#rn146\" aria-label=\"Powrót do tekstu\">146.<\/a><span>Franciszek, <i>Przemówienie z okazji wręczenia insygniów Kawalera i Damy Wielkiego Krzyża Orderu Piusa IX Panu Philipowi Pullelli i Pani Valentinie Alazraki<\/i> (13 listopada 2021): „L’Osservatore Romano”, 13 listopada 2021, s. 12. <a class=\"fnup\" href=\"#rn146\">↩<\/a><\/span><\/li><li id=\"fn147\"><a class=\"fnback\" href=\"#rn147\" aria-label=\"Powrót do tekstu\">147.<\/a><span>Por. Platon, <i>List VII<\/i>, 344b-c: ed. Souilhé, t. XIII/1, Paris 1931 ( <i>CUF, Série grecque<\/i> 63), s. 54; Tenże, <i>Listy <\/i>(Biblioteka Klasyków Filozofii), przeł. M. Maykowska, przedm. i koment. uzup. M. Pąkcińska, Warszawa 1987, s. 55–56. <a class=\"fnup\" href=\"#rn147\">↩<\/a><\/span><\/li><li id=\"fn148\"><a class=\"fnback\" href=\"#rn148\" aria-label=\"Powrót do tekstu\">148.<\/a><span>Por. <i>Przemówienie do uczestników Konferencji „The Dignity of Children and Adolescents in the Age of Artificial Intelligence” <\/i>(13 listopada 2025): „L’Osservatore Romano”, 13 listopada 2025, s. 3. <a class=\"fnup\" href=\"#rn148\">↩<\/a><\/span><\/li><li id=\"fn149\"><a class=\"fnback\" href=\"#rn149\" aria-label=\"Powrót do tekstu\">149.<\/a><span>Por. <i>Przemówienie do członków Advisory Board RCS Academy<\/i> (7 listopada 2025): „L’Osservatore Romano”, 7 listopada 2025, s. 4. <a class=\"fnup\" href=\"#rn149\">↩<\/a><\/span><\/li><li id=\"fn150\"><a class=\"fnback\" href=\"#rn150\" aria-label=\"Powrót do tekstu\">150.<\/a><span>Św. Jan Paweł II, Enc. <a href=\"https://www.vatican.va/content/john-paul-ii/pl/encyclicals/documents/hf_jp-ii_enc_14091981_laborem-exercens.html\" target=\"_blank\" rel=\"noopener\"><i>Laborem exercens<\/i><\/a> (14 września 1981), 3: <i>AAS<\/i> 73 (1981), s. 584. <a class=\"fnup\" href=\"#rn150\">↩<\/a><\/span><\/li><li id=\"fn151\"><a class=\"fnback\" href=\"#rn151\" aria-label=\"Powrót do tekstu\">151.<\/a><span>Por. Franciszek, Enc. <a href=\"https://www.vatican.va/content/francesco/pl/encyclicals/documents/papa-francesco_20150524_enciclica-laudato-si.html\" target=\"_blank\" rel=\"noopener\"><i>Laudato si’<\/i><\/a> (24 maja 2015), 128: <i>AAS<\/i> 107 (2015), s. 898. <a class=\"fnup\" href=\"#rn151\">↩<\/a><\/span><\/li><li id=\"fn152\"><a class=\"fnback\" href=\"#rn152\" aria-label=\"Powrót do tekstu\">152.<\/a><span>Dykasteria Nauki Wiary – Dykasteria Kultury i Edukacji, Nota <i>Antiqua et nova<\/i> (14 stycznia 2025), 67: <i>AAS<\/i> 117 (2025), s. 188–189. <a class=\"fnup\" href=\"#rn152\">↩<\/a><\/span><\/li><li id=\"fn153\"><a class=\"fnback\" href=\"#rn153\" aria-label=\"Powrót do tekstu\">153.<\/a><span>Por. Św. Jan Paweł II, Enc. <a href=\"https://www.vatican.va/content/john-paul-ii/pl/encyclicals/documents/hf_jp-ii_enc_14091981_laborem-exercens.html\" target=\"_blank\" rel=\"noopener\"><i>Laborem exercens<\/i><\/a> (14 września 1981), 18: <i>AAS<\/i> 73 (1981), s. 622–625. <a class=\"fnup\" href=\"#rn153\">↩<\/a><\/span><\/li><li id=\"fn154\"><a class=\"fnback\" href=\"#rn154\" aria-label=\"Powrót do tekstu\">154.<\/a><span>Por. Franciszek, Enc. <a href=\"https://www.vatican.va/content/francesco/pl/encyclicals/documents/papa-francesco_20150524_enciclica-laudato-si.html\" target=\"_blank\" rel=\"noopener\"><i>Laudato si’<\/i><\/a> (24 maja 2015), 109: <i>AAS<\/i> 107 (2015), s. 891. <a class=\"fnup\" href=\"#rn154\">↩<\/a><\/span><\/li><li id=\"fn155\"><a class=\"fnback\" href=\"#rn155\" aria-label=\"Powrót do tekstu\">155.<\/a><span>Por. Benedykt XVI, Enc. <a href=\"https://www.vatican.va/content/benedict-xvi/pl/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate.html\" target=\"_blank\" rel=\"noopener\"><i>Caritas in veritate<\/i><\/a> (29 czerwca 2009), 32: <i>AAS<\/i> 101 (2009), s. 666. <a class=\"fnup\" href=\"#rn155\">↩<\/a><\/span><\/li><li id=\"fn156\"><a class=\"fnback\" href=\"#rn156\" aria-label=\"Powrót do tekstu\">156.<\/a><span>Por. Papieska Rada <i>Iustitia et Pax<\/i>, <i>Kompendium nauki społecznej Kościoła<\/i>, 268. <a class=\"fnup\" href=\"#rn156\">↩<\/a><\/span><\/li><li id=\"fn157\"><a class=\"fnback\" href=\"#rn157\" aria-label=\"Powrót do tekstu\">157.<\/a><span>Por. Benedykt XVI, Enc. <a href=\"https://www.vatican.va/content/benedict-xvi/pl/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate.html\" target=\"_blank\" rel=\"noopener\"><i>Caritas in veritate<\/i><\/a> (29 czerwca 2009), 64: <i>AAS<\/i> 101 (2009), s. 698. <a class=\"fnup\" href=\"#rn157\">↩<\/a><\/span><\/li><li id=\"fn158\"><a class=\"fnback\" href=\"#rn158\" aria-label=\"Powrót do tekstu\">158.<\/a><span>Por. Franciszek, Enc. <a href=\"https://www.vatican.va/content/francesco/pl/encyclicals/documents/papa-francesco_20150524_enciclica-laudato-si.html\" target=\"_blank\" rel=\"noopener\"><i>Laudato si’<\/i><\/a> (24 maja 2015), 129: <i>AAS<\/i> 107 (2015), s. 899. <a class=\"fnup\" href=\"#rn158\">↩<\/a><\/span><\/li><li id=\"fn159\"><a class=\"fnback\" href=\"#rn159\" aria-label=\"Powrót do tekstu\">159.<\/a><span>Por. <a href=\"https://www.vatican.va/content/francesco/pl/encyclicals/documents/papa-francesco_20150524_enciclica-laudato-si.html\" target=\"_blank\" rel=\"noopener\"><i>tamże<\/i><\/a>. <a class=\"fnup\" href=\"#rn159\">↩<\/a><\/span><\/li><li id=\"fn160\"><a class=\"fnback\" href=\"#rn160\" aria-label=\"Powrót do tekstu\">160.<\/a><span>Por. Tenże, Enc. <a href=\"https://www.vatican.va/content/francesco/pl/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\"><i>Fratelli tutti<\/i><\/a> (3 października 2020), 108: <i>AAS<\/i> 112 (2020), s. 1006. <a class=\"fnup\" href=\"#rn160\">↩<\/a><\/span><\/li><li id=\"fn161\"><a class=\"fnback\" href=\"#rn161\" aria-label=\"Powrót do tekstu\">161.<\/a><span>Por. Kongregacja Nauki Wiary – Dykasteria do spraw Służby Integralnemu Rozwojowi Człowieka, <i>„Oeconomicae et pecuniariae quaestiones”. Rozważania służące etycznemu rozeznaniu niektórych aspektów współczesnego systemu gospodarczo-finansowego <\/i>(6 stycznia 2018), 6: <i>AAS<\/i> 110 (2018), s. 772. <a class=\"fnup\" href=\"#rn161\">↩<\/a><\/span><\/li><li id=\"fn162\"><a class=\"fnback\" href=\"#rn162\" aria-label=\"Powrót do tekstu\">162.<\/a><span>Franciszek, <i>Pozdrowienie do pracowników Międzynarodowego Funduszu Rozwoju Rolnictwa (IFAD)<\/i> (14 lutego 2019): <i>AAS<\/i> 111 (2019), s. 309. Por. Benedykt XVI, Enc. <a href=\"https://www.vatican.va/content/benedict-xvi/pl/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate.html\" target=\"_blank\" rel=\"noopener\"><i>Caritas in veritate<\/i><\/a> (29 czerwca 2009), 22: <i>AAS<\/i> 101 (2009), s. 657. <a class=\"fnup\" href=\"#rn162\">↩<\/a><\/span><\/li><li id=\"fn163\"><a class=\"fnback\" href=\"#rn163\" aria-label=\"Powrót do tekstu\">163.<\/a><span>Por. <a href=\"https://www.vatican.va/content/benedict-xvi/pl/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate.html\" target=\"_blank\" rel=\"noopener\"><i>tamże<\/i><\/a>, 36: <i>AAS<\/i> 101 (2009), s. 671–672. <a class=\"fnup\" href=\"#rn163\">↩<\/a><\/span><\/li><li id=\"fn164\"><a class=\"fnback\" href=\"#rn164\" aria-label=\"Powrót do tekstu\">164.<\/a><span>Por. Franciszek, Adhort. apost. <a href=\"https://www.vatican.va/content/francesco/pl/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html\" target=\"_blank\" rel=\"noopener\"><i>Evangelii gaudium<\/i><\/a> (24 listopada 2013), 204: <i>AAS<\/i> 105 (2013), s. 1105–1106. <a class=\"fnup\" href=\"#rn164\">↩<\/a><\/span><\/li><li id=\"fn165\"><a class=\"fnback\" href=\"#rn165\" aria-label=\"Powrót do tekstu\">165.<\/a><span>Por. Św. Paweł VI, Enc. <i>Populorum progressio<\/i> (26 marca 1967), 87: <i>AAS<\/i> 59 (1967), s. 299. <a class=\"fnup\" href=\"#rn165\">↩<\/a><\/span><\/li><li id=\"fn166\"><a class=\"fnback\" href=\"#rn166\" aria-label=\"Powrót do tekstu\">166.<\/a><span>Por. Św. Jan Paweł II, Enc. <a href=\"https://www.vatican.va/content/john-paul-ii/pl/encyclicals/documents/hf_jp-ii_enc_01051991_centesimus-annus.html\" target=\"_blank\" rel=\"noopener\"><i>Centesimus annus<\/i><\/a> (1 maja 1991), 39: <i>AAS<\/i> 83 (1991), s. 841. <a class=\"fnup\" href=\"#rn166\">↩<\/a><\/span><\/li><li id=\"fn167\"><a class=\"fnback\" href=\"#rn167\" aria-label=\"Powrót do tekstu\">167.<\/a><span>Por. Papieska Rada <i>Iustitia et Pax<\/i>, <i>Kompendium nauki społecznej Kościoła<\/i>, 211. <a class=\"fnup\" href=\"#rn167\">↩<\/a><\/span><\/li><li id=\"fn168\"><a class=\"fnback\" href=\"#rn168\" aria-label=\"Powrót do tekstu\">168.<\/a><span>Por. Św. Jan Paweł II, List <i>Gratissimam sane<\/i> (2 lutego 1994), 17: <i>AAS<\/i> 86 (1994), s. 903–906; <i>List do Rodzin z okazji Roku Rodziny 1994<\/i>, „L’Osservatore Romano”, wyd. polskie, nr 3 (161)/1994, s. 24–25. <a class=\"fnup\" href=\"#rn168\">↩<\/a><\/span><\/li><li id=\"fn169\"><a class=\"fnback\" href=\"#rn169\" aria-label=\"Powrót do tekstu\">169.<\/a><span>Por. Konferencja Biskupów Katolickich Stanów Zjednoczonych, <i>Sons and Daughters of the Light. A Pastoral Plan for Ministry with Young Adults <\/i>(12 listopada 1996), Washington D.C. 1996, I, 3. <a class=\"fnup\" href=\"#rn169\">↩<\/a><\/span><\/li><li id=\"fn170\"><a class=\"fnback\" href=\"#rn170\" aria-label=\"Powrót do tekstu\">170.<\/a><span>Por. Papieska Rada <i>Iustitia et Pax<\/i>, <i>Kompendium nauki społecznej Kościoła<\/i>, 290. <a class=\"fnup\" href=\"#rn170\">↩<\/a><\/span><\/li><li id=\"fn171\"><a class=\"fnback\" href=\"#rn171\" aria-label=\"Powrót do tekstu\">171.<\/a><span>Por. <i>tamże<\/i>, 214. <a class=\"fnup\" href=\"#rn171\">↩<\/a><\/span><\/li><li id=\"fn172\"><a class=\"fnback\" href=\"#rn172\" aria-label=\"Powrót do tekstu\">172.<\/a><span>Por. Franciszek, <a href=\"https://www.vatican.va/content/francesco/pl/messages/communications/documents/papa-francesco_20140124_messaggio-comunicazioni-sociali.html\" target=\"_blank\" rel=\"noopener\"><i>Orędzie na XLVIII Światowy Dzień Pokoju<\/i><\/a> (8 grudnia 2014), 4: <i>AAS<\/i> 107 (2015), s. 70–71; <i>Już nie niewolnicy, lecz bracia<\/i>, „L’Osservatore Romano”, wyd. polskie, nr 12 (367)/2014, s. 6–7. <a class=\"fnup\" href=\"#rn172\">↩<\/a><\/span><\/li><li id=\"fn173\"><a class=\"fnback\" href=\"#rn173\" aria-label=\"Powrót do tekstu\">173.<\/a><span>Por. Międzynarodowa Komisja Teologiczna, <i>Pamięć i pojednanie. Kościół i winy przeszłości<\/i>, Città del Vaticano 2000, 5.3. <a class=\"fnup\" href=\"#rn173\">↩<\/a><\/span><\/li><li id=\"fn174\"><a class=\"fnback\" href=\"#rn174\" aria-label=\"Powrót do tekstu\">174.<\/a><span>Jak na przykład w Bullach Eugeniusza IV <i>Sicut dudum<\/i> (13 stycznia 1435) i <i>Etsi suscepti<\/i> (9 stycznia 1442) oraz w Bullach Mikołaja V <i>Dum diversas<\/i> (18 czerwca 1452) i <i>Romanus Pontifex<\/i> (8 stycznia 1455). Naciski polityczne, a niekiedy także ekonomiczne, przeważały nad wymogami ewangelicznymi. Ewangelizacja była w ten sposób często naginana albo błędnie interpretowana pod wpływem ingerencji władz doczesnych, co prowadziło do relatywizowania niezgodności niewolnictwa z sumieniem chrześcijańskim. <a class=\"fnup\" href=\"#rn174\">↩<\/a><\/span><\/li><li id=\"fn175\"><a class=\"fnback\" href=\"#rn175\" aria-label=\"Powrót do tekstu\">175.<\/a><span>Por. Leon XIII, Enc. <i>In plurimis<\/i> (5 maja 1888): <i>Acta Leonis XIII<\/i>, t. VIII, Roma 1889, s. 169–192; <i>Breviarium missionum. Wybór dokumentów Kościoła dotyczących dzieła misyjnego, <\/i>t. 1, oprac. B. Wodecki, F. Wodecki, F. Zapłata, Warszawa 1979, s. 154–172. Warto zauważyć, że jeszcze w 1866 r. Święte Oficjum rozróżniało między niemoralnymi i moralnymi aspektami poddaństwa, nie potępiając go w pełni: Rzym, Archiwum Dykasterii Nauki Wiary, <i>Istr.<\/i> 1293: <i>Instrukcja Świętego Oficjum w odpowiedzi na różne wątpliwości biskupa Massaia, Wikariusza Apostolskiego w kraju Galla<\/i> [ <i>Oromo<\/i>], kwiecień 1866, odpowiedź na pytanie 15. <a class=\"fnup\" href=\"#rn175\">↩<\/a><\/span><\/li><li id=\"fn176\"><a class=\"fnback\" href=\"#rn176\" aria-label=\"Powrót do tekstu\">176.<\/a><span>Por. Św. Jan Paweł II, Bulla <i>Incarnationis mysterium<\/i> (29 listopada 1998), 11: <i>AAS<\/i> 91 (1999), s. 139–141; <i>Bulla ogłaszająca Wielki Jubileusz Roku 2000<\/i>, „L’Osservatore Romano”, wyd. polskie, nr 1 (209)/1999, s. 13–15. <a class=\"fnup\" href=\"#rn176\">↩<\/a><\/span><\/li><li id=\"fn177\"><a class=\"fnback\" href=\"#rn177\" aria-label=\"Powrót do tekstu\">177.<\/a><span>Por. Św. Paweł VI, <i>Regina caeli<\/i> (17 maja 1970): <i>Insegnamenti di Paolo VI<\/i>, t. VIII, Città del Vaticano 1971, s. 506. <a class=\"fnup\" href=\"#rn177\">↩<\/a><\/span><\/li><li id=\"fn178\"><a class=\"fnback\" href=\"#rn178\" aria-label=\"Powrót do tekstu\">178.<\/a><span>Por. Franciszek, Enc. <a href=\"https://www.vatican.va/content/francesco/pl/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\"><i>Fratelli tutti<\/i><\/a> (3 października 2020), 183: <i>AAS<\/i> 112 (2020), s. 1033–1034. <a class=\"fnup\" href=\"#rn178\">↩<\/a><\/span><\/li><li id=\"fn179\"><a class=\"fnback\" href=\"#rn179\" aria-label=\"Powrót do tekstu\">179.<\/a><span>Por. Sobór Watykański II, Konst. duszp. <i>Gaudium et spes<\/i>, 26: <i>AAS<\/i> 58 (1966), s. 1046–1047. <a class=\"fnup\" href=\"#rn179\">↩<\/a><\/span><\/li><li id=\"fn180\"><a class=\"fnback\" href=\"#rn180\" aria-label=\"Powrót do tekstu\">180.<\/a><span>Św. Paweł VI, <i>Przemówienie na forum XX Zgromadzenia Ogólnego Narodów Zjednoczonych<\/i> (4 października 1965): <i>AAS<\/i> 57 (1965), s. 877–881. <a class=\"fnup\" href=\"#rn180\">↩<\/a><\/span><\/li><li id=\"fn181\"><a class=\"fnback\" href=\"#rn181\" aria-label=\"Powrót do tekstu\">181.<\/a><span>Organizacja Narodów Zjednoczonych, <i>Karta Narodów Zjednoczonych<\/i> (26 czerwca 1945), Preambuła. <a class=\"fnup\" href=\"#rn181\">↩<\/a><\/span><\/li><li id=\"fn182\"><a class=\"fnback\" href=\"#rn182\" aria-label=\"Powrót do tekstu\">182.<\/a><span>Por. Franciszek, Enc. <a href=\"https://www.vatican.va/content/francesco/pl/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\"><i>Fratelli tutti<\/i><\/a> (3 października 2020), 258: <i>AAS<\/i> 112 (2020), s. 1060–1061. „Faktycznie, w ostatnich dekadach wszystkie wojny były rzekomo «usprawiedliwione». <i>Katechizm Kościoła Katolickiego<\/i> mówi o możliwości uprawnionej <i>obrony<\/i> przy użyciu siły zbrojnej, co oznacza wykazanie, że istnieją pewne «ścisłe warunki uprawnienia moralnego». Łatwo jest jednak popaść w zbyt szeroką interpretację tego możliwego prawa. Próbuje się w ten sposób usprawiedliwić także ataki «prewencyjne» lub działania wojenne, które łatwo pociągają za sobą «poważniejsze zło i zamęt, niż zło, które należy usunąć»”; por. <i>KKK<\/i>, 2309. <a class=\"fnup\" href=\"#rn182\">↩<\/a><\/span><\/li><li id=\"fn183\"><a class=\"fnback\" href=\"#rn183\" aria-label=\"Powrót do tekstu\">183.<\/a><span>Por. Dykasteria Nauki Wiary – Dykasteria Kultury i Edukacji, Nota <i>Antiqua et nova<\/i> (14 stycznia 2025), 99: <i>AAS<\/i> 117 (2025), s. 202–203. <a class=\"fnup\" href=\"#rn183\">↩<\/a><\/span><\/li><li id=\"fn184\"><a class=\"fnback\" href=\"#rn184\" aria-label=\"Powrót do tekstu\">184.<\/a><span>Por. <i>tamże<\/i>, 103: <i>AAS<\/i> 117 (2025), s. 204. <a class=\"fnup\" href=\"#rn184\">↩<\/a><\/span><\/li><li id=\"fn185\"><a class=\"fnback\" href=\"#rn185\" aria-label=\"Powrót do tekstu\">185.<\/a><span>Por. <i>Przemówienie do uczestników Zgromadzenia Dzieł Pomocy Kościołom Wschodnim (ROACO)<\/i> (26 czerwca 2025): <i>AAS<\/i> 117 (2025), s. 847–849. <a class=\"fnup\" href=\"#rn185\">↩<\/a><\/span><\/li><li id=\"fn186\"><a class=\"fnback\" href=\"#rn186\" aria-label=\"Powrót do tekstu\">186.<\/a><span>Por. Franciszek, <a href=\"https://www.vatican.va/content/francesco/pl/messages/peace/documents/papa-francesco_20191208_messaggio-53giornatamondiale-pace2020.html\" target=\"_blank\" rel=\"noopener\"><i>Orędzie na LIII Światowy Dzień Pokoju<\/i><\/a> (8 grudnia 2019): <i>AAS<\/i> 112 (2020), s. 54–61; <i>Pokój jako droga nadziei – dialog, pojednanie i nawrócenie ekologiczne<\/i>, „L’Osservatore Romano”, wyd. polskie, nr 1 (419)/2020, s. 4–7. <a class=\"fnup\" href=\"#rn186\">↩<\/a><\/span><\/li><li id=\"fn187\"><a class=\"fnback\" href=\"#rn187\" aria-label=\"Powrót do tekstu\">187.<\/a><span>J.R.R. Tolkien, <i>The Lord of the Rings. Part III: The Return of the King<\/i>, New York 1965, s. 190; <i>Władca Pierścieni<\/i>, t. III: <i>Powrót Króla<\/i>, tłum. M. Skibniewska, Warszawa 1990, s. 148. <a class=\"fnup\" href=\"#rn187\">↩<\/a><\/span><\/li><li id=\"fn188\"><a class=\"fnback\" href=\"#rn188\" aria-label=\"Powrót do tekstu\">188.<\/a><span><i><a href=\"https://www.vatican.va/content/leo-xiv/pl/speeches/2025/may/documents/20250512-media.html\" target=\"_blank\" rel=\"noopener\">Przemówienie do pracowników mediów<\/a><\/i> (12 maja 2025): <i>AAS<\/i> 117 (2025), s. 682; <i>Rozbrójmy słowa, a przyczynimy się do rozbrojenia Ziemi<\/i>, „L’Osservatore Romano”, wyd. polskie, nr 5 (472)/2025, s. 26. <a class=\"fnup\" href=\"#rn188\">↩<\/a><\/span><\/li><li id=\"fn189\"><a class=\"fnback\" href=\"#rn189\" aria-label=\"Powrót do tekstu\">189.<\/a><span><i><a href=\"https://www.vatican.va/content/leo-xiv/pl/speeches/2025/may/documents/20250512-media.html\" target=\"_blank\" rel=\"noopener\">Tamże<\/a><\/i>, s. 25. <a class=\"fnup\" href=\"#rn189\">↩<\/a><\/span><\/li><li id=\"fn190\"><a class=\"fnback\" href=\"#rn190\" aria-label=\"Powrót do tekstu\">190.<\/a><span>Św. Jan Paweł II, <a href=\"https://www.vatican.va/content/john-paul-ii/pl/messages/peace/documents/hf_jp-ii_mes_08121997_xxxi-world-day-for-peace.html\" target=\"_blank\" rel=\"noopener\"><i>Orędzie na XXXI Światowy Dzień Pokoju<\/i><\/a> (1 stycznia 1998), 1: <i>AAS<\/i> 90 (1998), s. 147; <i>Sprawiedliwość każdego człowieka źródłem pokoju dla wszystkich<\/i>, „L’Osservatore Romano”, wyd. polskie, nr 1 (199)/1998, s. 4. <a class=\"fnup\" href=\"#rn190\">↩<\/a><\/span><\/li><li id=\"fn191\"><a class=\"fnback\" href=\"#rn191\" aria-label=\"Powrót do tekstu\">191.<\/a><span>Św. Augustyn, <i>Enarrationes in Psalmos<\/i>, 84, 12: <i>CCSL<\/i> 39, Turnhout 1956, s. 1172–1173; <i>Objaśnienia Psalmów. Ps 78–102<\/i>, tłum. J. Sulowski, oprac. E. Stanula, Warszawa 1986, s. 83–84. <a class=\"fnup\" href=\"#rn191\">↩<\/a><\/span><\/li><li id=\"fn192\"><a class=\"fnback\" href=\"#rn192\" aria-label=\"Powrót do tekstu\">192.<\/a><span>Por. Franciszek, Enc. <a href=\"https://www.vatican.va/content/francesco/pl/encyclicals/documents/20241024-enciclica-dilexit-nos.html\" target=\"_blank\" rel=\"noopener\"><i>Dilexit nos<\/i><\/a> (24 października 2024), 22: <i>AAS<\/i> 116 (2024), s. 1375–1376. <a class=\"fnup\" href=\"#rn192\">↩<\/a><\/span><\/li><li id=\"fn193\"><a class=\"fnback\" href=\"#rn193\" aria-label=\"Powrót do tekstu\">193.<\/a><span>Por. Tenże, Enc. <a href=\"https://www.vatican.va/content/francesco/pl/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\"><i>Fratelli tutti<\/i><\/a> (3 października 2020), 115: <i>AAS<\/i> 112 (2020), s. 1008–1009. <a class=\"fnup\" href=\"#rn193\">↩<\/a><\/span><\/li><li id=\"fn194\"><a class=\"fnback\" href=\"#rn194\" aria-label=\"Powrót do tekstu\">194.<\/a><span>Por. <i>tamże<\/i>, 261: <i>AAS<\/i> 112 (2020), s. 1062. <a class=\"fnup\" href=\"#rn194\">↩<\/a><\/span><\/li><li id=\"fn195\"><a class=\"fnback\" href=\"#rn195\" aria-label=\"Powrót do tekstu\">195.<\/a><span>Por. Św. Paweł VI, <i>Przemówienie na forum XX Zgromadzenia Ogólnego Narodów Zjednoczonych<\/i> (4 października 1965): <i>AAS<\/i> 57 (1965), s. 878–879. <a class=\"fnup\" href=\"#rn195\">↩<\/a><\/span><\/li><li id=\"fn196\"><a class=\"fnback\" href=\"#rn196\" aria-label=\"Powrót do tekstu\">196.<\/a><span>Por. Pius XII, Orędzie radiowe <i>Un’ora grave<\/i> (24 sierpnia 1939): <i>AAS<\/i> 23 (1939), s. 334. <a class=\"fnup\" href=\"#rn196\">↩<\/a><\/span><\/li><li id=\"fn197\"><a class=\"fnback\" href=\"#rn197\" aria-label=\"Powrót do tekstu\">197.<\/a><span>G. La Pira, <i>Riflessioni sul Concilio. <\/i>Discorso del Sindaco di Firenze Prof. Giorgio La Pira alle «Guides de France» (Rzym, 4 września 1962), Firenze 1962, s. 6. <a class=\"fnup\" href=\"#rn197\">↩<\/a><\/span><\/li><li id=\"fn198\"><a class=\"fnback\" href=\"#rn198\" aria-label=\"Powrót do tekstu\">198.<\/a><span><a href=\"https://www.vatican.va/content/leo-xiv/pl/speeches/2025/may/documents/20250514-giubileo-chiese-orientali.html\" target=\"_blank\" rel=\"noopener\"><i>Przemówienie do uczestników Jubileuszu Kościołów Wschodnich<\/i><\/a> (14 maja 2025): <i>AAS<\/i> 117 (2025), s. 686; <i>Apel do przywódców: spotkajmy się, rozmawiajmy, negocjujmy!<\/i>, „L’Osservatore Romano”, wyd. polskie, nr 5 (472)/2025, s. 30. <a class=\"fnup\" href=\"#rn198\">↩<\/a><\/span><\/li><li id=\"fn199\"><a class=\"fnback\" href=\"#rn199\" aria-label=\"Powrót do tekstu\">199.<\/a><span>Por. Franciszek, Enc. <a href=\"https://www.vatican.va/content/francesco/pl/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\"><i>Fratelli tutti<\/i><\/a> (3 października 2020), 271: <i>AAS<\/i> 112 (2020), s. 1066. <a class=\"fnup\" href=\"#rn199\">↩<\/a><\/span><\/li><li id=\"fn200\"><a class=\"fnback\" href=\"#rn200\" aria-label=\"Powrót do tekstu\">200.<\/a><span>Por. Tenże, <a href=\"https://www.vatican.va/content/francesco/pl/speeches/2016/september/documents/papa-francesco_20160920_assisi-preghiera-pace.html\" target=\"_blank\" rel=\"noopener\"><i>Apel o pokój w Asyżu z okazji Światowego Dnia Modlitwy o Pokój „Pragnienie pokoju. Religie i kultury w dialogu”<\/i><\/a> (20 września 2016): <i>AAS<\/i> 108 (2016), s. 1124. <a class=\"fnup\" href=\"#rn200\">↩<\/a><\/span><\/li><li id=\"fn201\"><a class=\"fnback\" href=\"#rn201\" aria-label=\"Powrót do tekstu\">201.<\/a><span>Tenże, <a href=\"https://www.vatican.va/content/leo-xiv/pl/speeches/2026/january/documents/20260109-corpo-diplomatico.html\" target=\"_blank\" rel=\"noopener\"><i>Przemówienie do członków Korpusu Dyplomatycznego akredytowanego przy Stolicy Apostolskiej<\/i> <i>z okazji składanych życzeń noworocznych<\/i><\/a> (9 stycznia 2025): <i>AAS<\/i> 117 (2025), s. 110; „L’Osservatore Romano”, wyd. polskie, nr 1 (469)/2025, s. 47. <a class=\"fnup\" href=\"#rn201\">↩<\/a><\/span><\/li><li id=\"fn202\"><a class=\"fnback\" href=\"#rn202\" aria-label=\"Powrót do tekstu\">202.<\/a><span>Por. Tenże, <i>Przemówienie do uczestników XXXVIII Sesji FAO<\/i> (20 czerwca 2013): <i>AAS<\/i> 105 (2013), s. 616–617. <a class=\"fnup\" href=\"#rn202\">↩<\/a><\/span><\/li><li id=\"fn203\"><a class=\"fnback\" href=\"#rn203\" aria-label=\"Powrót do tekstu\">203.<\/a><span><a href=\"https://www.vatican.va/content/leo-xiv/pl/messages/urbi/documents/20250508-prima-benedizione-urbietorbi.html\" target=\"_blank\" rel=\"noopener\"><i>Pierwsze błogosławieństwo „Urbi et Orbi”<\/i><\/a> (8 maja 2025): <i>AAS<\/i> 117 (2025), s. 660; <i>Chcemy być Kościołem, który zawsze szuka pokoju<\/i>, „L’Osservatore Romano”, wyd. polskie, nr 5 (472)/2025, s. 8. <a class=\"fnup\" href=\"#rn203\">↩<\/a><\/span><\/li><li id=\"fn204\"><a class=\"fnback\" href=\"#rn204\" aria-label=\"Powrót do tekstu\">204.<\/a><span><a href=\"https://www.vatican.va/content/leo-xiv/pl/messages/urbi/documents/20250508-prima-benedizione-urbietorbi.html\" target=\"_blank\" rel=\"noopener\"><i>Tamże<\/i><\/a>. <a class=\"fnup\" href=\"#rn204\">↩<\/a><\/span><\/li><li id=\"fn205\"><a class=\"fnback\" href=\"#rn205\" aria-label=\"Powrót do tekstu\">205.<\/a><span>Por. <a href=\"https://www.vatican.va/content/leo-xiv/pl/homilies/2025/documents/20251231-te-deum.html\" target=\"_blank\" rel=\"noopener\"><i>Homilia podczas Pierwszych Nieszporów uroczystości Świętej Bożej Rodzicielki Maryi<\/i><\/a> (31 grudnia 2025): „L’Osservatore Romano”, 2 stycznia 2026, s. 1–2; „L’Osservatore Romano”, wyd. polskie, nr 1 (479)/2026, s. 66–67. <a class=\"fnup\" href=\"#rn205\">↩<\/a><\/span><\/li><li id=\"fn206\"><a class=\"fnback\" href=\"#rn206\" aria-label=\"Powrót do tekstu\">206.<\/a><span>Por. <a href=\"https://www.vatican.va/content/leo-xiv/pl/homilies/2025/documents/20251225-messa-natale.html\" target=\"_blank\" rel=\"noopener\"><i>Homilia Mszy w dzień Narodzenia Pańskiego<\/i><\/a> (25 grudnia 2025): „L’Osservatore Romano”, 27 grudnia 2025, s. 3; „L’Osservatore Romano”, wyd. polskie, nr 1 (479)/2026, s. 59–60. <a class=\"fnup\" href=\"#rn206\">↩<\/a><\/span><\/li><li id=\"fn207\"><a class=\"fnback\" href=\"#rn207\" aria-label=\"Powrót do tekstu\">207.<\/a><span>Por. <a href=\"https://www.vatican.va/content/leo-xiv/pl/homilies/2025/documents/20251225-messa-natale.html\" target=\"_blank\" rel=\"noopener\"><i>tamże<\/i><\/a>. <a class=\"fnup\" href=\"#rn207\">↩<\/a><\/span><\/li><li id=\"fn208\"><a class=\"fnback\" href=\"#rn208\" aria-label=\"Powrót do tekstu\">208.<\/a><span>Por. <a href=\"https://www.vatican.va/content/leo-xiv/pl/angelus/2026/documents/20260106-angelus.html\" target=\"_blank\" rel=\"noopener\"><i>Modlitwa Anioł Pański w uroczystość Objawienia Pańskiego<\/i><\/a> (6 stycznia 2026): „L’Osservatore Romano”, 7 stycznia 2026, s. 3; „L’Osservatore Romano”, wyd. polskie, nr 1 (479)/2026, s. 73–74. <a class=\"fnup\" href=\"#rn208\">↩<\/a><\/span><\/li><li id=\"fn209\"><a class=\"fnback\" href=\"#rn209\" aria-label=\"Powrót do tekstu\">209.<\/a><span>Por. <a href=\"https://www.vatican.va/content/leo-xiv/pl/homilies/2025/documents/20251224-messa-notte-natale.html\" target=\"_blank\" rel=\"noopener\"><i>Homilia Mszy w nocy Narodzenia Pańskiego<\/i><\/a> (24 grudnia 2025): „L’Osservatore Romano”, 27 grudnia 2025, s. 2; „L’Osservatore Romano”, wyd. polskie, nr 1 (479)/2026, s. 57–59. <a class=\"fnup\" href=\"#rn209\">↩<\/a><\/span><\/li><li id=\"fn210\"><a class=\"fnback\" href=\"#rn210\" aria-label=\"Powrót do tekstu\">210.<\/a><span>P. de Bérulle, <i>Discours de l’état et des grandeurs de Jésus, Discours IV, Unité de Dieu en l’incarnation: Œuvres complètes<\/i>, Paris 1856, kol. 218. <a class=\"fnup\" href=\"#rn210\">↩<\/a><\/span><\/li><li id=\"fn211\"><a class=\"fnback\" href=\"#rn211\" aria-label=\"Powrót do tekstu\">211.<\/a><span><i> Tamże<\/i>. <a class=\"fnup\" href=\"#rn211\">↩<\/a><\/span><\/li><li id=\"fn212\"><a class=\"fnback\" href=\"#rn212\" aria-label=\"Powrót do tekstu\">212.<\/a><span>Por. <i>Przemówienie na Konferencji „Artificial Intelligence and Care of Our Common Home”<\/i> (5 grudnia 2025): „L’Osservatore Romano”, 5 grudnia 2025, s. 2. <a class=\"fnup\" href=\"#rn212\">↩<\/a><\/span><\/li><li id=\"fn213\"><a class=\"fnback\" href=\"#rn213\" aria-label=\"Powrót do tekstu\">213.<\/a><span>Benedykt XVI, Enc. <i>Deus caritas est<\/i> (25 grudnia 2005), 14: <i>AAS<\/i> 98 (2006), s. 228–229. <a class=\"fnup\" href=\"#rn213\">↩<\/a><\/span><\/li><li id=\"fn214\"><a class=\"fnback\" href=\"#rn214\" aria-label=\"Powrót do tekstu\">214.<\/a><span>Św. Augustyn, <i>Sermones, <\/i>272: <i>In die Pentecostes ad infantes de sacramento<\/i>: <i>PL<\/i> 38, Paris 1865, kol. 1247; <i>Karmię was tym, czym sam żyję. Ojcowie Kościoła prowadzą przez święta roku kościelnego<\/i>, oprac. M. Starowieyski, komentarze J. Miazek, Kraków 2015, s. 285. <a class=\"fnup\" href=\"#rn214\">↩<\/a><\/span><\/li><li id=\"fn215\"><a class=\"fnback\" href=\"#rn215\" aria-label=\"Powrót do tekstu\">215.<\/a><span>Benedykt XVI, <i>Homilia podczas Mszy Wieczerzy Pańskiej <\/i>(21 kwietnia 2011): <i>AAS<\/i> 103 (2011), s. 321; <i>Eucharystia jest tajemnicą wielkiej bliskości i komunii każdego człowieka z Panem<\/i>, „L’Osservatore Romano”, wyd. polskie, nr 6 (334)/2011, s. 35. <a class=\"fnup\" href=\"#rn215\">↩<\/a><\/span><\/li><li id=\"fn216\"><a class=\"fnback\" href=\"#rn216\" aria-label=\"Powrót do tekstu\">216.<\/a><span><a href=\"https://www.vatican.va/content/leo-xiv/pl/speeches/2025/december/documents/20251222-curia-romana.html\" target=\"_blank\" rel=\"noopener\"><i>Przemówienie do Kurii Rzymskiej z okazji życzeń na święta Bożego Narodzenia<\/i><\/a> (22 grudnia 2025): „L’Osservatore Romano”, 22 grudnia 2025, s. 6–7; „L’Osservatore Romano”, wyd. polskie, nr 1 (479)/2026, s. 56. <a class=\"fnup\" href=\"#rn216\">↩<\/a><\/span><\/li><li id=\"fn217\"><a class=\"fnback\" href=\"#rn217\" aria-label=\"Powrót do tekstu\">217.<\/a><span>Por. n. 11–14 w niniejszej Encyklice. <a class=\"fnup\" href=\"#rn217\">↩<\/a><\/span><\/li><li id=\"fn218\"><a class=\"fnback\" href=\"#rn218\" aria-label=\"Powrót do tekstu\">218.<\/a><span>Por. <i>Przemówienie na konferencji „The Dignity of Children and Adolescents in the Age of Artificial Intelligence”<\/i> (13 listopada 2025): „L’Osservatore Romano”, 13 listopada 2025, s. 3. <a class=\"fnup\" href=\"#rn218\">↩<\/a><\/span><\/li><li id=\"fn219\"><a class=\"fnback\" href=\"#rn219\" aria-label=\"Powrót do tekstu\">219.<\/a><span>Por. Benedykt XVI, Enc. <a href=\"https://www.vatican.va/content/benedict-xvi/pl/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate.html\" target=\"_blank\" rel=\"noopener\"><i>Caritas in veritate<\/i><\/a> (29 czerwca 2009), 34: <i>AAS<\/i> 101 (2009), s. 668–670. <a class=\"fnup\" href=\"#rn219\">↩<\/a><\/span><\/li><li id=\"fn220\"><a class=\"fnback\" href=\"#rn220\" aria-label=\"Powrót do tekstu\">220.<\/a><span>Franciszek, Adhort. apost. <a href=\"https://www.vatican.va/content/francesco/pl/apost_exhortations/documents/20231004-laudate-deum.html\" target=\"_blank\" rel=\"noopener\"><i>Laudate Deum<\/i><\/a> (4 października 2023), 67: <i>AAS<\/i> 115 (2023), s. 1059. <a class=\"fnup\" href=\"#rn220\">↩<\/a><\/span><\/li><li id=\"fn221\"><a class=\"fnback\" href=\"#rn221\" aria-label=\"Powrót do tekstu\">221.<\/a><span>Por. <a href=\"https://www.vatican.va/content/leo-xiv/pl/angelus/2026/documents/20260106-angelus.html\" target=\"_blank\" rel=\"noopener\"><i>Modlitwa Anioł Pański w uroczystość Objawienia Pańskiego<\/i><\/a> (6 stycznia 2026): „L’Osservatore Romano”, 7 stycznia 2026, s. 3; „L’Osservatore Romano”, wyd. polskie, nr 1 (479)/2026, s. 73. <a class=\"fnup\" href=\"#rn221\">↩<\/a><\/span><\/li><li id=\"fn222\"><a class=\"fnback\" href=\"#rn222\" aria-label=\"Powrót do tekstu\">222.<\/a><span>Benedykt XVI, <i>Audiencja generalna<\/i> (15 lutego 2006): „L’Osservatore Romano”, 16 lutego 2006, s. 4; <i>„Magnificat” – Pieśń Maryi<\/i>, „L’Osservatore Romano”, wyd. polskie, nr 4 (282)/2006, s. 45–46. <a class=\"fnup\" href=\"#rn222\">↩<\/a><\/span><\/li><li id=\"fn223\"><a class=\"fnback\" href=\"#rn223\" aria-label=\"Powrót do tekstu\">223.<\/a><span><a href=\"https://www.vatican.va/content/leo-xiv/pl/speeches/2025/october/documents/20251011-veglia-di-preghiera.html\" target=\"_blank\" rel=\"noopener\"><i>Medytacja podczas czuwania modlitewnego i modlitwy różańcowej o pokój<\/i><\/a> (11 października 2025): „L’Osservatore Romano”, 13 października 2025, s. 2; <i>Medytacja podczas Jubileuszu Duchowości Maryjnej<\/i>, „L’Osservatore Romano”, wyd. polskie, nr 10 (476)/2025, s. 61–62. <a class=\"fnup\" href=\"#rn223\">↩<\/a><\/span><\/li><li id=\"fn224\"><a class=\"fnback\" href=\"#rn224\" aria-label=\"Powrót do tekstu\">224.<\/a><span>Św. Paweł VI, <i>Homilia w sanktuarium Matki Bożej w Bonarii<\/i> (24 kwietnia 1970): <i>AAS<\/i> 62 (1970), s. 301. <a class=\"fnup\" href=\"#rn224\">↩<\/a><\/span><\/li><\/ol><\/section>", "ar": "<details class=\"chapter\" id=\"ch-intro\"><summary><div class=\"csum\"><span class=\"csum-title\">المقدّمة<\/span><span class=\"csum-desc\">”الأمور الجديدة“ في زماننا، والاختيار بين بابل والمدينة المُعاد بناؤها. <span class=\"csum-n\">· 16 أقسام<\/span><\/span><span class=\"csum-cta\"><span class=\"chev\">›<\/span><span class=\"cta-read\">انقر للقراءة<\/span><span class=\"cta-collapse\">انقر للطي<\/span><\/span><\/div><\/summary><div class=\"chapter-body\"><p class=\"vp\" id=\"p1\"><span class=\"pnum\">1<\/span>الإنسانيّة الرّائعة التي خلقها الله تقِفُ اليومَ عند مفترَقِ طرُقٍ وعليها أن تختار: إمّا أن تبني برجَ بابل جديدًا وإمّا أن تبني المدينة حيث يسكن الله والإنسانيّة معًا. كلّ جيل يرث مهمّة تكوين عصره: فيجعل التّاريخ ينضج ويصير مكانًا تُحفظ فيه كرامة كلّ إنسان، ويُعزّز العدل، وتتحقّق الأخوّة. لكن، كلّ عصر أيضًا يواجه خطر بناء عالم غير إنسانيّ وفيه مزيد من الظّلم. وحيثما تتعرّض البشريّة لخطر فقدان هويّتها، نرفع نحن المسيحيّون عيوننا إلى الله الذي تجسّد، عارفين أنّه \"لا تُلقى الأضواء الحقّة على سرّ الإنسان إلّا بسرّ الكلمة المتجسّد\" <a class=\"ref\" id=\"rn1\" href=\"#fn1\">1<\/a>. هذه الإنسانيّة الرّائعة، في يسوع المسيح، تصير الطّريق والحقّ والحياة، وتفتح لكلّ واحدٍ منّا الطّريق للنموّ وبلوغ ملء الحياة.<\/p><p class=\"vp\" id=\"p2\"><span class=\"pnum\">2<\/span>نحن مؤسَّسون على المسيح، الحجر الحَيّ، ونعرف عمل الرّوح القدس القويّ والسِّرّي، ونؤمن بأنّ كلّ جهد بشريّ حقيقيّ للتعاون معه من أجل الخير سيباركه الآب السّماوي، الذي نضع فيه رجاءنا. ولهذا يمكننا أن نساهم بجدّيّة في جميع المبادرات التي تبني عالمًا فيه مزيد من العدل، ويمكننا أن ندعو الآخرين إلى التّعاون معنا في تعزيز التّنمية الشّاملة لكلّ إنسان. نريد الدّخول في حوار مع جميع رجال ونساء عصرنا، الذين نشاركهم في أحداث البشريّة وأسئلتها وتطلّعاتها. <a class=\"ref\" id=\"rn2\" href=\"#fn2\">2<\/a> ونريد أن نكتشف، معهم، طرقًا جديدة من أجل الخير العام وتعزيز حياة كريمة للجميع. هذا الموقف من الحوار هو جزء لا يتجزّأ من دعوة الكنيسة، لأنّها، لكونها \"في المسيح، فهي نوعًا ما سرٌّ وعلامةٌ (Sacramentum) [...] للاتّحاد الوثيق مع الله ووَحدة الجنس البشريّ بأسره\" <a class=\"ref\" id=\"rn3\" href=\"#fn3\">3<\/a>، وترى في التّاريخ المكان الذي يخاطب فيه الإنجيل الخبرة البشريّة ويرافقها.<\/p><p class=\"vp\" id=\"p3\"><span class=\"pnum\">3<\/span>وبهذه الرّوح، نشر البابا لاوُن الثّالث عشر سنة 1891 الرّسالة البابويّة العامّة ”الشّؤون الجديدة-Rerum novarum“، التي نحتفل هذه السّنة بمرور 135 سنة على نشرها بشكرٍ عميق. وبهذه الوثيقة، بدأ سَلفي العزيز تلك التأمّلات في المجتمع والاقتصاد والسّياسة، ما نسمّيه اليوم ”تعليم الكنيسة الاجتماعيّ“. وعندما اعترض البعض بأنّ الكنيسة ينبغي ألّا تضيّع طاقاتها في قضايا دنيويّة، بل عليها أن تهتمّ بنقل رسالة الحياة الأبديّة، أجاب بواقعيّة وحكمة بأنّ إعلان الإنجيل لا يمكن أن ينسى حياة الشّعوب العمليّة. <a class=\"ref\" id=\"rn4\" href=\"#fn4\">4<\/a> لقد مرّت الآن عقود عديدة منذ ذلك الحين، وواصلت سلطة الكنيسة التّعليميّة والرّعاة واللاهوتيّون والمؤمنون التّفكير في القضايا الاجتماعيّة في ضوء الإنجيل. اليوم، يُعدّ تعليم الكنيسة الاجتماعيّ تراثًا من الحكمة، نجد فيه مبادئ للتفكير، ومعايير للتمييز والحكم، وتوجيهات واقعيّة للعمل. يستند هذا التّعليم إلى الكتاب المقدّس والتّقليد، ويساعدنا، في حوار مع العلوم، على قراءة تحدّيات الحاضر بوضوح، وعلى تحديد مسارات مناسبة لنعيش شهادةً مسيحيّةً صافية، بفرحٍ وفي خدمة العالم. ليس هذا التّعليم مجموعة ثابتة من المفاهيم، بل هو مجموعة حيّة من الحقائق، تحفظ وتفسّر دعوة البشريّة إلى حياة كاملة وعادلة. لذا أودّ أن أضيف صوتي إلى هذا التّقليد الحَيّ، مستعينًا بروح الحكمة الذي يسكن العالم منذ بدايته (راجع أمثال 8، 22-31).<\/p><h3 class=\"sub\">الشّؤون الجديدة في عصرنا<\/h3><p class=\"vp\" id=\"p4\"><span class=\"pnum\">4<\/span>إن كان البابا لاون الثّالث عشر قد تحدّث في زمنه على ”الشّؤون الجديدة-Rerum novarum“، فإنّنا اليوم لا نستطيع أن نكتفي بتكرار تعاليمه الثّمينة، بل علينا أن نطلب من الله الحكمة لتفسير التّيّارات الكبرى للمعرفة في عصرنا، ولا سيّما التّقدّم التّقنيّ. في السّنوات الأخيرة، صار من الواضح بصورة متزايدة بأيّة سرعة وبأيّ عمق تُغيِّرُ عالمَنا المعرفةُ الرّقميّة والذّكاءُ الاصطناعيّ والرّوبوتات. يجب ألّا نعتبر التّكنولوجيا، في حدّ ذاتها، قوّة معادية للإنسان. بل العكس، إنّها متجذّرة في تاريخنا منذ البداية، باعتبارها \"واقعًا إنسانيًّا عميقًا، مرتبطًا بحرّيّة الإنسان واستقلاله\" <a class=\"ref\" id=\"rn5\" href=\"#fn5\">5<\/a>. لقد ساهم التّطوّر التّكنولوجيّ على مرّ القرون في تحسين ظروف معيشة البشريّة بشكل كبير، وفي الوقت نفسه، أظهرت كلّ مرحلة من مراحل التّقدّم أيضًا الجانب الملتبس للأدوات القادرة على إحداث الضّرر عندما لا توجّه نحو الخير. ومع ذلك، نجد أنفسنا اليوم أمام وضع جديد، حيث تتغلغل قوّة وانتشار التّقنيّات النّاشئة في نسيج الحياة اليوميّة، وفي عمليّات اتّخاذ القرار، وتؤثّر بعمق على المخيّلة الجماعيّة: \"لم يسبق للبشريّة أن امتلكت مثل هذا السّلطان على نفسها\" <a class=\"ref\" id=\"rn6\" href=\"#fn6\">6<\/a>. التّكنولوجيّات الجديدة تفتح آفاقًا تمتدّ في اتّجاهات مختلفة، يمكن أن نراها، لكن لا نستطيع التّنبّؤ بها حتّى الآن بصورة كاملة. وهذا يجعل تقييم تأثيرها وآثارها على المدى الطّويل على كرامة الإنسان وعلى الخير العام أمرًا أكثر تعقيدًا.<\/p><p class=\"vp\" id=\"p5\"><span class=\"pnum\">5<\/span>حان الان دورنا لنتحمّل تحدّيات عصرنا بوعيٍ ومسؤوليّة. من الضّروري أن نعتمد أدوات تنظيميّة ملائمة، قادرة على حماية العدل واحتواء الآثار المشوّهة للسُلطة التّكنولوجيّة. لكنّ المسألة لا تقتصر على التّنظيم. وكما حذّر البابا فرنسيس، علينا أن نسأل أنفسنا بواقعيّة من يمتلك هذه السُّلطة اليوم ولأيّ غايات يوجّهها: \"لا يمكننا أن نتجاهل أنّ الطّاقة النّوويّة، والتّكنولوجيا الحيويّة، وعلوم الحاسوب، ومعرفة الحمض النّووي الخاصّ بنا، وغيرها من القدرات التي اكتسبناها [...] تمنح الذين يملكون المعرفة، وخاصّة القدرة الاقتصاديّة على استخدامها، هيمنة مدهشة على البشريّة عامّة، وعلى العالم بأسره\" <a class=\"ref\" id=\"rn7\" href=\"#fn7\">7<\/a>. في الماضي، كانت الدّول هي التي تقود وتوجّه الابتكار بشكل أساسيّ. أمّا اليوم، فإن المحرّكات الرّئيسيّة للتنمية هي جهات فاعلة خاصّة، تكون مرارًا عابرة للأوطان، وتتمتّع بموارد وقدرات تدخُّل تفوق التي تمتلكها العديد من الحكومات. وهكذا تتّخذ القوّة التّكنولوجيّة وجهًا جديدًا، ”خاصًّا“ في الغالب، ولهذا يصير من الأصعب تمييزها وإدارتها وتوجيهها نحو الخير العام.<\/p><p class=\"vp\" id=\"p6\"><span class=\"pnum\">6<\/span>لهذا، من الضّروري الشّروع في تمييز مشترك قادر على اختراق الجذور الرّوحيّة والثّقافيّة للتحوّلات الجارية. إن اقتصرنا على الظّروف الطّارئة، فإنّنا نوشك أن نترك سلسلة الطّوارئ تقرّر بدلًا عنّا اتّجاه المسار. نحن نعيش مرحلة انتقاليّة سريعة، ”تحوّلًا عصريًّا“، حيث يبقى معظم النّاس في انتظار، يراقبون من بعيد ويأملون ببساطة أن تسير الأمور نحو الأفضل، بينما يتنافس البعض على مستقبل التكنولوجيّات الجديدة ويقوم آخرون بالتّفكير فيها. ولهذا السّبب بالذّات، تفرض نفسها على وعينا الأسئلة الحاسمة التي لم يعد من الممكن تجنّبها: إلى أين نحن ذاهبون؟ نحو أيّ هدف نريد أن نتوجّه؟ أيّ اتّجاه نختار كمجتمع بشريّ وكشعوب؟<\/p><h3 class=\"sub\">رمزان من الكتاب المقدّس<\/h3><p class=\"vp\" id=\"p7\"><span class=\"pnum\">7<\/span>للإجابة على هذه التّساؤلات، ولتحديد كيفيّة العيش بمسؤوليّة في عصر الذّكاء الاصطناعيّ، أودّ أن أشير إلى صورَتين من الكتاب المقدّس: بناء برج بابل (راجع تكوين 11، 1-9) وإعادة بناء أسوار أورشليم (راجع نحميا 2-6). في سفر التّكوين، تقع قصّة بابل في أصل البشريّة، مباشرة بعد سلالات أبناء نوح. قرّر البشر، الذين استقرّوا في سهل شِنْعار، بناء مدينة وبرج \"رَأسُه في السَّماء\" (تكوين 11، 4). فهم يريدون بذلك ضمان الاستقرار والسُّلطة، وقبل كلّ شيء أن ”يقيموا لهم اسمًا“، خوفًا من أن يتشتّتوا على الأرض. تبدو المهمّة ضخمة: لغة واحدة، وتكنولوجيا واحدة، واتّجاه واحد. ومع ذلك، يخفي المشروع خطرًا عميقًا: إنّه عمل تمّ تصوّره دون الإشارة إلى الله، وهو مدعوم بتوحيد يقضي على التّنوّع ويختار التّماثل بدلًا من الائتلاف بين المتنوّعين. عندما تُبنى المدينة على الكبرياء والادّعاء بالاكتفاء الذّاتيّ، ينقطع التّواصل، وتختلط اللغات، ولا يعود البشر يفهمون بعضهم بعضًا. والنّتيجة ليست الوَحدة، بل التّشتّت. وهكذا تكشف بابل حدود كلّ بناء، مهما كان عظيمًا، ينشأ من إضفاء الطّابع المطلق على الإنسان وادّعائه بالاكتفاء الذّاتيّ، ويضحّي بكرامة الإنسان من أجل الكفاءة والإنتاج، ويسعى إلى بلوغ السّماء دون بركة الله.<\/p><p class=\"vp\" id=\"p8\"><span class=\"pnum\">8<\/span>بدأ سفر نحميا بدوره في لحظة من الضّعف الشّديد في تاريخ إسرائيل القديم. بعد جلاء بابل، عاد جزء من الشّعب إلى أورشليم، لكن المدينة ما زالت في حالة خراب، وقد انهارت الأسوار واحترقت البوّابات (راجع نحميا 1-2). نحميا، وهو يهوديّ في خدمة الملك الفارسي أَرتَحْشَشْتا، تلّقى نبأ الحالة المزرية لمدينة الآباء. قبل أن يتصرّف، صام، وصلّى، وتشفّع من أجل الشّعب، ثمّ طلب من الملك أن يأذن له بالعودة إلى أورشليم، وعند وصوله إلى المكان، أخذ يفحص بهدوء الأماكن المدمّرة. لم يفرض حلولًا من أعلى. بل دعا العائلات، وعهد إلى كلّ منها بجزء من السّور لإعادة بنائه، واستمع إلى مخاوفهم، ونسّق الجهود، وواجه المعارضة. تُظهر الرّواية كيف وُلِدَت المدينة من جديد، ليس بفضل مبادرة شخص واحد، بل بالمسؤوليّة المشتركة للشّعب كلّه: الكهنة، والحرفيّون، وأرباب الأسر، والنّساء، والشّباب. إنّه عمل يضع الله في المقام الأوّل، ويعيد بناء الرّوابط قبل الحجارة. وهكذا استعادت أورشليم القديمة لغة مشتركة، ليست لغة التّماثل بلغة واحدة مفروضة من فوق، بل بلغة العيش المشترك: الانسجام الذي ينشأ عندما يتحمّل كلّ واحد مسؤوليّته ويعترف كلّ الشّعب بأنّ قوّته تأتي من الله.<\/p><p class=\"vp\" id=\"p9\"><span class=\"pnum\">9<\/span>في ضوء هاتَين الصّورَتَين، يدعونا الرّوح القدس اليوم إلى أن نفكّر في علاقتنا بالتّكنولوجيا والثّورة الرّقميّة التي نعيشها الآن. الاكتشافات العلميّة هي موهبة أُعطيت للبشريّة لكي تستثمرها (راجع متّى 25، 14-30). يمكن للتكنولوجيا أن تعالج، وتربط، وتثقّف، وتحافظ على بيتنا المشترك، ويمكنها أيضًا أن تفرّق، وتهمّش، وتولّد مظالم جديدة. من النّاحية النّظريّة، هي ليست في حدّ ذاتها حلًّا لمشاكل الإنسانيّة، كما أنّها ليست في حدّ ذاتها شرًّا، ولكن، من النّاحية العمليّة، هي ليست محايدة، لأنّها تتّخذ وجهَ الذي يفكّر فيها، ويموّلها، وينظّمها، ويستخدمها. لهذا السّبب، فإنّ الخيار الأوّل ليس بين ”نَعم“ أو ”لا“ للتكنولوجيا، بل بين بناء بابل أو إعادة بناء أورشليم: بين سُلطة تدّعي السّيطرة على السّماء، وبين شعب، في حضور الله، يشرع في العمل متّحدًا لإعادة بناء أسوار العيش الأخويّ معًا.<\/p><p class=\"vp\" id=\"p10\"><span class=\"pnum\">10<\/span>لنضع جانبًا، إذن، ”صورة بابل“: صنم الرّبح الذي يضحّي بالضّعفاء، ويأمر بالتّسوية الشّاملة حيث الكلّ يخضع لواحد، فتُلغَى الاختلافات، ويظهر معه الادّعاء بوجود لغة واحدة – حتّى رقميّة – قادرة على ترجمة كلّ شيء، حتّى سرّ الإنسان، في بيانات وإنجازات قابلة للقياس. هذا هو خطر تجريد العمل من الإنسانيّة، وبناء المستقبل من دون الله وتقليص الآخر إلى مجرّد وسيلة. إنّها تجربة قديمة وجديدة دائمًا، تتّخذ اليوم أيضًا شكلًا تقنيًّا. ليكن اختيارنا اليوم إذن، بدلًا من ذلك، ”طريقة نحميا“، الذي يُظهر قيمة العمل المشترك من أجل جعل مدينة الله آمنةً للمنفيّين العائدين. أي إعادة البناء مع الاعتراف بتعدّد الأصوات والرّؤى، وقد يبدو للبعض أنّ ذلك سبب تشتّت في الألسن، لكنَّ فيه أيضًا نورًا مشتركًا يجعل البناء معًا ممكنا، ويحوِّل التّنوّع إلى مورد، ويجعل الاصغاء والحوار أرضيّة مشتركة ينمو عليها العدل والأخوّة. وفي إطار هذا العمل المشترك، يجد المسيحيّون طريقتهم الخاصّة في البناء: لتوجيه العمل نحو الله، فلا تؤدّي التّعدّديّة في ضوئه إلى فوضى، بل تصير، في ممارسة السّينوديّة، المكان الذي تستعيد فيه البشريّة أسسها الرّاسخة وغايتها النّهائيّة. في سفر الرّؤيا، رأى يوحنّا أورشليم الجديدة \"نازِلَةً مِنَ السَّماءِ مِن عِندِ الله\" (رؤيا يوحنّا 21، 2) عطيّة لكلّ الإنسانيّة. وهذه الرّؤية المملوءة نعمة هي بالنّسبة إلينا نحن المسيحيّين دعوة لنعمل معًا، وننمِّي حياةً مشتركة يسودها السّلام والعدل والكرامة في ”مدن“ اليوم.<\/p><h3 class=\"sub\">البناء في الخير<\/h3><p class=\"vp\" id=\"p11\"><span class=\"pnum\">11<\/span>إذن، إنّ بناء مدينة قائمة على الخير العام يتطلّب، في المقام الأوّل، أن تُبنى على صخرة العلاقة مع الله. والاعتراف بأنّ حقيقة محبّته تدعونا إلى الحياة ”الوافرة“ (راجع يوحنّا 10، 10) وإلى الوَحدة والشّركة معه. مع القدّيس أَغُسطِينُس، يمكننا نحن أيضًا أن نقول: \"خلقتنا لك، يا ربّ، ولن يهدأ قلبنا حتّى يستريح فيك\" <a class=\"ref\" id=\"rn8\" href=\"#fn8\">8<\/a>. فقد كتب الله في قلوبنا الرّغبة في السّعادة، تشمل جميع أبعاد الحياة، وتشعر الكنيسة، في حوارها مع رجال ونساء عصرنا، بالحاجة الملحّة إلى الحفاظ على هذه التّطلّعات وتوجيهها نحو أعماق الحقيقة.<\/p><p class=\"vp\" id=\"p12\"><span class=\"pnum\">12<\/span>ثانيًا، البناء في الخير يعني قبول حدود البشريّة وضعفها دون اعتبارها خطأً يجب تصحيحه. اليوم، تواجه رغبة الإنسان في الكمال خطر الانحراف نحو أهداف خادعة: وَهْمُ تقنيّة تَعِدُ بتحريرنا من كلّ ضعف، أو نماذج للرفاهيّة تترك شعوبًا بأكملها غير متأثّرة بها. في كثير من الأحيان، نضع أملنا في قوّة لا حدود لها، وفي أشكال من التّقدّم قد تزيد التّفاوت بين النّاس، وفي حلول فوريّة عاجزة عن تضميد جراح الشّعوب. وهكذا، بينما يطارد البعض سرابًا في تأكيد الذّات اللامحدود، يبقى الكثيرون محرومين من ضروريّات الحياة. الكنيسة، بصوت متواضع ولكن حازم، تذكّر أنّ الإشباع الحقيقيّ لا ينشأ من إزالة الضّعف، بل من نموّ متناغم: حيث تتشابك الحرّيّة والمسؤوليّة مع العناية المتبادلة والتّضامن الحقيقيّ، وحيث يُقاس التّقدّم بكرامة كلّ فرد وبخير الشّعوب.<\/p><p class=\"vp\" id=\"p13\"><span class=\"pnum\">13<\/span>ثالثًا، بناء عالمٍ يستطيع فيه الجميع أن ”يزهروا“ يتطلّب مسؤوليّة مشتركة شجاعة. لا تكفي أيّ يدٍ بمفردها لتحمل ثقل التّحدّيات التي يواجهها العالم، ولا يوجد أحدٌ في غاية الضّعف فلا يستطيع تقديم مساهمته: \"فإِنَّ القُدرَةَ تَبلُغُ الكَمالَ في الضُّعف\" (2 قورنتس 12، 9). لكلّ واحد نصيبه في العمل: العلماء والباحثون، ورجال الأعمال والعمّال، والمعلّمون والمشرّعون، والمجتمع المدنيّ، والحركات الشّعبيّة، والمجتمعات الدّينيّة. هذا هو منطق الجهود في التّعاون المتبادل، بين الشّعوب، وبين التّخصّصات والثّقافات، إنّه الطّريق الرّئيسيّ لتعزيز الاستقرار والازدهار والسّلام. يجب ألّا تخيفنا التّوتّرات والاختلافات: قد تصير كلّها طاقات إبداعيّة عندما توجّهها مسؤوليّة مشتركة.<\/p><p class=\"vp\" id=\"p14\"><span class=\"pnum\">14<\/span>أخيرًا، يتطلّب البناء في الخير لغة إنجيليّة. لنتجنّب الكلام الذي يهين أو يثير التّنافر. ولنختر الوضوح الذي ينير والصّراحة التي تفتح الطّرق. لا نبارك الحماس السّاذج، ولا نغذّي المخاوف العقيمة. بل لنحدّد معايير التّمييز، وكرامة الإنسان، وغاية الخيرات الشّاملة، وخيار الفقراء، والعناية بالبيت المشترك، والسّلام، ولنترجمها إلى ممارسات: التّخطيط المسؤول، وتقييمات الأثر البشريّ والاجتماعيّ، وإدماج الأكثر ضعفًا، والمعرفة الرّقميّة، والبحث والصّناعة الموجّهين نحو العدل والسّلام.<\/p><h3 class=\"sub\">يبقى كلّ واحد منّا إنسانًا<\/h3><p class=\"vp\" id=\"p15\"><span class=\"pnum\">15<\/span>في اليوبيل العاديّ 2025 الأخير، سرنا حجّاجًا للرّجاء وامتلأنا بالنِّعَم. وبقوّة هذه العطايا، يمكننا المضيّ قدمًا بثقة في مواجهة المهام الشّاقّة والتّحدّيات الصّعبة التي تنتظرنا في المستقبل. في عصر الذّكاء الاصطناعيّ، حيث تتعرّض كرامة الإنسان لخطر التّهميش بسبب أشكال جديدة من التّجريد من الإنسانيّة، يقع على عاتقنا واجب ملحّ بأن نبقى إنسانيّين بعمق، وأن نحافظ بمحبّة على تلك الإنسانيّة الرّائعة التي أُعطيت لنا وكُشِفَت لنا في ملئها في المسيح، والتي لن تستطيع أيّة آلة أن تحلّ محلّها في روعتها. إنّ التّقدّم الحقيقيّ ينبع دائمًا من قلب منفتح على الآخرين، ومن عقل مستعدّ للإصغاء، ومن إرادة تبحث عمّا يوحِّد أكثر ممّا يفرِّق.<\/p><p class=\"vp\" id=\"p16\"><span class=\"pnum\">16<\/span>أتوجّه بنداء حارّ إلى جميع المؤمنين الكاثوليك، وإلى جميع المسيحيّين، وإلى جميع الرّجال والنّساء ذوي الإرادة الصّالحة: لا نخشَ أن تتّسخ أيدينا في ورشة زمننا. مثل نحميا، لنصلِّ ولنخطّط بحكمة، ولنعمل بمثابرة، ولنضع الله من جديد في أفق عملنا والإنسان في مركز خياراتنا. إذّاك ستصير الحجارة المرفوضة - الفقراء، والمرضى، والمهاجرون، والصّغار - حجر الزّاوية، وسيقوم على الأرض موطن مشترك متين ومضياف، حيث \"الرَّحمَةُ والحَقُّ تَلاقَيا، والبِرُّ والسَّلامُ تَعانَقا\" (المزمور 85، 11). هذه هي البركة التي نلتمسها من الله والمهمّة التي تنتظرنا: أن نكون بناة للتواصل، لا مهندسي بابل، وخدّامًا للملكوت الآتي، لا سادة لأبراج محكوم عليها بالانهيار. وبروح الرّاعي والأب، أطلب من الجميع أن يوقفوا بناء برج بابل الجديد، وأن يوحِّدوا قواهم لصنع الخير، حتّى لا تفقد البشريّة أبدًا جمالها، وحتّى يتمكّن العالم مرّة أخرى من معرفة المكان الذي يريد الله أن يسكن فيه، في قلب الإنسان.<\/p><\/div><\/details>\n<details class=\"chapter\" id=\"ch1\"><summary><div class=\"csum\"><span class=\"csum-eyebrow\">الفصل الأوّل<\/span><span class=\"csum-title\">فكر ديناميكيّ مخلص للإنجيل<\/span><span class=\"csum-desc\">نهج ديناميّ أمين للإنجيل، وكيف يتطوّر تعليم الكنيسة الاجتماعي. <span class=\"csum-n\">· 29 أقسام<\/span><\/span><span class=\"csum-cta\"><span class=\"chev\">›<\/span><span class=\"cta-read\">انقر للقراءة<\/span><span class=\"cta-collapse\">انقر للطي<\/span><\/span><\/div><\/summary><div class=\"chapter-body\"><p class=\"vp\" id=\"p17\"><span class=\"pnum\">17<\/span>في هذا الفصل الأوّل، أودّ أن أستعرض، بشكل موجز، المسار الذي تكوَّن من خلاله تعليم الكنيسة الاجتماعيّ في تعاليم الباباوات الأخيرة والمجمع الفاتيكانيّ الثّاني، لإظهار طابعها الدّيناميكيّ. في كلّ عصر، في الواقع، تحثّ ”الشّؤون الجديدة“ هذا التّعليم على مواجهة أسئلة التّاريخ في ضوء الحقيقة الموحى بها. لذلك، يجب فهم الذّكاء الاصطناعيّ أيضًا ليس كملحق موضوعيّ، أو كحالة طارئة يجب إدارتها، بل كتحوّل يطرح تساؤلات من الدّاخل حول فئات تعليم الكنيسة الاجتماعيّ ويطالب بتطويرها بشكل أكبر، في إطار الأمانة للإنجيل.<\/p><p class=\"vp\" id=\"p18\"><span class=\"pnum\">18<\/span>ومع ذلك، لن يكون هذا المسار مفهومًا حقًّا إن لم نوضح، قبل أن نتوقّف عند مساهمة كلّ حَبر أعظم على حدة وأهمَّ الوثائق، بعض المبادئ الأساسيّة في الطّريقة التي تعيش بها الكنيسة في التّاريخ وتتفاعل مع العالم. وبدون هذا التّوضيح، قد يبدو تعليم الكنيسة الاجتماعيّ وكأنّه تدخّل غير مبرّر في المسائل الزّمنيّة أو مدوَّنة أخلاقيّة خارجيّة تُفرض من الأعلى. في الواقع، ينبع هذا التّعليم من كنيسة تسير مع البشريّة، وتعترف باستقلاليّة الواقع الدّنيويّ والتّمييز بين الجماعة الكنسيّة والجماعة السّياسيّة، ولهذا السّبب بالذّات، تطمح إلى خدمة الخير العام.<\/p><h3 class=\"sub\">كنيسة في مسيرة تاريخ البشريّة<\/h3><p class=\"vp\" id=\"p19\"><span class=\"pnum\">19<\/span>الكنيسة، الحاضرة في العالم كعلامة وَحدة للعائلة البشريّة بأسرها، تدرك في أسئلة وتحدّيات العصر الحاليّ المكان الذي تمارس فيه دعوتها إلى الإصغاء والحوار والخدمة، متجاوبة مع كلّ ما يتعلّق بوجود رجال ونساء اليوم. هذا التّداخل في الحياة مع الشّعوب يجعلها تدرك أكثر فأكثر أنّ رسالتها لها أبعاد تاريخيّة وتنطوي على مسؤوليّة تجاه الطّريقة التي تُنسج بها العلاقات الاجتماعيّة. ولهذا السّبب لا يمكنها أن تعتبر نفسها غريبة عن الدّيناميّات التي يتكوَّنُ بها وجه المجتمع. بل إنّها تشارك بفعّاليّة في المسارات التي ينمو بها المجتمع وينّظم نفسه، وتقدّم مساهمتها في تحقيق تعايش فيه مزيد من العدل والأخوّة. وقد أشار البابا فرنسيس بقوّة إلى هذا البعد التّاريخيّ للرسالة الكنسيّة، مذكّرًا بأنّه \"لا يمكن لأحد أن يطلب منّا حصر الدِّين في خصوصيّة الأفراد، دون أيّ تأثير على الحياة الاجتماعيّة والقوميّة، ودون الاهتمام بصحّة مؤسّسات المجتمع المدني، ودون الإدلاء برأي حول الأحداث التي تؤثّر على المواطنين\" <a class=\"ref\" id=\"rn9\" href=\"#fn9\">9<\/a>.<\/p><p class=\"vp\" id=\"p20\"><span class=\"pnum\">20<\/span>إنّ الدّعوة والالتزام بالسّير مع البشريّة في واقع التّاريخ يدفعان الكنيسة إلى الاعتراف بأنّ كلّ واقع الأرض له متانته ونظامه الخاصّ. وقد عبّر المجمع الفاتيكانيّ الثّاني بدقّة خاصّة عن هذا المبدأ في الدّستور الرّعائيّ في الكنيسة في عالم اليوم، ” فرح ورجاء“، وقد احتفلنا بشكر بذكرى مرور ستّين سنة على هذه الوثيقة في 7 كانون الأوّل/ديسمبر 2025: \"إذا كان المقصود باستقلاليّة الشّؤون الأرضيّة هو أنّ الأشياء المخلوقة والمجتمع نفسه لها قوانين وقِيَم خاصّة بها […] فإنّ مطلب الاستقلاليّة هذا أمر مشروع\". <a class=\"ref\" id=\"rn10\" href=\"#fn10\">10<\/a> ويُظهر هذا التّأكيد كيف أنّ الخلق يحمل في طيّاته صلاحًا أصليًّا يجب على النّظرة البشريّة أن تحفظه وتزرعه وتجعله ينضج. في هذا الأفق، تقدّم الكنيسة نفسها كحضور يساعد على قراءة الواقع بعمق، داعمةً بثبات متواضع كلّ الخيارات التي تعزّز كرامة كلّ إنسان، وتماسك المجتمعات، وخير الجميع. وهكذا تقف الكنيسة إلى جانب العالم دون أن تتداخل معه، حتّى يَنمُوَ في كلّ حدث إنسانيّ وعد العدل والسّلام الذي يواصل الرّوح القدس تعزيزه في قلب البشريّة.<\/p><p class=\"vp\" id=\"p21\"><span class=\"pnum\">21<\/span>وبما أنّنا ندرك أنّ الله يرافق حرّيّة البشر في صياغة التّاريخ، أكّد المجمع الفاتيكانيّ الثّاني على التّمييز بين الجماعة الكنسيّة والجماعة السّياسيّة، موضحًا أنّه على كلّ جماعة أن تعمل بأكبر قدر من الاستقلاليّة. وهكذا يتجلّى حضور الكنيسة في العالم أيضًا في علاقتها بالمجتمع المدنيّ والمؤسّسات العامّة. وفي حوارها معها، تعترف الكنيسة بقيمة الواقع الاجتماعيّ والسّياسيّ وتحترم مسؤوليّتها الخاصّة، داعمةً كلّ ما يحمي حياة النّاس ويعزّز أسس النّسيج الاجتماعيّ. وهي لا تدّعي تولّي المهام التي تقع على عاتق الدّولة، بل العكس، تقدّر خدمتها للخير العام وتعترف بقناعة بالمسؤوليّة التي تمارسها المؤسّسات المدنيّة في المجتمع. وفي الوقت نفسه، فإنّ الرّسالة الموكولة إليها تدفعها إلى ألّا تبقى بعيدة عن معاناة النّاس الملموسة في عصرنا. ولا ينبع قربها من نيّتها لتحلّ محلّ المؤسّسات، ولا من نقد ضمني لعملها، بل من المحبّة الإنجيليّة التي تدفعها إلى الاقتراب من جراح البشريّة في اللحظات التي تظهر فيها في أشدّ الحالات. وعندما تتدخّل، فإنّها تصنع ذلك على غرار السّامري الرّحيم، بتحفّظ ولطف، مدركة أنّ ما ينشأ عن حاجة ملحّة لا يمكن أن يتحوّل إلى قاعدة، ولا أن يحلّ محلّ المسؤوليّات المؤسّسيّة الخاصّة بالمجتمع المدني.<\/p><p class=\"vp\" id=\"p22\"><span class=\"pnum\">22<\/span>انطلاقًا من هذا الاعتراف المزدوج، استقلاليّة الأمور الدّنيويّة والتّمييز بين اختصاصات الجماعة الكنسيّة والجماعة السّياسيّة، يمكن أن نفهم التّوجّه الذي حدّده المجمع الفاتيكانيّ الثّاني للكنيسة في علاقتها بالعالم بشكل أفضل. تذكر الوثيقة ” فرح ورجاء-Gaudium et Spes“ أنّه \"يعود إلى شعب الله، وبالأخصّ إلى الرّعاة واللاهوتيّين، أن يتفحّصوا بمساندةِ الرّوح القدس، ويميّزوا ويشرحوا الكلامَ المتنوّع الذي يتداوله عصرنا، وأن يحكموا عليه على ضوء الكلام الإلهيّ. وما ذلك إلّا لتُدرَك الحقيقة الموحى بها وتُفهَم فهمًا أشدّ، وتعرض بصورة ملائمة\" <a class=\"ref\" id=\"rn11\" href=\"#fn11\">11<\/a>. إنّ الاستماع إلى ”اللغات المختلفة“ ليس مجرّد اهتمام اجتماعيّ، بل ينطوي على تمييز روحيّ، حيث يدرك شعب الله، بمساعدة الرّوح، في التحوّلات الثّقافيّة والاجتماعيّة، سواء علامات حضور المسيح الآتي الذي يقود التّاريخ نحو كماله، أو تلك الانحرافات التي تحجب وجهه. وهكذا لا تتغيّر الحقيقة المعلنة في جوهرها الأساسيّ، بل تُوضَّح وتُتَّخذ كمعيار حَيّ لتوجيه الخيارات الملموسة، وإلهام مسارات التّوبة الشّخصيّة والجماعيّة، وتعزيز إصلاحات الهيكليّات، ودعم أشكال جديدة من الشّهادة الإنجيليّة في الحياة العامّة. لذلك، فإنّ التّاريخ هو مكان حيث تتيح الكنيسة لنفسها أن تتعلّم من الرّوح القدس في أهمّيّة الإنجيل لتعليم الإنسان، وتتعلّم أن تضع تعليمها في خدمة كرامة كلّ إنسان وخير الشّعوب.<\/p><h3 class=\"sub\">حكمة الكلمة والحوار مع العلوم الإنسانيّة<\/h3><p class=\"vp\" id=\"p23\"><span class=\"pnum\">23<\/span>تعتبر الكنيسة جميع الذين يبحثون بصدق عن \"الحقيقة والخير والجمال\" رفقاء في الطّريق، وتعتبرهم \"حلفاء عزيزين\" <a class=\"ref\" id=\"rn12\" href=\"#fn12\">12<\/a> في الدّفاع عن كرامة كلّ شخص وحماية الخليقة. وبتبنّي الأسلوب الرّعوي للمجمع الفاتيكانيّ الثّاني، الذي يدعو إلى الإصغاء إلى علامات الأزمنة وتمييزها وتفسيرها، لا تخشى الكنيسة، مستنيرة بحكمة الكلمة، اللقاء مع المعرفة البشريّة. تقدّم كلمة الله معايير موثوقة لتوجيه مسارات العدل وفتح طرق للمصالحة والسّلام بين البشر. وعند تطبيق هذه المعايير على المواقف المعقّدة لعصرنا، تصير مساهمة الفلسفة والعلوم الإنسانيّة والاجتماعيّة أمرًا أساسيًّا، حيث تساعد على فهم وتحليل الدّيناميّات الثّقافيّة والاقتصاديّة والسّياسيّة بصورة أعمق. كان القدّيس البابا يوحنّا بولس الثّاني يذكّر أنّ الكنيسة ترحّب بمساهمة العلوم الاجتماعيّة \"لاستخلاص إرشادات عمليّة تساعدها على أداء رسالتها التّعليميّة\" <a class=\"ref\" id=\"rn13\" href=\"#fn13\">13<\/a>. ولا يقلّل التّفاعل مع هذه المعارف من قوّة الإنجيل، بل العكس، فهو يسمح بتحديد ما يعزّز حياة الأشخاص والمجتمعات بصورة أوضح. وقد أكّد البابا فرنسيس، استمرارًا لهذا المنظور، أنّ الكنيسة لا تدّعي تقديم \"رأي نهائيّ\" <a class=\"ref\" id=\"rn14\" href=\"#fn14\">14<\/a> بشأن العديد من القضايا المحدّدة، بل تعترف بأهمّيّة الاستماع إلى البحث العلمي وتشجيع الحوار الجادّ والنّزيه بين الباحثين، مع قبول تنوّع الآراء.<\/p><p class=\"vp\" id=\"p24\"><span class=\"pnum\">24<\/span>استمدّت الكنيسة قوّتها من هذا الحوار المثمر بين الإنجيل والمعارف البشريّة، وعمّقت تدريجًا عقيدتها الاجتماعيّة، مطوّرةً بمرور الوقت تراثًا من الحكمة يتمتّع بتناسق لاهوتيّ وأنثروبولوجيّ متجذّر في رؤية الإنسان المسيحيّة. ولأنّ هذا التّراث ينبع من الإيمان وفهمه للواقع، فإنّه لا يُترجم إلى مجموعة من الحلول التّقنيّة ولا إلى نموذج اقتصاديّ أو سياسيّ يواجه نماذج أخرى: إنّه ينتمي إلى مستوى مختلف، <a class=\"ref\" id=\"rn15\" href=\"#fn15\">15<\/a> مستوى المبادئ التي توجّه قراءة الأحداث وتدعم التّفسير الإنجيليّ للعمليّات التّاريخيّة والخيارات التي تستند إليها. ومن هنا تنبع الوظيفة الخاصّة لتعليم الكنيسة الاجتماعيّ، الذي لا يدّعي أنّه يحلّ محلّ مسؤوليّات السّياسة والمؤسّسات، بل يقدّم نفسه بمثابة داعم للتمييز المشترك، يساعد على التّعرّف على ما يخدم كرامة الأشخاص وحيويّة المجتمعات وخير الجميع، وتعزيزه.<\/p><h3 class=\"sub\">تعليم الكنيسة الاجتماعيّ هو تمييز للجماعة كلّها<\/h3><p class=\"vp\" id=\"p25\"><span class=\"pnum\">25<\/span>فهم الحقيقة كعطيّة يجب مشاركتها وليس أمرًا نمتلكه ونطالب به يحرّر الكنيسة من تجربة الحنين إلى طرق حضور مبنيّة على القوّة. كان القدّيس البابا يوحنّا بولس الثّاني يدعو إلى النّظر بصدق إلى الأوقات التي كان فيها استسلامٌ \"لأساليب التّعصّب والعنف أحيانًا، في خدمة الحقيقة\" <a class=\"ref\" id=\"rn16\" href=\"#fn16\">16<\/a>، من أجل استعادة طريق إعلان الإنجيل بوداعة والحقيقة التي تُعرَض من غير إكراه. وعلى نفس المنوال، أكّدتُ أنّ الكنيسة \"لا تريد أن ترفع الرّاية لتقول إنّها تمتلك الحقيقة\" <a class=\"ref\" id=\"rn17\" href=\"#fn17\">17<\/a>، لأنّ الحقيقة ليست أرضًا يجب الدّفاع عنها، بل هي خيرٌ نتشارك فيه. وقد لخّص البابا فرنسيس هذا الموقف نفسه في كلماته الشّهيرة \"الزّمن أسمى من المساحة\" <a class=\"ref\" id=\"rn18\" href=\"#fn18\">18<\/a>: فليس المهمّ في المقام الأوّل أن نشغل مراكز السُّلطة أو السّيطرة على معاقل ثقافيّة، بل إطلاق مسارات الخير وتركها تنضج. وهكذا فإنّ حقيقة الإنجيل لا تُفرض من أعلى، بل تنمو مع الزّمن، داخل النّسيج العمليّ للحياة والمجتمعات والثّقافات. إنّها حقيقة لا تخشى التّنوّع، بل ترحّب به وتنظّمه، ولا تقضي على الصّراعات الفكريّة، بل تغيّر وجهها. إنّها حقيقة تعيد تجميع ما يميل التّاريخ إلى تفتيته. ومن هنا تأتي صورة المجسّم متعدّد الأوجه، وهو شكل ذو وجوه عديدة، تنعكس فيه، من زوايا مختلفة، حقيقة الإنجيل نفسها. <a class=\"ref\" id=\"rn19\" href=\"#fn19\">19<\/a><\/p><p class=\"vp\" id=\"p26\"><span class=\"pnum\">26<\/span>هذا الموقف من الانفتاح على الحقيقة، الواحدة والمتعدّدة الأشكال في آن واحد، يعبّر بعمق عن كاثوليكيّة الكنيسة، التي تعانق الأسرة البشريّة بأسرها، وفي الوقت نفسه، تعيش ملتزمة في الظّروف الواقعيّة للشعوب والثّقافات. يذكّر المجمع الفاتيكانيّ الثّاني بأنّ \"كلّ جزء يحمل إلى الآخرين وإلى الكنيسة عطاياه الخاصّة\" <a class=\"ref\" id=\"rn20\" href=\"#fn20\">20<\/a>، بفضل هذه الكاثوليكيّة تحديدًا، وبذلك تنمو الكنيسة في مجموعها وفي كلّ فرد على حدة بفضل التّبادل والجهد المشترك نحو شركة أكثر اكتمالًا. ويترتّب على ذلك أنّ شعب الله ليس مجرّد تجمّع لشعوب عديدة، بل هو في جوهره نسيج من وظائف ودعوات وثقافات وتقاليد مختلفة، مدعوّة إلى دعم بعضها البعض وإثراء بعضها البعض. من هذا المنظور، أدرك القدّيس البابا بولس السّادس أنّه ليس من الواقعي التّفكير في أنّ تعليم الكنيسة الاجتماعيّ يمكن أن يقترح إجابة واحدة صالحة لجميع السّياقات، <a class=\"ref\" id=\"rn21\" href=\"#fn21\">21<\/a> نظرًا إلى التّنوّع الكبير في الأوضاع التّاريخيّة. ولهذا دعا كلّ جماعة مسيحيّة إلى أن تقرأ واقع بلدها بوضوح ومسؤوليّة. إنّ التّناقض المثمر بين عالميّة الرّسالة والتجذّر المحلّيّ يرتبط بصورة وثيقة بحياة الكنيسة: فهي تحمل في عناقها أفق العالم بأسره، لكنّها تنظر في أسئلة كلّ سياق وتعتبره المكان الحقيقيّ الذي يتجسّد فيه الإنجيل.<\/p><p class=\"vp\" id=\"p27\"><span class=\"pnum\">27<\/span>في ضوء ما قيل حتّى الآن، يظهر تعليم الكنيسة الاجتماعيّ في أصالته ووجهه الحقيقيّ: ليس دليلًا للمبادئ والقواعد التي يجب تطبيقها، بل هو مسار للتمييز الجماعيّ. إنّه ينشأ من اللقاء بين حقيقة الإنجيل الأبديّة وأسئلة التّاريخ، ويسمح لـعلامات الزّمن بأن تطرح عليه أسئلة، ويتغذّى من مساهمة العلوم والثّقافات والخبرات البشريّة. لذلك، عندما تُشوّه كرامة الإخوة، وعندما لا تستجيب السّياسة لمآسي البشريّة، وعندما ينقلب الاقتصاد ضدّ الإنسان أو يتجاوز العِلم حدود منهجه، <a class=\"ref\" id=\"rn22\" href=\"#fn22\">22<\/a> يجب على الكنيسة أن تُسمِع صوتها، مع الطّوائف المسيحيّة الأخرى والمؤمنين من الأديان الأخرى، وذلك لا للسيطرة، بل لخدمة الوَحدة والشّركة. وبهذا الفهم، يصير تعليم الكنيسة الاجتماعيّ لاهوتًا للتواصل في التّاريخ، ومكانًا حيث الكلمة، الذي صار بشرًا، يتابع حضوره ويصير حوارًا وذاكرة ونبوءة.<\/p><h3 class=\"sub\">تطوّر سُلطة تعليم الكنيسة الاجتماعيّ من البابا لاوُن الثّالث عشر حتّى اليوم<\/h3><p class=\"vp\" id=\"p28\"><span class=\"pnum\">28<\/span>بعد أن أشرت إلى الطّريقة التي تعيش بها الكنيسة في التّاريخ وتدخل في حوار مع العالم، أودّ الآن أن أتوقّف عند تطوّر تعليم الكنيسة الاجتماعيّ في السُّلطة التّعليميّة الذي رافق التحوّلات الاجتماعيّة الكبرى، منذ القرن التّاسع عشر وحتّى يومنا هذا. من الواضح أنّني لن أستطيع أن أستعرض كلّ غنى هذا التّعليم، الذي تُعرض مبادئه الأساسيّة في ”خلاصة تعليم الكنيسة الاجتماعيّ“، ثمّ ازدادت السُّلطة التّعليميّة الحاليّة في التّعمّق فيه. كما لن أستطيع أن أستعرض بشكل منهجيّ ما تمّ صياغته في رسائل أسلافِي الموقّرين الأخيرين، لا سيّما في الوثيقَتَين ”كُنْ مُسَبَّحًا“ و”كلّنا إخوة“. ومع ذلك، أعتزم استحضار بعض الخطوط الأساسيّة، لأُظهِر أنّ ما أكتبه يندرج في استمراريّة هذا التّقليد، ولأُظهِر في الوقت نفسه، كيف يتشابك جوهر الحقائق المكتشفة حول الإنسان والعيش معًا مع قدرة متجدّدة دائمًا على الاستماع إلى الأوضاع التّاريخيّة والسّماح للأسئلة التي تنبثق من الحاضر بأن تطرح نفسها. لذلك سأستعرض بعض المحطّات الحاسمة في هذا التّطوّر، بدءًا من المرحلة التي افتتحتها الرّسالة البابويّة العامّة ”الشّؤون الجديدة-Rerum novarum“.<\/p><h3 class=\"sub\">التّطوّرات الأولى لـ ”تعليم الكنيسة الاجتماعيّ“<\/h3><p class=\"vp\" id=\"p29\"><span class=\"pnum\">29<\/span>ما نسمّيه اليوم ”تعليم الكنيسة الاجتماعيّ“ لم يولد فجأة في العصر المعاصر، بل يجمع وينظّم تقليدًا طويلًا من التّفكير الكنسيّ في الحياة الاجتماعيّة، الذي يجد مصادره في الكتاب المقدّس، وفي آباء الكنيسة، وفي الدّراسات اللاهوتيّة والقانونيّة في العصور الوسطى والعصر الحديث. استخدم البابا بيوس الثّاني عشر لأوّل مرّة عبارة ”تعليم الكنيسة الاجتماعيّ“ سنة 1950، <a class=\"ref\" id=\"rn23\" href=\"#fn23\">23<\/a> لكن المحتوى الذي تنطوي عليه، بمعناه كمجموعة متكاملة من التّعاليم الاجتماعيّة، بدأ يتبلور مع الرّسالة البابويّة العامّة ”الشّؤون الجديدة-Rerum novarum“ للبابا لاوُن الثّالث عشر. أمام ”الشّؤون الجديدة“ في عصره، - الصّراع بين رأس المال والعمل، وقضيّة العمّال، والتّحوّلات الاقتصاديّة والاجتماعيّة -، لم يكتف البابا لاوُن الثّالث عشر بتسجيل حالة القلق، بل اعتبر تلك الأوضاع مجالًا لرسالة الكنيسة الرّعويّة، وأخضعها لتمييز دقيق، وسلّط الضّوء على أسبابها والطّرق الممكنة للخروج منها في ضوء الإنجيل ورؤية شاملة للإنسان، المخلوق على صورة الله. ورأى القدّيس البابا يوحنّا بولس الثّاني في هذه الطّريقة في العمل \"نموذجًا ثابتًا\" <a class=\"ref\" id=\"rn24\" href=\"#fn24\">24<\/a> للتعليم الاجتماعيّ: مثال نموذجيّ تستلهمه الكنيسة، في مواجهة التحوّلات التّاريخيّة، وحقّها وواجبها في دراسة الواقع الاجتماعيّ، وإبداء الرّأي بشأنه، والإشارة إلى سبل الحلّ العادل. وبهذه الطّريقة، تتجسّد محتويات الإيمان الدّائمة والحكمة الكنسيّة القديمة في عقيدة حيّة، تبقى أمينة للإنجيل، وتنمو في مواجهة ”الشّؤون الجديدة“ في كلّ عصر.<\/p><p class=\"vp\" id=\"p30\"><span class=\"pnum\">30<\/span>الرّسالة البابويّة العامّة ”الشّؤون الجديدة-Rerum novarum“ للبابا لاوُن الثّالث عشر هي حجر الأساس في تطوّر سُلطة تعليم الكنيسة الاجتماعيّ. تضع هذه الوثيقة كرامة العمل والعامل محورَ تفكيرها، وتؤكّد الحقّ في أجر عادل للعامل ولعائلته، وتعترف بأنّ للأشخاص قيمةً جوهريّةً تسبق رأس المال والرّبح، وتدافع عن الملكيّة الخاصّة إلى جانب وظيفتها الاجتماعيّة التي لا غنى عنها، وتقدِّر نقابات العمّال، وتقترح أشكالًا من التّعاون بين مختلف مكوّنات المجتمع كبديل لمنطق ”الصّراع الطّبقي“. لذلك، لا عجب أنّ البابا بيوس الحادي عشر وصفها بأنّها \"الميثاق الرّئيسيّ\" <a class=\"ref\" id=\"rn25\" href=\"#fn25\">25<\/a> لعمل المسيحيّين الاجتماعيّ: في ”الشّؤون الجديدة-Rerum novarum“ تتّخذ حكمة الكنيسة القديمة حول الإنسان والحياة في المجتمع شكلًا جديدًا، قادرًا على مواكبة العصر الصّناعي وتقديم أوّل إطار منهجيّ كبير لتعليم الكنيسة الاجتماعيّ الذي ستطوّره العقود اللاحقة بصورة أفضل. على الرّغم من تغيُّر العديد من الظّروف التّاريخيّة التي وصفها البابا لاوُن الثّالث عشر، إلّا أنّ هناك على الأقلّ اكتشافَين لا تزال لهما أهمّيّة كبيرة: أولويّة العمل البشريّ قبل أيّ منطق إنتاجي أو مالي محض، مع ما يترتّب على ذلك من اهتمام بالأشخاص والعائلات المعرّضة للاستغلال أكثر من غيرها، وارتباط لا ينفصم بين إعلان الإنجيل والبحث عن نظام اجتماعيّ فيه مزيد من العدل. وهكذا تواصل رسالة ”الشّؤون الجديدة-Rerum novarum“ تذكيرنا بأنّه لا توجد بشارة بالإنجيل حقيقيّة لا تمسّ أيضًا هيكليّات العيش معًا.<\/p><p class=\"vp\" id=\"p31\"><span class=\"pnum\">31<\/span>الرّسالة البابويّة العامّة ”السّنة الأربعون-Quadragesimo anno“ للبابا بيوس الحادي عشر، التي نُشرت سنة 1931 في ذكرى أربعين سنة لصدور الرّسالة البابويّة العامّة ”الشّؤون الجديدة-Rerum novarum“ وفي خضمّ الأزمة الاقتصاديّة العالميّة الكبرى، تخطو خطوة أخرى في تطوير تعليم الكنيسة الاجتماعيّ. فهي لا تنحصر في استئناف ”قضيّة العمّال“، بل توسّع نطاق النّظر ليشمل التّكوين الشّامل للنظام الاقتصاديّ والسّياسيّ. وتدين الرّسالة تركيز السُّلطة الاقتصاديّة في أيدي قلّة قليلة من النّاس، وتنتقد كلًّا من المنافسة غير المحدودة والمشاريع الجماعيّة التي تلغي حرّيّة ومسؤوليّة الأفراد، وتؤكّد بقوّة على حقّ العمّال في تكوين النّقابات وتكرّر الحاجة إلى أن يكون الأجر متناسبًا ليس فقط مع الأداء، بل مع احتياجات العامل وعائلته. في هذا الإطار، صاغ بشكل منهجيّ مبدأ التّكامل واللامركزيّة في اتّخاذ القرار، الذي سيصير أحد المبادئ الدّائمة في التّعليم الاجتماعيّ، والذي ينصّ على أنّ ما يمكن أن يقوم به الأفراد والعائلات والهيئات الوسيطة والمجتمعات المحلّيّة يجب ألّا تستحوذ عليه الجهات العليا. إلى جانب هذه المساهمات، شدّد البابا بيوس الحادي عشر بوضوح على الوظيفة الاجتماعيّة للملكيّة. وبتدخّلات مختلفة له في تعاليمه، - بدءًا من الرّسالة العامّة ”لسنا بحاجة-Non abbiamo bisogno“ والرّسالة ”بقلق بالغ-Mit brennender Sorge“، وصولًا إلى الرّسالة ”الفادي الإلهيّ-Divini Redemptoris“، ندَّد بالأنظمة الاستبداديّة التي تهين كرامة الإنسان وتخنق الحياة الاجتماعيّة، وترفع من شأن الدّولة فوق قيمتها الحقيقيّة، وتعتمد مفهومًا تمييزيًّا قائمًا على العِرق. في عصرنا هذا، تظلّ ثلاثة أفكار على الأقل من تعاليمه الاجتماعيّة لها صلة خاصّة بواقعنا الحالي: الإدراك بأنّ الظّلم لا يقتصر على سلوكيّات الأفراد فقط، بل تشمل أيضًا الهيكليّات الاقتصاديّة والمؤسّسيّة، وقيمة مبدأ التّكامل واللامركزيّة في اتّخاذ القرار، الذي يدعو إلى تعزيز النّسيج المجتمعيّ والجماعيّ، وتجنّب أيّ تركيز جديد للسُلطة، والارتباط بين كرامة العمل، والأجر العادل، وإتاحة الفرصة الحقيقيّة للعائلات لعيش حياة كريمة.<\/p><p class=\"vp\" id=\"p32\"><span class=\"pnum\">32<\/span>في السّياق المأساوي للحرب العالميّة الثّانية وسنوات إعادة الإعمار، قدّم تعليم البابا بيوس الثّاني عشر مساهمة مهمّة في تطوير التّعليم الاجتماعيّ، لا سيّما برسائله الإذاعيّة في مناسبة عيد الميلاد، التي رسم فيها ملامح نظام دولي قائم على الاعتراف بكرامة الإنسان وعلى العدل والسّلام. في تلك المناسبات، اقترح البابا حوارًا مع المجتمع انطلاقًا من دعوة صارمة إلى الحقّ الطّبيعي، الذي يُفهم على أنّه مجموعة من المبادئ الموضوعيّة التي تسبق مصالح الأفراد والدّول، والتي يجب أن تنظّم الحياة الدّاخليّة للأمم وعلاقاتها المتبادلة. وقد منح البابا بيوس الثّاني عشر دورًا حاسمًا للجمعيّات المهنيّة ونقابات العمّال والهيئات الوسيطة المختلفة في الحياة الاقتصاديّة والاجتماعيّة، معترفًا في هذه الأشكال المنظّمة للمجتمع بحماية أساسيّة للتوازن المدنيّ ولحماية الخير العام. وشدّد على ضرورة وجود دولة قانونيّة قويّة لمنع إساءة استخدام السُّلطة، وتعترف بالدّيمقراطيّة كأداة تساعد على ممارسة السُّلطة بشكل صحيح. وفي الوقت نفسه، حذّر من أيّ ادّعاء بإرساء الحقّ على أساس المنفعة أو القوّة، مذكّرًا بأنّ نظامًا دوليًّا تحكمه مصلحة الأقوى يعرّض الشّعوب الضّعيفة للاضطهاد ويقوّض الثّقة بين الدّول من الأساس. وأخيرًا، رأى في الاختلالات الاقتصاديّة العميقة بين البلدان أحد العوامل التي تغذّي النّزاعات. <a class=\"ref\" id=\"rn26\" href=\"#fn26\">26<\/a> في عصرنا هذا، الذي يتسمّ بأشكال جديدة من القوّة العالميّة وبالتّفاوتات المتزايدة، تظلّ ثلاثة توجّهات ذات أهمّيّة خاصّة: ضرورة تقديم الحقّ على المصلحة، والوعي بأنّ التّفاوتات الاقتصاديّة هي أرض خصبة للتوترات والعنف، وقيمة النّسيج المجتمعيّ القادر على التّوسّط بين الفرد والدّولة. وهي تواصل تقديم معايير مهمّة للتعليم الاجتماعيّ لفهم ديناميّات العولمة وتعزيز نظام دولي فيه مزيد من العدل والسّلام.<\/p><h3 class=\"sub\">سنوات المجمع الفاتيكانيّ الثّاني<\/h3><p class=\"vp\" id=\"p33\"><span class=\"pnum\">33<\/span>مع القدّيس البابا يوحنّا الثّالث والعشرين، تبدأ مرحلة جديدة من تعليم الكنيسة الاجتماعيّ، تتميّز باهتمام أكثر صراحة بالبعد العالميّ للقضايا الاجتماعيّة ولغة الحقوق. في الرّسالة البابويّة العامّة ”أُمّ ومعلِّمة-Mater et Magistra“، قدَّم الإيمانَ المسيحيّ على أنّه نور قادر على ربط السّماء بالأرض، وذكّر بأنّ الكنيسة، بالرّغم من أنّ مهمّتها الأساسيّة هي التّقديس والبشارة بالخيرات الأبديّة، إلّا أنّها لا تهمل الاحتياجات العمليّة للحياة اليوميّة للناس، بل تهتمّ بكلّ خير إنسانيّ حقيقيّ. <a class=\"ref\" id=\"rn27\" href=\"#fn27\">27<\/a> انطلاقًا من هذه الرّؤية الموحّدة للإنسان، يؤكّد البابا أنّ الحياة الاجتماعيّة تتطلّب توازنًا بين عمل الأفراد والجماعات، المدعوّين إلى تنظيم ذاتهم وإلى التّعاون، وبين عمل الدّولة، التي يجب أن تنسّق وتدعم حرّيّة ومسؤوليّة الأفراد دون خنقهم. ومن هنا يأتي الاهتمام بالأجر العادل للعمل، ومشاركة العمّال، والتّفاوتات المتزايدة بين البلدان. وبعد بضع سنوات، في الرّسالة ”سلام على الأرض-Pacem in Terris“، وجّه البابا يوحنّا الثّالث والعشرون كلامه لأوّل مرّة ليس فقط إلى المؤمنين بل أيضًا إلى جميع النّاس ذوي الإرادة الصّالحة، وربط بشكل متكامل بين كرامة الإنسان والاعتراف بالحقوق والواجبات الأساسيّة، واقترح نظامًا للتعايش، حتّى على الصّعيد الدّولي، قائمًا على الحقيقة والعدل والمحبّة والحرّيّة. <a class=\"ref\" id=\"rn28\" href=\"#fn28\">28<\/a> في عصرنا هذا، الذي تشوبه صراعات واسعة النّطاق وأشكال جديدة من التّرابط العالميّ، فإنّ الأفق العالميّ لندائه، والإشارة إلى حقوق الإنسان باعتبارها قواعد مشتركة، والاقتناع بأنّ السّلام الدّائم يتطلّب مؤسّسات وعلاقات بين الشّعوب مستوحاة من كرامة كلّ إنسان، تبقى ذات أهمّيّة كبيرة.<\/p><p class=\"vp\" id=\"p34\"><span class=\"pnum\">34<\/span>وكان المجمع الفاتيكانيّ الثّاني نقطة تحوّل في فهم الكنيسة لذاتها في العالم المعاصر. في الدّستور الرّعائي ” فرح ورجاء-Gaudium et Spes“، قدّم لنا صورة كنيسة تقترب من البشريّة، وتلتزم تجاه العالم، وتكرّس نفسها للتفكير ليس في مخطّطات تجريديّة، بل انطلاقًا من واقعيّة الأوضاع التّاريخيّة. يتناول النّصّ القضايا الكبرى للزواج والعائلة، والحياة الاقتصاديّة والاجتماعيّة، والمجتمع السّياسيّ، والحرب والسّلام، مؤكّدًا على أنّ الهيكليّات الاقتصاديّة والمؤسّسيّة لا تكون عادلة إلّا بقدر ما تخدم التّنمية المتكاملة للإنسان وتشجّع المشاركة المسؤولة للجميع. <a class=\"ref\" id=\"rn29\" href=\"#fn29\">29<\/a> تكمن أهمّيّة هذه الوثيقة المجمعيّة بالنّسبة لتعليم الكنيسة الاجتماعيّ ليس فقط لأنّها فتحت آفاقًا للتفكير الموضوعيّ، بل أيضًا لأنّها قدّمت طريقة تمييز تدعو إلى قراءة التّحوّلات التّاريخيّة بنظرة إنجيليّة وكفاءة إنسانيّة. يُظهر هذا الأسلوب أنّ الحوار مع العالم ليس خيارًا تكتيكيًّا للكنيسة، بل هو طريقة ملموسة لرسالتها، لأنّ الإنجيل، مثل الخميرة، قادر على تحويل هيكليّات العيش معًا من الدّاخل وفتح مسارات نحو إنسانيّة أعمق. في هذا الأفق يندرج أيضًا الإعلان ”كرامة الإنسان-“Dignitatis Humanae، الذي يعترف فيه المجمع بأنّ الحرّيّة الدّينيّة حقّ أساسيّ متجذّر في كرامة الإنسان، ويجب أن يضمنه النّظام القانونيّ حتّى لا يُجبر أحد على التّصرّف ضدّ ضميره أو يُمنع من البحث عن الحقيقة والاعتراف بها في السّرّ والعلن. <a class=\"ref\" id=\"rn30\" href=\"#fn30\">30<\/a> هذا المبدأ، الذي له أهمّيّة كبيرة في عصرنا، يواصل تقديم معايير حاسمة للتعليم الاجتماعيّ من أجل حماية الإنسان وبناء مجتمعات تعدّديّة وسلميّة.<\/p><p class=\"vp\" id=\"p35\"><span class=\"pnum\">35<\/span>في عهد البابا القدّيس بولس السّادس، ظهر فهم للسّلام لا ينحصر على غياب الحرب، بل يتجسّد في مسار التّنمية البشريّة المتكاملة. في الرّسالة البابويّة العامّة ”تقدُّم الشّعوب-Populorum Progressio“، يصف التّنمية بأنّها انتقال من ظروف معيشيّة أقلّ إنسانيّة إلى ظروف أكثر إنسانيّة، ويفهمها على أنّها عمليّة تشمل كلّ إنسان والإنسان بكامله، <a class=\"ref\" id=\"rn31\" href=\"#fn31\">31<\/a> أي كلّ أبعاد الإنسان وكلّ شعب دون استثناء. على هذا الأساس، يمكن للبابا بولس السّادس أن يؤكّد أنّ التّنمية المفهومة على هذا النّحو هي في الواقع \"الاسم الجديد للسّلام\" <a class=\"ref\" id=\"rn32\" href=\"#fn32\">32<\/a>، لأنّها تهدف إلى إزالة جذور الظّلم والصّراع وفتح الآفاق لحياة فيها مزيد من الكرامة للجميع. ويجب أيضًا قراءة اللجنة البابويّة للعدل والسّلام في هذا السّياق، باعتبارها محاولة لإعطاء شكل ثابت لهذه الفكرة، على المستوى الكنسيّ والدّولي، مع الحفاظ على الوعي بالفجوة المتزايدة بين البلدان الغنيّة والبلدان الفقيرة، وبضرورة سياسات تعزّز ظروف معيشيّة أكثر إنسانيّة حقًّا للجميع.<\/p><p class=\"vp\" id=\"p36\"><span class=\"pnum\">36<\/span>ومع الرّسالة ”السّنة الثّمانون-Octogesima adveniens“، التي كتبها البابا بولس السّادس في مناسبة الذّكرى الثّمانين للرّسالة البابويّة العامّة ”الشّؤون الجديدة-Rerum novarum“، نقل هذه الرّؤية إلى المجتمع ما بعد الصّناعي، الذي يتّسم بالتّحوّلات الحضريّة، وأشكال الفقر الجديدة، والتّغيّرات في عالم العمل، والتّحوّلات الثّقافيّة السّريعة التي تضع مستقبل الأفراد والمجتمعات موضع تساؤل. بالنّسبة للبابا بولس السّادس، فإنّ الإنجيل، على الرّغم من أنّه أُعلن، وكُتب، وصار موضوع حياة في سياق تاريخيّ ثقافيّ مختلف تمامًا عن سياقنا، ليس رسالة ”صارت قديمة“، بل هو رؤية للإنسان، والعلاقات، والسُّلطة، والخير العام، قادرة على توجيه الخيارات الاقتصاديّة والسّياسيّة والثّقافيّة حتّى اليوم. <a class=\"ref\" id=\"rn33\" href=\"#fn33\">33<\/a> بعبارة أخرى، يظلّ الإنجيل معاصرًا لأنّه يوفّر المعايير اللازمة للتعرّف على ما يُؤنسن أو ما يُجرّد من الإنسانيّة، وما يُحرّر أو ما يقمع، في أوضاع جديدة دائمًا. بالنّسبة لتعليم الكنيسة الاجتماعيّ، فإنّ الإرث الأكثر تطلّبًا الذي تركه البابا بولس السّادس هو هذا بالتّحديد: طالما يوجد في العالم شعوب مستبعدة عن تنمية تليق بالإنسان، لن تستطيع الجماعة المسيحيّة أن تكتفي بإعلان السّلام بشكل مجرّد، بل يجب أن تدع الإنجيل يحكم، انطلاقًا ممّن يبقون على الهامش، على تلك الهيكليّات الاقتصاديّة والسّياسيّة التي يمكن أن تصير، كما ذكر البابا يوحنّا بولس الثّاني، \"هيكليّات للخطيئة\" <a class=\"ref\" id=\"rn34\" href=\"#fn34\">34<\/a> حقيقيّة، حتّى لا يُعامل أيّ إنسان أو أيّ شعب على أنّه يمكن التّضحيّة به في عمليّات التّنمية.<\/p><h3 class=\"sub\">سُلطة الكنيسة التّعليميّة حاليًّا<\/h3><p class=\"vp\" id=\"p37\"><span class=\"pnum\">37<\/span>سُلطة التّعليم الكنسيّة الاجتماعيّ المثمرة للقدّيس البابا يوحنّا بولس الثّاني تقع عند نقطة التقاء بين أزمة الأنظمة الأيديولوجيّة الكبرى في القرن العشرين وبداية العولمة الاقتصاديّة. في الرّسالة البابويّة العامّة ”العمل الإنسانيّ-Laborem exercens“، التي كتبها بعد تسعين سنة من الرّسالة البابويّة العامّة ”الشّؤون الجديدة-Rerum novarum“، يفتح البابا مسارًا جديدًا للتفكير حول العمل. يُقدَّم الأجر العادل فيها على أنّه اختبار ملموس لعدالة كلّ النّظام الاجتماعيّ والاقتصاديّ، لأنّه يُبَيِّن هل يُعامَل العامل كإنسان أم مجرّد تكلفة إنتاج. <a class=\"ref\" id=\"rn35\" href=\"#fn35\">35<\/a> فالعمل ليس مجرّد مشكلة يجب إدارتها أو وسيلة للحصول على الأجر، بل هو خير أساسيّ للإنسان، ومبدأ النّشاط الاقتصاديّ، ومفتاح المسألة الاجتماعيّة كلّها. فيه يتعامل الإنسان مع حرّيّته وإبداعه وقدرته على التّعاون، ويساهم في رفع الثّقافة والأخلاق في المجتمع. <a class=\"ref\" id=\"rn36\" href=\"#fn36\">36<\/a> في ضوء ذلك، لا يمكن تقييم الأشكال المختلفة للضعف وتجزئة المسارات المهنيّة واكتساب العمل طابعًا آليًّا من منظور الكفاءة فحسب، بل انطلاقًا من كرامة العامل، والحقّ في أجر كافٍ، وإمكانيّة فعّالة للمشاركة في الحياة الاجتماعيّة.<\/p><p class=\"vp\" id=\"p38\"><span class=\"pnum\">38<\/span>في الذّكرى العشرين للرّسالة البابويّة العامّة ”تقدُّم الشّعوب-Populorum Progressio“، عاد القدّيس البابا يوحنّا بولس الثّاني، بالرّسالة ”الاهتمام بالشّؤون الاجتماعيّة-Sollicitudo rei socialis“، إلى آفة التّخلّف، واعترف بفشل العديد من المحاولات الرّامية إلى سدّ الفجوة الاقتصاديّة للشعوب الفقيرة ومرافقتها في عمليّة التّصنيع، ولاحظ استمرار الفجوة بين شمال العالم وجنوبه، بل اتّساعها أحيانًا. <a class=\"ref\" id=\"rn37\" href=\"#fn37\">37<\/a> وندّد بالآليّات الاقتصاديّة والماليّة والتجاريّة التي تديرها الدّول الأقوى، وتفضّل مصالحها بشكل هيكلي وتخنق أنظمة الاقتصاد الضّعيفة، وطالب بأن تخضع هذه الآليّات أيضًا لتقييم أخلاقيّ جاد، وليس تقنيًّا فحسب. <a class=\"ref\" id=\"rn38\" href=\"#fn38\">38<\/a> في هذا السّياق، يُفهم التّضامن على أنّه مسؤوليّة مشتركة ملموسة بين الأفراد والشّعوب والأمم، وشكل من أشكال الصّداقة الاجتماعيّة أو المحبّة السّياسيّة الموجّهة إلى ”حضارة المحبّة“ التي دعا إليها البابا بولس السّادس. <a class=\"ref\" id=\"rn39\" href=\"#fn39\">39<\/a><\/p><p class=\"vp\" id=\"p39\"><span class=\"pnum\">39<\/span>في الذّكرى المئويّة للرسالة البابويّة العامّة ”الشّؤون الجديدة-Rerum novarum“، تقدِّم الرّسالة البابويّة العامّة ”السّنة المئة-Centesimus annus“ أخيرًا رؤية حول انهيار النّظام السّوفييتيّ وانتصار الدّيمقراطيّة واقتصاد السّوق. أكّد القدّيس البابا يوحنّا بولس الثّاني من جديد رسالة البابا بيوس الثّاني عشر القائلة بأنّ الكنيسة تقدّر الدّيمقراطيّة بقدر ما تضمن المشاركة الفعّالة للمواطنين، وتسمح باختيار واستبدال الحكّام سلميًّا، وتمنع احتكار السُّلطة من قبل نخب محدودة تحرّكها مصالح خاصّة أو أيديولوجيّة. <a class=\"ref\" id=\"rn40\" href=\"#fn40\">40<\/a> وفي الوقت نفسه، فإنّها تعترف بالإمكانات الإيجابيّة للسوق والمبادرة الخاصّة، على أن تبقيا خاضعَتَين للقانون الأخلاقيّ وموجَّهَتين بمبدأ التّضامن، دون التّضحيّة بالضّعفاء من أجل منطق الرّبح. <a class=\"ref\" id=\"rn41\" href=\"#fn41\">41<\/a> وبذلك، يبقى تعليم الكنيسة الاجتماعيّ إرثًا ذا أهمّيّة خاصّة في الوقت الحاضر: بالتّأكيد على الصّلة بين كرامة العمل والتّضامن بين الشّعوب والتّقييم النّقدي للدّيمقراطيّة واقتصاد السّوق، يواصل تقديم معايير للحكم على الأشكال الجديدة للاستغلال والإقصاء وأزمة التّمثيل السّياسيّ.<\/p><p class=\"vp\" id=\"p40\"><span class=\"pnum\">40<\/span>البابا بندكتس السّادس عشر، في رسالته الاجتماعيّة ” المحبّة في الحقيقة-Caritas in veritate“، أراد إعادة التّفكير والتّعمّق في مفهوم التّنمية الذي تناولته الرّسالة البابويّة العامّة ”تقدُّم الشّعوب-Populorum Progressio“، ووسَّعه من جديد في أفق العولمة. ذكر أن هذه التّنمية يجب أن تحقِّق \"نمُوًّا حقيقيًّا، شاملًا للجميع ومستدامًا بشكل ملموس\" <a class=\"ref\" id=\"rn42\" href=\"#fn42\">42<\/a>، أي إلى تقدّم اقتصادي شامل حقًّا يحترم حدود الخليقة. لكنّه لاحظ أنّ فئات جديدة من الفقراء أخذت تظهر في البلدان الغنيّة وتتكاثر بصور غير مسبوقة من الإقصاء، بينما تعيش مجموعات صغيرة في المناطق الأشدّ فقرًا في رفاهيّة استهلاكيّة تتعايش مع أوضاع من الفقر اللاإنسانيّ. <a class=\"ref\" id=\"rn43\" href=\"#fn43\">43<\/a> ولاحظ أيضًا أنّ النّظام الاقتصاديّ والماليّ الدّوليّ الجديد، الذي يتميّز بزيادة حركة رؤوس الأموال ووسائل الإنتاج، قلّص من السُّلطة السّياسيّة للدّول وقدرتها على توجيه العمليات الاقتصاديّة. <a class=\"ref\" id=\"rn44\" href=\"#fn44\">44<\/a> ولهذا السّبب يؤكّد أنّ النّشاط الاقتصاديّ لا يمكنه أن يدّعي حلّ المشاكل الاجتماعيّة بمجرّد توسيع منطق السّوق، بل يجب أن يكون موجّهًا نحو الخير العام، وتقع المسؤولية الكبرى في ذلك، وبصورة لا يمكن استبدالها، على المجتمع السّياسيّ. <a class=\"ref\" id=\"rn45\" href=\"#fn45\">45<\/a><\/p><p class=\"vp\" id=\"p41\"><span class=\"pnum\">41<\/span>وضع البابا بندكتس السّادس عشر المحبّة في صميم هذا التّفسير الجديد، وأكّد أنّها \"الطّريق الرّئيسيّ لتعليم الكنيسة الاجتماعيّ\" <a class=\"ref\" id=\"rn46\" href=\"#fn46\">46<\/a>، بشرط أن تكون دائمًا مرتبطة بالحقّ. ولاحظ بقلق أنَّ هناك ميلًا في المجالات الاجتماعيّة والقانونيّة والسّياسيّة والاقتصاديّة بالذّات إلى إعلان عدم أهمّيّتها الأخلاقيّة. تكمن مساهمته الجديدة في تأكيده على أنّ التّنمية والعدل والمؤسّسات والسّوق ليست حقائق محايدة، بل هي أماكن يجب أن تتجسّد فيها المحبّة في الحقيقة تاريخيًّا. في يومنا هذا، الذي يتّسم بالمزيد من التّفاوت بين النّاس، وبضغط الأسواق الماليّة، والأزمة البيئيّة، وانعدام الثّقة في السّياسة، يظلّ هذا التّعليم ذا صلة بالواقع لأنّه يدعو إلى الحكم على كلّ نموذج من نماذج التّنمية، بناءً على قدرته على أن يكون شاملًا ومستدامًا، وإعادة صياغة العلاقة بين الاقتصاد والسّياسة حول الخير العام، والاعتراف بدور المحبّة الحاسم والمُنتِج في الحياة العامّة.<\/p><p class=\"vp\" id=\"p42\"><span class=\"pnum\">42<\/span>تطوّرت سُلطة تعليم الكنيسة الاجتماعيّ للبابا فرنسيس على نهج الوثيقة ” فرح ورجاء-Gaudium et Spes“، التي تدعو إلى النّظر في التّاريخ انطلاقًا من جراح النّاس وآمالهم، وإلى إقامة حوار بينها وبين الإنجيل. ظهر هذا التّوجّه بوضوح خاصّ في الإرشاد الرّسولي ”فرح الإنجيل-Evangelii Gaudium“، حيث يؤكّد أنّ إعلان البشارة المسيحيّة لها بعد اجتماعيّ جوهريّ، ويدعو إلى كنيسة قادرة على أن تسمع صراخ الفقراء والمهاجرين وضحايا أشكال العبوديّة الجديدة. وفي هذا السّياق، يندرج أيضًا إصرار البابا فرنسيس على كنيسة سينوديّة، كنيسة ”تسير معًا“، وتسعى إلى قراءة ”علامات الزّمن“ في ضوء الإنجيل، وتسمح للفقراء الذين تشاركهم التّاريخ بأن يحملوا إليها بشارة الإنجيل. <a class=\"ref\" id=\"rn47\" href=\"#fn47\">47<\/a><\/p><p class=\"vp\" id=\"p43\"><span class=\"pnum\">43<\/span>في الرّسالة البابويّة العامّة ” كُنْ مُسَبَّحًا-Laudato si’“، قدَّم البابا فرنسيس أوّل تحليل منهجيّ شامل للأزمة البيئيّة في رسالة بابويّة عامّة اجتماعيّة، وأوضح أنّها ليست مسألة جزء من الكوكب، بل هي الجانب البيئيّ للأزمة الاجتماعيّة والاقتصاديّة المعاصرة. وجمع اقتراحه إلى بيئة متكاملة بين العناية بالبيت المشترك والخيار التّفضيليّ للفقراء، وأكّد بقوّة أنّ \"صرخة الأرض وصرخة الفقراء\" <a class=\"ref\" id=\"rn48\" href=\"#fn48\">48<\/a> لا يمكن فصلهما. في ضوء ذلك، تعود إلى الواجهة الغاية المشتركة للخيرات، وانتقاد النّموذج التّكنوقراطيّ الذي يحاول اختصار كلّ شيء في موضوع السّيطرة، والدّفاع عن العمل الإنسانيّ الذي يهدّده منطق الإقصاء، والحاجة إلى العدل بين الأجيال، والدّعوة إلى حوار حقيقيّ بين السّياسة والاقتصاد، حتّى لا ينغلق أيّ منهما على ذاته كمرجعيّة.<\/p><p class=\"vp\" id=\"p44\"><span class=\"pnum\">44<\/span>أمام تفكّك النّسيج الاجتماعيّ، و”الحرب العالميّة المجزّأة“، وعولمة الفرديّة، ونتائج الجائحة على الرّوابط المجتمعيّة، أطلق البابا فرنسيس في الرّسالة ” كلّنا إخوة-Fratelli tutti“ الحلم في إنسانيّة تعرف أن تختار الصّداقة الاجتماعيّة والأخوّة العالميّة. دعا إلى ثقافة اللقاء، وإلى ”سياسة أفضل“ قادرة على أن تسعى إلى الخير العام، وإلى سُبُلٍ للمصالحة، وإلى عالَمٍ يضمن \"الأرض والمسكن والعمل للجميع\" <a class=\"ref\" id=\"rn49\" href=\"#fn49\">49<\/a>. أخيرًا، بَيَّنَ في الرّسالة ” لقد أحبَّنا-Dilexit nos“ أنّ هذه الالتزامات الاجتماعيّة الكبرى ليست منفصلة عن علاقتنا الشّخصيّة مع يسوع المسيح: فبالعودة إلى كلمة الله، يذكّرنا بأنّ الرّدّ الحقيقيّ على محبّة قلب يسوع هو المحبّة الحقيقيّة لإخوتنا، ويؤكّد أنّه \"ليس من عمل أعظم يمكن أن نقدّمه من أن نردّ على المحبّة بالمحبّة\" <a class=\"ref\" id=\"rn50\" href=\"#fn50\">50<\/a>.<\/p><h3 class=\"sub\">قراءة التّاريخ في نور الإيمان<\/h3><p class=\"vp\" id=\"p45\"><span class=\"pnum\">45<\/span>إن نظرنا إلى هذه المسيرة في مجملها، نفهم أنّ تعليم الكنيسة الاجتماعيّ ليس ثمرة مشروع تمّت صياغته على الورق، بل هو نتيجة مسيرة صابرة، قدَّم فيها كلّ حَبْر، مع المجمع الفاتيكانيّ الثّاني، مساهمة أصيلة في ضوء ”الشّؤون الجديدة“ في عصره. وقد أظهر كلّ واحد منهم، بمواجهة تحدّيات عصره وقراءة التّغيّرات التّاريخية في ضوء الإنجيل، جوانب مختلفة من تراث واحد: كرامة الإنسان، وقيمة العمل، والغاية المشتركة للخيرات، والتّضامن والتّكافل، والعناية بالخليقة، ومركزيّة السّلام والأخوّة. ونتج عن ذلك تطوّر متناغم، وإن لم يكن دائمًا مباشرًا، اتّسم بتركيزات مختلفة، وتعمّقات تدريجيّة، وأحيانًا بتغييرات في الرّؤية لا تنفصل عمّا سبقها، بل تجعل آثارها تنضج. إن كان بإمكاننا اليوم أن نتكلّم على مجموعة من المبادئ والمعايير المشتركة، فذلك لأنّ قراءة التّاريخ في نور الإيمان لم تتوقّف قطّ، واستطاعت أن تستجيب لأسئلة كلّ جيل. هذه النّواة الأساسيّة، مبادئ تعليم الكنيسة الاجتماعيّ الكبيرة التي توجّه تمييز المؤمنين في الحياة الشّخصيّة والعامّة، هي التي أودّ أن أركّز عليها الآن، لكي ندرك بشكل أفضل تماسكها الدّاخلي وقوّتها المولّدة لعصرنا.<\/p><\/div><\/details>\n<details class=\"chapter\" id=\"ch2\"><summary><div class=\"csum\"><span class=\"csum-eyebrow\">الفصل الثّاني<\/span><span class=\"csum-title\">أسس ومبادئ تعليم الكنيسة الاجتماعيّ<\/span><span class=\"csum-desc\">أسس المبدأ الاجتماعي للكنيسة ومبادئه. <span class=\"csum-n\">· 44 أقسام<\/span><\/span><span class=\"csum-cta\"><span class=\"chev\">›<\/span><span class=\"cta-read\">انقر للقراءة<\/span><span class=\"cta-collapse\">انقر للطي<\/span><\/span><\/div><\/summary><div class=\"chapter-body\"><p class=\"vp\" id=\"p46\"><span class=\"pnum\">46<\/span>تعليم الكنيسة الاجتماعيّ هو واقع حَيّ، في حوار مع التّاريخ والثّقافات والعلوم، وفي الوقت نفسه يحفظ نواة الحقيقة التي لا تغيب. لهذا السّبب يمكن اعتباره شكلًا من أشكال الحكمة القادرة اليوم أيضًا على أن توجّه حياة المؤمنين الشّخصيّة والاجتماعيّة. في هذا الفصل الثّاني أودّ أن أتوقّف عند بعض أسس ومبادئ التّعليم الاجتماعيّ التي تساعدنا لنقرأ ”الشّؤون الجديدة“ في عصرنا، في ضوء كرامة الإنسان الأساسيّة. أعتقد أنّه يجب علينا اليوم، لكي نحمي الإنسان في عصر الذّكاء الاصطناعيّ، أن نعود إلى التّفكير في الخير العام، والغاية المشتركة للخيرات، وتبادل القوى بين الجميع، والتّضامن، والعدالة الاجتماعيّة. أنا مقتنع بأنّ العلاقة المتناغمة بين هذه المبادئ تتطلّب أن ننظر إليها مجتمعة، حتّى يَتَبَيَّن بوضوح كيف تترابط في ما بينها وتضيء بعضها بعضًا.<\/p><p class=\"vp\" id=\"p47\"><span class=\"pnum\">47<\/span>من خلال طرح هذه الأفكار، أودّ أوّلًا أن أساعد المؤمنين العلمانيّين وجميع النّساء والرّجال ذوي الإرادة الصّالحة ليكتشفوا من جديد مهمّتهم في نقل المبادئ التي سأذكرها، إلى الحياة اليوميّة، وفي العلاقات العائليّة، والعمل، والمشاركة الاجتماعيّة، مستلهمين ذلك من رغبتهم في تجسيد محبّة الله في نسيج التّاريخ الحقيقيّ. وفي الوقت نفسه، أودّ أن أشجّع الأكاديميّات والجامعات على أن يعطوا دفعًا جديدًا لهذه المبادئ، ويعيدوا التّفكير فيها بطريقة تتوافق مع عصرنا الحاليّ وتكون فعّالة في مواجهة الثّورة الرّقميّة. بهذه الطّريقة، سيتمكّن البحث اللاهوتيّ والفلسفيّ من تعميق ودعم مسيرة الكنيسة الرّعويّة، فيساهم في مهمّة سُلطة الكنيسة التّعليميّة في إنارة ضمير المؤمنين وتوجيه جهودهم ليضيفوا في حياة مجتمعاتنا مزيدًا من العدل والأخوّة.<\/p><h3 class=\"sub\">أسس التّعليم الاجتماعيّ<\/h3><h3 class=\"sub\">الإنسان صورة الله الثّالوث<\/h3><p class=\"vp\" id=\"p48\"><span class=\"pnum\">48<\/span>تعليم الكنيسة الاجتماعيّ يُعيدنا إلى قلب إيماننا نفسه: سرّ الله الحَيّ، المُعلَن في يسوع المسيح الذي هو شركة بين أقانيم، الآب والابن والرّوح القدس، ومحبّة في علاقة، تمنح نفسها بشكلٍ مُتبادل وتتواصل مع العالم. <a class=\"ref\" id=\"rn51\" href=\"#fn51\">51<\/a> وكما يذكّر المجمع، فإنّ الإنسان مدعوّ إلى الوَحدة والشّركة مع الله ولا يستطيع \"أن يجدَ ذاتَه تمامًا، إلّا ببذلِ ذاته دون مقابل\" <a class=\"ref\" id=\"rn52\" href=\"#fn52\">52<\/a>: وأعمق ما في دعوته هو أن يدخل في حركة محبّة الثّالوث التي تلقّاها وصار مشاركًا فيها.<\/p><p class=\"vp\" id=\"p49\"><span class=\"pnum\">49<\/span>إن كان سرّ الله-محبّة هو مصدر تعليم الكنيسة الاجتماعيّ، فإنّنا نتأمّل في وجهه الأكثر واقعيّة في يسوع المسيح، الكلمة الذي صار بشرًا. لمّا صار إنسانًا، دخل ابن الله في تاريخنا وجسدنا، وحمل إليه الحبّ الذي يوحّده بالآب والرّوح القدس. فيه \"يجد سرّ الإنسان نوره الحقيقي\" <a class=\"ref\" id=\"rn53\" href=\"#fn53\">53<\/a>، لأنّ إنسانيّته حرّة تمامًا، ومنفتحة على الآخرين، وقادرة على أن تبني علاقات تضامن وجمال، حتّى بذل الذّات بصورة كاملة. من يؤمن بالمسيح يشارك في عمل التّجديد الكبير الذي افتتحه بسرّ آلامه وموته وقيامته من بين الأموات، ويتعاون في بناء ملكوت الله، ويتعلّم أن يرى في كلّ امرأة ورجل أختًا وأخًا، وأبناء لأب واحد. وهكذا، يسعى إعلان البشارة والخبرة المسيحيّة، بتوجيه الرّوح القدس، إلى إحداث نتائجَ اجتماعيّة في العالم. <a class=\"ref\" id=\"rn54\" href=\"#fn54\">54<\/a><\/p><p class=\"vp\" id=\"p50\"><span class=\"pnum\">50<\/span>في جوهر الرّؤية المسيحيّة للإنسان يكمن التّأكيد المهمّ على أنّ الرّجل والمرأة خُلِقا على صورة الله ومثاله (راجع تكوين 1، 26-27) الإله الثّالوث. وبما أنّ كلّ إنسان خُلِق في الأساس من أجل العلاقة، فقد صمّمه الله وأراده ليدخل في مسيرة شركة معه ومع الآخرين ومع الخليقة. لا تعتمد كرامته على قدراته التي يمتلكها، أو ثرواته أو منصبه، أو الخيارات الصّحيحة أو الخاطئة التي يتّخذها، بل هي عطيّة تسبقه وتتجاوزه، وضعها الله تعبيرًا عن محبّته التي لا تنفد أبدًا. لذلك، يبقى الإنسان دائمًا \"طريق الكنيسة\" <a class=\"ref\" id=\"rn55\" href=\"#fn55\">55<\/a>، وقلب كلّ مسار حقيقيّ للتنمية البشريّة المتكاملة. <a class=\"ref\" id=\"rn56\" href=\"#fn56\">56<\/a><\/p><h3 class=\"sub\">المساواة في الكرامة بين جميع البشر<\/h3><p class=\"vp\" id=\"p51\"><span class=\"pnum\">51<\/span>أكّد القدّيس البابا يوحنّا بولس الثّاني أنّ \"المعنى العميق لكرامة الإنسان وفرادته، وكذلك الاحترام الواجب لصوت الضّمير، هو بالتّأكيد مكسب إيجابيّ في الثّقافة الحديثة\" <a class=\"ref\" id=\"rn57\" href=\"#fn57\">57<\/a>. يندرج هذا التّأكيد في السّياق الذي رسمه المجمع الفاتيكانيّ الثّاني، الذي لاحظ نموًّا في الوعي بالكرامة السّامية لكلّ إنسان، وبتفوّق قيمته على الأشياء، وبحقوقه وواجباته العالميّة التي لا يمكن انتهاكها. <a class=\"ref\" id=\"rn58\" href=\"#fn58\">58<\/a> من المهمّ أن نحرص حتّى لا يتلاشى هذا النّمو في الوعي بالكرامة الإنسانيّة تحت ضغط أيديولوجيّات جديدة أو مصالح معيّنة قويّة جدًّا في عالم اليوم. من بين الأيديولوجيّات المنتشرة اليوم، أعتبر إحداها ضارّة بشكل خاصّ، وهي التي ترى أنّه يجب على كلّ إنسان أن يحقّق ذاته وقيمته أو يبرّرها، إلى درجة إعطاء قيمة أكبر لمن هم أكثر كفاءة وأداء. من هذا المنظور، ينتهي الأمر بالإنسان إلى أن يُختزل إلى وسيلة لتحقيق النّتائج، وإلى مورد يُستخدم ويُستغلّ، ولا يُعترف به بعد ذلك كغاية في حدّ ذاته، بل لا يمكن أبدًا استغلال الإنسان كأداة. قيمة الإنسان لا تعتمد على ما يحقّقه أو ينتجه، وهناك حقوق تعود للجميع لمجرّد كونهم بشرًا. ولا يمكن لأيّة سُلطة بشريّة أن تنكرها أو تحدّ منها بشكل تعسّفي. <a class=\"ref\" id=\"rn59\" href=\"#fn59\">59<\/a> مليار<\/p><p class=\"vp\" id=\"p52\"><span class=\"pnum\">52<\/span>عندما نتكلّم على الكرامة، فإنّنا لا نستخدم هذه الكلمة دائمًا بالطّريقة نفسها: أحيانًا نشير إلى الكرامة الأخلاقيّة، أي إلى الطّريقة التي يوجّه بها الإنسان خياراته وأعماله، وأحيانًا أخرى نفكّر في الكرامة الاجتماعيّة، أي في ظروف حياة الإنسان والاحترام الحقيقيّ الذي يمنحه إيّاه المجتمع، وفي حالات أخرى، نشير إلى كرامة الحياة، أي إلى الطّريقة التي يدرك بها الإنسان قيمة نفسه وحياته. هذه الأبعاد للكرامة يمكن أن تزداد أو تنقص. وإلى جانب هذه المعاني، هناك مستوى أعمق وأهمّ، وهو الكرامة الوجوديّة. إنّها الكرامة في كلّ إنسان لمجرّد وجوده، ولأنّ الله أراده وخلقه وأحبّه: <a class=\"ref\" id=\"rn60\" href=\"#fn60\">60<\/a> لا يمكن لأيّة خطيئة، وأيّ فشل، وأيّة إهانة، وأيّ استبعاد أن يَنتقص من قيمة الحياة البشريّة العميقة التي أرادها الله ودعاها إلى الوجود. <a class=\"ref\" id=\"rn61\" href=\"#fn61\">61<\/a><\/p><p class=\"vp\" id=\"p53\"><span class=\"pnum\">53<\/span>لذلك، الكرامة الأساسيّة لكلّ إنسان، لا تُشترَى، ولا تُستَحقّ ولا تحتاج إلى إثبات. قدَّم الإعلان الأخير ”الكرامة التي لا حدّ لها-Dignitas infinita“ خلاصة لتعليم الكنيسة في هذا الموضوع: \"كلّ إنسان له كرامة لا حدَّ لها، متجذِّرة في نفس كيانه، في جميع الظّروف وفي كلّ حالةٍ أو وضعٍ يوجَد فيه\" <a class=\"ref\" id=\"rn62\" href=\"#fn62\">62<\/a>، أي دائمًا وأبدًا. يمكن القول إنّ كرامة كلّ إنسان لا حدَّ لها، كما قال القدّيس البابا يوحنّا بولس الثّاني <a class=\"ref\" id=\"rn63\" href=\"#fn63\">63<\/a> لسبَبَين: لأنّ حبّ الله لا حدّ له، وهو الذي يدعوه إلى صداقته، ولأنّه حبّ مطلق بلا شرط أو قيد، أي أنّه يمكن البحث عنه إلى ما لا نهاية ولن يعثر على شيء يتيح بإنكاره أو تكذيبه.<\/p><h3 class=\"sub\">القيمة السّامية لحقوق الإنسان<\/h3><p class=\"vp annp\" id=\"p54\"><span class=\"pnum\">54<\/span>تعترف الكنيسة بامتنان بأنّ \"الحركة نحو التّعريف بحقوق الإنسان وإعلانها هي أحد أهمّ الجهود للاستجابة الفعّالة للمتطلّبات الأساسيّة لكرامة الإنسان\" <a class=\"ref\" id=\"rn64\" href=\"#fn64\">64<\/a>. وكما أكّد القدّيس البابا يوحنّا بولس الثّاني، فإنّ إعلان حقوق الإنسان العالميّ، الذي أقرّته الأمم المتّحدة في 10 كانون الأوّل/ديسمبر 1948، لا يزال في زماننا أحد أسمى تعبيرات الوعي الإنسانيّ. <a class=\"ref\" id=\"rn65\" href=\"#fn65\">65<\/a> وهو \"حجر أساس في طريق تقدّم البشريّة الأخلاقيّ\" <a class=\"ref\" id=\"rn66\" href=\"#fn66\">66<\/a>. لذلك، من المنظور المسيحيّ، فإنّ حقوق الإنسان ليست إضافة خارجيّة للإنسان، بل هي ترجمة تاريخيّة لكرامته الجوهريّة، التي يجب على المجتمع الدّولي حمايتها وتعزيزها.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"1\" aria-label=\"تعليق توضيحي 1: Human rights\">1<\/button><\/span><\/p><p class=\"vp\" id=\"p55\"><span class=\"pnum\">55<\/span>هذه الحقوق غير قابلة للنقض، لأنّها \"متأصّلة في الإنسان وفي كرامته\" <a class=\"ref\" id=\"rn67\" href=\"#fn67\">67<\/a>. ونتيجة لذلك فهي عامّة ولا يمكن التّنازل عنها بأيّ حال من الأحوال. <a class=\"ref\" id=\"rn68\" href=\"#fn68\">68<\/a> ولأنّها ترتكز على الكرامة المشتركة لكلّ رجل وكلّ امرأة، فينطوي عليها نتائج عمليّة وآثار قانونيّة، لأنّه \"لن يجدي نفعًا إعلان حقوق الإنسان إذا لم يتمّ في الوقت نفسه تنفيذ كلّ ما يلزم لضمان واجب احترامها من قبل الجميع وفي كلّ مكان ولكلّ إنسان\" <a class=\"ref\" id=\"rn69\" href=\"#fn69\">69<\/a>. ومن بين هذه الحقوق، الحقّ الأوّل للإنسان هو الحقّ في الحياة ، منذ لحظة تكوينه وحتّى نهايته الطّبيعية، <a class=\"ref\" id=\"rn70\" href=\"#fn70\">70<\/a> إذ بدون هذا الحقّ يصبح من المستحيل ممارسة أيّ حقّ آخر. وعندما يُنكر هذا الحقّ الأساسيّ، كما يحدث في الإجهاض المتعمّد، وقتل الأبرياء، والقتل الرّحيم، فإنّنا نواجه خيارات تعتبرها الكنيسة غير مشروعة بشكل خطير. <a class=\"ref\" id=\"rn71\" href=\"#fn71\">71<\/a><\/p><p class=\"vp\" id=\"p56\"><span class=\"pnum\">56<\/span>بالنّظر إلى عصرنا، لا يمكننا أن نتجاهل أنّ حماية حقوق الإنسان معرّضة اليوم لخطرَين كبيرَين بشكل خاصّ. الأوّل هو إعلان الحقوق شكليًّا فقط، فيما يقبلون تحت غطاء التّقدّم التّكنولوجيّ، بطريقة مموّهة أو صريحة، بعض الاعتداءات على كرامة الإنسان. أمّا الخطر الثّاني، وفيه في الواقع جذور الأوّل، فهو عدم القدرة على الاعتراف بأساس الطّابع الشّمولي لحقوق الإنسان، لأنّنا توقّفنا عن \"البحث عن الأسس العميقة لهذه الحقوق ما وراء خياراتنا وقوانيننا\" <a class=\"ref\" id=\"rn72\" href=\"#fn72\">72<\/a>. دعا البابا فرنسيس إلى عدم التّقليل من شأن هذه المشكلة الأخيرة. وقد ذكّر بأنّ العقل، عندما يسمح لنفسه بالتّساؤل بجدّيّة عن الطّبيعة البشريّة، يكون قادرًا على اكتشاف قِيَمٍ تنطبق على الجميع، لأنّها تنبع من الطّبيعة نفسها. وإذا تمّ التّوقّف عن البحث في هذا المجال فقد يحدث أنّ الحقوق التي تُعتَبر اليوم غير قابلة للمَساس، قد ينتهي بها الأمر في المستقبل إلى أن يتمّ التّشكيك فيها أو إنكارها من قبل من يمسكون بزمام السُّلطة، ربّما بعد الحصول على موافقة ظاهريّة فقط من قبل شعوب خائفة أو تمَّ التّلاعب بها. <a class=\"ref\" id=\"rn73\" href=\"#fn73\">73<\/a><\/p><p class=\"vp\" id=\"p57\"><span class=\"pnum\">57<\/span>جنبًا إلى جنب مع زيادة الوعي بقيمة كلّ إنسان وحقوقه، ازداد أيضًا الاعتراف بحقوق الأقلّيّات. ولكن لا يزال هناك طريق طويل لكي يتمّ الاعتراف عالميًّا بالمساواة في حقوق فئة كبيرة من المجتمع، أي النّساء. الواقع هو أنّ \"النّساء موجودات في حالة فقر مزدوج، عندما يتعرّضن للإقصاء، أو سوء المعاملة، أو العنف، لأنّه ليس لهنّ الإمكانات نفسها للدفاع عن حقوقهنّ\" <a class=\"ref\" id=\"rn74\" href=\"#fn74\">74<\/a>. لذلك، لا يكفي أن نؤكّد بالقول فقط إنّ الرّجال والنّساء يتمتّعون بالقدر نفسه من الكرامة والحقوق، بل يجب أن يُترجم ذلك إلى خيارات ملموسة، في القوانين، وفي الحصول على العمل، والتّعليم، والمسؤوليّات الاجتماعيّة والسّياسيّة، وفي الطّريقة التي يصغي بها المجتمع إلى مساهمة النّساء ويقدّرهنَّ. طالما استمرّت هذه الفجوة، لن نستطيع أن نقول إنّ المجتمع يعترف حقًّا، وبشكل كامل، بأنّ النّساء لهنّ كرامة الرّجال نفسها.<\/p><p class=\"vp\" id=\"p58\"><span class=\"pnum\">58<\/span>الأشخاص الواقعيّون هم المهمّون، هم وعائلاتهم. لا فائدة من الحركات الاجتماعيّة، أو الإعلانات السّياسيّة الصّارخة أو المؤيّدة للشعب، أو الأيديولوجيّات الاشتراكيّة، إذا لم تؤدِّ إلى تعزيز الإنسان، رجالًا ونساءً، وتأييد حقوقهم غير القابلة للتصرّف. وبالمثل، لا تفيد الإشادة بالحرّيّة الفرديّة وبالمبادرات الخاصّة، إذا قبلنا بعد ذلك أنّ عددًا كثيرًا من النّاس لا يزالوا يعيشون دون عمل كريم، ودون حماية، ودون الحصول على الخيرات الأساسيّة.<\/p><h3 class=\"sub\">مبادئ التّعليم الاجتماعيّ<\/h3><h3 class=\"sub\">مبدأ الخير العام<\/h3><p class=\"vp\" id=\"p59\"><span class=\"pnum\">59<\/span>الاعتراف بأنّ كلّ امرأة وكلّ رجل يحملان في داخلهما كرامةً غير قابلة للتصرّف وحقوقًا لا يمكن لأيّة سُلطة بشريّة أن تمسّها أو تلغيها، يتطلّب صياغة الطّريقة التي نعيش بها معًا، وخياراتنا الاقتصاديّة والسّياسيّة، والوجه الحقيقيّ لمُدننا. من هنا ينشأ المبدأ الكبير الأوّل للتّعليم الاجتماعيّ الذي أودّ أن أشير إليه: الخير العام. يمكننا أن نصفه بأنّه الصّورة الاجتماعيّة للكرامة المعترف بها للجميع. عندما أشار البابا بندكتس السّادس عشر إلى القِيَمِ غير القابلة للتفاوض التي يجب على الكنيسة الدّفاع عنها دائمًا، شمل بينها \"تعزيز الخير العام\" <a class=\"ref\" id=\"rn75\" href=\"#fn75\">75<\/a>. لأنّ الخروج، بالنّسبة للمسيحيّ، من العالم الضّيّق لمصالحه الشّخصيّة والمشاركة، ضمن إمكانيّاته، في العمل من أجل الخير العام، هو أيضًا قيمة غير قابلة للتفاوض، مثل الدّفاع عن الحياة.<\/p><p class=\"vp\" id=\"p60\"><span class=\"pnum\">60<\/span>أكّد المجمع الفاتيكانيّ الثّاني أنّ الخير العام يتحقّق \"بمجموعة ظروف حياة اجتماعيّة تجعل من الممكن للتجمّعات ولكلّ واحد من أعضائها تحقيق الكمال الشّخصيّ بأكبر قدر ممكن وبأسهل الطّرق\" <a class=\"ref\" id=\"rn76\" href=\"#fn76\">76<\/a>. هذا التّعريف يقدّم لنا توجيهًا أوّليًّا قيّمًا، لأنّ الخير العام لا يمكن اختصاره إلى مجرّد قائمة من الشّروط أو المؤسّسات. وهو لا يتطابق مع مجموع مزايا الأفراد، ولا مع تقاطع مصالحهم الخاصّة، بل هو خير أكبر، يعود إلى الجميع، ولا يمكن بناؤه وزيادته وحفظه إلّا معًا. يمكننا أن نقول إنّ العمل الاجتماعيّ يبلغ كماله عندما يتّجه نحو هذا الخير المشترك، تمامًا كما أنّ العمل الأخلاقيّ للإنسان يتحقّق في اختيار الخير الحقيقيّ. <a class=\"ref\" id=\"rn77\" href=\"#fn77\">77<\/a><\/p><p class=\"vp\" id=\"p61\"><span class=\"pnum\">61<\/span>بهذا المعنى، يمكننا أن نؤكّد أنّ \"الكلّ أكبر من الأجزاء\" <a class=\"ref\" id=\"rn78\" href=\"#fn78\">78<\/a>، لذلك، \"مجرّد جمع مصالح الأفراد لا يقدر أن يخلق عالمـًا أفضل للبشريّة جمعاء\" <a class=\"ref\" id=\"rn79\" href=\"#fn79\">79<\/a>. إنّها الفكرة الخاطئة القائلة إنّي بتكريس نفسي لنفسي فقط وبتسخير كلّ طاقاتي لتقدّمي الشّخصي، أسهم عمليًّا في الخير العام، وليس من الضّروريّ أن أهتمّ بالآخرين. هذه الرّؤية تتجاهل القيمة الخاصّة والمحدّدة للخير العام: فهو ثمرة \"الاعتماد المتبادل\" <a class=\"ref\" id=\"rn80\" href=\"#fn80\">80<\/a>، الذي يخلق شبكة من الخير الاجتماعيّ تنتشر وتعود بالنّفع على الأفراد. الخير العام هو قيمة مضافة، ونتيجة التّفاعل والتّأثير المتبادل الذي يربط بين مختلف الأعمال والمبادرات والجهود والقرارات. لو اقتصرنا على جمع الخيرات الفرديّة فقط، لما كان بالإمكان تفسير وجود هذه القيمة المضافة التي تتجاوز الجميع، وفي الوقت نفسه تُغني الجميع.<\/p><p class=\"vp\" id=\"p62\"><span class=\"pnum\">62<\/span>السّعي إلى الخير العام هو الذي يُعطي الحياة للشعب، والشّعب ليس مجرّد مجموع الأفراد، بل هو واقع حَيّ يتعلّم فيه النّاس أن يدركوا أنّهم مرتبطون بعضهم ببعض ومسؤولون بشكل مشترك عن الشّأن العام. بهذا المعنى، يساهم كلّ إنسان في بناء شعبه \"بعملٍ بطيءٍ وشاقّ، يقتضي الرّغبة في الاندماج والتّعلُّم للقيام بذلك، إلى أن تتكوّن ثقافة اللقاء في انسجامٍ المكوّنات المتعدّدة\" <a class=\"ref\" id=\"rn81\" href=\"#fn81\">81<\/a>. العمل معًا للسّعي إلى تحقيق الخير العام يعني العمل معًا ضمن مشروعٍ مشترك. من الواضح أنّه توجد بين الأشخاص المختلفين اختلافاتٌ أيديولوجيّة وعمليّة كثيرة، كما توجد مصالح متباينة ومواجهات متكرّرة، لكن ذلك لا يعني أنّه من المستحيل سلوك طريق الحوار من أجل صياغة قاعدة من التّوافق التي تسمح بإقامة مشروعٍ يشمل الجميع ويسير فيه الجميع معًا.<\/p><p class=\"vp\" id=\"p63\"><span class=\"pnum\">63<\/span>تقع على عاتق الدّولة مهمّة ضمان التّماسك والوَحدة والتّنظيم العادل في المجتمع المدنيّ، حتّى يصير تحقيق الخير العام ممكنًا حقًّا بمساهمة الجميع. هذا يعني، عمليًّا، أنّ السُّلطة العامّة لها مهمّة حسّاسة هي \"التّنسيق العادل\" <a class=\"ref\" id=\"rn82\" href=\"#fn82\">82<\/a> بين مصالح القطاعات المختلفة، والسّعي إلى تحقيق التّوازن بين الخير الخاصّ والخير العام للجميع، دون إهمال الأضعفين. عندما تتخلّى السّياسة عن الرّؤية بعيدة المدى وتقتصر على حسابات قصيرة المدى أو استقطابات عقيمة، تفقد خطابات الخير العام مصداقيّتها، وفي الوقت نفسه، يتزايد التّفاوت والانقسامات الاجتماعيّة.<\/p><p class=\"vp\" id=\"p64\"><span class=\"pnum\">64<\/span>هذا الأمر ينطبق أيضًا على السّياسة الدّوليّة. فبينما تتزايد المسافات بين الشّعوب، يتفشّى منطق التّنافس والعدوانيّة، ويتعرّض المسار الصّعب نحو عالم أكثر اتّحادًا وأخوّةً إلى انتكاسات جديدة ومؤلمة. في هذا السّياق، الكلام على مسار مشترك نحو تنمية عادلة للعائلة البشريّة بأسرها \"يبدو كأنّه هذيان\" <a class=\"ref\" id=\"rn83\" href=\"#fn83\">83<\/a>. لكن لا يمكننا أن نفقد الأمل. أدعو الجميع إلى أن يفكّروا في أشكال من التّعاون ومؤسّسات دوليّة فيها المزيد من الفعّاليّة، وقادرة على أن تحمي الخير العام العالميّ دون أن تلغي التّعدّديّة المشروعة للشّعوب والدّول. في الواقع، لا يمكن أبدًا فصل تعزيز الخير العام عن احترام حقّ الشّعوب في الحياة، والحفاظ على هويّتها، والمساهمة بأصالتها في عائلة الأمم. <a class=\"ref\" id=\"rn84\" href=\"#fn84\">84<\/a> أيّة محاولة أو مشروع للقضاء على أمّة أو إخضاعها هو عمل لا أخلاقي جسيم وغير مقبول.<\/p><h3 class=\"sub\">مبدأ الغاية الشّاملة لخيرات الأرض<\/h3><p class=\"vp\" id=\"p65\"><span class=\"pnum\">65<\/span>\"من بين الأوجه المتعدّدة للخير العام، يظهر فورًا مبدأ الغاية الشّاملة لخيرات الأرض\" <a class=\"ref\" id=\"rn85\" href=\"#fn85\">85<\/a>. هذا المبدأ يذكّرنا أوّلًا وقبل كلّ شيء بأنّ خيرات الأرض، التّربة والمياه والهواء والموارد الطّبيعيّة، هي عطيّة من الله لكلّ العائلة البشريّة لكي تسند حياة الجميع، اليوم وفي الأجيال القادمة، وكلّ إنسان له حقّ أصيل في استخدام هذه الخيرات. ذكّر القدّيس البابا يوحنّا بولس الثّاني بأنّ \"الله وهب الأرض للبشريّة جمعاء لكي تعيل جميع سكانها، من دون استثناء أحد أو تفضيل أحد على أحد\" <a class=\"ref\" id=\"rn86\" href=\"#fn86\">86<\/a>. ومن ثمّ \"لا يتّفق مع مشيئة الله استخدام هذه الخيرات، بحيث تعود ثمارها بالنّفع على البعض فقط\" <a class=\"ref\" id=\"rn87\" href=\"#fn87\">87<\/a>. اليوم نحن مدعوّون إلى أن نعترف بأنّ الغاية الشّاملة هذه لا تقتصر فقط على الخيرات المادّيّة، بل تشمل أيضًا الخيرات غير المادّيّة والثّقافيّة.<\/p><p class=\"vp\" id=\"p66\"><span class=\"pnum\">66<\/span>يوجد حقّ في الملكيّة الخاصّة له معناه ووظيفته الخاصّة، لكن يبقى هذا المبدأ دائمًا خاضعًا لمبدأ الغاية الشّاملة لخيرات الأرض. بحسب القدّيس البابا يوحنّا بولس الثّاني، هذا الخضوع هو القاعدة الذّهبيّة للسلوك الاجتماعيّ و\"هو المبدأ الأوّل لكلّ نظام أخلاقيّ واجتماعيّ\" <a class=\"ref\" id=\"rn88\" href=\"#fn88\">88<\/a>. رأى تقليد الكنيسة في الملكيّة الخاصّة وسيلة لحفظ وإدارة الخيرات بحيث يمكنها أن تخدم الخير العام بشكل أفضل. وبما أنّ \"التّقليد المسيحيّ لم يعترف قطّ بحقّ الملكيّة الخاصّة كحقّ مطلق أو لا يمكن المساس به\" <a class=\"ref\" id=\"rn89\" href=\"#fn89\">89<\/a>، فإنّه يجب ألّا تعتبر وظيفته الاجتماعيّة مجرّد رأيٍ لاهوتيّ، بل هو تعليم مؤكَّد في تعاليم الكنيسة، بناءً على الكتب المقدّسة، وعلى تعليم آباء الكنيسة. لذلك، ذكّر البابا فرنسيس بأنّ التّضامن، بمعناه العميق، يعني أيضًا \"إرجاع ما يلزم إلى الفقير\" <a class=\"ref\" id=\"rn90\" href=\"#fn90\">90<\/a>.<\/p><p class=\"vp\" id=\"p67\"><span class=\"pnum\">67<\/span>اليوم، بين الخيرات المخصّصة للجميع عالميًّا، يجب علينا أن نُدرج أيضًا الأشكال الجديدة للملكيّة الخاصّة: براءات الاختراع، والخوارزميّات، والمنصّات الرّقميّة، والبُنى التّحتيّة التّكنولوجيّة، والبَيانات. في سياقٍ يتزايد فيه اعتماد ثراء الدّول على المعرفة والتّكنولوجيا، عندما تبقى هذه الخيرات مركّزة في أيدي قلّة قليلة، دون أشكال مناسبة للمشاركة والوصول إليها، ينشأ خلل جديد يتعارض مع الغاية الشّاملة للخيرات ويغذّي الفجوة بين المشمولين والمستبعدين، وبين من يمكنهم المشاركة في الثّورة الرّقمية ومن يبقون على هامشها. علاوة على ذلك، فإنّ الاهتمام بالبيت المشترك والمسؤوليّة تجاه الفقراء والأجيال القادمة تتطلّبان أن يتّم تنظيم استخدام خيرات الخليقة والإمكانيّات الجديدة التي توفّرها التّكنولوجيا بطريقة تحترم البيئة، وتجنّب الإسراف وأشكال النّهب الجديدة.<\/p><h3 class=\"sub\">مبدأ اللامركزيّة والتّكامل في اتّخاذ القرار<\/h3><p class=\"vp\" id=\"p68\"><span class=\"pnum\">68<\/span>وُلد مبدأ اللامركزيّة والتّكامل في اتّخاذ القرار من نفس النّظرة إلى الإنسان التي وجّهت تفكيرنا إلى الكرامة وإلى الخير العام. إن كانت كلّ امرأة وكلّ رجل مدعوًّا ليصير محورًا أساسيًّا في حياته وليشارك في بناء المجتمع، فإن التّنظيم الاجتماعيّ أيضًا يجب أن يحترم هذه المسؤوليّة ويشجّعها. تعليم الكنيسة الاجتماعيّ يسمّي ”اللامركزيّة والتّكامل في اتّخاذ القرار“ بالمبدأ الذي بموجبه يجب ألّا تستحوذ الجهات العليا على ما يمكن أن يقوم به الأشخاص، والعائلات، والمجتمعات المحلّيّة، والهيئات الوسيطة. يجب على المؤسّسات العليا أن تعترف بحرّيّة وإبداع المستويات الدّنيا وتحميها وتعزّزها، وتنسّق مساهماتها حتّى تتعاون بفعّاليّة من أجل الخير العام. <a class=\"ref\" id=\"rn91\" href=\"#fn91\">91<\/a><\/p><p class=\"vp\" id=\"p69\"><span class=\"pnum\">69<\/span>منذ بداية سُلطة تعليم الكنيسة الاجتماعيّ الحديث، وانطلاقًا من البابا لاوُن الثّالث عشر، أصرّت الكنيسة على أنّه يجب على الدّولة ألّا تستحوذ لا على الشّخص ولا على العائلة، بل يجب أن تتركهما يتصرّفان بحرّيّة، قدر الإمكان، دون أن يسبّبا أضرارًا للخير العام. <a class=\"ref\" id=\"rn92\" href=\"#fn92\">92<\/a> واستأنف القدّيس البابا يوحنّا بولس الثّاني هذه الرّؤية وتعمّق فيها، وذكّر بأنّ المجتمع السّياسيّ هو في خدمة المجتمع المدنيّ وأنّ على الدّولة أن تسهر على الخير العام، وتتدخّل عند الضّرورة، دون أن تحلّ بشكل دائم محلّ مسؤوليّة الهيئات الوسيطة والواقع الاجتماعيّ. <a class=\"ref\" id=\"rn93\" href=\"#fn93\">93<\/a> اللامركزيّة والتّكامل في اتّخاذ القرار لا يبرّر لامبالاة الدّولة، بل يوجّه عملها: فالتّدخل العام مطلوب بالتّحديد ليمكّن جميع الفاعلين الاجتماعيّين من القيام برسالتهم دون أن يُسحقوا. يقع على عاتق المجتمع السّياسيّ أن يهيّئ الظّروف التي تسمح للأشخاص، والعائلات، والجمعيّات، والهيئات الوسيطة بأن تحقّق دعوتها الاجتماعيّة، دون استبدالهم أو اختزالهم واعتبارهم مجرّد منفّذين. <a class=\"ref\" id=\"rn94\" href=\"#fn94\">94<\/a><\/p><p class=\"vp\" id=\"p70\"><span class=\"pnum\">70<\/span>هذا المبدأ يشجّع على تجاوز كلّ شكل من أشكال الإدارة الأبويّة أو رعاية الحياة الاجتماعيّة، بتعزيز أسلوب المسؤوليّة المشتركة: حيث تقدّر الدّولة مبادرات المواطنين، ويكون المجتمع المدنيّ قادرًا على إنشاء روابط وتفعيل الطّاقات لخدمة الخير العام. في إطار منطق اللامركزيّة والتّكامل في اتّخاذ القرار، القرارات تُتَّخَذ على أقرب مستوى ممكن إلى النّاس المعنيّين، مع تقدير الحياة الاجتماعيّة، بحيث لا يجد الشّعب نفسه أمام قرارات تمّ اتّخاذها مسبقًا، بل يمكنه أن يشارك في مسار بنائها. حيث يتمّ الاعتراف بالعائلات، والجمعيّات، والجماعات المحلّيّة، ومنظّمات العمل التّطوّعي وما يُسمّى بـ”القطاع الثّالث“ ودعمها، تصير الحياة الاجتماعيّة أقرب إلى النّاس، والخدمات أكثر اهتمامًا بالاحتياجات الحقيقيّة، والرّدود أكثر إبداعًا واحترامًا لكرامة كلّ فرد. <a class=\"ref\" id=\"rn95\" href=\"#fn95\">95<\/a><\/p><p class=\"vp\" id=\"p71\"><span class=\"pnum\">71<\/span>مبدأ اللامركزيّة والتّكامل في اتّخاذ القرار ينطبق بشكل خاصّ في سياق الثّورة الرّقميّة. المستوى الأعلى هنا ليس الدّولة، بل كلّ فاعل اقتصاديّ وتكنولوجيّ كبير يمارس سُلطة فعليّة على ظروف الحياة المشتركة. المستوى الذي يستوعب الإمكانات والبيانات والقدرة على اتّخاذ القرار يتألّف من الشّركات والمنصّات، التي تحدّد شروط الوصول، وقواعد الظّهور، وأشكال العلاقة وحتّى الفرص الاقتصاديّة. اللامركزيّة والتّكامل في اتّخاذ القرار تتطلّب ألّا تُفرض هذه العمليّات من قبل المراكز العليا بطريقة غير شفّافة ومنحازة لجانب دون آخر، بل يجب أن تكون موجّهة نحو الخير العام بالشّفافيّة والمسؤوليّة وأشكال المشاركة الحقيقيّة (التّدقيق المستقلّ، والشّفافيّة بشأن الخوارزميّات، والتّساوي في الوصول إلى البيانات، وأدوات الاستئناف). <a class=\"ref\" id=\"rn96\" href=\"#fn96\">96<\/a><\/p><p class=\"vp\" id=\"p72\"><span class=\"pnum\">72<\/span>في هذا الإطار، الدّول والمؤسّسات فوق الوطنيّة مدعوّة إلى أن تضمن قواعد عادلة وحماية فعّالة، حتّى تستطيع الجماعات المحلّيّة، والهيئات الوسيطة، والمدارس، والجامعات، والواقع الكنسيّ والجمعيّات أن تبدي رأيها وتساهم في التّمييز وتحديد الخيارات التي تؤثّر في حياة النّاس، مثل العمل، وتصل إلى الخدمات، وتُدير البيانات والبيئات الرّقميّة. في الخيارات التي تتعلّق بالتّدفّقات الاقتصاديّة والمنصّات الرّقميّة، وفي إدارة البيانات والخوارزميّات، لا يمكن السّماح لعدد قليل من الفاعلين بتوجيه العمليّات بمفردهم، بل يجب بناء أشكال من التّعاون تحترم مستويات المجتمع العالميّ المختلفة وتجعلها شريكة في المسؤوليّة عن الخير العام. <a class=\"ref\" id=\"rn97\" href=\"#fn97\">97<\/a><\/p><h3 class=\"sub\">مبدأ التّضامن<\/h3><p class=\"vp\" id=\"p73\"><span class=\"pnum\">73<\/span>بعد أن تناولت الخير العام واللامركزيّة والتّكامل في اتّخاذ القرار، أودّ أن أتوقّف عند مبدأ التّضامن. هذا المبدأ يُولد من الرّؤية للإنسان التي تأتي من الإيمان: كلّ إنسان مخلوق على صورة الله ويدخل في شبكة من العلاقات تربطه بالآخرين، وبالشّعوب، وبالخليقة. ذكّر القدّيس البابا بولس السّادس بأنّ واجبات التّضامن والعدل والمحبّة متجذّرة في الأخوّة الإنسانيّة وفوق الطّبيعيّة التي توحّد البشر والشّعوب فيما بينهم. <a class=\"ref\" id=\"rn98\" href=\"#fn98\">98<\/a> الأخوّة ليست مجرّد تطلُّع داخلي للمؤمن، بل هي شكل اجتماعيّ وسياسيّ يجب تجسيده في خيارات ومسارات مشتركة. إذن، التّضامن هو الاعتراف الحقيقيّ بأنّ مصير كلّ فرد مرتبط بمصير الجميع: حقًا \"ما من أحد يَخلُص وحده\" <a class=\"ref\" id=\"rn99\" href=\"#fn99\">99<\/a>. وهكذا يبدو واضحًا الرّابط الوثيق بين اللامركزيّة والتّكامل في اتّخاذ القرار والتّضامن. عندما لا يرافق التّضامن اللامركزيّة والتّكامل في اتّخاذ القرار، تنتهي الأخيرة بأن تتحوّل إلى مجرّد حماية لمصالح خاصّة، وعندما لا تعزّز اللامركزيّة والتّكامل في اتّخاذ القرار التّضامن، تتحوّل الأخيرة إلى مساعدات لا تشجّع على المسؤوليّة. <a class=\"ref\" id=\"rn100\" href=\"#fn100\">100<\/a> هذا التّرابط يُشير أيضًا إلى مسؤوليّة المشاركة الحقيقيّة: يتمّ التّعبير عن التّضامن عندما يشارك كلّ فرد، شخصيًّا ومع الآخرين، في حياة المجتمع – يثقّف نفسه، وينضمّ إلى الآخرين، ويُسمع صوته، ويساهم في القرارات والخيارات العامّة – ويتحمّل مسؤوليّات حقيقيّة حتّى يتجسّد الخير العام في خيارات مشتركة.<\/p><p class=\"vp\" id=\"p74\"><span class=\"pnum\">74<\/span>في مجالات عديدة، نختبر بالفعل نوعًا من ”التّضامن الفعليّ“: فحياتنا متشابكة، والاقتصادات والاتّصالات العالميّة تجعل ما يحدث في مكان ما ينتج عنه آثار بعيدة، والشّبكات الرّقميّة تربط الأشخاص والجماعات في كلّ أنحاء العالم في ما بينها في الوقت الحقيقيّ. نسيج العلاقات هذا لا يُعدّ تضامنًا بالمعنى الكامل ما لم يصر خيارًا واعيًا. الإيمان يدعونا إلى أن نقرأ هذه الحقيقة على أنّها دعوة: فنحن لسنا قريبين بعضنا من بعض ببساطة، بل نحن موكولون بعضنا إلى بعض، لكي يتحمّل كلّ واحد، على قدر استطاعته، حياة وجراح أخيه وأخته. التّضامن يولد بالتّحديد عندما نقرّر ألّا نبقى غير مبالين أمام ما يحدث لقريبنا، ونحوّل الرّوابط الحتميّة، الاقتصاديّة والثّقافيّة والتّكنولوجيّة، إلى مسارات للمشاركة والتّعاون والرّعاية المتبادلة، ونتعلّم \"التّفكير والتّصرّف من منطق الجماعة\" <a class=\"ref\" id=\"rn101\" href=\"#fn101\">101<\/a>.<\/p><p class=\"vp\" id=\"p75\"><span class=\"pnum\">75<\/span>أكّدت سُلطة تعليم الكنيسة الاجتماعيّ على أنّ التّضامن هو مبدأ وفضيلة في آن واحد. هو مبدأ يعبّر عن النّظام الموضوعيّ للعلاقات بين الأشخاص، والمجموعات والشّعوب، ويشير إلى الوعي بالتّرابط المتبادل، بحيث يمرّ خير كلّ فرد عبر خير الآخرين. وهو فضيلة، ويتطلّب \"تصميمًا راسخًا ومثابرًا\" <a class=\"ref\" id=\"rn102\" href=\"#fn102\">102<\/a> للعمل من أجل الخير العام، مع اهتمامٍ خاصّ للأضعفين. ذكّر البابا فرنسيس بأنّ التّضامن هو \"طريقة لصنع التاريخ\" <a class=\"ref\" id=\"rn103\" href=\"#fn103\">103<\/a> الذي يبني شعوبًا وليس مجرّد جماهير من الأفراد. لذلك، فإنّه ينطوي على أنماط حياة متواضعة ومشتركة، والقدرة على التّخلّي عن المزايا الفوريّة لفتح آفاق مستقبليّة للآخرين، والاستعداد لمراجعة العادات والامتيازات، بما في ذلك المرتبطة بالاستهلاك الرّقمي واستخدام التّكنولوجيّات، عندما تمنع الآخرين من أن يعيشوا بكرامة.<\/p><p class=\"vp\" id=\"p76\"><span class=\"pnum\">76<\/span>في عالم يتّسم بعلاقات أوثق بين الأشخاص، والجماعات والأمم، يكتسب التّضامن بعدًا عالميًّا أيضًا. أشار البابا بندكتس السّادس عشر بقوّة إلى الصّلة بين التّنمية والعدل والمسؤوليّة تجاه الأجيال القادمة، وذكّر بأنّ التّنمية الحقيقيّة تتطلّب تضامنًا بين الأجيال، <a class=\"ref\" id=\"rn104\" href=\"#fn104\">104<\/a> واهتمامًا بالرّوابط التي توحّدنا بالبيئة الطّبيعيّة. اليوم، هذه المسؤوليّة تمتدّ أيضًا إلى البنى التّحتيّة الرّقميّة والمعلوماتيّة: فمثل البيئة الطّبيعيّة، يمكن أيضًا حماية ”النّظام البيئيّ الرّقمي“ أو استغلاله، أو مشاركته أو احتكاره. التّضامن يتطلّب أن تأخذ الخيارات المتعلّقة بالبيانات، والخوارزميّات، والمنصّات، والذّكاء الاصطناعيّ في الاعتبار ليس فقط المصلحة الفوريّة للبعض، بل التّأثير على الشّعوب ككلّ وعلى الأجيال القادمة.<\/p><h3 class=\"sub\">مبدأ العدل الاجتماعيّ<\/h3><p class=\"vp\" id=\"p77\"><span class=\"pnum\">77<\/span>بالنّسبة للجماعة المسيحيّة، العدل الاجتماعيّ هو شكل ملموس من أشكال اتّباع يسوع والأمانة لإنجيله. أعلن يسوع في العهد الجديد ”البشارة للفقراء“ (راجع لوقا 4، 18) وساوى نفسه مع الصّغار، والمرضى، والسّجناء والغرباء (راجع متّى 25، 31-46). هكذا يعلّمنا أنّ العدل يُولد ويتحقّق في الأخوّة، لأنّ الطّريقة التي نتعامل بها مع الأخيرين ونقيم علاقة معهم تصير، بشكل ملموس، مقياسًا لعلاقتنا مع الله ومع الإخوة. لكن العدل لا يتعلّق فقط بسلوك الأفراد، بل أيضًا بالطّريقة التي تمّ التّفكير فيها وتصميم الهيكليّات للعيش معًا. في هذا الصّدد، يذكّر المجمع الفاتيكانيّ الثّاني أنّ كلّ مؤسّسة مدعوّة إلى خدمة الإنسان وكرامته. <a class=\"ref\" id=\"rn105\" href=\"#fn105\">105<\/a> يتجلّى العدل الاجتماعيّ، إذن، في قدرة النّظام الاجتماعيّ والاقتصاديّ والسّياسيّ على السّماح للجميع، لا سيّما الأكثر ضعفًا، بأن يعيشوا بطريقة إنسانيّة حقًّا، دون أن يُترك أحد في الخلف.<\/p><p class=\"vp\" id=\"p78\"><span class=\"pnum\">78<\/span>أكّدت السُّلطة التّعليميّة الحديثة على أنّ العدل الاجتماعيّ يتطلّب نظرة تنطلق من الأخيرين. تكلّم القدّيس البابا يوحنّا بولس الثّاني على ”خيار تفضيليّ للفقراء“ <a class=\"ref\" id=\"rn106\" href=\"#fn106\">106<\/a> الذي يجب أن يحدّد الخيارات الشّخصيّة والاجتماعيّة، بينما ندّد البابا فرنسيس بـ\"ثقافة الإقصاء\" <a class=\"ref\" id=\"rn107\" href=\"#fn107\">107<\/a> التي تولّد أشكالًا جديدة من الإقصاء بشكل متزايد. من هذا المنظور، يتطلّب العدل الاجتماعيّ النّظر إلى الأشخاص والشّعوب انطلاقًا من الأشدّ ضعفًا: الفقراء، والمهاجرون، واللاجئون، والنّازحون داخليًّا، وضحايا العنف، والأشخاص الذين يعيشون في ضواحي المدن.<\/p><p class=\"vp\" id=\"p79\"><span class=\"pnum\">79<\/span>فكرة ”العدل الاجتماعيّ“ تساعدنا لندرك أنّ الظّلم لا ينشأ فقط عن خيارات خاطئة للأفراد، بل أيضًا عن الهيكليّات، والآليّات، والتّركيبات الاقتصاديّة والثّقافيّة التي تُنتج عدم المساواة بشكل شبه تلقائي. وقد تكلّم القدّيس البابا يوحنّا بولس الثّاني في هذا السّياق على ”هيكليّات الخطيئة“ <a class=\"ref\" id=\"rn108\" href=\"#fn108\">108<\/a> التي تتعارض مع إرادة الله وتتطلّب التزامًا بالتّوبة الشّخصيّة والاجتماعيّة. من هذا المنظور، لا يقوم العدل فقط بالتّوزيع العادل للخيرات أو بتصحيح الظّلم الحاضر، بل له أيضًا بُعدٌ تعويضيّ. فهو يهدف إلى إصلاح الرّوابط المقطوعة وإعادة دمج من تمّ استبعادهم، مع مراعاة الجراح التي خلّفها الظّلم: الحروب، والاستعمار، والتّمييز العنصريّ أو الجنسيّ، والعنف ضدّ شعوب بأكملها، والاستغلال. قد يعني ذلك إعادة الكرامة والصّوت لمن تمّ تجاهلهم، وتشجيع مسارات شفاء الذّاكرة الجماعيّة، ومكافحة القوانين والممارسات التّمييزيّة، ودعم من لا يزالون حتّى اليوم يتحمّلون عواقب الظّلم الذي تعرّضوا له في الماضي.<\/p><p class=\"vp\" id=\"p80\"><span class=\"pnum\">80<\/span>في هذا الوقت، يجب على العدل الاجتماعيّ أن يتعامل أيضًا مع البيئة التي أوجدتها التّكنولوجيّات الرّقميّة. فانتشار الشّبكات العالميّة والمنّصات وأنظمة الذّكاء الاصطناعيّ غيّر طريقة الحصول على المعلومات والتّواصل والوصول إلى الخدمات. العدل يتطلّب منع ظهور أشكال جديدة من الإقصاء والحرمان من الحرّيّة: الأشخاص والشّعوب الذين يُحرمون من الوصول إلى التّكنولوجيّات الأساسيّة أو يُعرقَل وصولهم إليها، والجماعات المعرّضة للمراقبة المتطفّلة، والمجموعات الاجتماعيّة التي تُعاقب بسبب خوارزميّات غامضة تعيد إنتاج التّحيّزات والتّمييز. النّظام الاجتماعيّ العادل في عصر الرّقميّة هو النّظام الذي يضمن للجميع وصولًا عادلًا إلى الفرص، ويحمي الصّغار والأكثر ضعفًا، ويكافح الكراهية والتّضليل، ويُخضع استخدام البيانات والتّكنولوجيّات للرقابة العامّة، بحيث لا يكون المعيار هو الرّبح فقط، بل كرامة كلّ إنسان وخير الشّعوب.<\/p><p class=\"vp\" id=\"p81\"><span class=\"pnum\">81<\/span>يمثّل وضع المهاجرين واللاجئين والذين يضطرون إلى النّزوح بسبب الفقر والعنف وتغيّر المناخ والكوارث البيئيّة اختبارًا حاسمًا للعدل الاجتماعيّ اليوم. فالطّريقة التي يعاملهم بها المجتمع تُظهر إذا كانت فكرته عن العدل مدفوعة بالخوف أم بالأخوّة. دعا البابا فرنسيس إلى الاعتراف بالمهاجرين ليس كمجرّد مشكلة يجب معالجتها، بل \"كصورة حيّة لشعب الله في مسيرته\" <a class=\"ref\" id=\"rn109\" href=\"#fn109\">109<\/a>، أناس يتمتّعون بالكرامة، والموارد والأحلام، ولهم الحقّ في أن يُعاملوا باحترام ويطالبون بأن يصيروا جزءًا فاعلًا في المجتمعات التي تستقبلهم. العدل الاجتماعيّ، في هذا المجال، ينطوي على التزامَين متكاملَين على الأقلّ. من جهة، الحفاظ على حقّ الأمل لمن يُجبرون على الرّحيل، وضمان طرق آمنة وقانونيّة، وظروف استقبال كريمة، ومسارات حقيقيّة للاندماج. ومن جهة أخرى، تعزيز الحقّ في البقاء في أرضهم أيضًا بسلام وأمان، ومواجهة الأسباب الجذريّة التي تجبرهم على الهجرة، بما في ذلك الأسباب المرتبطة بالظّلم الاقتصاديّ والأزمة المناخيّة. عندما تُحترم هذه الحقوق، يمكن أن تصير الهجرة فرصة للالتقاء والغِنى المتبادل بين الشّعوب.<\/p><h3 class=\"sub\">التّنمية البشريّة المتكاملة<\/h3><p class=\"vp\" id=\"p82\"><span class=\"pnum\">82<\/span>في الرّسالة البابويّة العامّة ”تقدُّم الشّعوب-Populorum Progressio“، أكّد القدّيس البابا بولس السّادس أنّ التّنمية لا تكون حقيقيّة إلّا إذا كانت ”متكاملة“، أي \"تهدف إلى تقدُّم جميع البشر والإنسان بكامله\" <a class=\"ref\" id=\"rn110\" href=\"#fn110\">110<\/a>. في العقود اللاحقة، استأنف تعليم الكنيسة الاجتماعيّ هذه العبارة وتعمّق فيها، وأشار إلى الطّريقة الملموسة التي تتجسّد بها المبادئ الكبرى في التّاريخ: الكرامة، والخير العام، والغاية الشّاملة للخيرات، واللامركزيّة والتّكامل في اتّخاذ القرار، والتّضامن، والعدل الاجتماعيّ. نقصد بـ”التّنمية البشريّة المتكاملة“ عمليّة يؤثّر فيها نمو الأفراد والشّعوب على جميع أبعاد الحياة ويفتح المستقبل أيضًا للأجيال القادمة.<\/p><p class=\"vp\" id=\"p83\"><span class=\"pnum\">83<\/span>التّنمية، بالنّسبة للأفراد وللأمم، هي واجب وحقّ في آن واحد: فهي تتطلّب شروطًا ضئيلة تتيح لكلّ إنسان وكلّ شعب أن ينمو وفقًا لكرامته، دون أن يبقى تابعًا أو محرومًا من الوصول إلى الضّروريّات في الحياة. التّنمية تكون إنسانيّة عندما تضع الإنسان في المقام الأوّل من اهتماماتها، وليس في تراكم الخيرات، وعندما تشمل الشّعوب أيضًا، وليس فقط الأفراد. العدل يتطلّب الاعتراف بالحقوق الاجتماعيّة وحقوق الشّعوب، ويشمل المسؤوليّة تجاه من سيأتي بعدنا. لذلك، لا تُعْتَبر إنسانيّة التّنمية التي تزيد استهلاك البعض وتلقي بأعباء التّكاليف والجراح على عاتق الآخرين، أو التي تُحيل مناطق بأكملها إلى أدوار تابعة وتمنعها من التّعبير عن إمكانيّاتها. <a class=\"ref\" id=\"rn111\" href=\"#fn111\">111<\/a> تكون التّنمية متكاملة عندما لا تقتصر على المجال الاقتصاديّ، بل تعزّز جودة الحياة في أبعادها الرّوحيّة والثّقافيّة والأخلاقيّة والعلائقيّة، مع احترام بيتنا المشترك، وتنوّع الشّعوب وأساليب عيشها. <a class=\"ref\" id=\"rn112\" href=\"#fn112\">112<\/a><\/p><p class=\"vp\" id=\"p84\"><span class=\"pnum\">84<\/span>فكرة التّنمية البشريّة المتكاملة تجد اليوم معيارًا حاسمًا للتحقّق في الإيكولوجيّا المتكاملة، التي صارت بعدًا لا غنى عنه في تعليم الكنيسة الاجتماعيّ. فجودة التّنمية تُقاس بقدرتها على الجمع بين العدل تجاه الإنسان وحماية بيتنا المشترك، دون الفصل بينهما، ما يعزّز ظروف معيشيّة كريمة، والوصول إلى ضروريّات الحياة، وعلاقات اجتماعيّة صحيحة، والعناية بالخليقة، والاهتمام بالأجيال القادمة. ويترتّب على ذلك أنّ التّقدّم الحقيقيّ ليس هو ما يزيد رفاهيّة البعض على حساب تدهور النّظم البيئيّة، أو تحميل الجماعات الأكثر ضعفًا التّكاليف، أو الإضرار بظروف معيشة من سيأتون بعدنا.<\/p><p class=\"vp\" id=\"p85\"><span class=\"pnum\">85<\/span>بهذا المعنى، فإنّ التّنمية البشريّة المتكاملة هي الأفق الذي نقرأ فيه تحوّلات عصرنا، بما في ذلك تحوّلات الثّورة الرّقميّة. الابتكارات التّكنولوجيّة، بما في ذلك الذّكاء الاصطناعيّ، ليست محايدة: يمكنها أن تزيد من المشاركة والعدل، أو أن تزيد عدم المساواة والسّيطرة والاستبعاد. لذلك يجب تقييمها بسؤال حاسم: هل تساهم حقًّا في نموّ الأفراد والشّعوب في الإنسانيّة والأخوّة، مع احترام بيتنا المشترك والأجيال القادمة؟ هنا تصير مبادئ تعليم الكنيسة الاجتماعيّ معايير عمليّة للتمييز في المجالات التي سنتناولها في الفصول التّالية.<\/p><h3 class=\"sub\">اختبار للكنيسة<\/h3><p class=\"vp\" id=\"p86\"><span class=\"pnum\">86<\/span>في الختام، أودّ أن أتطرّق إلى نقطة تهمّني بشكل خاصّ. التّعليم الاجتماعيّ ليس مجرّد كلمة موجّهة إلى المجتمع: إنّه أيضًا فحصٌ للضّمير بالنّسبة للكنيسة، التي هي بيتٌ ومدرسةٌ للوَحدة والشّركة، والمدعوّة دائمًا إلى أن تتأكّد من أنّ المبادئ المذكورة في هذا الفصل تُعاش أوّلًا وقبل كلّ شيء في داخلها. الخير العام، في المجال الكنسيّ، يتّخذ شكل أسلوب سينوديّ للرّسالة في خدمة الملكوت. فالكنيسة، هي \"الفاعل المجتمعيّ والتّاريخيّ للسينوديّة والرّسالة\" <a class=\"ref\" id=\"rn113\" href=\"#fn113\">113<\/a>. هذا الأمر يتطلّب اهتمامًا بطريقة اتّخاذ القرارات وممارسة المسؤوليّة. حدّدت الوثيقة الختاميّة للسينودس، من بين الممارسات الحاسمة للتحوّل الإرساليّ، ثقافة الشّفافيّة والمُساءلة والتّقييم. <a class=\"ref\" id=\"rn114\" href=\"#fn114\">114<\/a><\/p><p class=\"vp\" id=\"p87\"><span class=\"pnum\">87<\/span>في هذه الرّؤية، تصير اللامركزيّة والتّكامل في اتّخاذ القرار معيارًا للحكم والحياة الرّعويّة، وهذا يعني الاعتراف بمسؤوليّة المؤمنين والهيئات الكنسيّة الوسيطة وتعزيزها، وتقدير المواهب والمهارات، وتجنّب كلّ ترحّم يخنق الحرّيّة الإنجيليّة. عمليًّا، فإنّ مشاركة المعمّدين في عمليّات اتّخاذ القرار والمسؤوليّة المشتركة في الرّسالة تمرّ عبر هيئات مشاركة حقيقيّة، لا اسميّة. <a class=\"ref\" id=\"rn115\" href=\"#fn115\">115<\/a><\/p><p class=\"vp\" id=\"p88\"><span class=\"pnum\">88<\/span>بالنّسبة للجماعة المسيحيّة، يجد التّضامن منبعه في سرّ المسيح ويتغذّى من الإفخارستيّا. وهو ينشأ من الوَحدة والشّركة في الإيمان والأسرار المقدّسة: المعموديّة والتّثبيت يوحّداننا في المسيح، ليجعلانا جسدًا واحدًا وروحًا واحدة، وقلبًا واحدًا ونفسًا واحدة (راجع أفسس 4، 4؛ أعمال الرّسل 4، 32). والإفخارستيّا، التي هي سرّ الوَحدة، تغذّي انتماءنا إلى جسد المسيح وتعلّمنا المشاركة. الحساسيّات المختلفة الموجودة في الكنيسة، والقناعات القويّة التي تحرّك كلّ فرد، هي ثروة إذا بقيت راسخة في اليقين بالوَحدة كعطيّة نلناها ومهمّة علينا أن نقوم بها.<\/p><p class=\"vp\" id=\"p89\"><span class=\"pnum\">89<\/span>عَيش العدل في الكنيسة يعني إصلاح العلاقات والهيكليّات الكنسيّة من التّشوّهات التي تولّد عدم المساواة والغموض والفساد. في هذا الصّدد، الإصغاء إلى ضحايا الاعتداءات الرّوحيّة والاقتصاديّة والمؤسّساتيّة والجنسيّة، واعتداءات السُّلطة والضّمير هو جزء لا يتجزّأ من مسيرة العدل، التي تشمل الاعتراف بالضّرر والتّعويض العادل والوقاية منه. كلّ سُلطة هي في خدمة الوَحدة والشّركة والرّسالة. كلّ سُلطة هي في خدمة شعب الله. هذه الخدمة لا تتجلّى فقط في الإيمان الذي نحتفل به ونعيشه في الأسرار المقدّسة، وفي اكتساب أسلوب سينودسيّ، بل أيضًا في المشاركة الحقيقيّة في الخيرات: على غرار الكنيسة الأولى، الموارد الكنسيّة مدعوّة إلى أن تصير مشتركة حقًّا، حتّى لا يكون بيننا أحد محتاجًا (راجع أعمال الرّسل 4، 34) وحتّى تعزّز إدارتها رسالة إعلان الإنجيل للفقراء. كما يجب تعزيز أشكال منتظمة لتقييم ممارسة المسؤوليّات الرّعائيّة، لا تكون أحكامًا على النّاس، بل أدوات للتعلّم والتّصحيح موجّهة نحو الرّسالة. <a class=\"ref\" id=\"rn116\" href=\"#fn116\">116<\/a> بقدر ما نكون منفتحين على عمل الرّوح القدس، ستتجسّد مبادئ التّعليم الاجتماعيّ هذه في الحياة الكنسيّة. بهذه الطّريقة، ستتمكّن الكنيسة من أن تقدّم علامة صادقة للمجتمع، وهي أنّ السّعي معًا من أجل خير الجميع، في إطار المسؤوليّة المشتركة والأخوّة، ليس مجرّد حلم، بل إمكانيّة حقيقيّة. <a class=\"ref\" id=\"rn117\" href=\"#fn117\">117<\/a><\/p><\/div><\/details>\n<details class=\"chapter ai\" id=\"ch3\" open><summary><div class=\"csum\"><span class=\"csum-eyebrow\">الفصل الثّالث<\/span><span class=\"csum-title\">التّقنيّة والسّيطرة · عظمة الإنسان أمام وعود الذّكاء الاصطناعيّ<\/span><span class=\"csum-desc\">التقنية والهيمنة: لبّ قراءة الرسالة للذكاء الاصطناعي. <span class=\"csum-n\">· 41 أقسام<\/span><\/span><span class=\"csum-cta\"><span class=\"chev\">›<\/span><span class=\"cta-read\">انقر للقراءة<\/span><span class=\"cta-collapse\">انقر للطي<\/span><\/span><\/div><\/summary><div class=\"chapter-body\"><p class=\"vp annp\" id=\"p90\"><span class=\"pnum\">90<\/span>بعد أن أشرت إلى المبادئ التي تنير التّعليم الاجتماعيّ، أودّ أن أوجّه نظري إلى بعض التّحدّيات التي تمسّ بشكل مباشر طريقة عيشنا في هذا الزّمن. الصّورة في الكتاب المقدّس التي ترافق هذه الصّفحات هي صورة بناء: من جهة برج بابل، حيث يقود العمل الجماعيّ مشروعًا للسّيطرة وينتهي بتجريد الإنسان من إنسانيّته (راجع تكوين 11، 1-9). ومن جهة أخرى أنقاض أورشليم، التي أعيد بناؤها قطعة قطعة تحت قيادة نحميا، كعمل مشترك مسؤول (راجع نحميا 2-6). نحن مدعوّون إلى أن نسأل أنفسنا عن الورشة الكبيرة في عصرنا: ما الذي نبنيه؟ بينما يغيّر التّطوّر التّكنولوجيّ بسرعة اللغات، والعلاقات، والمؤسّسات وأشكال السُّلطة، يجب علينا نحن المؤمنين، ويمكننا، أن نختار أيّ مشروع نعمل فيه، وبأيّ أسلوب، لكي نحرس ونقدّر الإنسانيّة الرّائعة التي أُعطيت لنا عطيّة. ليس الأمر اختيارًا لمستقبلنا، بل لحاضرنا، لأنّ الذّكاء الاصطناعيّ والتّكنولوجيّات النّاشئة الأخرى هي بالفعل جزء من حياتنا اليوميّة.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"2\" aria-label=\"تعليق توضيحي 2: Key questions that are overlooked\">2<\/button><\/span><\/p><p class=\"vp\" id=\"p91\"><span class=\"pnum\">91<\/span>أنا على قناعة بأنّ الطّريقة العمليّة لنعيش العلاقات الاجتماعيّة في ضوء الإنجيل ليست محدّدة مرّة واحدة وإلى الأبد، بل تبقى مهمّة موكولة، من جيل إلى جيل، إلى الجماعة المسيحيّة. بإرشاد الرّوح القدس، تسمح الكنيسة لكلمة الله بأن تنيرها، لكي تقرأ علامات الأزمنة وتبحث بإبداع عن طرق جديدة حتّى تزداد العلاقات بين الأفراد والشّعوب انسجامًا مع متطلّبات ملكوت الله. <a class=\"ref\" id=\"rn118\" href=\"#fn118\">118<\/a> لذلك، أشجّع الجميع، لا سيّما المؤمنين العلمانيّين، على ألّا يخافوا من أن يستجيبوا لتحدّيات الواقع، وأن يصغوا بعضهم إلى بعض، وأن يتحمّلوا بثبات مسؤوليّتهم في بناء مجتمع فيه مزيد من الإنسانيّة والأخُوّة.<\/p><h3 class=\"sub\">النّموذج التّكنوقراطيّ والسُّلطة الرّقميّة<\/h3><p class=\"vp\" id=\"p92\"><span class=\"pnum\">92<\/span>في الرّسالة البابويّة العامّة ” كُنْ مُسَبَّحًا-Laudato si’“، ندّد البابا فرنسيس بتنامي النّموذج التّكنوقراطيّ <a class=\"ref\" id=\"rn119\" href=\"#fn119\">119<\/a> في العالم المعولم: أي الميل إلى التّأثّر بمنطق الكفاءة والسّيطرة والرّبح يحكم بمفرده الخيارات الشّخصيّة والاجتماعيّة والاقتصاديّة. وهكذا تَبَيَّن بشكلٍ أوضح أنّ التّقنيّة ليست مجرّد أداة، بل تصير معيارًا، وإذّاك هي التي تحدّد ما هو مهمّ وماذا يمكن إلقاؤه جانبًا، ويصير الإبداع موضوع استغلال، والنّاس حلقات في نظام يريد المزيد من الإنتاج.<\/p><p class=\"vp\" id=\"p93\"><span class=\"pnum\">93<\/span>انتشر هذا النّموذج بسرعة في السّنوات الأخيرة، وذلك أيضًا بفضل انتشار الذّكاء الاصطناعيّ والعلوم المعرفيّة وتكنولوجيا النّانو (nanotecnologia) والرّوبوتات (robotica) وتكنولوجيا الحياة (biotecnologia). هذه الابتكارات، في حدّ ذاتها، يمكنها أن تصير عونًا كبيرًا للتنمية البشريّة المتكاملة ولرعاية بيتنا المشترك. ولكن، بسبب قوّتها بالتّحديد، يمكنها أن تعمل كمُسرّع للنموذج التّكنوقراطيّ، ولذلك فهي بحاجة إلى إطارٍ روحيّ وأخلاقيّ وسياسيّ. الأقوى لا يعني بالضّرورة أنّه الأفضل. بهذا المعنى، تبقى كلمات رومانو غوارديني (Romano Guardini) لها قيمتها في حينها: \"الإنسان الحديث لم يُربَّ على الاستخدام الصّحيح للسُلطة\" <a class=\"ref\" id=\"rn120\" href=\"#fn120\">120<\/a> .<\/p><p class=\"vp\" id=\"p94\"><span class=\"pnum\">94<\/span>كان القدّيس البابا بولس السّادس قد أدرك بوضوح هذا الخطر أن تصير البشريّة ضحيّة لإنجازاتها نفسها، عندما حذّر من أنّ \"النّموّ الاقتصاديّ بلا حدّ، إذا لم يكن مصحوبًا بتقدّم اجتماعيّ وأخلاقيّ حقيقيّ، ينقلب في النّهاية ضدّ الإنسان\" <a class=\"ref\" id=\"rn121\" href=\"#fn121\">121<\/a>. لهذا السّبب، فإنّ التّقدّم التّقنيّ، الذي هو في حدّ ذاته أمر ثمين، يتطلّب تمييزًا في الرّؤية الأنثروبولوجيّة التي توجّهه وفي الأهداف التي يسعى إليها. وإن سار التّطوّر التّكنولوجيّ دون نضج أخلاقيّ واجتماعيّ مناسب، فقد يحدث أن تزداد الوسائل دون نموّ مماثل في الإنسانيّة: ”يزداد ما نمتلك“ لكنّنا ”لا نزداد في شخصيّتنا“، ويوشك الإنسان بأن يُقيَّم قبل كلّ شيء على أساس الأداء الذي ينتجه. <a class=\"ref\" id=\"rn122\" href=\"#fn122\">122<\/a><\/p><p class=\"vp annp\" id=\"p95\"><span class=\"pnum\">95<\/span>هنا يجب أن نعترف بحقيقة حاسمة، التي أشرت إليها سابقًا: في حالات كثيرة في السّياق الرّقميّ، لا يكون التّحكّم في المنصّات والبُنى التّحتيّة والبيانات والقدرة الحسابيّة من اختصاص الدّول، بل يصير من اختصاص فاعلين اقتصاديّين وتكنولوجيّين كبار الذين يحدّدون، في الواقع، شروط الوصول وقواعد الظّهور وإمكانيّات المشاركة نفسها. وعندما تتركّز قوّة بهذا الحجم في أيدي قلّة قليلة، فإنّها تميل إلى أن تصير غامضة وتَفلت من الرّقابة العامّة، ويزداد خطر النّموّ المشوّه الذي يولّد أشكالًا جديدة من التّبعيّة والاستبعاد والتّلاعب وعدم المساواة.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"3\" aria-label=\"تعليق توضيحي 3: Concentration of power\">3<\/button><\/span><\/p><p class=\"vp\" id=\"p96\"><span class=\"pnum\">96<\/span>أمام هذا التّركيز على القوّة في العالم الرّقميّ، تصير مبادئ التّعليم الاجتماعيّ الكبرى هي المعايير للحكم على المشهد الجديد وتمييزه، في كرامة الإنسان غير القابلة للتصرّف، والخير العام، والغاية الشّاملة للخيرات، واللامركزيّة والتّكامل في اتّخاذ القرار، والتّضامن، والعدل الاجتماعيّ. إنّها تدعونا إلى أن نتحقّق هل قوّة البُنى التّحتيّة الرّقميّة والخوارزميّات تشجّع حقًّا المشاركة والمسؤوليّة، وتحمي الأكثر ضعفًا، وتضمن الوصول العادل إلى الفرص، وتبقى موجّهة نحو خير الجميع؟ على أساس هذه المقدّمات، يمكننا الآن أن ننظر عن كثب في ماهيّة الذّكاء الاصطناعيّ، والإمكانيّات التي يُتيحها، والمخاطر التي ينطوي عليها.<\/p><h3 class=\"sub\">الذّكاء الاصطناعيّ<\/h3><p class=\"vp\" id=\"p97\"><span class=\"pnum\">97<\/span>ليس هدفي هنا أن أقدّم دراسة عن الذّكاء الاصطناعيّ، ولا أن استعرض المراجع التي صارت الآن واسعة جدًّا. فهناك مساهمات موثوقة من قبل حتّى في المجال الكنسيّ يمكن الرّجوع إليها. <a class=\"ref\" id=\"rn123\" href=\"#fn123\">123<\/a> سأقتصر على الإشارة إلى بعض العناصر الأساسيّة للتمييز الأخلاقيّ والاجتماعيّ الذي يحافظ على أولويّة الإنسان، بحيث يكون الذّكاء البشريّ، بوعيه وحرّيّته، هو الذي يقود الابتكارات التّقنيّة ويحدّد استخدامها وحدودها بمسؤوليّة.<\/p><p class=\"vp\" id=\"p98\"><span class=\"pnum\">98<\/span>من المناسب أن نذكر أوّلًا ملاحظَتَين: الأولى أنّ أيّ قولٍ عن الذّكاء الاصطناعيّ يوشك أن يصير قديمًا في وقتٍ قصير، نظرًا للسرعة المدهشة في تطوّر هذه الأنظمة. والملاحظة الثّانية أنّ جميعنا، بما في ذلك الذين يصمّمون هذه الأنظمة، لا نعرف إلّا القليل عن كيفيّة عملها الفعليّ. فأنظمة الذّكاء الاصطناعيّ الحديثة تنمو شيئًا فشيئًا ولا تُبنَى مرّة واحدة: إذ لا يصمّم المطوّرون كلّ تفصيلٍ فيها بشكل مباشر، بل يبتكرون بنيةً تنمو عليها هذه الأنظمة. ونتيجةً لذلك، تبقى جوانب علميّة أساسيّة، مثل التّمثيلات الدّاخليّة والعمليّات الحسابيّة لهذه الأنظمة، غير معروفة في الوقت الحاضر. ومن هنا تظهر الحاجة الملحّة إلى التزامٍ مزدوج: من جهة التّعمّق في البحث العلميّ، ومن جهة أخرى ممارسة تمييزٍ أخلاقيّ وروحيّ.<\/p><p class=\"vp annp\" id=\"p99\"><span class=\"pnum\">99<\/span>لا يمكن تقديم تعريفٍ وحيدٍ وشاملٍ للذكاء الاصطناعيّ. ما يمكن تأكيده هو: لا بد من تجنّب الخلط الذي يُساوي بين هذا ”الذّكاء“ و”الذّكاء البشريّ“. فهذه الأنظمة تقلّد بعض وظائف الذّكاء البشريّ. وفي قيامها بذلك، تتفوّق مرارًا عليها من حيث السّرعة والقدرة الحسابيّة، وتقدّم فوائد ملموسة في مجالات كثيرة. مع ذلك، تبقى هذه القوّة مرتبطة حصريًّا بمعالجة البيانات: فما يُسمى بالذّكاء الاصطناعيّ لا يعيش خبرة، ولا يمتلك جسدًا، ولا يمرّ بالفرح والألم، ولا ينضج في العلاقات، ولا يعرف من الدّاخل معنى الحبّ والعمل والصّداقة والمسؤوليّة. كما أنّه لا يمتلك ضميرًا أخلاقيًّا: فهو لا يحكم على الخير والشّرّ، ولا يدرك المعنى النّهائيّ للمواقف، ولا يتحمّل عبء العواقب. يمكنه أن يقلّد اللغات والسّلوكيّات والتّقييمات، ويمكنه أن يُحاكي العاطفة أو الفَهم، لكنّه لا يفهم ما يُنتجه، لأنّه لا يسكن في الأفق العاطفيّ والعلائقيّ والرّوحيّ الذي يصير فيه الإنسان حكيمًا. حتّى عندما تُقدَّم هذه الأدوات لنا على أنّها قادرة على ”التَّعلُّم“، فإنّ طريقتها في القيام بذلك تختلف عن طريقة الإنسان. فهي ليست خبرة من يَسمح للحياة بأن تكوِّنه فينمو بمرور الوقت بالخيارات والأخطاء والمغفرة والأمانة. بل هي بالأحرى تكيّف إحصائيّ انطلاقًا من البيانات والنّتائج، وهو ما قد يكون فعّالًا جدًّا، لكنّه لا ينطوي على نموّ داخليّ.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"4\" aria-label=\"تعليق توضيحي 4: Not a mind, and not pretending to be one\">4<\/button><\/span><\/p><h3 class=\"sub\">مساعدة قيّمة تتطلّب التّنبّه<\/h3><p class=\"vp annp\" id=\"p100\"><span class=\"pnum\">100<\/span>في ضوء ما سبق، يمكننا أن نفهم بشكل أفضل لماذا يمكن أن يكون الذّكاء الاصطناعيّ مساعدة قيّمة لنا، وفي الوقت نفسه، يتطلّب نهجًا متّزنًا ويقظًا. في السّنوات الأخيرة، ازداد استخدامه الخاصّ بشكل ملحوظ، وفي أوساط كثيرة يتّم التّفكير في الفرص والمخاطر المرتبطة بانتشاره السّريع. في الاستخدام الشّخصيّ، هناك ثلاثة جوانب، على وجه الخصوص، يجب أخذها في الاعتبار: سهولة الحصول على النّتيجة، والانطباع بالموضوعيّة، ومحاكاة التّواصل البشريّ. السّرعة والبساطة التي يمكن بها الحصول على الإرشادات، والتّحليلات المعقّدة، والمحتوى الإعلاميّ، وأشكال المساعدة الحقيقيّة تبسّط حياتنا، لكنّها قد تعوّدنا أيضًا على الإفراط في التّفويض والبحث عن إجابات سريعة وجاهزة، وهذا يُضعف الحكم الشّخصيّ والإبداع. الانطباع بالموضوعيّة الذي قد تثيره إجابات ومقترحات هذه الأنظمة قد يجعلنا ننسى أنّها تعكس المعايير الثّقافيّة لمن صمّمها ودرّبها، بكلّ مزاياها وعيوبها. التّقليد الاصطناعيّ للتواصل البشريّ الإيجابيّ، كلام يعبّر عن نصائح وتعاطف وصداقة ومحبّة، يمكن أن يبدو لنا مرضيًّا وحتّى مفيدًا، لكنّه قد يضلّل المستخدمين غير الواعين بما يكفي ويخدعهم بأنّهم على علاقة بشخص حقيقيّ. عندما يتمّ محاكاة الكلمة، فإنّها لا تبني علاقة، بل مجرّد مظهر لها. التّقليد الاصطناعيّ لعلاقة الرّعاية أو المرافقة يمكن أن يصير خطيرًا عندما يتسلّل إلى سياق يفتقر إلى العلاقات والمشاعر الحقيقيّة: عندئذٍ لا يقتصر الخطر على أن يعتقد الشّخص أنّه يتحدّث مع شخص آخر، بل أن يفقد الرّغبة نفسها في البحث عن الآخر حقًّا.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"5\" aria-label=\"تعليق توضيحي 5: Over-reliance & de-skilling\">5<\/button><button class=\"ann annmark\" data-n=\"6\" aria-label=\"تعليق توضيحي 6: AI companions & emotional dependence\">6<\/button><\/span><\/p><p class=\"vp annp\" id=\"p101\"><span class=\"pnum\">101<\/span>إن وسّعنا نظرنا إلى استخدام الذّكاء الاصطناعيّ في مجتمعاتنا، نلاحظ أنّه صار حاضرًا الآن في عمليّات صنع القرار في جميع المجالات وعلى مستويات مختلفة: في الاتّصال، والإدارة، والرّقابة. المزايا من حيث الكفاءة وإمكانات تحسين بعض الخدمات واضحة، مع ذلك، فإنّ التّبنّي السّريع وغير النّقديّ يعرّضنا لمخاطر مختلفة، من بينها مخاطر التّقليل من شأن تأثيره البيئيّ. أنظمة الذّكاء الاصطناعيّ الحاليّة تتطلّب كمّيّات كبيرة من الطّاقة والمياه، وتؤثّر بشكل كبير على انبعاثات ثاني أكسيد الكربون، وتستهلك الموارد بشكل مكثّف. مع زيادة التّعقيد، لا سيّما في النّماذج اللغويّة الكبيرة، تزداد أيضًا الحاجة إلى القوّة الحسابيّة وسعة التّخزين، التي ترتكز على مجموعة من الآلات والكابلات ومراكز البيانات والبنى التّحتيّة المستهلكة للطّاقة. لذلك، من الضّروريّ تطوير حلول تكنولوجيّة أكثر استدامة لتقليل التّأثير على البيئة والحفاظ على بيتنا المشترك. <a class=\"ref\" id=\"rn124\" href=\"#fn124\">124<\/a><span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"7\" aria-label=\"تعليق توضيحي 7: Environmental cost\">7<\/button><\/span><\/p><h3 class=\"sub\">مسؤوليّة وشفافيّة وإدارة الذّكاء الاصطناعيّ<\/h3><p class=\"vp annp\" id=\"p102\"><span class=\"pnum\">102<\/span>استخدام الذّكاء الاصطناعيّ ليس أمرًا تقنيًّا فقط: فعندما يدخل في عمليّات تؤثّر على حياة النّاس، فإنّه يمسّ الحقوق، والفُرص، والسّمعة والحرّيّة. القرارات الحسّاسة التي تمسّ العمل، والائتمان، والوصول إلى الخدمات وسمعة النّاس، تُوشك أن تُوكل كلّها كاملة إلى أنظمة آليّة لا تعرف \"الرّحمة، والمغفرة، وخاصّة الانفتاح على أمل التّغيير لدى الإنسان\" <a class=\"ref\" id=\"rn125\" href=\"#fn125\">125<\/a>، وبالتالي يمكنها أن تُنتج أشكالًا جديدة من الإقصاء. ويمكن أن تكون هناك استخدامات غير إنسانيّة بشكل واضح، مثل التّلاعب بالمعلومات أو انتهاك الخصوصيّة، ويمكن أن يكون هناك أيضًا خطر أقلّ وضوحًا، عندما تعكس أنظمة الذّكاء الاصطناعيّ، التي تظهر على أنّها محايدة وموضوعيّة، وتعزّز الصّور النّمطيّة أو المواقف الأيديولوجيّة لمن صمّمها وهيّأها.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"8\" aria-label=\"تعليق توضيحي 8: The myth of neutrality\">8<\/button><\/span><\/p><p class=\"vp\" id=\"p103\"><span class=\"pnum\">103<\/span>في الواقع، إنّ إسناد سُلطة تحديد من يستحقّ ومن لا يستحقّ إلى خوارزميّة بشكلٍ كامل، دون أن يتحمّل أحد بعد ذلك عبء اتّخاذ القرار، يعني إسناد مهمّة إعادة تعريف حدود الإمكانات البشريّة إليها. ما ينقص في هذه العمليّة ليس فقط التّعاطف مع من تمّ استبعاده، الذي يمكن تقليده بشكل مصطنع، بل المسؤوليّة السّياسيّة، لأنّ إقصاء الضّعفاء يتمّ تغطيته بغطاء الحِياد والموضوعيّة، اللذَين يستحيل الاحتجاج عليهما. وهكذا، يصير الظّلم صامتًا، وتختفي الرّحمة والرّأفة والمغفرة من الأفق، لا كمظاهر شكليّة، بل كأعمال سياسيّة.<\/p><p class=\"vp annp\" id=\"p104\"><span class=\"pnum\">104<\/span>يترتّب على ذلك نتيجة بسيطة لكنّها مهمّة جدًّا: لا يمكننا أن نعتبر الذّكاء الاصطناعيّ محايدًا أخلاقيًّا. في الواقع، كلّ أداة تقنيّة مصنوعة تحمل في ذاتها خيارات وأولويّات: ما تقيسه، وما تتجاهله، وما تحسّنه، والطّريقة التي تصنّف بها الإنسان والمواقف. إن صُمّم نظام معيّن أو استُخدم بطريقة تُعامِل حياة البعض على أنّها أقلّ قيمة، أو يجب استبعادها دون أن يكون لها الإمكانيّة للاستئناف، فهو ليس مجرّد أداة ”يجب استخدامها بشكل جيّد“: إنّه يُؤكّد بالفعل وجود معيار يتعارض مع كرامة الإنسان غير القابلة للتصرّف. لذلك، لا يمكن أن يقتصر التّمييز الأخلاقيّ على السّؤال هل نحن نستخدم نظامًا معيّنًا لهدف جيّد أو سيّئ، بل يجب أن نتساءل أيضًا عن كيفيّة تصميمه وعن فكرة الإنسان والمجتمع التي تنطوي عليها البيانات والنّماذج التي توجّهه. <a class=\"ref\" id=\"rn126\" href=\"#fn126\">126<\/a><span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"9\" aria-label=\"تعليق توضيحي 9: Every tool embeds choices\">9<\/button><\/span><\/p><p class=\"vp annp\" id=\"p105\"><span class=\"pnum\">105<\/span>لكي يحترم الذّكاء الاصطناعيّ الكرامة الإنسانيّة ويخدم حقًّا الخير العام، من الضّروريّ أن تكون المسؤوليّات واضحة في جميع المراحل: مِن الذين يصمّمون الأنظمة ويدرّبونها وصولًا إلى الذين يستخدمونها والذين يقرّرون أن يُوكلوا إليها الخيارات العمليّة. مع ذلك، في كثير من الحالات، يمكن أن تكون العمليّات الدّاخلية التي تؤدّي إلى نتيجة ما، غير شفّافة، ما يجعل من الصّعب تحديد المسؤوليّات وتصحيح الأخطاء. وهنا يصير ما نسمّيه ”المساءلة“ أمرًا حاسمًا: أي إمكانيّة تحديد من يجب أن ”يتحمّل مسؤوليّة“ اتّخاذ القرارات، وتبريرها، ومراقبتها، وعند الضّرورة، الطّعن فيها وإصلاح الأضرار النّاجمة عنها. <a class=\"ref\" id=\"rn127\" href=\"#fn127\">127<\/a><span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"10\" aria-label=\"تعليق توضيحي 10: Accountability at every stage\">10<\/button><\/span><\/p><p class=\"vp annp\" id=\"p106\"><span class=\"pnum\">106<\/span>الدّعوة إلى توخّي الحذر، وإجراء تدقيقات صارمة، وأحيانًا إلى إبطاء وتيرة الاعتماد على الذّكاء الاصطناعيّ أيضًا، لا يعني معارضة التَّقدُّم، بل ممارسة رعاية مسؤولة تجاه العائلة البشريّة. هذه الحاجة تزداد إلحاحًا بسبب وجود خلل في التّوازن في كثير من الأحيان بين سرعة التّطوّر التّكنولوجيّ ووتيرة نضوج الوعي والمعايير والضّوابط والمؤسّسات القادرة على تنظيم آثاره. لا يكفي أن نتذرّع بـالأخلاق بشكل عام: بل نحن بحاجة إلى أُطُر قانونيّة ملائمة، ورقابة مستقلّة، وتثقيف للمستخدمين، وسياسة لا تتخلّى عن واجبها. وإلّا، فإنّ التّغيير سيخضع فقط لمنطق تكنوقراطيّ ويُقدَّم على أنّه ضروريّ ولا مفرّ منه، ويفرض في النّهاية قواعد، تُمليها الجهات التي تمتلك البيانات والبنى التّحتيّة والقدرات الحسابيّة.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"11\" aria-label=\"تعليق توضيحي 11: Ethics statements are not enough\">11<\/button><\/span><\/p><p class=\"vp annp\" id=\"p107\"><span class=\"pnum\">107<\/span>لا يمكننا أن نكتفي بطلب إضفاء الطّابع الأخلاقيّ على الآلة، وما يُسمّى ”مواءمة“ الذّكاء الاصطناعيّ مع القِيَمِ الإنسانيّة، دون أن نتحلّى بالشّجاعة لوضع شرط إضافيّ: إمكانيّة مناقشة القانون الأخلاقيّ الذي سنستخدمه، وإخضاعه لمعايير العدالة الاجتماعيّة المشتركة. وإلّا، فإنّ من يتحكّم بالذّكاء الاصطناعيّ سيفرض رؤيته الأخلاقيّة، التي ستصير البنية التّحتيّة غير المرئيّة للأنظمة. لا نحتاج لذكاءٍ اصطناعيّ فيه الكثير من الأخلاق، إن كانت هذه الأخلاق يحدّدها عدد قليل من الأشخاص. بل نحن بحاجة إلى سياسة أكثر شموليّة، وقادرة على أن تفرض شيئًا من البطء حيث كلّ شيء يتسارع، وتحمي المساحات التي لا تزال المجتمعات فيها قادرة على المشاركة والمساءلة.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"12\" aria-label=\"تعليق توضيحي 12: Whose values? The limits of “alignment”\">12<\/button><\/span><\/p><p class=\"vp annp\" id=\"p108\"><span class=\"pnum\">108<\/span>في الواقع، كما يحدث مع كلّ نقلة تكنولوجيّة كبيرة، يميل الذّكاء الاصطناعيّ قبل كلّ شيء إلى تعزيز سُلطة من يمتلكون من قبل الموارد الاقتصاديّة والمهارات والوصول إلى البيانات. في ضوء الخير العام والغاية الشّاملة للخيرات، تُثير هذه الظّاهرة قلقًا جدّيًّا: فمجموعات صغيرة لها تأثيرٌ كبير يمكنها أن توجّه المعلومات والاستهلاك، وتؤثّر على العمليّات الدّيمقراطيّة، وعلى الدّيناميّات الاقتصاديّة لمصلحتها الخاصّة، ما يتعارض مع العدل الاجتماعيّ والتّضامن بين الشّعوب. لذلك، من الضّروريّ أن يكون استخدام الذّكاء الاصطناعيّ، خاصّةً عندما يتعلّق الأمر بالممتلكات العامّة والحقوق الأساسيّة، مصحوبًا بمعايير واضحة ورقابة فعّالة، تستمدّ استلهامها من المشاركة ومن اللامركزيّة والتّكامل في اتّخاذ القرار: إذ لا يمكن أن نختصر جماعات المؤمنين والهيئات الوسيطة في أناس يتلقَّوْن فقط قرارات اتُّخذت في أماكن أخرى، بل يجب أن يكون باستطاعتها المساهمة في التّمييز والرّقابة. علاوة على ذلك، لا يمكن أن نَعهَد ملكيّة البيانات إلى القطاع الخاصّ وحده، بل يجب تنظيمها. فهي ثمرة مساهمة الكثيرين ولا يمكن بيعها أو تسليمها إلى قِلّة. نحن بحاجة إلى إبداع قادر على إدارتها كخيرٍ عام أو جماعيّ، في منطق المشاركة، كما اقترح القدّيس البابا يوحنّا بولس الثّاني، بخصوص الخير العام. <a class=\"ref\" id=\"rn128\" href=\"#fn128\">128<\/a><span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"13\" aria-label=\"تعليق توضيحي 13: AI amplifies existing power\">13<\/button><button class=\"ann annmark\" data-n=\"14\" aria-label=\"تعليق توضيحي 14: Data as a shared good\">14<\/button><\/span><\/p><p class=\"vp annp\" id=\"p109\"><span class=\"pnum\">109<\/span>مبادئ التّعليم الاجتماعيّ تساعدنا لنقرأ هذا الواقع الجديد. في عالم تتركّز فيه البيانات، ورأس المال الحاسوبيّ والقدرة التّنظيميّة في أيدي قلّة قليلة، فإنّ الكلام على الخير العام يعني كشف هذا التّفاوت المعرفيّ والاقتصاديّ والسّياسيّ الجديد، وتسمية احتكارات الذّكاء الاصطناعيّ الجديدة. الكلام على الغاية الشّاملة للخيرات يعني إيجاد طرق لضمان الوصول الشّامل إلى التّكنولوجيّات والتّنشئة. الكلام على اللامركزيّة والتّكامل في اتّخاذ القرار يتطلّب حماية قدرة الجماعات على الاختيار والتّصحيح، دون تقييد تدخّلها في دور الرّقابة، بعد أن تكون المعايير قد كُتبت في مكان آخر. الكلام على التّضامن يفرض الاعتراف بالعمل غير المرئيّ، الذي يتمّ استغلاله في كثير من الأحيان، ويغذّي النّماذج الخوارزميّة. الكلام على العدل يفرض علينا أن نطرح أسئلة على جغرافيّات السُّلطة التي تحدّد من يمكنه أن يدرّب النّماذج ومن هو مجرّد موضوع للتدريب، وأن نعترف بأنّ العدل الاجتماعيّ ليس مجرّد هدف يجب حمايته بعد اعتماد التّقنيّات، بل هو شرط مسبق يجب ممارسته في عمليّة التّصميم نفسها.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"15\" aria-label=\"تعليق توضيحي 15: The hidden workers\">15<\/button><button class=\"ann annmark\" data-n=\"16\" aria-label=\"تعليق توضيحي 16: Justice by design, not retrofit\">16<\/button><\/span><\/p><p class=\"vp annp\" id=\"p110\"><span class=\"pnum\">110<\/span>أخيرًا، أودّ أن أستخدم كلمة عزيزة على قلبي: ”نزع السّلاح“. نزع سلاح الذّكاء الاصطناعيّ يعني انتزاعه من منطق التّنافس المسلّح، الذي لم يعد اليوم عسكريًّا فحسب، بل اقتصاديًّا ومعرفيًّا أيضًا. إنّه سباق نحو الخوارزميّة الأكثر كفاءة وقاعدة البيانات الأوسع نطاقًا، بهدف تعزيز ميزة جيوسياسيّة أو تجاريّة على جميع الآخرين. نزع السّلاح يعني كسر هذه المساواة بين القوّة التّقنيّة وحقّ الحكم. نزع السّلاح لا يعني التّخلّي عن التّكنولوجيا، بل منعها من السّيطرة على الإنسان. يعني انتزاعها من الاحتكارات، وجعلها قابلة للنّقاش والطّعن، وبالتّالي للعيش، وإعادتها إلى تعدّديّة الثّقافات البشريّة وأشكال الحياة. المهمّة اليوم ليست أخلاقيّة أو تقنيّة فحسب: إنّها بيئيّة بالمعنى الأكثر جذريّة، لأنّها تستدعي بُعدًا جديدًا لبيتنا المشترك. الذّكاء الاصطناعيّ هو أصلًا بيئة نعيش فيها وقوّة يجب أن نتعامل معها. لهذا السّبب، لا يكفي تنظيمه: بل يجب علينا أن ننزع سلاحه ونجعله مضيافًا.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"17\" aria-label=\"تعليق توضيحي 17: The “arms race” is a narrative, not a fact\">17<\/button><\/span><\/p><p class=\"vp annp\" id=\"p111\"><span class=\"pnum\">111<\/span>أوجّه نداءً خاصًّا إلى الذين يطوّرون الذّكاء الاصطناعيّ. إنّ الابتكار التّكنولوجيّ يمكن، بطريقة ما، أن يكون شكلًا إنسانيًّا من المشاركة في عمل الخلق الإلهيّ. لذلك يحمل المطوّرون ثقلًا أخلاقيًّا وروحيًّا خاصًّا، لأنّ كلّ خيار تصميميّ يُعبّر عن رؤيةٍ معيّنة للإنسانيّة. وكما أنّ صاحب العمل الفنيّ أو الأدبيّ مُلزَم بأن يأخذ بعين الاعتبار القِيَم التي يُعبّر عنها عمله، كذلك هم مدعوّون إلى التّعامل بجدّيّةٍ تامّة مع القِيَم التي يُدرجونها في مشاريعهم: بروح الشّفافيّة، وبمسؤوليّة تجاه الجماعات المسيحيّة المعنيّة، وبانتباهٍ إلى التحقّق من أنّ ما يتمّ تطويره هو حقًّا خيرٌ حقيقيّ.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"18\" aria-label=\"تعليق توضيحي 18: The developer's vocation\">18<\/button><\/span><\/p><h3 class=\"sub\">ما لا يمكننا أن نفقده<\/h3><p class=\"vp annp\" id=\"p112\"><span class=\"pnum\">112<\/span>بعد أن أشرنا إلى قضايا المسؤوليّة وإدارة الذّكاء الاصطناعيّ، من الضّروريّ أن نرجع إلى موضوعنا المركزيّ: ماذا يعني حماية الإنسان. لا يكمن الخطر فقط في إساءة استخدام بعض التّقنيّات، بل في أنّ النّموذج التّكنوقراطيّ الذي نعيش فيه، مدعومًا بالثّورة الرّقميّة والذّكاء الاصطناعيّ، يجعل رؤية لاإنسانيّة للأمور تبدو صحيحة وطبيعيّة، وترى أنّ كمال الحياة يكمن في امتلاك المزيد، وتقليل الضّعف، والقضاء على المفاجآت، والتّحكّم بكلّ شيء. عندما تصير الفعّاليّة أو القدرة على الإنتاج مقياسًا للقيمة، يميل الإنسان إلى التّفكير في نفسه كمشروع يجب تحسينه أكثر من كونه مخلوقًا مدعوًّا إلى العلاقة وإلى الوَحدة والشّركة.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"19\" aria-label=\"تعليق توضيحي 19: The optimization mindset\">19<\/button><\/span><\/p><p class=\"vp\" id=\"p113\"><span class=\"pnum\">113<\/span>في الواقع، إضفاء طابع المطلق على بُعد واحد فقط من أبعاد الإنسان هو أمر خاطئ دائمًا. فليس النّقص وحده هو الذي يولّد الفوضى. بل إنّ ما ينمو بلا حدود يمكن أن يصير شكلًا من أشكال الفقر. في النّظام البيئيّ، ينكسر الانسجام عندما تتكاثر فصيلة واحدة على حساب الفصائل الأخرى. وفي الإنسان، يحدث الأمر نفسه عندما تدّعي إحدى القدرات أنّها المقياس لكلّ شيء. وهكذا، فإنّ الذّكاء، إن تمّ إضفاء طابع المطلق عليه، ينتهي به الأمر إلى حجب أبعاد أساسيّة أخرى للحياة مثل العاطفة، والإرادة، والتّفاني، والعلاقة. والقوّة التّقنيّة، إن لم يتمّ موازنتها، لا تزيد قدرتنا، بل تزيد وِحدتنا، وتزيد عرضتنا لمنطق الهيمنة والاستبعاد. بالتّأكيد لا يعني ذلك أنّنا نعارض الذّكاء، بل أن نتذكّر أنّه عندما ينطوي على نفسه، ينسى أنّه صُنع لخدمة الحياة والإنسان.<\/p><p class=\"vp annp\" id=\"p114\"><span class=\"pnum\">114<\/span>لا تُقاس جودة الحضارة بقوّة وسائلها، بل بالعناية بالآخر التي تقدّمها، وبقدرتها على الاعتراف بالآخر كشخص له وجه وليس كوظيفة. إنّ قدرتنا على الاهتمام بعضنا ببعض هي بُعد مهمّ من أبعاد إنسانيّتنا. هذه القدرة تُكتسب وتتحسّن بالخبرة. قراءة قِصّة لطفل، أو مرافقة إنسان كبير في السّنّ، أو أن نجعل مكانًا ما مريحًا، هذه أعمال نعيشها في أجواء عائليّة، لكنّها تساعدنا لنتعلّم ونستوعب أهمّيّة الاهتمام على المستوى الاجتماعيّ، وتدرّبنا على الاعتراف بالآخر كإنسان يستحقّ الاهتمام به. يمكن للتكنولوجيا أن تعزّز أيضًا الاهتمام المتبادل بين الأشخاص، مثلًا، إن قدّمت أدوات تساعد على التّخطيط والتّنظيم، ولكن على شرط ألّا تمَسَّ بحرّيّة الإنسان وحُكمه، فهو فرد يقوم على العلاقات وهو مسؤول عن اتّخاذ القرار.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"20\" aria-label=\"تعليق توضيحي 20: Care at the center\">20<\/button><\/span><\/p><h3 class=\"sub\">أصول الرّواية: ما بعد الإنسانيّة وما يتجاوز الإنسانيّة<\/h3><p class=\"vp\" id=\"p115\"><span class=\"pnum\">115<\/span>في محاولة لإظهار الافتراضات الثّقافيّة التي ترافق الثّورة الرّقميّة الحاليّة، أودّ الآن أن أوجّه الانتباه إلى بعض التّيّارات التي تفسّر التّقدّم على أنّه تجاوز للإنسان، والتي يمكننا تجميعها تحت اسم ما بعد الإنسانيّة وما يتجاوز الإنسانيّة. وهي تشكّل الخلفيّة الأيديولوجيّة التي تسود بعض مراكز القوّة التّكنولوجيّة وتغزو الخيال الجماعيّ بشكل مبسّط، ولا سيّما في وسائل الإعلام وشبكات التّواصل الاجتماعيّ، وتغذّي الحماسة من أجل تكنولوجيّات جديدة مع رؤية مستقبليّة لـ”إنسان محسَّن“ أو لـ”إنسان هجين“ مع الآلة.<\/p><p class=\"vp\" id=\"p116\"><span class=\"pnum\">116<\/span>ما بعد الإنسانيّة وما يتجاوز الإنسانيّة يشملان في طيّاتهما تيّارات وحساسيّات متعدّدة، ومن الصّعب تقديم وصف موحّد لهما. يمكن تشبيههما بأرخبيل من الجزر المفاهيميّة المختلفة، إلّا أنّها متّصلة ببحرٍ واحد من الافتراضات: مركزيّة التّقنيّة والحلم بتجاوز حدود الحالة البشريّة. بشكل عام، ما بعد الإنسانيّة يتصوّر تعزيزًا للإنسان بالتّقنيّات (طبّ الحياة، وهندسة الجسد، والأجهزة، والخوارزميّات)، مع السّعي إلى زيادة الأداء والقدرات. أمّا ما يتجاوز الإنسانيّة، وخاصّة في أشكالها الأكثر جذريّة، فتذهب إلى أبعد من ذلك: تنتقد مركزيّة الطّابع الإنسانيّ وتطرح شكلًا من أشكال التّهجين بين الإنسان والآلة والبيئة، إلى حدّ أن تتخيّل عبورًا لعتبة تتخطّى فيها البشريّة ذاتها وتدخل مرحلة تطوّريّة جديدة. حتّى عندما تبقى هذه الفرضيّات فرَضيّة إلى حدّ كبير، فإنّها تكتسب أهمّيّة، لأنّها تشكّل الخيال الجماعيّ، وبالتّالي توجّه الخيارات الاجتماعيّة والاقتصاديّة والسّياسيّة. <a class=\"ref\" id=\"rn129\" href=\"#fn129\">129<\/a><\/p><p class=\"vp annp\" id=\"p117\"><span class=\"pnum\">117<\/span>النّقطة الحاسمة، في ضوء تعليم الكنيسة الاجتماعيّ، ليست استخدام التّقنيّة في حدّ ذاتها، بل الرّؤية الكامنة وراءها: إن عُومل الإنسان على أنّه مادّة يجب تحسينها أو تجاوزها، حينئذ يصير من الأسهل أن نقبل اعتبار البعض أقلّ فائدة، أو غير مرغوب فيهم، وأقلّ كرامة. فباسم التّقدّم، يمكننا أن نصل إلى أن نتصوّر ”تضحيات ضروريّة“، وأن نجعل الأضعفين يدفعون ثمن تحسين مزعوم للجنس البشريّ. لذلك، يبقى تحذير القدّيس البابا بولس السّادس، الذي سبق ذكره، واضحًا جليًّا: إذ إنّ انجازات العِلم والتّقنيّة، بمعزل عن تقدّم أخلاقيّ واجتماعيّ حقيقيّ، تنقلب في النّهاية ضدّ الإنسان. <a class=\"ref\" id=\"rn130\" href=\"#fn130\">130<\/a> لهذا، من الضّروريّ أن نميّز بوضوح: فدمج التّقنيّات في رؤية إنسانيّة وعلائقيّة شيء، وأن يقودنا تخيّلٌ يُلغي الحدود ويَعدنا ”بخلاصٍ“ تقنيٍّ محض شيء آخر.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"21\" aria-label=\"تعليق توضيحي 21: Tech Ideologies\">21<\/button><\/span><\/p><h3 class=\"sub\">الحدود، والقلب، وعظمة الإنسان<\/h3><p class=\"vp\" id=\"p118\"><span class=\"pnum\">118<\/span>علاقتنا بالحياة تبدو أنّها في أزمة اليوم. فكلّ ما يظهر ”حدًّا“ – العجز، والمرض، والشّيخوخة، والألم، والضّعف – يُنظر إليه أوّلًا على أنّه خطأ يجب تصحيحه، أكثر من كونه مساحة ينضج فيها الإنسان وينفتح على العلاقة. بدل ذلك، يجب علينا أن نتذكّر أنّ الإنسان لا يزدهر بالرّغم من الحدود، بل غالبًا من خلالها. إنّ رؤية الواقع في نور الإيمان تساعدنا لندرك ما نسميّه ”العَرَض“ في أمور هذا العالم. فمن جهة، إن كان يجب علينا أن نسعى إلى إزالة الألم الذي يميّز الحياة البشريّة، من جهة أخرى، من الحكمة أن نعترف بمحدوديّتنا الجوهريّة، ونحن نعلم أنّ \"الخبرة الدّينيّة ولا سيّما خبرة الإيمان المسيحيّ تقترح أن نعيش، دون تبسيط، هذا التّناقض بين عظمة الإنسان وحدوده، ونفهمه في ضوء العلاقة الأصليّة والأساسيّة مع الله\" <a class=\"ref\" id=\"rn131\" href=\"#fn131\">131<\/a>.<\/p><p class=\"vp\" id=\"p119\"><span class=\"pnum\">119<\/span>في محدوديّتنا بالذّات نجد الرّأفة، والقلق الصّادق إزاء احتياجات الآخرين، والكرم الذي يفاجئنا حتّى في خضمّ الظّلام والفشل، والخبرة الرّوحيّة والسّجود لله. نرى ذلك في لحظات كثيرة تتجسّد فيها الحدود في حياتنا، عندما يواجهنا الرّفض، وعندما نتألّم من مرض أو وفاة شخص عزيز، وعندما نختبر العجز أو الفشل. بشكل عجيب، في هذه المواقف بالتّحديد يمكننا أن نجد حكمة جديدة، ونلمس مودّة النّاس لمس اليَد، ونختبر حضور الرّبّ يسوع.<\/p><p class=\"vp\" id=\"p120\"><span class=\"pnum\">120<\/span>إذا ظهرت الحدود وكانت فينا ألَمًا داخليًّا، تقول لنا الحكمة البشريّة ألّا نزيلها ولا نكبتها، بل ندمجها في حياتنا. لكي نلغي الألم بصورة تامّة، يجب، في النّهاية، أن نطفئ الحبّ والرّغبة أيضًا. في الواقع، من يحبّ ويرغب، لا يمكنه أن يتجنّب المرور بالمحنة والألم، ولهذا السّبب، على مرّ السّنين، نحتفظ في داخلنا بتعاليم تنطبع فينا مثل ندوب، وذكرى للمسيرة التي قطعناها بين الحرّيّة والسّقطات، وبين الأحلام وخيبات الأمل. بفضل تداخل هذه العناصر فقط، تحدث في قلبنا معجزات الرّوح التي تجعلنا نتذوّق أجمل طعم لأنّنا بشر. <a class=\"ref\" id=\"rn132\" href=\"#fn132\">132<\/a> إنّ التّخلّي عن هذه المغامرة، وهي مأساة وجمال في الوقت نفسه، باسم تجاوز مزعوم لكلّ الحدود، يمكن أن يؤدّي إلى كلّ شيء، لكنّه لن يزيد الإنسان إنسانيّة.<\/p><p class=\"vp\" id=\"p121\"><span class=\"pnum\">121<\/span>إنّ الفساد الأخلاقيّ النّاجم عن محدوديّتنا البشريّة - الشّرّ الذي يهزّ قلب الإنسان بوضوح - يدمّر المجتمع والحياة، ويصل إلى أقصى درجات اللاإنسانيّة. مع ذلك، حتّى هذا الشّكل المؤلم من المحدوديّة يترك بصيصًا من الخير. حتّى عندما ينحرف الإنسان عن إنسانيّته ويتسبّب في المآسي، يبقى هناك نورٌ ضئيل يشعّ في الإنسانيّة وقادر على أن يشتعل من جديد، بنعمة الله، في مسارات التّوبة والمصالحة. قال فيكتور فرانكل بحقّ: في لحظات الرّعب \"تعرَّفنا على الإنسان كما هو، على حقيقته. ففي النّهاية، الإنسان هو الكائن القادر على اختراع غرف الغاز في أوشفيتز (Auschwitz)، ومع ذلك هو أيضًا الكائن الذي دخل غرف الغاز تلك نفسها وهو يتلو الصّلاة الرّبّانيّة أو ”شِماع يسرائيل“ على شفتيه\" <a class=\"ref\" id=\"rn133\" href=\"#fn133\">133<\/a>.<\/p><p class=\"vp\" id=\"p122\"><span class=\"pnum\">122<\/span>المحدوديّة، عندما نتقبّلها في حقيقتها، لا تُفقِر الإنسان بل تفتح نفسه على إدراك وجه الله والآخر. ولأنّه يختبر الحدود، مثل الضّعف، والألم، والفشل، يمكنه أن يعترف بكرامته وكرامة الآخرين التي لا يجوز لأحد الاعتداء عليها. وفي خبرة الحدود نفسها، يبقى قادرًا على أن يشعر بأخوّة أكبر منه، ويعترف بالظّلم بأنّه شكٌّ وعَثرَة. الثّقافة والفنّ، عندما يكونان أصيلَين، يحفظان هذه الشّرارة، ويمنعان تطبيع الشّرّ. وهكذا اكتسبت بعض الأعمال الأدبيّة قيمة شبه نبويّة: مثل السّيمفونيّة التّاسعة لبيتهوفن كأنّها تعبِّر عن الرّغبة في الوَحدة، ولوحة غيرنيكا (Guernica) صوتًا يندِّدُ باللاإنسانيّة، والفيلم ”قائمة شندلر“ (La lista de Schindler) مثل دعوة إلى عدم نسيان الماضي.<\/p><p class=\"vp annp\" id=\"p123\"><span class=\"pnum\">123<\/span>لا يظهر التّاريخ فقط كفهرس لأعمال العنف التي ارتكبناها، بل أيضًا كدليل على أنّ الإنسان يعرف أن ينشئ مؤسّسات قادرة على حماية الحياة المشتركة. في القرنَين الأخيرَين، نرى ذلك في بعض الإنجازات الرّمزيّة: تأسيس اللجنة الدّوليّة للصّليب الأحمر (1863)، التي تضمن حيادها العمليّ رعاية رحيمة للجميع، والعمليّة الطّويلة التي أدّت إلى إلغاء العبوديّة، والتي لم تكن مجرّد تغيير قانونيّ بسيط، بل تحوّل في الوعي. وتأسيس منظّمة الأمم المتّحدة (ONU) (1945) والإعلان العالميّ لحقوق الإنسان (1948)، اللذان حددّا لغة مشتركة للتعبير، على الأقلّ كمَثَل أعلى مُشترك، عن أنّ كرامة الإنسان شاملة. واتّفاقيّة اللاجئين (1951) التي تعترف بواجب حماية من يهربون من الاضطهاد والتّهديدات. في هذه الأمثلة، تُترجم الرّغبة في الخير بشكل ملموس إلى أشكال عامّة - قواعد، ومؤسّسات، وممارسات - قادرة على تقييد القوّة والدّفاع عن الضّعفاء. لكن لا شيء من ذلك وُلِدَ من دون أن يواجه مقاومة، ومصالح مسكينة، وكَسَل ثقافي. الإنجازات الأخلاقيّة تتّخذ دائمًا تقريبًا شكل مسيرة طويلة وشاقّة، وتتخلّلها أيضًا انتكاسات: لنفكّر في عمليّات السّلام المتوقّفة أو الالتزامات البيئيّة التي يتمّ تطبيقها ببطء. ومع ذلك، فإنّ ضعف هذه النّتائج يُبَيِّن مدى أهمّيّة مسؤوليّة الذين يُطلقونها ويعزّزونها.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"22\" aria-label=\"تعليق توضيحي 22: Human rights\">22<\/button><button class=\"ann annmark\" data-n=\"23\" aria-label=\"تعليق توضيحي 23: Huamn rights\">23<\/button><\/span><\/p><p class=\"vp\" id=\"p124\"><span class=\"pnum\">124<\/span>بعض الأحداث تساعدنا لنرى أنّ التّاريخ يمكن أن يتغيّر عندما يأخذ رجل واحد أو امرأة واحدة فقط كرامة الجميع على محمل الجدّ حقًّا: مثلًا حركة الحقوق المدنيّة في الولايات المتّحدة الأمريكيّة، المرتبطة أيضًا بشهادة مارتن لوثر كينغ الابن، أو نهاية الفصل العنصريّ في جنوب أفريقيا بعد تحرير نيلسون مانديلّا واختياره ألّا يسلّم المستقبل للكراهية. في سياقات مختلفة، ظهرت أيضًا نساء شجاعات وسخيّات مثل القدّيسة لاورا مونتويا (Laura Montoya) والقدّيسة تيريزا من كالكوتا (Teresa di Calcutta)، ودوروثي داي (Dorothy Day)، وماريا سكلودوفسكا-كوري (Maria Skłodowska-Curie)، وماريا مونتيسّوري (Maria Montessori)، وإليزابيث إليوت (Elisabeth Elliot)، ووانجاري ماثاي (Wangari Maathai) وبينازير بوتو (Benazir Bhutto)، وغيرهنّ كثيرات من جميع القارّات، اللواتي ساهمن بجهودهنّ في وضع مزيد من الإنسانيّة في التّاريخ.<\/p><p class=\"vp\" id=\"p125\"><span class=\"pnum\">125<\/span>إلى جانب هذه العلامات العامّة، هناك نسيج أكثر خفاءً ولكنّه حاسم: الجماعات الرّهبانيّة التي اختارت الأماكن الفقيرة والخطرة، وشهداء الأخوّة والعدل مثل القدّيس ماكسيميليان ماريا كولبِه (Massimiliano Maria Kolbe)، والقدّيس أوسكار روميرو (Oscar Romero)، والطّوباوي إنريكي أنجيليلي (Enrique Angelelli)، إلى جانب الشّهود الذين جسّدوا، في ظروف قاسية وفي كثير من الأحيان غير إنسانيّة، رجاء الإنجيل وكرامة الإنسان، مثل المكرَّم فرانسوا-خافيير نغوين فان ثوان (François-Xavier Nguyễn Văn Thuân). وقبل كلّ شيء، ”شهداء الحياة اليوميّة“ الذين يرعون، ويربّون، ويرافقون، ويواسون دون جلبة، مثل الآباء والأمّهات، والممرّضين، والأطبّاء، والمتطوّعين، والأشخاص الذين يبقون إلى جانب شخصٍ مُسنّ أو مُستَبعد. شهادتهم تُبَيِّن أنّ الخير لا يتحقّق بصورة آليّة، بل يتطلّب مثابرة، وذاكرة، وتوبة تجعلنا قادرين على أن نبدأ من جديد حتّى بعد الهزيمة.<\/p><p class=\"vp\" id=\"p126\"><span class=\"pnum\">126<\/span>هذا التّداخل بين المؤسّسات العادلة والشّهادات الصّادقة والأمانة اليوميّة هو الذي يبقي الرّجاء حيًّا ويشير إلى التّوجُّه الواجب اتّباعه: تنمية التّقنيّة دون إضعاف القلب. لهذا السّبب، يجب ألّا نستبدل الإنسانيّة، الرّائعة والجريحة، ولا أن نتجاوزها: يمكنها أن تستقبل التّقدّم التّقنيّ لتخفيف الألم وفتح إمكانيّات جديدة، شَرط ألّا تُنكر ما يجعلها هي نفسها، أي القدرة على التّواصل والحبّ. وهنا يُطرح سؤال حاسم: إن كان هناك ”شيء حقيقيّ أكثر من الإنسان“، فأين هو؟ الإيمان المسيحيّ يُجيب بالإشارة إلى تحقيق لا يأتي من تأليه التّكنولوجيا، بل من الكمال الذي تمنحه نعمة الله التي نلناها في المسيح.<\/p><h3 class=\"sub\">”الشّيء الحقيقيّ الذي هو أكثر من الإنسان“: النّعمة ومذهب الإنسانيّة المسيحيّة<\/h3><p class=\"vp\" id=\"p127\"><span class=\"pnum\">127<\/span>العبارة، ”أكثر من الإنسان“ ليست من لغة الوعود التّقنيّة فقط. منذ قرون، يؤكّد التّقليد المسيحيّ أنّ الإنسان ليس محصورًا في حدود طبيعته، بل هو مدعو إلى تجاوز نفسه: لا إلى هروب من الواقع أو ازدراء للحدود، بل ليكتمل في المحبّة. الإيمان يعرف ”شيئًا آخر، أكثر من الإنسان“، وهذا يُولد من عطيّة الله. هذا التّحوّل هو عمل الرّوح القدس. كما علّم القدّيس توما الأكوينيّ، فإنّ عمليّة الارتقاء والتّحوّل هذه \"تتجاوز ماهيّة الطّبيعة\" <a class=\"ref\" id=\"rn134\" href=\"#fn134\">134<\/a>، لأنّ هناك مسافة لا نهائيّة <a class=\"ref\" id=\"rn135\" href=\"#fn135\">135<\/a> بين طبيعتنا وبين حياة الله. ومع ذلك، يمكننا أن ندخل في هذه الحياة التي لا تنفد، حتّى ونحن نسير في حدود هذه الأرض. لكن الذي يجعل ذلك ممكنًا لا يمكن أن يكون إلّا اللانهائي الذي يمنح ذاته: هو الله نفسه الذي يتجاوز التّفاوت ”اللامتناهي“. <a class=\"ref\" id=\"rn136\" href=\"#fn136\">136<\/a> هكذا تحدث إعادة خلق الإنسان: \"فإِذا كانَ أَحَدٌ في المسيح، فإِنَّه خَلْقٌ جَديد. قد زالتِ الأَشياءُ القَديمة وها قد جاءَت أَشياء جَديدة\" (2 قورنتس 5، 17).<\/p><p class=\"vp\" id=\"p128\"><span class=\"pnum\">128<\/span>عنما نقبل إمكانيّة تجاوز ذواتنا بنعمة الله، فإنّنا لا نُنكر أنفسنا، ولا تنقص إنسانيّتنا. بل هو العكس تمامًا، كما شرح البابا فرنسيس: \"نصير إنسانًا بكلّ معنى الكلمة عندما نصير أكثر من إنسان، عندما نسمح لله بأن يرفعنا إلى ما فوق أنفسنا فنبلغ أعمق حقيقتنا\" <a class=\"ref\" id=\"rn137\" href=\"#fn137\">137<\/a>. هنا يكمن الاختلاف الجذريّ عن أحلام بروميثيوس: ما ينقذ الإنسان ليس الاكتفاء الذّاتي في ذات تزداد قدرة، بل هي علاقة تحرّر، ووَحدة وشركة مع آخر تغيِّر. أمام هذا، يمكن للتكنولوجيا التي تصنّف وتُحسّن ما هو موجود بالفعل، أن تصير، دون قصد، عائقًا أمام التّغيير والنّموّ. بالنّسبة للخوارزميّة، الخطأ هو شيء يجب تصحيحه، أمّا بالنّسبة للإنسان، فقد يكون الخطأ بداية لتغيير عميق فيه. مستقبل الإنسان غير قابل للحساب، بل هو موكول إلى حرّيّته، التي ترتفع بنعمة الله غير المتناهية وبالرّوابط التي ينمّيها.<\/p><h3 class=\"sub\">مدينتان وحُبّان<\/h3><p class=\"vp\" id=\"p129\"><span class=\"pnum\">129<\/span>الإنسانيّة المسيحيّة لا ترفض العِلم والتّقنيّة، بل تتقبّلهما بشكرٍ وواقعيّة، وتضعهما ”راسخَين“ ضمن دعوة أسمى. ذكاء الإنسان الإبداعيّ هو عطيّة يمكنها أن تخفّف الألم وتفتح إمكانيّات جديدة، لكن هذا الذّكاء يجب أن يبقى مكرّسًا للخير العام، والعدل، والاهتمام بالضّعفاء والخليقة. بهذا المعنى، نحن أمام خيارَين، وليسا الاندفاع إلى العمل أو الخوف من العمل، بل أمام طريقَتَين للبناء: إمَّا تقدّم يخدم الإنسان والشّعوب، أو تقدّم يخضعهم لمنطق القوّة. في النّهاية، يبقى السّؤال الحاسم هو الذي أشار إليه القدّيس البابا يوحنّا بولس الثّاني: هل الذّكاء الاصطناعيّ \"يجعل حياة الإنسان على الأرض، في جميع جوانبها، أكثر إنسانيّة؟ هل يزيد الإنسان كرامة؟\" <a class=\"ref\" id=\"rn138\" href=\"#fn138\">138<\/a>. إن كانت الإجابة ”نعم“، عندئذ يمكننا أن نرى فيها فرصة جيّدة لنعيشها بمسؤوليّة، في مسيرة إعادة بناء صابرة ومشتركة، على مثال نهضة أورشليم التي يرويها سفر نحميا. أمّا إن كانت القوّة تنمو بينما القلب يجفّ والرّوابط تنقطع، إذّاك نحن أمام شكل جديد من أشكال بابل: بناء ضخم، لكنّه غير إنسانيّ.<\/p><p class=\"vp\" id=\"p130\"><span class=\"pnum\">130<\/span>أن نتساءل عن هذا الخيار للتقدّم وعن طريقتنا في تفسيره وعيشه يعني دائمًا، في الأساس، أن نتساءل أيضًا عن قلبنا. في الواقع، الطّريقة التي نفكّر فيها ونبني بها العلاقات والعمل والمؤسّسات، تعبّر عن قيمنا الأساسيّة، وتنبع في النّهاية مِن كلّ ما هو عزيز على قلبنا. الحبّ هو الذي يقودنا: فما نُحبّه حقًّا، سواء كأفراد أو كمجتمع، هو الذي يوجّه حياتنا وأعمالنا. وصف القدّيس أَغُسطِينُس التّاريخ البشريّ بأنّه ساحة صراع بين حُبَّين، شكّلا طريقَتَين للعيش والتّعايش في العالم، ”مدينَتَين“: من جهة حُبّ الله والقريب، ومن جهة أخرى حُبّ الذّات فقط. \"حبّان صنعا مدينَتَين: المدينة الأرضيّة هي حُبّ الذّات إلى حدّ ازدراء الله، والمدينة السّماويّة هي حُبّ الله إلى حدّ ازدراء الذّات\" <a class=\"ref\" id=\"rn139\" href=\"#fn139\">139<\/a>. كما هو الحال في كلّ تاريخ البشريّة، إنّ هذَين الحُبَّين يتصارعان اليوم أيضًا في قلوبنا من أجل السّيادة. لا يُستَثنَى عصر الذّكاء الاصطناعيّ من هذه القاعدة: فبناء بابل أو بناء أورشليم يبدأ في كلّ واحد منّا.<\/p><\/div><\/details>\n<details class=\"chapter ai\" id=\"ch4\" open><summary><div class=\"csum\"><span class=\"csum-eyebrow\">الفصل الرّابع<\/span><span class=\"csum-title\">حماية الإنسان في خضمّ التّحوّل · الحقيقة، والعمل، والحرّيّة<\/span><span class=\"csum-desc\">الحقيقة والعمل والحرية في زمن التحوّل الرقمي. <span class=\"csum-n\">· 51 أقسام<\/span><\/span><span class=\"csum-cta\"><span class=\"chev\">›<\/span><span class=\"cta-read\">انقر للقراءة<\/span><span class=\"cta-collapse\">انقر للطي<\/span><\/span><\/div><\/summary><div class=\"chapter-body\"><p class=\"vp\" id=\"p131\"><span class=\"pnum\">131<\/span>بعد أن حدّدنا الأفق الذي يقع فيه تحدّي التّحوّل التّكنولوجيّ، لا سيّما التّحدّي المرتبط بالذّكاء الاصطناعيّ والتّيّارات ما بعد الإنسانيّة وما يتجاوز الإنسانيّة، لا يمكننا أن نبقى عند مستوى التّحليلات العامّة فقط. عندما تتغيّر اللغات والأدوات، تتغيّر أيضًا الأعمال اليوميّة والعلاقات الاجتماعيّة. لذلك، يجب علينا أن نتوقّف عند بعض المجالات حيث يكون لهذه التّحوّلات نتائج عمليّة جدًّا، وقد تكون أحيانًا مأساويّة. في ضوء مبادئ تعليم الكنيسة الاجتماعيّ، يتطلّب منّا التّحوّل الرّقميّ أن نكتشف الحقيقة ونرى أنّها خير عام، وأن نحمي كرامة العمل، وأن نحافظ على الحرّيّة فلا تخضع لأيّ نوع من التّبعيّة أو التّجارة.<\/p><h3 class=\"sub\">الحقيقة هي خير عام<\/h3><h3 class=\"sub\">الحقيقة والدّيمقراطيّة<\/h3><p class=\"vp annp\" id=\"p132\"><span class=\"pnum\">132<\/span>استخدام المنصّات الرّقميّة وأنظمة الذّكاء الاصطناعيّ يؤدّي إلى تسريع التّغيّرات العميقة في مجال الاتّصال العامّ والسّياسيّ. هذه الأدوات، التي يمكن أن تشجّع على المقارنة والمشاركة، تُستخدم مرارًا لإنشاء روايات مشوّهة وطمس الحدود الفاصلة بين ما هو صحيح وما هو زائف، وخلط بين البيانات والآراء. لم تنشأ المعلومات المضلّلة مع الذّكاء الاصطناعيّ، لكنّها تجد فيه اليوم عاملًا قويًّا لزيادتها. إنّ إمكانيّة التّلاعب بالمحتوى، والصّور ومقاطع الفيديو تعرِّض المواطنين لوجهات نظر جزئيّة أو مضلّلة. المشكلة تكمن بالبعد الثّقافيّ والأخلاقيّ، لأنّ جودة التّواصل العام تعتمد بشكل مباشر على الثّقة في المجتمع وتؤثّر عليها. فالمعلومات الصّحيحة، لا تنشأ عن رقابة مركزيّة أو آليّة. في الخطاب العام، تمتلك حقيقة الوقائع بعدًا عقلانيًّا، لأنّها تتطلّب التّحقّق، والتّأكّد من المصادر والمسؤوليّة في الحجّة، لكنّها أكثر ارتباطًا بالعلاقات: فهي تُبنى بروابط الثّقة والممارسات المشتركة، في مواجهة صادقة مع الآخرين ومع العالم. البحث المشترك في حقيقة الوقائع، باعتبارها خيرًا عامًّا، يمكنه أن يؤسّس لاتّصال عادل.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"24\" aria-label=\"تعليق توضيحي 24: Synthetic media & truth\">24<\/button><\/span><\/p><p class=\"vp\" id=\"p133\"><span class=\"pnum\">133<\/span>الذين يمتلكون موارد تقنيّة واقتصاديّة قويّة، ومعها أيضًا موارد بشريّة كثيرة للتدخّل، لديهم قدرة كبيرة ومهمّة على إحداث تغييرات ثقافيّة، وفي نهاية المطاف، على إقناع عدد كبير من النّاس بما هي حقيقة الإنسان، والعالم، ومعنى الحياة، والعائلة، وحتّى الله. هذه محض قوّة مجرّدة من الحقيقة، التي تفرض بشكل لطيف أو صريح ما تريد أن يعتبره الآخرون حقيقة. وراء كلّ ذلك يوجد جذر مريض يصعب التّعرّف عليه: وهو أنّ \"الإنسان المعاصر لديه قناعة خاطئة بأنّه هو المبدع الوحيد لنفسه، ولحياته، وللمجتمع. إنّها غطرسة ناتجة عن انغلاق أنانيّ على الذّات\" <a class=\"ref\" id=\"rn140\" href=\"#fn140\">140<\/a>. لذلك، فهو يعتقد أنّه قادر على بناء الواقع، وأنّ ما يتناسب بشكل أفضل مع مطالبه هو الصّحيح. تأمّل القدّيس البابا يوحنّا بولس الثّاني في عواقب ”الأزمة حول الحقيقة“، وأكّد أنّ: \"بعد التّخلّي عن فكرة الحقيقة الكونيّة في الخير التي يمكن للعقل البشريّ أن يعرفها، تغيَّر أيضًا حتمًا مفهوم الضّمير نفسه\" <a class=\"ref\" id=\"rn141\" href=\"#fn141\">141<\/a>. وهكذا، ينقص الاعتراف بالحقيقة الكونيّة التي تسبقنا، والتي يجب أن يقبلها الضّمير. وهذا ما دفع البابا فرنسيس إلى أن يسأل بواقعيّة: \"ما هي قيمة القانون دون القناعة التي يتمّ بلوغها بعد مسيرة طويلة من التّأمّل والحكمة، بأنّ كلّ إنسان هو مقدّس ولا يجوز الاعتداء عليه؟\"، ثمّ اختتم وقال: \"لكي يكون للمجتمع مستقبل، من الضّروريّ أن يكون فينا احترام صادق لحقيقة كرامة الإنسان التي نخضع لها جميعًا. إذّاك لن نتجنّب قتل أحدٍ فقط خوفًا من الإدانة الاجتماعيّة أو وطأة القانون، بل عن قناعة. إنّها حقيقة لا يمكن التّخلّي عنها، ندركها بالعقل ونقبلها بالضّمير. المجتمع راقٍ ونبيل إن اهتمّ بالبحث عن الحقيقة وتمسّك بالحقائق الأساسيّة\" <a class=\"ref\" id=\"rn142\" href=\"#fn142\">142<\/a>.<\/p><p class=\"vp\" id=\"p134\"><span class=\"pnum\">134<\/span>البحث عن الحقيقة عنصر أساسيّ للديمقراطيّة، وهي بدورها أداة للمشاركة في الخير العام. عندما يفقد السّؤال حول ما هو صحيح أهمّيّته وتترسّخ براغماتيّة تكتفي بما يبدو مفيدًا أو فعّالًا، تضعف الحياة الدّيمقراطيّة. في الواقع، هي لا تعيش فقط على القواعد والإجراءات، بل قبل كلّ شيء على علاقة صادقة مع الحقائق وتوجّه حقيقيّ نحو خير الإنسان والمجتمع. عدم الاهتمام بالحقيقة يؤدّي ببطء ولكن بشكلٍ لا مفرّ منه إلى الانزلاق نحو الشّموليّة الاستبداديّة، التي لا يُعتبر فيها المواطن المثاليّ هو الذي له قناعات أيديولوجيّة، كما كتبت الفيلسوفة حنَّة أريندت (Hannah Arendt)، بل \"الفرد الذي لم يعد له القدرة على التّمييز بين الواقع والخيال (أي واقع الخبرة)، ولا بين الصّواب والخطأ (أي قواعد الفكر)\" <a class=\"ref\" id=\"rn143\" href=\"#fn143\">143<\/a>.<\/p><h3 class=\"sub\">التّواصل والخيال الجماعيّ<\/h3><p class=\"vp\" id=\"p135\"><span class=\"pnum\">135<\/span>في هذا الأفق، من المهمّ أن نتذكّر أنّ التّواصل \"ليس مجرّد نقل المعلومات، بل هو خلق ثقافة\" <a class=\"ref\" id=\"rn144\" href=\"#fn144\">144<\/a>. فالمحتويات التي تنتشر في الأوساط الرّقميّة تؤثّر على الطّريقة التي ينظر بها النّاس إلى العالم، وتدخل في الوعي العام صورًا وروايات توجّه الرّغبات وتؤثّر على الخيارات اليوميّة. \"العالم الرّقميّ ليس عالمًا موازيًا أو افتراضيًّا فقط\" <a class=\"ref\" id=\"rn145\" href=\"#fn145\">145<\/a>، لأنّ ما ينشأ على شبكة الإنترنت صار الآن جزءًا من حياة النّاس، لا سيّما الشّباب.<\/p><p class=\"vp annp\" id=\"p136\"><span class=\"pnum\">136<\/span>لذلك، فإنّ الذين يتحكّمون في المنصّات الرّقميّة ووسائل التّواصل يمتلكون قدرة كبيرة على التّأثير في المخيّلة الجماعيّة وتقديم رؤية معيّنة للواقع على أنّها مرغوب فيها. إنّها قوّة تتطلّب أن يُنيرها باستمرار البحث عن الحقيقة واحترام كرامة الإنسان، حتّى لا تصير الثّقافة التي تنشأ على شبكة الإنترنت أداة للإلهاء المفرط وللتسوية القاضية على الخلافات وللسيطرة، بل مساحة يمكن أن تنضج فيها الحرّيّة الدّاخلية والتّفكير النّقديّ.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"25\" aria-label=\"تعليق توضيحي 25: Algorithms that shape what we see\">25<\/button><\/span><\/p><h3 class=\"sub\">من أجل بيئة للتواصل<\/h3><p class=\"vp\" id=\"p137\"><span class=\"pnum\">137<\/span>المهمّة الأولى التي تقع على عاتقنا هي ألّا نجعل الأدوات خبيثة من حيث المبدأ أو صنمًا يُعبَد، بل أن نديرها انطلاقًا من مبدأ ثابت: أنّ الحقيقة هي خير عام، وليست ملكيّة لمن يملكون السُّلطة أو الشُّهرة. لذلك، من الضّروريّ أن نعزّز بيئة يتمّ فيها تواصل صحيح: على صعيد القواعد العامّة، هذا يعني أن نحدّد قواعد تجعل المنطق الذي يتمّ من خلاله اختيار المحتوى ونشره أكثر شفافيّة، وتحمي البيانات الشّخصيّة. أمّا على الصّعيد الاجتماعيّ والثّقافيّ، فيعني تقوية الهيئات الوسيطة، والصّحافة الجادّة، وأماكن الحوار التي تعتمد على الحجّة والتّحقّق أكثر منها على ردّ الفعل الفوريّ. وعلى صعيد المدرسة والعائلة، نضوج وضرورة وعي تربويّ جديد والتّنشئة على الاستخدام الصّحيح والنّقديّ للأدوات الرّقميّة والذّكاء الاصطناعيّ، ومنصّات الشّراء والاستثمار. وعلى صعيد الجامعة، التّحدّي الكبير في تكامل المعارف، والتّدريب للقدرة على ربط ودمج المعارف لفهم التّعقيدات، وكذلك التّقنيّات من أجل التّحقّق من الحقائق.<\/p><p class=\"vp\" id=\"p138\"><span class=\"pnum\">138<\/span>يجب على المجتمعات المسيحيّة أيضًا أن تلتزم بالتّواصل الشّفاف والبحث النّزيه عن الحقائق. للأسف، لم يكن الأمر كذلك دائمًا. لقد شهدنا مع شعورٍ بالخجل، اكتشافًا مؤلمًا ومتعبًا لحقائق موجعة حتّى داخل أعضاء الكنيسة وفي بعض الواقع الكنسيّ. بصورة خاصّة، لعب بعض الصّحفيّين المتحمّسين للحقيقة دورًا أساسيًّا في كشف الظّلم والانتهاكات. إليهم أودّ أن أُعيد ما قاله البابا فرنسيس في حديثه إلى الصّحفيّين المتخصّصين في شؤون الفاتيكان: \"أشكركم أيضًا على ما تروونه عمّا هو خاطئ في الكنيسة، وعلى مساعدتكم لنا في عدم إخفائه تحت البساط، وعلى الصّوت الذي أعطيتموه لضحايا الانتهاكات\" <a class=\"ref\" id=\"rn146\" href=\"#fn146\">146<\/a>. مع ذلك، فإنّ السّهر والشّفافيّة هما قبل كلّ شيء مسؤوليّة جسيمة تقع على عاتق الكنيسة نفسها، ويجب علينا ألّا ننتظر حتّى يجبرنا الآخرون على مواجهة الحقائق المزعجة عن أنفسنا.<\/p><h3 class=\"sub\">تحالف تربويّ للعصر الرّقميّ<\/h3><p class=\"vp\" id=\"p139\"><span class=\"pnum\">139<\/span>في زمن تخضع فيه الحقيقة مرارًا للمصالح واستراتيجيّات التّواصل، يكتسب عالم التّربية أهمّيّة حاسمة. غير أنّ التّحوّلات التّكنولوجيّة السّريعة تسلّط الضّوء على مدى عدم استعدادنا على الصّعيد التّربويّ. وانتشار وسائل الإعلام الرّقميّة يولّد ثقافة الفوريّة والتّحفيز المُفرط، التي تغذّي التّعب، والمَلَل واللامبالاة إزاء الجُهد اللازم للبحث عن الحقيقة.<\/p><p class=\"vp\" id=\"p140\"><span class=\"pnum\">140<\/span>أمّا العمليّات التّربويّة، فهي بحاجة إلى وقت للنضج، وإلى مواجهة الواقع بما يتجاوز المظاهر، وإلى مسيرة صبورة. المسألة جوهريّة، لأنّ كلّ تكنولوجيا تربّي من يستخدمها. لذلك، التّربية على استخدام الذّكاء الاصطناعيّ يتضمّن التّربية على اتّخاذ القرار متَى وأين لا نستخدمه. السّرعة والسّهولة اللتان يتمّ بهما الحصول على إجابة أو ملخّص قد يُطفآن فينا الرّغبة في طرح الأسئلة، التي لا تؤتي ثمارها إلّا مع مرور الوقت. كما كتب أفلاطون، فإنّ الأمور الأعمق والأهمّ لا نتعلّمها إلّا بعد وقت طويل وجهد كبير، والتزامنا في النّقاش مع الآخرين لـِ”تفتيت“ المفاهيم والخبرات كما لو أنّها أحجارٌ ناريّة، حتّى تنطلق فينا شرارة الفهم. <a class=\"ref\" id=\"rn147\" href=\"#fn147\">147<\/a> يجب علينا أن نربّي أنفسنا على نوع من الصّوم عن الذّكاء الاصطناعيّ ونحمي شبابنا من وعد الآلة المثاليّة، ومن الإغراء النّاعم الذي يجعل التّفكير البشريّ يبدو عديم الفائدة بالتّحديد عندما يكون بأمسّ الحاجة إليه.<\/p><p class=\"vp annp\" id=\"p141\"><span class=\"pnum\">141<\/span>في السّنوات الأخيرة، وثّقت الدّراسات النّفسيّة والطّبيّة النّفسيّة بشكل متزايد كيف أنّ التّعرّض المبكّر وغير المراقب للأجهزة الرّقميّة وشبكات التّواصل الاجتماعيّ يمكن أن يؤثّر سلبًا على النّوم، والانتباه، والتّنظيم العاطفيّ والعلاقات، خاصّة في الأعمار الأكثر عرضة للخطر، مع عواقب قد تكون مأساويّة أحيانًا. يُضاف إلى ذلك سهولة الوصول إلى مشاهد فيها عنف وقسوة، تجرح الحساسيّة، وإلى محتويات إباحيّة وجنسيّة مفرطة، وإلى رسائل تقلّل من شأن الجسد والعاطفة، وإلى مقترحات تجعل السّلوكيّات الخطرة أمرًا عاديًّا. لا تُعدُّ ظواهر استدراج القاصرين وابتزازهم واستغلالهم جنسيًّا ظواهر نادرة على شبكة الإنترنت، التي تزداد خطورة بسبب استخدام الحسابات المزيّفة، والخوارزميّات التي تضخّم الاتّصالات الخطرة، وأدوات الذّكاء الاصطناعيّ القادرة على التّلاعب بالصّور والفيديوهات. إنّ اقتناء هاتف شخصيّ في سنّ مبكّر جدًّا واستخدامه دون رقابة من البالغين يمكن أن يُفاقم ضعف الأطفال ويشجّع على الإدمان لديهم، ممّا يعرّضهم لديناميّات العزلة، والتّنمّر، والتّنمّر الإلكترونيّ، والضّغط لمشاركة صور حميمة أو بيانات حسّاسة.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"26\" aria-label=\"تعليق توضيحي 26: Children & minors online\">26<\/button><\/span><\/p><p class=\"vp\" id=\"p142\"><span class=\"pnum\">142<\/span>من الصّعب على الوالدين أن يقاوموا بمفردهم تأثير نماذج الأعمال التي تستثمر الاهتمام والوقت. لذلك، من الضّروريّ إقامة تحالف بين السّياسة والمؤسّسات التّربويّة والعائلات، قادر على تعزيز البالغين بشكل ملموس في مهمّتهم. يجب معارضة المصالح الفوريّة للمنّصات، المركَّزة في أيدي قلّة قليلة، بخيارات عامّة بعيدة النّظر، عندما تتعارض هذه المصالح مع خير القاصرين. من هذا المنظور، من المناسب اتّخاذ تدابير تشريعيّة تحدّد حدودًا عمريّة، وتُحمّل مزوّدي الخدمات المسؤوليّة، دون إلقاء عبء التّقييد على عاتق العائلة، وتوفّر حماية محدّدة ضدّ كلّ أشكال الاستغلال والعنف الجنسيّ عبر شبكة الإنترنت، بحيث تتمّ حماية الطّفولة والمراهقة حقًّا باعتبارهما خيرات ثمينة أُوكلَت رعايتهما إلينا. <a class=\"ref\" id=\"rn148\" href=\"#fn148\">148<\/a> وفي الوقت نفسه، من الضّروريّ تربية الأطفال، والفتية والشّباب، حتّى يتعلّموا أن يتعرّفوا على ما هو تلاعب، ويدافعوا عن كرامتهم ويحترموا كرامة الآخرين حتّى في البيئات الرّقميّة. <a class=\"ref\" id=\"rn149\" href=\"#fn149\">149<\/a><\/p><h3 class=\"sub\">أهمّيّة المدرسة<\/h3><p class=\"vp\" id=\"p143\"><span class=\"pnum\">143<\/span>المدرسة هي المكان الذي يمكن للأجيال الجديدة أن تتعلّم فيه البحث عن الحقيقة وحبّها، والتّساؤل عن معنى الحياة وكرامة كلّ إنسان. لذلك، فإنّ العديد من الآباء والأمّهات، الذين يريدون أن ينشأ أبناؤهم قادرين على إقامة العلاقات، والتّفكير النّقديّ، وامتلاك قِيَم راسخة، يعلّقون عليها آمالًا كبيرة، باعتبارها حليفًا ثمينًا في تربية أبنائهم. في الواقع، يعود إلى الآباء الحقّ الأوّليّ وغير القابل للتصرّف في اختيار نوع التّعليم والتّنشئة الذي يُقدَّم لأبنائهم، بما يتماشى مع قناعاتهم الأخلاقيّة والثّقافيّة والدّينيّة. ويجد عالَم المدرسة نفسه أمام بعض التّحدّيات الملحّة التي لا يمكن تأجيلها.<\/p><p class=\"vp\" id=\"p144\"><span class=\"pnum\">144<\/span>التّحدّي الأوّل هو تحدّي اجتماعيّ سياسيّ. سواء داخل الدّول الفرديّة أو بين مختلف مناطق العالم، لا تزال هناك أنواع من التّفاوت الشّديد في الوصول إلى التّعليم الأساسيّ والتّعليم العالي. في عدد غير قليل من البلدان لم توفِّر الدّولة بعد الموارد اللازمة لضمان تربية ذات جودة للجميع، سواء عبر دعم النّظام التّعليميّ العام بشكل كافٍ أو بمساندة المؤسّسات الخاصّة التي تقدّم هذه الخدمة الأساسيّة. عندما يُعهد بجزء كبير من التّعليم، على مستويّات مختلفة، إلى مؤسّسات خاصّة، قد يحدث أن يصير الالتحاق بالمدرسة مرتبطًا بشكل مفرط بإمكانيّات العائلات الاقتصاديّة، في غياب دعمٍ عام كافٍ. أمام هذا الخطر، يجب مع ذلك أن نعترف ونسند مساهمة العديد من المؤسّسات التّربويّة الكاثوليكيّة. فبالرّغم من كونها مؤسّسات خاصّة، فهي تؤمّن استقبالًا شاملًا للأطفال والشّباب من مختلف الخلفيّات، حتّى عندما لا تسمح ظروف العائلات الاقتصاديّة بذلك.<\/p><p class=\"vp\" id=\"p145\"><span class=\"pnum\">145<\/span>التّحدّي الثّاني الكبير هو تحدٍّ تربويّ. تجد العديد من الأنظمة التّعليميّة صعوبة في مواكبة وتيرة التّغييرات وتعزيز النّمو الشّامل للطلاب. مع تطوّر تكنولوجيّات المعلومات والذّكاء الاصطناعيّ تصير المناهج الدّراسيّة المصمّمة لعصر آخر غير ملائمة بسرعة، في حين أنّ تنظيم المدرسة، والمساحات، وأساليب التّقييم وشخصيّة المعلّم نفسها تتطلّب إعادة التّفكير فيها من أجل تربية شاملة حقًّا، ومفتوحة على جميع أبعاد الإنسان. من الضّروريّ تعزيز تنشئة المعلّمين المستمرّة طوال حياتهم المهنيّة، حتّى يعرفوا أن يتحاوروا بشكل إيجابيّ مع التّكنولوجيّات الجديدة، ويساعدوا الطّلاب على استخدامها بشكل مسؤول، ونقديّ وإبداعيّ، وألّا يتعرّضوا لتأثيرها بشكل سلبيّ.<\/p><p class=\"vp\" id=\"p146\"><span class=\"pnum\">146<\/span>التّحدّي الثّالث الكبير هو تحدٍّ فكريّ ومعرفيّ. إن لم نكن متنبِّهين، فمن الممكن أن يتشكّل نظام تربويّ يفتقر إلى حبّ الحقيقة، حيث يحلّ التّدفّق المتواصل للمعلومات محلّ ممارسة البحث والتّأمّل والتّمييز. تتكاثر المعارف المجزّأة، فيصير أصعب علينا أن ندرك الواقع في مجمله، وأن نطرح أسئلة لها معنى، وأن نطوّر تفكيرًا نقديًّا وإبداعيًّا حقيقيًّا. يلاحظ العديد من المربّين علامات تدلّ على نزعة محتملة نحو تجريد الإنسان من إنسانيّة، حيث يعرف النّاس ”أمورًا كثيرة“ لكنّهم يجدون صعوبة في توجيه حياتهم، وذلك أيضًا بسبب عدم القدرة على ربط المعلومات والمعارف، والعجز أمام فقدان أفاق المعرفة. يجب علينا أن نعزّز تنبّهًا سليمًا حقيقيًّا: إيقاعات تنطوي على الصّمت، ودراسة معمّقة، وقراءة، ومقارنة متأنّية. من دون هذه العناصر، يمكن أن تتعرّض الحرّيّة الدّاخليّة للخطر.<\/p><p class=\"vp\" id=\"p147\"><span class=\"pnum\">147<\/span>تعليم الكنيسة الاجتماعيّ يدعو العائلات، والمدارس، والجماعات المسيحيّة والمؤسّسات العامّة إلى تحالف تربويّ متجدّد. هذا التّحالف يصير ملموسًا عندما تُترجم المبادئ الأساسيّة إلى أهداف تربويّة: التّربية على الاعتدال وإدراك الحدود، والتّربية على الاعتراف بحقّ الآخر ومن سيأتي بعدنا في التّمتّع بالخيرات التي أعطيت لنا، أو التي يتيحها إبداع الإنسان، والتّربية على الحرّيّة والمسؤوليّة، والتّربية على الشّعور بالتّسامي فوق ما هو أرضيّ وعلى الخير العام. ليست المدرسة مدعوّة إلى أن تواكب سرعة العالَم الرّقميّ، بل إلى أن تقدّم ما لا يستطيع العالَم الرّقميّ وحده أن يقدّمه: وهو وقت مشترك للتعلّم وإقامة علاقات موثوقة.<\/p><h3 class=\"sub\">كرامة العمل في التّحوّل الرّقميّ<\/h3><h3 class=\"sub\">قيمة العمل<\/h3><p class=\"vp\" id=\"p148\"><span class=\"pnum\">148<\/span>منذ نشأة التّعليم الاجتماعيّ، مع الرّسالة البابويّة العامّة ”الشّؤون الجديدة-Rerum novarum“، لفتت الكنيسة الانتباه إلى حماية العمّال وضرورة مكافحة كلّ أشكال الاستغلال. وقبل كلّ شيء، اعترفت سُلطة الكنيسة التّعليميّة أنّ العمل هو \"المفتاح الأساسيّ\" <a class=\"ref\" id=\"rn150\" href=\"#fn150\">150<\/a> لفهم المسألة الاجتماعيّة كلّها، لأنّ الإنسان يطوّر من خلاله أبعادًا عديدة من حياته. من هذا المنظور، يمكننا أن نفهم أيضًا رؤية القدّيس بندكتس مِن نورسيا الذي جمع بين الصّلاة والعمل، وأشار إلى أنّ العمل اليوميّ هو جزء من جواب الإنسان على دعوة الله. بما أنّنا خُلقنا على صورة الخالق، فإنّنا بالعمل نواصل عمله بطريقة ما: نساهم في تقدّم المجتمع وبناء الخير العام، ونستثمر القدرات التي نلناها، ونُحسّن العالم ونُجمّله، ونُعزّز عائلاتنا، وندخل في علاقات تعاون، ونتعلّم أن نبني معًا، بالإصغاء والحوار، أشياءً لا يمكن لأحد أن يحقّقها بمفرده.<\/p><p class=\"vp\" id=\"p149\"><span class=\"pnum\">149<\/span>لهذه الأسباب، فإنّ العمل ليس مجرّد أداة، بل يعبّر عن كرامة حياتنا وينمّيها. إنّه حاجة متأصّلة في الطّبيعة البشريّة، ومسيرة عاديّة نحو النّضوج والتّطوّر وتحقيق الذّات. من هذا المنظور، مساعدة الفقراء اقتصاديًّا تبقى ضروريّة أحيانًا في الحالات الطّارئة، لكنّها لا يمكن أن تصير الحلّ الوحيد، لأنّ الهدف هو تمكين كلّ فرد من أن يعيش بكرامة من خلال عمله. <a class=\"ref\" id=\"rn151\" href=\"#fn151\">151<\/a><\/p><p class=\"vp annp\" id=\"p150\"><span class=\"pnum\">150<\/span>اليوم، يؤدّي التّداخل بين قوّة الآلة والرّوبوتات والذّكاء الاصطناعيّ إلى تغيير سريع في بنية العمل نفسها. ويُقال إنّ هذا الأمر سيؤدّي إلى تحسينات كبيرة للجميع. في الواقع، إنّ ”الأشكال الجديدة“ للعمل ليست بالضّرورة أفضل، لأنّ \"الذّكاء الاصطناعيّ، بينما يعد بزيادة الإنتاج فيقوم بالمهام العاديّة، يجد العمّال أنفسهم مرارًا مجبرين على التّكيّف مع سرعة الآلات ومتطلّباتها، بدل أن تكون هذه الآلات مصمّمة لمساعدة الذين يعملون. لهذا، خلافًا للفوائد المعلنة للذكاء الاصطناعيّ، يمكن للمقاربات الحاليّة للتكنولوجيا، بشكلٍ متناقض، أن تجرّد العمّال من تخصّصهم، وأن تخضعهم لمراقبةٍ آليّة، وأن تحصرهم في أعمال جامدة ومتكرّرة. وضرورة مجاراة وتيرة التّكنولوجيا يمكن أن تُضعف شعور العمّال بقدرتهم على العمل، فتخنق فيهم القدرات الإبداعيّة التي هم مدعوّون إلى الإسهام بها في عملهم\" <a class=\"ref\" id=\"rn152\" href=\"#fn152\">152<\/a>. ولتجنّب هذا الانحراف، من الضّروريّ تصميم أنظمة تركّز على الإنسان وليس فقط على الأداء والإنتاج.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"27\" aria-label=\"تعليق توضيحي 27: The future of work\">27<\/button><\/span><\/p><h3 class=\"sub\">مشكلة البطالة<\/h3><p class=\"vp\" id=\"p151\"><span class=\"pnum\">151<\/span>ذكّر القدّيس البابا يوحنّا بولس الثّاني بأنّ البطالة شرّ خطير، ويمكن أن تصير، خاصّة عندما تتّخذ أبعادًا كبيرة، كارثة اجتماعيّة حقيقيّة، تستدعي بشكل خاصّ مسؤوليّة الدّولة. <a class=\"ref\" id=\"rn153\" href=\"#fn153\">153<\/a> اليوم، في ”الثّورة الصّناعيّة الرّابعة“، تزداد هذه المخاوف حدّة، لأنّ التّجديد يكون مقبولًا غالبًا وفقط من منطلق خفض التّكاليف وزيادة الأرباح. <a class=\"ref\" id=\"rn154\" href=\"#fn154\">154<\/a> في بعض السّياقات، من الواقعيّ الخوف من انكماش كبير وسريع في الوظائف المتاحة، مع تأثير متسلسل يؤثّر تأثيرًا عميقًا على العائلات والشّباب وأنواع الاقتصاد المحلّيّ. في قطاعات كثيرة، يُتَرجَم هذا الأمر بالفعل إلى أشكال جديدة من عدم الاستقرار وعدم المساواة، مع مكافأة مرتفعة جدًّا لأقلّيّة متخصّصة إلى حدّ كبير وأجور متناقصة باستمرار لجزء كبير من السّكان النّشطين.<\/p><p class=\"vp\" id=\"p152\"><span class=\"pnum\">152<\/span>من المُستحسن بالتّأكيد أن تخفّف التّكنولوجيا الأعباء عن النّاس، لا سيّما الأعمال الشّاقة أو المتكرّرة أو الخطرة بشكل خاصّ، وأن تقدّم دعمًا ذكيًّا للنّشاط البشريّ، لكن يجب أن تبقى القاعدة العامّة هي حماية مفهوم العمل ودور الإنسان الذي لا غِنَى عنه. لا يمكن تبرير خيارات تضحّي بالعمالة بشكل منهجيّ، من أجل تحقيق زيادة في الرّبح. لأنّ الإنسان غاية وليس وسيلة، ويجب أن يبقى النّظام الاقتصاديّ خاضعًا لكرامته وللخير العام.<\/p><p class=\"vp\" id=\"p153\"><span class=\"pnum\">153<\/span>في الوقت نفسه، يجب علينا أن نعترف بأنّ كلّ انتقال حقيقيّ يسير على نحو متقطّع: فهو غير متكافئ، ومجزّأ، وأحيانًا يتّسم بالصّراع. لذلك، لا يوجد نموذج واحد للتغيير، ولا حلّ شامل: هناك مناطق وتاريخ تقتضي استجابات مختلفة. ونظرًا لعدم المساواة التي تميّز عالمنا، فإنّ انتشار الذّكاء الاصطناعيّ والأنظمة الحاسوبيّة ينتج عنه آثار مختلفة في أماكن متنوّعة. فالمجتمعات الغنيّة تنتشر فيها طاقة الآلة بسرعة وبشكل فوضويّ، ما يقلّل من الحاجة إلى اليد العاملة، ويؤدّي إلى ظهور بؤر بطالة وتوتّرات مؤسّسيّة. في المقابل، تبقى مناطق شاسعة من العالم عالقة في أنواع من الاقتصاد الهجين، حيث يتعايش العمل البشريّ مُنخفض الأجور والتّقنيّات الجزئيّة دون أن يحدث تحوُّل حقيقيّ في الاقتصاد. هذه المناطق تصير مستودعات للعمالة غير المستقرّة وبؤرًا للاضطرابات والهجرة القسريّة. لذلك، يجب أن تكون الحلول على المستوَيَين الوطنيّ والمحلّيّ، ويجب أن تشارك فيها الجماعات الوسيطة. نحن بحاجة إلى أدوات قادرة على التّكيّف: أي نماذج مكمَّلة واضحة، وخبرات محلّيّة، وإعادة توزيع العمل بصورة تدريجيّة، وحقوق جديدة للوصول إلى الخيرات الأساسيّة. ومن دون أن نسعى إلى انسجام نظريّ، يجب أن نبني أشكالًا عمليّة للعيش معًا وإنسانيّة في واقع التّحوّل.<\/p><p class=\"vp\" id=\"p154\"><span class=\"pnum\">154<\/span>يبقى العمل بعدًا أساسيًّا من أبعاد الخبرة الإنسانيّة: فهو ليس مجرّد وسيلة للعَيش، بل هو مكان للتعبير، ولإقامة العلاقات، وللمساهمة في الجماعة. لذلك، فإنّ المشاكل المرتبطة بالعمل ليست فقط مشاكل دَخل ضروريّ لبقاء العائلات. فالمجتمع الذي يضمن العمل لجزء صغير فقط من السّكان، يعرّض الكثيرين إلى حالة من البطالة القسريّة، وغياب المسؤوليّة، وانعدام الالتزامات والحوافز اليوميّة، ما يؤدّي إلى إفقار إنسانيّ وثقافيّ يتناقض مع المستوى العالي من التّطوّر التّقنيّ. سنجد أنفسنا أمام مفارقة بين التّقدّم المادّيّ والتّراجع الأنثروبولوجيّ، حيث تتلاشى الشّروط اللازمة لسلام اجتماعيّ عادل ومستقرّ. لذلك، يصرّ تعليم الكنيسة الاجتماعيّ على أنّ الوصول إلى العمل للجميع يجب أن يبقى هدفًا له أولويّة في السّياسات العامّة والعمليّات الاقتصاديّة، ومعيارًا لتقييم الجودة الإنسانيّة لنموذج التّنمية. <a class=\"ref\" id=\"rn155\" href=\"#fn155\">155<\/a> ثمّ، في الأجزاء من العالم التي يميل فيها العمل إلى التّقلّص أو التّغيّر الجذريّ، نتيجة لعمليّات تكنولوجيّة وتنظيميّة تفلت من الرّقابة الدّيمقراطيّة، من الضّروريّ إعادة التّفكير في العمل نفسه وعلاقته بالمواطنة، حتّى لا تؤدّي البطالة إلى تقويض المشاركة الاجتماعيّة.<\/p><p class=\"vp\" id=\"p155\"><span class=\"pnum\">155<\/span>في ضوء هذه القناعة، يمكننا أن نفهم بطريقة جديدة أيضًا تاريخ تعليم الكنيسة الاجتماعيّ بعد الرّسالة البابويّة العامّة ”الشّؤون الجديدة-Rerum novarum“. فقد ساهمت المبادرات التي نشأت في هذا السّياق، مثل الجمعيّات والنّقابات العمّاليّة والتّعاونيّات وأعمال الإغاثة، مساهمة حاسمة في تحسين تشريعات العمل، وحماية الأشدّ ضعفًا، وتعزيز ظروف أكثر إنسانيّة. <a class=\"ref\" id=\"rn156\" href=\"#fn156\">156<\/a> اليوم، مع ذلك، لم تعد هذه الأدوات كافية بمفردها أمام التّحوّلات التي أحدثها الذّكاء الاصطناعيّ والتّنظيم الجديد للأسواق والتّنافسيّة التي نادرًا ما تهتمّ بالاستدامة الاجتماعيّة. نحن بحاجة إلى جهد جديد منسّق من جانب المسؤولين السّياسيّين، ومنظّمات العمّال، وعالم المشاريع التّجاريّة والمجتمع العلميّ لوضع قواعد وحماية مناسبة ومشتركة بسرعة، حتّى على المستوى الدّوليّ. <a class=\"ref\" id=\"rn157\" href=\"#fn157\">157<\/a> المنظّمات النّقابيّة، التي لطالما دعمتها الكنيسة، مدعوّة إلى الانفتاح على أشكال العمل الجديدة وعلى العمّال الجدد، لتمثيلهم والدّفاع عنهم في ظلّ سيناريو يلوح فيه، في غياب خيارات جريئة، خطر تفاقم الفقر وعدم المساواة، مع وجود حشد من المهمّشين محاطين بالآلات والأنظمة الآليّة التي حلّت محلّهم.<\/p><p class=\"vp\" id=\"p156\"><span class=\"pnum\">156<\/span>في هذه المرحلة الانتقاليّة، لا يكفي أن نُبدي ردّة فعل عندما تختفي أماكن عملنا، بل يجب أن ندير التّحوّل مسبقًا. يتمثّل أحد الطّرق العمليّة، أوّلًا، في وضع معايير اجتماعيّة للابتكار: كلّ إدخال للطّاقة الآليّة والذّكاء الاصطناعيّ يجب أن يرافقه خيارات قابلة للتحقّق لحماية العمالة وإعادة التّأهيل ومشاركة العمّال، حتّى تكون التّكنولوجيا موجّهة لتحرير الوقت والقدرات البشريّة، لا لإنتاج الإقصاء. ثانيًا، من الضّروريّ أن تجعل السّياسات الفعّالة التّنشئة المستمرّة والتّقدّم المهنيّ في متناول الجميع، دون تحميل الأفراد كامل تكلفة التّكيّف مع التّحوّلات. أخيرًا، نحن بحاجة إلى مسؤوليّة مؤسّسيّة تضمّ جودة العمل وكرامته ضمن مؤشّرات النّجاح. وعندما تتوفّر هذه الشّروط، يمكن أن يصير الابتكار حليفًا لعمل أكثر أمانًا وإبداعًا وكرامة، وعندما تغيب هذه الشّروط، فإنّه يميل إلى التّحوّل إلى عامِل يسرِّع من وتيرة الظّلم.<\/p><h3 class=\"sub\">اقتصاد يقدّر الكرامة<\/h3><p class=\"vp\" id=\"p157\"><span class=\"pnum\">157<\/span>سوق العمل هو أحد المجالات التي تظهر فيها مخاطر التّكنولوجيّات الجديدة بشكل أوضح. لذلك، من الضّروريّ التّذكير بأنّ الحرّيّة الاقتصاديّة ليست مطلقة، ويجب قياسها دائمًا على أساس الخير العام وكرامة كلّ إنسان. مبادرة المشاريع التّجاريّة يمكن أن تكون دعوة حقيقيّة، قادرة على إنتاج الثّروة وتحسين حياة الجميع، بشرط أن تعترف بخلق عمل كريم له قيمته وهو جزء أساسيّ من خدمتها للمجتمع، ولا تكون عاملًا متغيّرًا غايته الرّبح فقط. <a class=\"ref\" id=\"rn158\" href=\"#fn158\">158<\/a><\/p><p class=\"vp\" id=\"p158\"><span class=\"pnum\">158<\/span>بروح نبويّة، حذّر البابا فرنسيس من الحرّيّة الاقتصاديّة التي تُعلَن بالكلام فقط، في حين أنّ الظّروف الواقعيّة تمنع الكثيرين من الاستفادة منها حقًّا. <a class=\"ref\" id=\"rn159\" href=\"#fn159\">159<\/a> تميل النّماذج الاقتصاديّة التي ترفع من شأن الكفاءة والقدرة على الإنتاج والنّجاح الفرديّ، إلى اعتبار الاستثمار في الأشخاص الذين ينطلقون من أوضاع غير مواتية أو الذين يسيرون بخطى أبطأ في مسار نموّهم، أمرًا عديم الفائدة أو غير مجدٍ اقتصاديًّا، وكأنّ مصيرهم يجب أن يعتمد حصريًّا على قدرتهم على مواكبة الفائزين. في الواقع، يتطلّب المجتمع العادل دولة حاضرة ومؤسّسات مدنيّة قادرة على تجاوز منطق الكفاءة والإنتاج وحده، وتوجيه الموارد والإبداع والقواعد بشكل صريح لصالح الفئات الأكثر ضعفًا. <a class=\"ref\" id=\"rn160\" href=\"#fn160\">160<\/a> وبدل أن ننتظر فوائد النّموّ الذي سيعود ”في النّهاية“ على الفقراء أيضًا، نحن بحاجة إلى خيارات تجعل النّموّ شاملًا للجميع منذ البداية. بَيَّنَت خبرات العقود الأخيرة أنّ الفقراء هم الذين يدفعون دائمًا الثّمن الأغلى، في الأزمات الاقتصاديّة والماليّة، في حين أنّ النّظريّات التي تَعِدُ برفاهيّة عامّة بصورة آليّة تظهر مرارًا أنّها وهميّة.<\/p><p class=\"vp\" id=\"p159\"><span class=\"pnum\">159<\/span>من الضّروريّ تجاوز المعايير الحاليّة لقياس درجة التّنمية، التي بقيت مدّة أكثر من ثمانين سنة مرتبطة بمفهوم النّاتج المحلّيّ الإجماليّ، وتتجاهل بشكل شبه منهجيّ جوانب أساسيّة للرفاهيّة العامّة، النّاس والبيئة. في الوقت نفسه، إنّها تُبَيِّن الأنشطة التي تؤثّر على حياة كوكبنا على المدى القريب أو البعيد. إنّ ضبط معايير ومقاييس مكمّلة للنّاتج المحلّيّ الإجماليّ أمر حاسم لتحسين البيانات الأساسيّة المستخدمة لإجراء التّحليلات، واتّخاذ القرارات السّياسيّة والاقتصاديّة واختيار الأولويّات الإقليميّة والوطنيّة والدّوليّة. وسيسمح إدخال معايير جديدة للتقييم بنظرة رحبة ومناسبة للعصر، بمعرفة الآثار المترتّبة على القرارات التّشريعيّة والتّنظيميّة على كرامة العمل، والازدهار المشترك، والحدّ من عدم المساواة، وحماية البيئة. وسيؤثّر ذلك على مفهوم التّنمية نفسه، وعلى عمليّات التّنشئة، وعلى العقليّة والرّأي العام. وكذلك على السّلام، الذي لن يكون حقيقيًّا إلّا إذا كان قائمًا على العدل.<\/p><p class=\"vp\" id=\"p160\"><span class=\"pnum\">160<\/span>اكتسبت الماليّة في السّنوات الأخيرة أهمّيّة متزايدة وشهدت ابتكارات كثيرة، لا سيّما بعد ظهور العملات المشفّرة. وقد أظهرت التّأمّلات والتّوجيهات الواردة في تعليم أسلافي، لا سيّما في الرّسائل البابويّة العامّة، كيف أنّ عمل الوساطة الماليّة عندما انفصل عن الأسس الإنسانيّة والأخلاقيّة الملائمة، لم يؤدِّ فقط إلى حالات انتهاك وظلم واضحَة، بل تَبَيَّن أيضًا أنّه قادر على إحداث أزمات في الأنظمة وعلى نطاق عالميّ. <a class=\"ref\" id=\"rn161\" href=\"#fn161\">161<\/a> وصحيح أيضًا أنّ عائد رأس المال يهدّد بأن يحلّ محلّ دخل العمل، الذي يُوضع مرارًا على هامش الاهتمامات الرّئيسيّة في النّظام الاقتصاديّ. ومع ذلك، فإنّ المدّخرات التي يتمّ تحويلها إلى ائتمان للاقتصاد الحقيقيّ، وبالتّالي لخلق فرص عمل سواء كانت وظيفة أو مستقلّة، تبقى أساسيّة للتنمية وللاستثمارات التي يجب أن ترافق التّحولات الجارية. يبقى عمل الائتمان الاجتماعيّ غير قابل للاستبدال. فالمعاملة الماليّة من أجل المعاملة الماليّة تختلف تمامًا عن المعاملة الماليّة من أجل التّنمية وخلق العمل وتطوّره.<\/p><p class=\"vp\" id=\"p161\"><span class=\"pnum\">161<\/span>يجب إدراج هذا المنظور في نظرة أوسع على الدّيناميّات العالميّة. نَمَت الثّروة العالميّة من حيث القيمة المطلقة، لكنّها تركّزت بشكل متزايد في أيدي قلّة قليلة، واتّسعت الفوارق، سواء بين البلدان أو داخل البلد الواحد: \"قليلون يملكون الكثير، وكثيرون يملكون القليل، هذا هو منطق اليوم\" <a class=\"ref\" id=\"rn162\" href=\"#fn162\">162<\/a>. التّقدّم العلميّ والتّكنولوجيّ، حتّى في المجال الطّبيّ، ليس في متناول الغالبيّة العظمى من السّكان، كما رأينا بشكل مأساويّ خلال الجائحة الأخيرة. فبينما تُستثمر في بعض المناطق أموال في تدخّلات غير ضروريّة أو في أحلام لتعزيز القدرات الفرديّة التي لا يستطيع سوى قلّة قليلة تحمّل تكاليفها، لا تزال أجزاء أخرى من العالم تفتقر إلى المعدّات الأساسيّة لإنقاذ ملايين الأرواح البشريّة. أن نفكّر في أنّ التّقنيّات الجديدة ستعود بالفائدة بصورة آليّة على الجميع، يعني تجاهل حقيقة واضحة: إن لم نقم بإدارة التّحوّلات ولم نضع لها هدفًا أوّليًّا، منذ مرحلة التّخطيط، فيمنع المزيد من أنواع التّفاوت الجديدة، فإنّ التّقدّم التّكنولوجيّ سينتج تلقائيًّا أنواع تفاوت هيكليّة. والعدل اليوم يقتضي الوصول إلى فوائد الابتكار: من حيث العلاج، والمعرفة، والأدوات، والفرص.<\/p><p class=\"vp\" id=\"p162\"><span class=\"pnum\">162<\/span>من الضّروريّ بالتّأكيد وجود قوانين عادلة وأدوات لإعادة التّوزيع تصحّح الاختلالات، بما في ذلك من خلال أنظمة ضريبيّة تخفّف العبء عن الأضعف وتطلب المزيد ممّن يمتلكون موارد أكبر. ولكن يجب ألّا نعتبر السّعي إلى العدالة الاجتماعيّة موضوعًا منفصلًا ويأتي بعد إنتاج الثّروة، كما لو أنّ الاقتصاد يجب أن يخلق القيمة فحسب، وأنّ السّياسة لا تتدخّل إلّا بعد ذلك لتوزيعها. بل بالعكس، العدالة مطلوبة في جميع مراحل النّشاط الاقتصاديّ، من توفير الموارد إلى التّمويل، ومن الإنتاج إلى الاستهلاك. كلّ خيار له عواقب أخلاقيّة. <a class=\"ref\" id=\"rn163\" href=\"#fn163\">163<\/a><\/p><p class=\"vp\" id=\"p163\"><span class=\"pnum\">163<\/span>وبحجّة أولى، في زمن الذّكاء الاصطناعيّ والرّوبوتات، لم يعُدْ بإمكاننا أن نثق فقط بـ”اليد الخفيّة“ في السّوق: <a class=\"ref\" id=\"rn164\" href=\"#fn164\">164<\/a> فعلى السّياسة أن توجّه الدّيناميّات الاقتصاديّة والتّكنولوجيّة نحو الخير العام، وتعزّز كرامة العمل، والاندماج الاجتماعيّ، والتّوزيع العادل لفوائد الابتكار. وبما أنّ العديد من القرارات الاقتصاديّة تتجاوز حدود الدّول، فمن الضّروريّ أيضًا أن يكون هناك تعاون دوليّ قادر على تحديد استراتيجيّات مشتركة، وخاصّة من أجل البلدان والمجموعات الأكثر ضعفًا، من أجل تعزيز التّنمية وتجاوز الاعتماد على المساعدات. المنطق الذي يُلهم هذه الخيارات هو الكرامة الكبيرة لكلّ إنسان، والخير العام، وعالَم مصمّم حقًّا للجميع. التّرابط بين السّلام والتّنمية، كما كتب القدّيس البابا بولس السّادس بشكل نبويّ سنة 1967، <a class=\"ref\" id=\"rn165\" href=\"#fn165\">165<\/a> يمكن تحديثه اليوم: لا يمكن للازدهار أن يساهم في بناء السّلام وتعزيزه إلّا إذا كان واسع الانتشار وشاملًا ومستدامًا.<\/p><p class=\"vp\" id=\"p164\"><span class=\"pnum\">164<\/span>عمليًّا، إخضاع الاقتصاد لكرامة الإنسان يعني تبنّي بعض معايير العمل الثّابتة حتّى في عصر الذّكاء الاصطناعيّ. ومنها أوّلًا، الشّفافيّة والمسؤوليّة: عندما تؤثّر البيانات والخوارزميّات على منح الائتمان، وعلى اختيار الموظّفين، والوصول إلى الخدمات أو الفرص، من الضّروريّ أن تكون القرارات مفهومة وقابلة للطّعن وخاضعة للرّقابة، حتّى لا يُحصر الإنسان في مجرّد ملفّ تعريفيّ. ثانيًا، الإدماج والوصول: يجب أن تُرافق فوائد الابتكار استثمارات في المهارات، والبنى التّحتيّة والخدمات الأساسيّة، حتّى لا توسّع التّكنولوجيا الفجوة بين مَن يملك ومَن لا يملك. أخيرًا، تدابير الإنصاف: يجب أن تعمل الضّرائب، والحماية الاجتماعيّة والسّياسات الصّناعيّة على تصحيح الاختلالات النّاتجة عن تجمُّع الثَّروة والسُّلطة. هذه المعايير ليست عائقًا أمام الابتكار. بل إنّها في الواقع تجعله قابلًا للتطبيق وإنسانيًّا.<\/p><h3 class=\"sub\">العائلة والشّباب: الظّروف الاجتماعيّة للرّجاء<\/h3><p class=\"vp\" id=\"p165\"><span class=\"pnum\">165<\/span>العائلة هي خير اجتماعيّ أساسيّ. وبما أنّها تقوم على الاتّحاد الثّابت بين رجل وامرأة، فإنّها البيئة الأولى التي ينمّي فيها كلّ فرد إمكاناته، ويدرك كرامته، ويتعلّم فيها أوّل أشكال الحقيقة والصّلاح، ويستوعب العادات التي تهيّئه للحياة الاجتماعيّة. <a class=\"ref\" id=\"rn166\" href=\"#fn166\">166<\/a> العائلة، بكونها أوّل مجتمع طبيعيّ، ولها حقوق خاصّة وأصيلة، هي الخليّة الأساسيّة التي لا غِنَى عنها لكلّ تنظيم اجتماعيّ. <a class=\"ref\" id=\"rn167\" href=\"#fn167\">167<\/a> وبالتّالي، عندما تُهمّش وتُقصي المشاريع السّياسيّة والقرارات الاقتصاديّة الكبرى دَورها أو تجعله ثانويًّا، فهذا يعني إلحاق ضرَر جسيم بالنّموّ الحقيقيّ لكلّ الجسم الاجتماعيّ. <a class=\"ref\" id=\"rn168\" href=\"#fn168\">168<\/a><\/p><p class=\"vp\" id=\"p166\"><span class=\"pnum\">166<\/span>مع ذلك، العائلة هي خير اجتماعيّ ضعيف، وتتأثّر بشكل مباشر بالتّحوّلات الاقتصاديّة والتّكنولوجيّة التي تغيّر طبيعة العمل، وتتطلّب تعزيزًا ثقافيًّا وقانونيًّا واقتصاديًّا. التّأثير المدمّر للبطالة وعدم الاستقرار على النّسيج العائليّ معروف. قد يبدو من المفيد على المدى القصير خفض تكلفة العمل أو تضخيم الكفاءة الماليّة، لكن ذلك يقوّض على المدى الطّويل أُسُس العيش معًا: فبينما نحتفل بالنّجاحات التّكنولوجيّة، تتآكل البُنية الاجتماعيّة تدريجيًّا كما لو كانت مصابة بفيروس صامت.<\/p><p class=\"vp\" id=\"p167\"><span class=\"pnum\">167<\/span>بالنّسبة للشّباب، إنّ عدم استقرار العمل هو لهم مأساة بصورة خاصّة. وكما يذكّر أساقفة الولايات المتّحدة، فإنّ العمل ليس مجرّد مصدر دَخل، بل هو مجال حاسم تتكوَّن فيه الهويّة، وتتشابك فيه الصّداقات والعلاقات، وتُكتسب فيه المسؤوليّات العمليّة، ويتمّ فيه تمييز ومعرفة الدّعوة الشّخصيّة. <a class=\"ref\" id=\"rn169\" href=\"#fn169\">169<\/a> عندما يُعرقل الوصول إلى العمل معدّلاتُ البطالة المرتفعة، أو أنظمة التّعليم غير الملائمة، أو الحواجز الهيكليّة، يرى العديد من الشّباب أنّ مسارهم نحو تحقيق الذّات والنّجاح المهنيّ قد توقّف. ضرورة تغيير المهنة عدّة مرّات خلال الحياة تتطلّب مسارات للتحديث وإعادة التّأهيل المستمرّ، التي تجعل الأجيال الجديدة قادرة على أن تتحمّل المخاطر المتعلّقة بسياقٍ اقتصاديٍّ متغيّر وغالبًا غير متوقّع، بكفاءة واستقلاليّة. <a class=\"ref\" id=\"rn170\" href=\"#fn170\">170<\/a><\/p><p class=\"vp\" id=\"p168\"><span class=\"pnum\">168<\/span>من هنا تنشأ مسؤوليّة عامّة محدّدة. فالدّولة عليها واجب تعزيز نشاط المشاريع التّجاريّة بتهيئة ظروف مواتية للتوظيف، وتشجيع العمل حيثما ينقص، والدّفاع عنه في أوقات الأزمات، لأنّ العمل هو خير أساسيّ للعائلات والمجتمع. <a class=\"ref\" id=\"rn171\" href=\"#fn171\">171<\/a> وبصورة خاصّة، في زمن التّحوّلات التّكنولوجيّة العميقة، نحن بحاجة إلى إبداع سياسيّ يصبّ في خدمة العمل، ويضع العائلة والأجيال الجديدة في المقام الأوّل، إذا كنّا لا نريد أن يترجم التّقدّم الاقتصاديّ إلى أشكال جديدة من انعدام الأمن والاستبعاد.<\/p><p class=\"vp\" id=\"p169\"><span class=\"pnum\">169<\/span>تعزيز العائلات والشّباب في هذه المرحلة الانتقاليّة يتطلّب خيارات تجعل الاستقرار أمرًا ممكنًا. وكما قُلت مسبقًا، نحن بحاجة إلى سياسات عمل تشجّع على استمراريّة العمل وجودته، وتكافح عدم الاستقرار حتّى لا يكون حالة طبيعيّة في الحياة، وتشجّع على مسارات واقعيّة للدخول في العمل والنّموّ المهنيّ. ثانيًا، من الضّروريّ أن نتّخذ تدابير تضمن إيقاعًا إنسانيًّا للحياة: فبدون توازن بين العمل والخدمات والرّاحة، تَضعُف العائلة ويَصعُب على الشّباب أن ينضجوا في تحمّل المسؤوليّات. علاوة على ذلك، من الضّروريّ الاستثمار في التّنشئة وإعادة التّأهيل المتاحَين للجميع، حتّى لا تصير الحركة المهنيّة التي يتطلّبها الاقتصاد الرّقميّ انتقاءً قاسيًا بين مَن يستطيعون أن يحدّثوا معرفتهم ومَن لا يستطيعون. أخيرًا، يجب تعزيز الرّوابط الاجتماعيّة: شبكات العلاقات بين النّاس والجماعات التّربويّة التي ترافق خيارات الحياة وتمنع أن تؤدّي حالة عدم اليقين إلى الشّعور بالوِحدة أو الإدمان. هكذا يمكن أن نجتاز مرحلة التّحوّل التّكنولوجيّ دون أن نُضعِف قدرة المجتمع على الولادة: أي القدرة على بناء المستقبل.<\/p><h3 class=\"sub\">حماية الحرّيّة من الإدمان ومن أن تصير سلعة وموضوع تجارة<\/h3><h3 class=\"sub\">الإدمان والرّقابة الاجتماعيّة<\/h3><p class=\"vp annp\" id=\"p170\"><span class=\"pnum\">170<\/span>بعد أن تناولنا الحقيقة والتّربية والعمل والعائلة، يجب علينا أن نتكلّم على تأثير الثّورة الرّقميّة على الحرّيّة الإنسانيّة، ونأخذ بعين الاعتبار كيف نواجه كلًّا من المخاطر المرتبطة بالنّفسيّة الفرديّة والمآسي الاجتماعيّة الكبيرة. يجب ألّا نستهين بأشكال الإدمان وبأكثرها دقّة المرتبطة بالاقتصاد الرّقميّ المبنيّ على مجال الانتباه، حيث تُصمّم المنصّات والخدمات للاستحواذ على وقت المستخدمين وأنظارهم، مستغلّةً ضعفهم ومضعفةً حرّيّتهم الدّاخليّة. عندما تزدهر نماذج الأعمال وتُبنى على ضعف الإنسان، يُعامَل الشّخص على أنّه وسيلة وليس غاية، ويتحمّل مَن يصمّم أو يموّل هذه الأنظمة مسؤوليّة أخلاقيّة لا يمكن التّهرّب منها. من الضّروريّ بشكلٍ عاجل تشجيع استخدام التّكنولوجيّات التي تقوّي وتعزّز الحرّيّة الدّاخليّة: أي التّربية على الاعتدال الرّقميّ، وحماية القاصرين، ومكافحة النّماذج التي تزدهر على ضعف الإنسان.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"28\" aria-label=\"تعليق توضيحي 28: The attention economy\">28<\/button><\/span><\/p><p class=\"vp annp\" id=\"p171\"><span class=\"pnum\">171<\/span>هناك خطر آخر، أقلّ وضوحًا ولكنّه لا يقلّ خطورة، وهو خطر الرّقابة الاجتماعيّة التي صارت ممكنة بفضل جمع البيانات على نطاق واسع واستخدام الأنظمة الخوارزميّة. كلّ حركة تترك أثرًا وراءها، التّنقّلات، والمشتريات، والعلاقات، والأمور المفضّلة، فتنشأ قوّة جديدة: قوّة تحديد ملامح الشّخصيّة، والتّنبّؤ بها وبسلوكيّاتها، والقدرة على توجيهها، دون أن يُدرك النّاس مرارًا ذلك. وإذا استُخدمت هذه البيانات لاتّخاذ قرارات تؤثّر على حالات عمليّة (الوصول إلى الائتمان، واختيار الموظفين، والخدمات)، فإنّ ذلك ينطوي على خطر المساس بالحرّيّة وخطر التّمييز ضدّ الفئات المستضعفة. علاوة على ذلك، فإنّ الرّقابة لا تتجاوز فقط الأمور الممنوعة بصراحة، بل تتدخّل في هندسة الأمور المرئيّة: فهناك أمور يتمّ تضخيمها أو غيرها يتمّ إخفاؤها، وأمور تتمّ مكافأتها وغيرها تتمّ معاقبتها، وينتهي الأمر بالقدرة على تكوين الآراء والخيارات، ما يولّد المساواة المطلقة والرّقابة الذّاتيّة. لذلك، فإنّ الحرّيّة، في العصر الرّقميّ، ليست مجرّد حقيقة داخليّة: إنّها أيضًا مسألة عامّة، تتطلّب قواعد واضحة، وشفافيّة، وإمكانيّة الطّعن، وحدودًا متناسبة لاستخدام التّقنيّات المتطفّلة، حتّى تبقى التّقنيّة في خدمة الإنسان ولا تصير شكلًا من أشكال السّيطرة على الضّمائر.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"29\" aria-label=\"تعليق توضيحي 29: Profiling & the right to contest\">29<\/button><\/span><\/p><p class=\"vp\" id=\"p172\"><span class=\"pnum\">172<\/span>في أصل هذه المشاكل توجد عقليّة تكنوقراطيّة تتجاوز الطّابع الإنسانيّ، تميل إلى اعتبار الإنسان موضوعًا قابلًا للتلاعب به أو موردًا يجب تحسينه، <a class=\"ref\" id=\"rn172\" href=\"#fn172\">172<\/a> مع إقصاء كلّ ما يضع حدودًا على تضخيم الرّبح: ما يهمّ هو الكفاءة والإنتاج، وليس احترام الحرّيّة والكرامة الإنسانيّة. بل إنّ بعض التّيّارات التي تتجاوز الطّابع الإنسانيّ تصل إلى حدّ افتراض وجود بشر ”من الدّرجة الثّانية“، يخدمون مصالح النّخبة التي تعتبر نفسها متفوّقة: وهو منظور مقلق، يزداد خطورة إذا ما اقترن بأدوات تكنولوجيّة توسّع بشكل هائل من سُلطة التّحكّم والانتقاء. كما أنّ بعض منطقيّات المديونيّة الهيكليّة، التي تُبقي شعوبًا بأكملها في حالة من التّبعيّة، تكشف عن العقليّة نفسها التي تقبل، بأشكال جديدة، علاقات التّبعيّة القريبة من العبوديّة.<\/p><h3 class=\"sub\">كسر قيود العبوديّة الجديدة<\/h3><p class=\"vp annp\" id=\"p173\"><span class=\"pnum\">173<\/span>هذه الرّؤية المشوّهة للإنسان تتجسّد اليوم في أشكال مختلفة من الاستعباد المرتبطة ارتباطًا مباشرًا بالاقتصاد الرّقميّ. لا يوجد شيء، في عالم الذّكاء الاصطناعيّ، غير مادّيّ أو سحريّ. كلّ جواب يبدو فوريًّا ومثاليًّا ينبع من سلسلة طويلة من الوساطات، وشبكة واسعة من الموارد الطّبيعيّة، والبنى التّحتيّة للطّاقة، وقبل كلّ شيء، من البشر. يعتمد جزء كبير من عمل الاقتصاد الرّقميّ على العمل الصّامت لملايين البشر، الذين يعملون في أنشطة غير مرئيّة ولكنّها أساسيّة: مثل تصنيف البيانات، ومراقبة المحتوى، الذي يكون مرارًا سيّئًا جدًّا، وتدريب النّماذج. في كثير من الحالات، هم من الشّباب، وغالبيّتهم من النّساء، اللواتي يعمَلنَ بجدّ مقابل أجر ضئيل. يُضاف إلى هذا الجهد غير المرئيّ جهد أكثر قسوة يتمثّل في استخراج الموارد اللازمة لإنتاج الأجهزة والرّقائق التي يعتمد عليها الذّكاء الاصطناعيّ. في بعض مناطق من العالم، يعمل المراهقون والأطفال في ظروف خطرة في تكسير المواد التي تُستخرج منها المعادن النّادرة. أجساد مجروحة، ومشوّهة، ومنهكة حتّى لا يتوقّف تدفّق الحوسبة. علاوة على ذلك، تَستخدم الشّبكات الإجراميّة المنصّات الإلكترونيّة وأنظمة المراسلة والمدفوعات المجهولة وتقنيّات تحديد الملامح لتجنيد ضحايا الاتجار بالبشر والتّحكّم بهم ونقلهم، وهم غالبًا من القاصرين، محوّلةً الرّجال والنّساء إلى ”بيانات“ يجب تتبّعها و”طرود“ يجب نقلها ضمن الدّوائر الرّقميّة نفسها التي تدعم جزءًا كبيرًا من الاقتصاد العالميّ. هذه الحقيقة تثير تساؤلات عميقة في الضّمير الأخلاقيّ لعصرنا. لا يكفي التّذرّع بالكفاءة، ولا الاحتفاء بفوائد الابتكار، إذا كانت مبنيّة على سلسلة من الاستغلال التي تتعمّد أن تبقى غير مرئيّة. إذا كانت التّكنولوجيا تعد بالتّحرّر ولكنّها تُنتج أشكالًا جديدة من التّبعيّة العالميّة، فإنّها تتعارض مع المبدأ الأساسيّ لكرامة الإنسان.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"30\" aria-label=\"تعليق توضيحي 30: The chain of mediation\">30<\/button><\/span><\/p><p class=\"vp\" id=\"p174\"><span class=\"pnum\">174<\/span>إنّ مكافحة أشكال العبوديّة الجديدة هي اختبار حاسم لنعرف هل يوجد تمييز أخلاقيّ في مجال الذّكاء الاصطناعيّ والتّحوّل الرّقميّ. في إطار التّقليد الذي أرساه البابا لاوُن الثّالث عشر، تجدّد الكنيسة إدانتها القاطعة لكلّ أشكال العبوديّة والاتجار بالبشر وتحويلهم إلى سلعة، وتشدّد على الحاجة الملحّة إلى حركة واسعة للتفكير والعمل، تضع في صميم عملها الكرامة غير القابلة للتصرّف لكلّ إنسان والخير العام، كغايات للمجتمع ومعايير لكلّ خيار شخصيّ واجتماعيّ وسياسيّ. بدون هذا التّفكير الأخلاقيّ والإنسانيّ، فإنّ القوّة المتزايدة للأنظمة الرّقميّة قد تقودنا إلى فظائع جديدة، ليست أقلّ إثمًا وخجلًا من الماضي الذي نشكوه، بينما نستمرّ في أن نقدّم أنفسنا مثل مجتمعات ”متقدّمة“ و”متحضّرة“.<\/p><p class=\"vp\" id=\"p175\"><span class=\"pnum\">175<\/span>يجب أن نعترف بأنّ الاتجار بالبشر هو شكلٌ معاصرٌ من أشكال العبوديّة وانتهاكٌ جسيمٌ لكرامة الإنسان. فعدم التّعامل مع هذه الممارسات بحزم أو التّسامح معها بأيّ شكل من الأشكال يعني، إلى حدّ ما، أن نكون اليوم شركاء في الذّنوب التي ارتُكبت في الأمس، عندما كان يتمّ تبرير العبوديّة أو إسكاتها. <a class=\"ref\" id=\"rn173\" href=\"#fn173\">173<\/a><\/p><p class=\"vp\" id=\"p176\"><span class=\"pnum\">176<\/span>مع نضوج عقيدتها، أدركت الكنيسة تدريجيًّا خطورة هذا الواقع. صحيح أنّ أحداث الماضي لا يمكن الحكم عليها بشكل غير تاريخيّ، كما لو أنّ جميع المعايير التي نضجت مع مرور الزّمن كانت متاحة دائمًا. ومع ذلك، لا يمكننا إنكار أو التّقليل من شأن التّأخير الذي أدانت به الكنيسة والمجتمع آفة العبوديّة. كانت شخصيّات ومؤسّسات كنسيّة كثيرة تمتلك عبيدًا في العصور القديمة والوسطى، وفي العصور الحديثة تدخّل الكرسيّ الرّسوليّ الرّومانيّ، استجابة لطلبات الملوك، عدّة مرّات، لتنظيم وإضفاء الشّرعيّة على طرق إخضاع ”غير المؤمنين“ وفي بعض الحالات، استعبادهم. <a class=\"ref\" id=\"rn174\" href=\"#fn174\">174<\/a> كان لا بدّ من الانتظار حتّى القرن التّاسع عشر لإصدار إدانة رسميّة ومطلقة وعالميّة للعبوديّة، لا سيّما على يد البابا لاوُن الثّالث عشر. <a class=\"ref\" id=\"rn175\" href=\"#fn175\">175<\/a> كان هذا الامر مثالًا واضحًا على نموّ فهم الكنيسة للحقائق الأبديّة للوحي الذي تحفظه. على الرّغم من أنّنا لا نجد انسجامًا في المسألة بحدّ ذاتها، حيث تسامحنا مع العبوديّة لفترة طويلة ولم ندنها بشكل مطلق إلّا في وقت لاحق، إلّا أنّ هناك استمراريّة على مدار التّاريخ فيما يتعلّق بالاقتناع بكرامة كلّ إنسان، المخلوق على صورة الله، وإن لم تتمكّن الكنيسة، خلال ثمانية عشر قرنًا، من التّعبير رسميًّا عن التّناقض التّام في التّعامل مع هذه الكرامة والعبوديّة. إنّها جُرح في الذّاكرة المسيحيّة، ولا يمكننا أن نعتبر أنفسنا غرباء عنها. <a class=\"ref\" id=\"rn176\" href=\"#fn176\">176<\/a> لا مفرّ من الشّعور بألم عميق عندما ننظر إلى المعاناة والإهانة الهائلتَين اللتَين مثّلتهما العبوديّة لأناسٍ كثيرين، في تناقض مع كرامتهم التي لا حدود لها، التي أحبّها الرّبّ يسوع حبًّا لا حدود له. لهذا، باسم الكنيسة، أطلب بكلّ صدق المغفرة.<\/p><p class=\"vp\" id=\"p177\"><span class=\"pnum\">177<\/span>لهذا السّبب بالتّحديد، فإنّ ذكرى التّواطؤ والتّغاضي في الماضي إزاء ظلم العبوديّة تصير بالنّسبة لنا دعوة إلى اليقظة: فما تعلّمناه يجب أن يترجم بتمييز صحيح ومسؤوليّة في الحاضر. وإن كنّا لا نريد أن نطلب المغفرة في المستقبل لعدم أمانتنا لكنز الكرامة الإنسانيّة التي يعترف بها إيماننا، فإنّه يقع على عاتقنا اليوم أن نكون صريحين وحازمين في إدانة الاتجار بالبشر بمظاهره المتعدّدة، وفي تعزيز مسارات حقيقيّة للوقاية والحماية والتّحرير وإعادة التّأهيل، خطوة بخطوة، وجنبًا إلى جنب مع جميع الذين يلتزمون بذلك.<\/p><p class=\"vp annp\" id=\"p178\"><span class=\"pnum\">178<\/span>الاستعمار في أيّامنا يُظهر وجهًا جديدًا. فهو لا يسيطر فقط على الأجساد، بل يستولي على البيانات، ويحوّل الحياة الشّخصيّة إلى معلومات قابلة للاستغلال. مناطق بأكملها، لا سيّما أقلّها نفوذًا جيوسياسيًّا وأكثر ضعفًا في هيكليّاتها، يجتاحها اليوم منطق استغلال جديد: في تدفّقات الرّعاية الصّحّيّة، وعند وضع المخطّطات الوبائيّة، والخرائط الجينيّة، والبيانات الدّيموغرافيّة. هذه هي ”الأراضي النّادرة“ الجديدة لأصحاب السُّلطة: هي معلومات حيويّة يمكن استخدامها لتدريب نماذج جديدة، بمجرّد ربطها بعضها ببعض، وتوجيه استراتيجيّات الاستثمار، وتوقّع الأزمات، وقبل كلّ شيء تحديد مَن وماذا هو الأهمّ. من يمتلك البيانات الصّحّيّة لشعوب بأكملها، التي تُجمع اليوم غالبًا تحت شعار المساعدة أو البحث أو الابتكار، يمتلك في الواقع رافعة هيكليّة على المستقبل: يمكنه تكوين الاحتياجات والأسواق. ويمكنه أن يقرّر، قبل الآخرين، لمن يوجّه الأدوية، والاستثمارات، والحماية. هنا تكمن إحدى القضايا الأخلاقيّة الكبرى والمُلِحّة في عصرنا: تحويل المعرفة المشتركة إلى خير عام، وليس إلى أداة للسيطرة. يجب ألّا نعيد إلى الشّعوب البيانات التي تصفها فحسب، بل أن نمنحها أيضًا القدرة على تقرير كيفيّة استخدامها، ومَن سيستخدمها، ولصالح مَن. وإلّا فإنّ العصر الرّقميّ لن يكون ما بعد الاستعماريّ، بل سيبقى استعماريًّا بأشكال أخرى.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"31\" aria-label=\"تعليق توضيحي 31: Data colonialism\">31<\/button><\/span><\/p><p class=\"vp\" id=\"p179\"><span class=\"pnum\">179<\/span>تتغذّى أشكال العبوديّة الجديدة على السّلاسل الاقتصاديّة والبنى التّحتيّة الرّقميّة. لذلك، يجب علينا العمل في اتّجاهات متعدّدة: أوّلًا، زيادة الشّفافيّة في سلاسل التّوريد التي تدعم صناعة التّكنولوجيا والاقتصاد الرّقميّ، حتّى لا تُبنى أيّة ميزة تنافسيّة على الاستغلال الخفيّ. ثانيًا، من الضّروريّ أن تتبنّى المشاريع التّجاريّة والمستثمرون معايير واضحة للتحقّق الأخلاقيّ الوقائيّ (العناية الواجبة)، بما في ذلك، ضمن الأولويّات، حماية العمّال، ومكافحة العمل القسريّ، والتّأثير الاجتماعيّ لنماذج الأعمال القائمة على البيانات. علاوة على ذلك، يجب دعوة المنصّات الرّقميّة إلى التّعاون بشكل مسؤول مع السُّلطات والمجتمع المدنيّ حتّى لا تصير أدوات الاتّصال، والدّفع، والتّصنيف، قنوات لتجنيد الضّحايا والسّيطرة عليهم. عندما تتلاقى هذه الخيارات، يمكن أن تتحوّل البيئة الرّقميّة من مساحة للاستغلال إلى مساحة للحماية والوقاية وتعزيز الكرامة.<\/p><h3 class=\"sub\">مسؤوليّة مشتركة<\/h3><p class=\"vp\" id=\"p180\"><span class=\"pnum\">180<\/span>المجالات المختلفة التي تناولناها، البحث عن الحقيقة في الحياة العامّة، والتّربية في البيئة الرّقميّة، وتحوّلات العمل، وضعف العائلات، وأشكال العبوديّة الجديدة، ليست ظواهر منفصلة. فهي تعبّر عن المخاطر نفسها: إن صارت التّقنيّة معيارًا مطلقًا، فإنّ الإنسان يواجه خطرَ أن يُعامَل مثل البيانات وتسلسلها، أو مثل سلعة، أمّا إن تمّ تبنّي التّقنيّة ضمن أفق الحكمة، فيمكن أن تصير فرصة للنّموّ والعدل والأخوّة.<\/p><p class=\"vp\" id=\"p181\"><span class=\"pnum\">181<\/span>من هذا المنظور، يقترح تعليم الكنيسة الاجتماعيّ مسؤوليّة مشتركة. يطلب بأن تُدار هذه العمليّات ببُعد نظر: من قِبَل مؤسّسات قادرة على التّنظيم دون خنق، وعلى الحماية دون أن تحلّ محلّ الإنسان، ومن قِبَل مشاريع تجاريّة تعترف أنّ العمل والكرامة هما معيار للنجاح، ومن قِبَل هيئات وسيطة وجماعات تربويّة تعيد بناء الثّقة والرّوابط، ومن قِبَل مواطنين يزرعون المسؤوليّة والاعتدال والتّمييز والحسّ بالحقيقة. بهذه الطّريقة فقط يمكن أن يصير الابتكار حقًّا تنمية بشريّة شاملة وليس عامل استبعاد وسيطرة، وبهذه الطّريقة فقط يمكن الاعتراف بأنّ وَعد التّقدّم حقيقيّ، لأنّه يُقاس بالكرامة التي لا يجوز الاعتداء عليها، لكلّ رجل وامرأة.<\/p><\/div><\/details>\n<details class=\"chapter ai\" id=\"ch5\" open><summary><div class=\"csum\"><span class=\"csum-eyebrow\">الفصل الخامس<\/span><span class=\"csum-title\">ثقافة القوّة وحضارة المحبّة<\/span><span class=\"csum-desc\">ثقافة القوة وحضارة المحبّة، بما في ذلك الأسلحة والذكاء الاصطناعي. <span class=\"csum-n\">· 47 أقسام<\/span><\/span><span class=\"csum-cta\"><span class=\"chev\">›<\/span><span class=\"cta-read\">انقر للقراءة<\/span><span class=\"cta-collapse\">انقر للطي<\/span><\/span><\/div><\/summary><div class=\"chapter-body\"><p class=\"vp\" id=\"p182\"><span class=\"pnum\">182<\/span>بعد أن نظرنا كيف يحوّل الذّكاء الاصطناعيّ بعض أبعاد الحياة والمجتمع، وما يترتّب على ذلك من تداعيات خطيرة على كرامة الإنسان، من الضّروريّ أن نوجّه نظرنا إلى مأساة أشدّ: الحرب. ليست المسألة هنا كفاءة الأدوات الجديدة فحسب، بل خطر أن تجعل التّقنيّة، المنفصلة عن الأخلاق والمسؤوليّة، القرار بشأن الحياة والموت أسرع وأمرًا مجرّدًا من الإنسانيّة، وتقدِّم اللجوء إلى القوّة كخيار فوري وقابل للتطبيق. في عالَم يتزايد فيه التّرابط، لا يُعدّ السّلام موضوعًا من بين مواضيع أخرى، بل هو شرط للخير العام العالميّ ومقياس لنضج الشّعوب الأخلاقيّ، لا سيّما أولئك المدعوّين إلى تحمّل مسؤوليّات الحكم.<\/p><p class=\"vp\" id=\"p183\"><span class=\"pnum\">183<\/span>تعمل الثّورة الرّقميّة على تغيير قواعد الصّراعات. فإلى جانب الحرب المرئيّة، تظهر أشكال هجينة: الهجمات السّيبرانيّة، والتّلاعب بالمعلومات، وحملات التّأثير، وطاقة الآلة في القرارات الاستراتيجيّة. ويدخل الذّكاء الاصطناعيّ في هذه العمليّات كعامل تسريع، في سياق تتّسم فيه العديد من التّقنيّات بطبيعة متناقضة: فما يُبتكر للدّفاع يمكن تحويله بسرعة إلى هجوم، ويميل الحدّ الفاصل بين الحماية والعدوان إلى التّلاشي. يمكن أن يعزّز الذّكاء الاصطناعيّ الدّفاع وحماية المدنيّين، ويمكنه أيضًا أن يخفض عتبة استخدام القوّة، ويجعل المسؤوليّات غامضة، ويغذّي ثقافة يصير فيها العدوّ مجرّد بيانات، والقتلى يصيرون ”أضرارًا جانبيّة“. أمام هذه التّحوّلات، علينا أن نذكّر بمبادئ التّعليم الاجتماعيّ - كرامة الإنسان، والخير العام، والغاية الشّاملة للخيرات، واللامركزيّة والتّكامل في اتّخاذ القرار، والتّضامن، والعدل - كمعايير للحكم هل التّكنولوجيا تخدم البشريّة حقًّا أم تُخضِعها، وتعتبرها مبادئ توجِّه خياراتنا.<\/p><p class=\"vp\" id=\"p184\"><span class=\"pnum\">184<\/span>في هذا الفصل، إذن، أودّ أن أقارن بين منطِقَين متعارِضَين، سبق أن أشرت إليهما بصورَتَين من الكتاب المقدّس: من جهة، التّجربة لبناء برج بابل، بالاعتماد على القوّة والكبرياء، ومن جهة أخرى، الصّبر لبناء أورشليم من جديد، كما في زمن نحميا، ”قطعة قطعة“، لحماية الإنسان والخير العام.<\/p><p class=\"vp\" id=\"p185\"><span class=\"pnum\">185<\/span>إن نظرنا إلى الدّيناميّات العالميّة، فإنّنا ندرك بشكل متزايد انتشار ثقافة القوّة، القائمة على الاستقطاب والعنف. بابل الحديثة ليست فقط النّموذج التّكنوقراطيّ المعولم، بل هي أيضًا الصّراع عن بُعد بين الإمبرياليّات المتعارضة، بين القوى التي تريد الحفاظ على سيادتها والقوى التي تطمح إلى تحقيق هذه السّيادة، مع تعدّد الصّراعات المحلّيّة. وهي أيضًا سباق لتطوير تقنيّات تزداد قدرة، أو لضمان السّيطرة عليها، وفق ديناميكيّة لا إنسانيّة يبدو أنّها لا تعرف الحدود. ومع ذلك، إلى جانب هذا الانحراف، نلمح جزءًا كبيرًا من البشريّة يحاول أن يبقى إنسانيًّا وأن يعمل على بناء مدينة العيش معًا ومدينة السّلام. ونحن جميعًا مرارًا صانعوها ولو كنّا غير مُدرِكين، ومهندسيها غير المتّفقين، قادرين على مبادرات سخيّة ولكنّنا نفتقر إلى رؤية شاملة: إنّه بناء أبطأ وأقلّ وضوحًا وأقلّ ظهورًا، ينتظر أن يُفهم بشكل أفضل ويُنسّق بشكل أفضل، ليصير بذلك التزامًا واعيًا ومنظّمًا لكلّ جماعة، من العائلة إلى حكومات الدّول وعلاقاتها. وعلى هذا الأفق من الالتزام، وعلى مشروع الرّجاء هذا، نُطلق اسم ”حضارة المحبّة“.<\/p><h3 class=\"sub\">حضارة المحبّة في العصر الرّقميّ<\/h3><p class=\"vp\" id=\"p186\"><span class=\"pnum\">186<\/span>عندما أدخل القدّيس البابا بولس السّادس مصطلح ”حضارة المحبّة“، <a class=\"ref\" id=\"rn177\" href=\"#fn177\">177<\/a> كان العالم تحت تأثير الحرب الباردة، والسّباق إلى التّسلّح، والاختلالات الاقتصاديّة الشّديدة. في ذلك السّياق، أشارت الكنيسة إلى طريق بديل للمعارضة الأيديولوجيّة بين الأنظمة، وتصوّرت نظامًا اجتماعيًّا يتشابك فيه العدل والمحبّة، وتصير المحبّة مبدأً لتنظيم الحياة الاقتصاديّة والسّياسيّة والثّقافيّة. اليوم يجب أن نستعيد هذه الرّؤية بقوّة: ليست حضارة المحبّة يوتوبيا أو خيالًا ساذجًا، بل هي مشروع مُلزِمٌ وصعب. يقوم بالتّعبير عن المحبّة بهيكليّات للعدل، وإعطاء شكل مؤسّسي للأخوّة، واعتبار الآخر، سواء كان فردًا أو شعبًا، حليفًا ضروريًّا لبناء الخير العام. كما ذكّرتنا الرّسالة البابويّة العامّة ” كلّنا إخوة-Fratelli tutti“، فإنّ هذه المحبّة الاجتماعيّة وحدها، القادرة على أن تصير ثقافة وقاعدة، يمكنها أن تولّد نظامًا دوليًّا مستقرًّا، وتحوّل التّعايش من مجرّد تعايش مسلّح إلى جماعة لها مصير مشترك. <a class=\"ref\" id=\"rn178\" href=\"#fn178\">178<\/a><\/p><p class=\"vp\" id=\"p187\"><span class=\"pnum\">187<\/span>اليوم، في سياق التّحوّل الرّقميّ، يبدو هذا الإحساس أكثر حسمًا وفعّاليّة. فالشّبكات الرّقميّة والاقتصاد المعولم وتطوّر الذّكاء الاصطناعيّ ينشئ روابط أشدّ وأمتن، تربط في الوقت الحقيقيّ القرارات المتّخذة في مكان ما بالآثار التي تنتجها في مكان آخر. لذلك، لا يزال كلام المجمع الفاتيكانيّ الثّاني حول التّرابط المتزايد بين الشّعوب قائمًا حتّى اليوم: فالخير العام يكتسب بعدًا عالميًّا بشكل متزايد، مع حقوق وواجبات تتعلّق بكلّ العائلة البشريّة. <a class=\"ref\" id=\"rn179\" href=\"#fn179\">179<\/a> مشروع حضارة المحبّة يتولّى هنا المهمّة الحاسمة المتمثّلة في تحويل هذا التّرابط الفرضيّ إلى تضامن مرغوب فيه وتمّ اختياره. إنّه المعيار الذي يوجّه العمليّات التّكنولوجيّة: فلا يكفي أن يجعلنا الذّكاء الاصطناعيّ أكثر كفاءة للإنتاج أو الاتّصال، بل يجب أن يخدم في بناء تلك العائلة البشريّة العالميّة، مع الحقوق والواجبات المشتركة، حيث يصير القرب الرّقميّ فرصة حقيقيّة للقاء والاهتمام المتبادل.<\/p><h3 class=\"sub\">ثقافة القوّة<\/h3><p class=\"vp\" id=\"p188\"><span class=\"pnum\">188<\/span>في الوقت الذي نعيش فيه تتعزّز ثقافة القوّة، حيث تميل توفّر الوسائل والقدرة على الهيمنة إلى فرض أجندةٍ ومعايير اتّخاذ القرار، ما يضع خير البشريّة العام في الخلف ويقلّل من مأساة الشّعوب الواقعيّة التي تعيش في حالة حرب، وتنظر إليها على أنّها عامل متغيّر ثانويّ مقارنة بالمصالح الاستراتيجيّة. ثقافة القوّة هذه تتغلغل في المجتمع، وتغيّر العلاقات والسّلوكيّات، وتتوسّع لتجعل الحرب أمرًا عاديًّا، وتسعى إلى قوّة عسكريّة متزايدة، وتستغلّ أزمة التّعدّديّة وتغذّي واقعيّة زائفة تكرّر أنّه لا توجد بدائل.<\/p><h3 class=\"sub\">تطبيع الحرب<\/h3><p class=\"vp\" id=\"p189\"><span class=\"pnum\">189<\/span>في سنة 1965، تردّد صدى صرخة القدّيس البابا بولس السّادس بقوّة أمام الجمعيّة العامّة للأمم المتّحدة: \"لا حرب بعد اليوم، لا حرب بعد اليوم!\" <a class=\"ref\" id=\"rn180\" href=\"#fn180\">180<\/a>. يجب علينا أن نعترف بأنّ السّنوات السّتّين الماضية شهدت صراعات وحشيّة مروّعة، على الرّغم من الرّغبة في السّلام وإعلانه، التي شملت أحيانًا السّكان المدنيّين على نطاق واسع، وتسبّبت في سقوط ضحايا أبرياء، وموجات من اللاجئين، وزعزعة الاستقرار الاجتماعيّ، وجراح عميقة باقية. مع ذلك، كان شائعًا في الخطاب العام الاعتقاد بأنّ الحرب يجب أن تبقى وسيلة أخيرة، تحيط بها قيود أخلاقيّة وقانونيّة صارمة، وبكلّ الأحوال بأفق سياسيّ موجّه نحو السّلام. وبناءً على التّطوّرات التي حدثت في فترة ما بين الحَربَين العالميَّتَين، وبعد الحرب العالميّة الثّانية، حدثت نقطة تحوّل: فقد وُضع السّلام في صميم النّظام الدّوليّ، كما يشهد على ذلك بصورة خاصّة ميثاق الأمم المتّحدة، الذي يهدف إلى \"حماية الأجيال القادمة من ويلات الحرب\" <a class=\"ref\" id=\"rn181\" href=\"#fn181\">181<\/a>، وكانت العديد من الدّساتير الوطنيّة، على الخطّ نفسه، قد حصرت اللجوء إلى السّلاح في حالات قصوى ومحدّدة بدقّة. خلال الحرب الباردة أيضًا، على الرّغم من وجود صراعات خطيرة، بقي هناك إدراك بضرورة تجنّب نشوب صراع عالميّ جديد بأيّ ثمن.<\/p><p class=\"vp\" id=\"p190\"><span class=\"pnum\">190<\/span>أمّا اليوم، فنحن نشهد تحوّلًا حقيقيًّا في النّموذج السّائد في الخطاب العام وفي خيارات إعادة التّسلّح، مع إعادة تأهيل مقلقة للحرب كأداة من أدوات السّياسة الدّوليّة، في حين تتآكل المعايير الأخلاقيّة التي كانت قد حدّت من استخدامها. وكثرت الصّراعات الإقليميّة التي تستمرّ فترة طويلة، وتصاعدت التّوتّرات والتّهديدات المتبادلة وصارت أمرًا شبه معتاد، وظهرت من جديد أشكال من الصّراع بالتّوسّع الإقليميّ، الأمر الذي كان يُعتقد أنّه قد تمّ تجاوزه. والرّأي العام يتمّ توجيهه تدريجيًّا وتعويده على الرّوايات الإعلاميّة المستقطبة، التي يتمّ تضخيمها مرارًا بواسطة خوارزميّات تعزّز الصِّدام والتّعارض.<\/p><p class=\"vp\" id=\"p191\"><span class=\"pnum\">191<\/span>نشهد أيضًا فقدانًا مقلقًا للذّاكرة التّاريخيّة. تلاشي الشّهادات المباشرة عن الهولوكوست (الشُّوَا) والحربَين العالميَّتَين يسهّل إعادة كتابة الماضي بشكل انتقائيّ أو مشوّه، في جوٍّ تحجب فيه الأخبار الكاذبة والتّلاعب بالرّوايات الدّروس التي تلقّيناها. بدون ذاكرة حيّة لأهوال الحرب، فإنّ القرارات السّياسيّة قد تُتَّخَذ على أساس حسابات القوّة، دون رؤية للعواقب على المدى الطّويل.<\/p><p class=\"vp\" id=\"p192\"><span class=\"pnum\">192<\/span>يضاف إلى كلّ ذلك عنصر جديد وحاسم: هو البعد الإعلاميّ والرّقميّ. فشبكات الاتّصال، وبيئات المعلومات المجزّأة، والخوارزميّات التي تشجّع الصِّدام يمكنها أن تضخّم الاستقطاب والضّغينة، وتسرّع الدّعاية، وتجعل التّمييز المشترك أكثر صعوبة. وهكذا، لا تُخاض الحرب فقط، بل يُهيّأ لها ثقافيًّا أيضًا بروايات مبسّطة، ومنطق الصّديق والعدوّ، والتّضليل والخوف. عندما تتلاشى الذّاكرة التّاريخيّة وتضعف المعايير الأخلاقيّة التي تحمي المدنيّين والمستضعفين، يصير من الأسهل تقديم العنف على أنّه ضروريّ أو حتميّ أو حتّى ”نظيف“. في هذه الأجواء تنزلق البشريّة إلى ثقافة القوّة العنيفة، حيث لم يعد السّلام يبدو مهمّةً يجب القيام بها، بل فترة ضعفٍ بين الصّراعات. اليوم، من المهمّ أكثر من أيّ وقتٍ مضى إعادة التّأكيد على ضرورة تجاوز نظريّة ”الحرب العادلة“، التي استُخدمت كثيرًا لتبرير أيّ حرب، مع الإبقاء على حقّ الدّفاع المشروع عن النّفس بمعناه الدّقيق. <a class=\"ref\" id=\"rn182\" href=\"#fn182\">182<\/a> الإنسانيّة الرّائعة تمتلك أدوات أكثر فعّاليّة وقادرة على تعزيز الحياة البشريّة لمواجهة الصّراعات، مثل الحوار والدّبلوماسيّة والمغفرة. اللجوء إلى القوّة والعنف والأسلحة يدلّ على فقر في العلاقات، وله دائمًا عواقب وخيمة على السّكّان المدنيّين.<\/p><h3 class=\"sub\">القوّة بلا حدود<\/h3><p class=\"vp\" id=\"p193\"><span class=\"pnum\">193<\/span>إحدى الظّواهر الحاسمة في الوضع الحاليّ هي نموّ الصّناعة الحربيّة، التي صارت قطاعًا رئيسيًّا في اقتصاد بعض البلدان. العلاقة الوثيقة بين المصالح الاقتصاديّة، والأجهزة العسكريّة والقرارات السّياسيّة يولّد ”أمّة مسلّحة“، تبدو فيها الحرب وكأنّها امتداد طبيعيّ للسياسة، ويصير سوق الأسلحة محرّكًا مستقلًّا للخيارات الحربيّة. لا يمكننا أن نتجاهل المصالح الاقتصاديّة الهائلة الكامنة وراء الحرب. إذ إنّها تفيد صناعات الأسلحة والبلدان المورّدة للأسلحة من سوق يزدهر بفضل الصّراعات بالتّحديد. بهذا المعنى، هناك أيضًا منطق اقتصاديّ يساهم في تأجيج التّوتّرات في مناطق مختلفة من العالم.<\/p><p class=\"vp\" id=\"p194\"><span class=\"pnum\">194<\/span>تحظى التّرسانات العسكريّة باهتمام جديد. في الماضي، شجّع الاعتراف بخطر الأسلحة القادرة على تدمير كلّ البشريّة على مسارات التّهدئة والتّفاوض بشأن نزع السّلاح. للأسف، خرجنا من هذا الأفق، وتطوّر التّرسانات النّوويّة، بما في ذلك احتمال استخدامها ”التّكتيكيّ“، يجعل خطر اللجوء إلى هذه الأسلحة أمرًا أقرب من أيّ وقت مضى. في هذا السّياق، إنّ دخول معاهدة حظر الأسلحة النّوويّة حيّز التّنفيذ سنة 2021، التي أيّدتها أكثر من سبعين دولة، كانت علامة مهمّة، لكنّها توشك أن تبقى رمزيّة إلى حدّ كبير، لأنّ القِوَى النّوويّة الرّئيسيّة لم تنضمّ إليها. وهكذا، انتشرت القناعة الخاطئة بأنّ الرّدع النّوويّ شرط لا غِنَى عنه للأمن، ما أدّى إلى تغذية سباق تسلّح جديد يصعب السّيطرة عليه، يرافقه التّفكيك التّدريجيّ لاتّفاقات خفض الأسلحة النّوويّة وتطوير أسلحة ”مصغّرة“، تجعل من السّهل اعتبار استخدامها خيارًا قابلًا للتطبيق.<\/p><p class=\"vp\" id=\"p195\"><span class=\"pnum\">195<\/span>المنطق نفسه ينطبق على الصّراعات التّقليديّة: فالقوّة العسكريّة، وضعف المبادرات الدّبلوماسيّة، وتعقيد المصالح المعنيّة، تعزّز الصّراعات التي تميل إلى أن تصير مزمنة، مع تكلفة بشريّة وبيئيّة باهظة جدًّا. البدء بالحرب أسهل بكثير من إيقافها، ومع ذلك، فإنّ إعادة التّفكير في تجنّب الصّراعات لا يزال هامشيًّا بشكل مأساويّ.<\/p><p class=\"vp\" id=\"p196\"><span class=\"pnum\">196<\/span>تزداد إمكانيّة عدم الاستقرار مع وجود أطرافٍ جديدة مسلّحة - مجموعات جهاديّة، وميليشيات خاصّة، وشبكات إجراميّة - التي تشير إلى نهاية احتكار الدّولة للقوّة. هذه الأطراف تخلط مرارًا بين دوافع أيديولوجيّة غامضة ومصالح اقتصاديّة ملموسة جدًّا، فيحوّلوا الحرب إلى أسلوب حياة حقيقيّ لأجيال كاملة من الشّباب والأطفال: إذ لم يعد الهدف هو تحقيق نصر نهائيّ، بل استمرار الصّراع كمصدر للسُلطة والدّخل.<\/p><h3 class=\"sub\">الأسلحة والذّكاء الاصطناعيّ<\/h3><p class=\"vp annp\" id=\"p197\"><span class=\"pnum\">197<\/span>بهذا المشهد يرتبط التّطوّر المستمرّ لأنظمة الأسلحة، لا سيّما الأسلحة المرتبطة بالذّكاء الاصطناعيّ. لاحظ الكرسيّ الرّسوليّ مؤخّرًا أنّ السّهولة المتزايدة التي يمكن بها استخدام أنظمة الأسلحة ذاتيّة التّشغيل تجعل الحرب ”قابلة للتنفيذ“ أكثر من قبل، وأقلّ خضوعًا للرقابة البشريّة، ما يتعارض مع المبدأ: إنّ اللجوء إلى القوّة المسلّحة يجب أن يكون الملاذ الأخير في حالة الدّفاع المشروع عن النّفس. <a class=\"ref\" id=\"rn183\" href=\"#fn183\">183<\/a> لذلك، يجب أن يخضع تطوير الذّكاء الاصطناعيّ واستخدامه في مجال الحرب إلى أشدّ القيود الأخلاقيّة صرامة، في إطار احترام كرامة الإنسان وقدسيّة الحياة، وتجنّب سباق التّسلّح. <a class=\"ref\" id=\"rn184\" href=\"#fn184\">184<\/a><span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"32\" aria-label=\"تعليق توضيحي 32: Lethal autonomous weapons\">32<\/button><\/span><\/p><p class=\"vp\" id=\"p198\"><span class=\"pnum\">198<\/span>أحيانًا نتكلّم على ”وكلاء أخلاقيّين اصطناعيّين“، كما لو أنّ الآلة يمكنها أن تضمن، بدقّة أكبر من الإنسان، التّمييز بين الخير والشّرّ. غير أنّ الحكم الأخلاقيّ لا يمكن اختزاله في عمليّة حسابيّة: فهو ينطوي على الضّمير والمسؤوليّة الشّخصيّة والاعتراف بالآخر بأنّه إنسان. لذلك، يجب ألّا نَسند إلى أنظمة اصطناعيّة قرارات مُميتة أو بكلّ الأحوال لا رجعة فيها. لا توجد خوارزميّة يمكنها أن تجعل الحرب مقبولة أخلاقيًّا. لا يُزيل الذّكاء الاصطناعيّ الطّبيعة اللاإنسانيّة المتأصّلة في الصّراع: يمكنه فقط أن يزيد سرعته ويزيد طابعه اللاإنسانيّ. وقد يَخفض عتبة اللجوء إلى العنف، ويحوّل الدّفاع عن النّفس إلى توقّع عمليّ، حيث تصير الضّحايا محض بيانات. وهكذا، فإنّه يعوّدنا على الفكرة أنّ العنف أمر لا مفرّ منه، وأنّه يجب فقط تحسينه. ومع ذلك، يبقى من الأهمّيّة بمكان أن نغرس القِيَم والحُكم الرّشيد في برمجة الأنظمة الاصطناعيّة التي نبنيها، إذ يمكن لهذه الأنظمة أن تسهم في بيئة أخلاقيّة أوسع تمكّن البشر من الإصغاء إلى ضمائرهم بشكل أفضل، وفي الوقت نفسه يمكن أن تضع فيها نماذج الذّكاء الاصطناعيّ حدودًا مناسبة.<\/p><p class=\"vp\" id=\"p199\"><span class=\"pnum\">199<\/span>لا يكفي أن نتذرّع بالأخلاق بشكل عام: بل يجب علينا أن نحدّد معايير للتمييز. المعيار الأوّل هو المسؤوليّة الشّخصيّة. عندما يصير قرار توجيه الضّربة آليًّا أو غامضًا، يزداد خطر التّهرّب من المسؤوليّة. لذلك، يجب أن تبقى سلسلة المسؤوليّات قابلة للتحديد والمساءلة: فالذين يخطّطون، ويدرّبون، ويأذنون، وينفّذون يجب أن يكونوا قادرين على أن يبرّروا خياراتهم. المعيار الثّاني هو وقت الحكم الأخلاقيّ. يميل الذّكاء الاصطناعيّ إلى تقليص أوقات اتّخاذ القرار، ولكن، في الحرب، لا يمكن أن تكون السّرعة والكفاءة الإنتاجيّة هما المعيارَين الأساسيَّين لاتّخاذ القرارات التي لا رجعة فيها. المعيار الثّالث هو التّمييز بين المدنيّين وحمايتهم. كلّ تكنولوجيا تسهّل توجيه الضّربات دون رؤية وجه الطّرف الآخر، تَخفِض عتبة الصّراع الأخلاقيّة. يجب ألّا يخلط اختيار الأهداف واستخدام القوّة بين المقاتلين وغير المقاتلين، ولا أن يتجاهل التّأثير على السّكّان العُزّل.<\/p><p class=\"vp annp\" id=\"p200\"><span class=\"pnum\">200<\/span>عن هذه المعايير ينبثق بعض المتطلّبات التي لا غِنَى عنها. أوّلًا، يجب ضمان إمكانيّة تتبّع كلّ نظام يُستخدم في مجال الحرب، وإمكانيّة إعادة بناء القرارات، حتّى لا تتلاشى المسؤوليّة وأيّة أخطاء محتملة ”في الآلة“. ثانيًا، لا يمكن تفويض قرار استخدام القوّة المميتة إلى عمليّات غير شفّافة أو آليّة، بل يجب أن يبقى تحت رقابة بشريّة فعليّة وواعية ومسؤولة. أخيرًا، من الضّروريّ وضع قواعد مشتركة، حتّى على المستوى الدّوليّ، تحدّ من سباق التّسلّح التّكنولوجيّ وتضمن حماية خاصّة للمدنيّين والبنى التّحتيّة الأساسيّة لبقائهم على قيد الحياة.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"33\" aria-label=\"تعليق توضيحي 33: Meaningful human control\">33<\/button><\/span><\/p><h3 class=\"sub\">أزمة التّعدّديّة<\/h3><p class=\"vp\" id=\"p201\"><span class=\"pnum\">201<\/span>ثقافة القوّة تنبع أيضًا من أزمة النّظام المتعدّد الأطراف. فالمؤسّسات التي نشأت لحماية فكرة المصير المشترك للشّعوب والخير العام العالميّ تبدو ضعيفة، ليس فقط بسبب القيود الهيكليّة، ولكن غالبًا بسبب غياب الإرادة المشتركة لتعزيزها، وإصلاحها والاعتراف بسلطتها الأخلاقيّة. بعد المنعطف التّاريخيّ الذي شهده القرن العشرون، بدلًا من أن نتقدّم، نحن اليوم نتراجع. فبعد سنة 1989، رافق انهيار الأنظمة الشّيوعيّة في أوروبّا عولمة اقتصاديّة بصورة خاصّة، تفتقر إلى بنية سياسيّة ملائمة قادرة على دعم الحوار والسّلام. لكنّها اعتمدت بشكل شبه أعمى على الأسواق في قدرتها على تحقيق الرّفاهيّة والدّيمقراطيّة والاستقرار، في حين أنّ العولمة في الواقع لم تولّد الوَحدة والسّلام تلقائيًّا، بل أثارت ردود فعل أصوليّة ومرتبطة بالهويّة والقوميّة. كانت النّتيجة بعيدة كلّ البعد عن التّعدّديّة الحقيقيّة: بل بدا بالأحرى كأنّه تعدّد في الاستقطاب فوضويّ ومتصارع، حيث تسود عدم الثّقة تجاه الآخر.<\/p><p class=\"vp\" id=\"p202\"><span class=\"pnum\">202<\/span>تظهر من جديد تجربة بناء الهويّة الجماعيّة ضدّ عدوّ، حيث تُغَذَّى روايات يُقَدِّم فيها كلّ واحد نفسه على أنّه ضحيّة له الحقّ على المطالبة بحقّه. التّبسيط في الأنماط – ”أنا أوّلًا“، ”صديق-عدوّ“، ”نحن-أنتم“ – يسهّل اتّخاذ قرارات غالبًا غير مسؤولة، وتقوّض الثّقة المتبادلة بين الدّول. وهكذا، يتمّ استبدال قوّة القانون الدّوليّ بما يُزعم أنّه ”قانون الأقوى“، وغالبًا يتمّ التّحايل على أدواته، مثل المحاكم المختصّة بجرائم الحرب إلى المحاكم المكلّفة بتسوية النّزاعات بين الدّول، أو إضعافها، مع ما يترتّب على ذلك من عواقب مدمّرة على الثّقافة السّياسيّة والعيش معًا. <a class=\"ref\" id=\"rn185\" href=\"#fn185\">185<\/a><\/p><p class=\"vp\" id=\"p203\"><span class=\"pnum\">203<\/span>في هذا السّياق، ينتقل بناء السّلام إلى المرتبة الثّانية: التّعاون من أجل التّنمية، ونزع السّلاح، ومنع الصّراعات، وبناء الثّقة المتبادلة تُترك جانبًا، باسم منطق القوّة. وهكذا تضعف أيضًا مكاسب القانون الإنسانيّ: إذ يُعامل مبدأ التّناسب في الرّد على الاعتداءات، وحماية الوصول إلى المياه، والغذاء والخيرات الأساسيّة، واحترام حياة المدنيّين والأطفال، على أنّها ذكريات ساذجة من الماضي.<\/p><h3 class=\"sub\">واقعيّة سياسيّة مزعومة<\/h3><p class=\"vp\" id=\"p204\"><span class=\"pnum\">204<\/span>نحن نعيش في زمن يتّسم بعمى روحيّ وثقافيّ ملحوظ. هناك براغماتيّة زائفة تدعو إلى قطع جذور الذّاكرة، كما لو كان من الممكن أن نحتفل بنوعٍ من ”خلق جديد“ منفصل عن الماضي، وحتّى الذين يستشهدون بالمبادئ الأخلاقيّة الكبيرة يمكنهم أن يسقطوا في هذه العدميّة التّاريخيّة، وينخدعوا بفكرة تقول إنّ فظائع القرن العشرين لا يمكن أن تتكرّر. في الواقع، الدّيناميّات نفسها تعود للظهور بأشكال جديدة. يبدو أنّ منطق التّوازن المسلّح والرّدع يعود لفرض نفسه. ولكن، على عكس المشهد الثّنائيّ القطب للحرب الباردة، فإنّ تكاثر الأطراف وجبهات الصّراع اليوم تضعف هذ المنطق بصورة متزايدة. الصّراعات المتفاقمة تدفع نحو حروب غير متكافئة و”هجينة“، يخوضونها أيضًا على الصّعيد الاقتصاديّ والماليّ والرّقميّ، مع استخدام التّضليل وحملات التّخويف للتأثير على الرّأي العام. في بلدانٍ كثيرة، بما في ذلك بلدان في جنوب الكرة الأرضيّة، يُقدَّم زيادة الإنفاق العسكريّ على أنّه الجواب الوحيد على مستقبل غامض أو تهديدات صريحة، في حين أنّ التّكلفة الحقيقيّة تقع على عاتق الفقراء، الذين يشهدون تقلّص الموارد المخصّصة للصحّة والتّعليم والخدمات الاجتماعيّة.<\/p><p class=\"vp\" id=\"p205\"><span class=\"pnum\">205<\/span>وراء كلّ ذلك تكمن ”واقعيّة“ زائفة، لا تستند فقط إلى منطق القوّة السّائد، بل أيضًا إلى قناعة ثقافيّة وأنثروبولوجيّة، كما لو أنّ الحرب جزء لا مفرّ منه من الطّبيعة البشريّة. لطالما كان الأمر كذلك، كما يُقال، باستثناء فترات قصيرة، وسيبقى كذلك إلى الأبد! لذلك، لم تعد المشكلة هي السّلام، الذي فقد مكانته كمرجع في الأفق الدّوليّ، بل كيف ومتى نتعامل عسكريًّا، في حين يُقال إنّ عدم الاستعداد للصراع هو تصرّف غير مسؤول. في المقابل، ما هو غير مسؤول حقًّا هو السّياسة الواقعيّة (Realpolitik)، هذا الشّكل من ”الواقعيّة“ السّياسيّة، التي تزرع في الضّمائر والثّقافة الاستسلام لحرب حتميّة، وتصف السّلام والحوار بأنّهما مواقف وهميّة أو غير عقلانيّة، تتجاهل المخاطر الموجودة على أرض الواقع. عكس ذلك، فإنّ السّلام ليس رجاءً ساذجًا ولا مجرّد غياب للحرب، بل إنّه ثمرة، ممكنة دائمًا، للعدل والمحبّة.<\/p><p class=\"vp\" id=\"p206\"><span class=\"pnum\">206<\/span>في هذا الجوّ، تتشابك العدميّة والبراغماتيّة ويجعلان من الأخطاء الجسيمة أمرًا عاديًّا: المتطرّفون الدّينيّيون والمتعصّبون من حيث الهويّة يتحالفون مع اقتصاديّة لاعقلانيّة، بينما تلجأ السّياسة بسهولة إلى التّضليل والسّخرية من الخصم وبناء المخاوف والأحقاد بشكل منهجيّ. وهكذا، يُنظر إلى اختلاف الآخر بشكل متزايد على أنّه تهديد، ممّا يغذّي الرّغبة في التّملّك، وإرادة السّيطرة، وطموحات الهيمنة، وإساءة استعمال السُّلطة، والخوف من الاختلاف، وتهيّأ أرضيّة يمكن أن تنضج فيها صراعات جديدة دون أن ندرك ذلك تقريبًا. <a class=\"ref\" id=\"rn186\" href=\"#fn186\">186<\/a><\/p><p class=\"vp\" id=\"p207\"><span class=\"pnum\">207<\/span>كلّ ذلك تربةٌ خصبة لحروب جديدة، ربّما أشدّ خطورة من سابقاتها لأنّها تميل إلى أن تفقد كلّ حدٍّ أخلاقيّ. فما كان يُعتبر في الماضي غير مقبول يمكن اليوم تنفيذه دون تردّد تقريبًا، في حين تتكيّف ردود الفعل الدّوليّة بحسب مصالح كلّ حكومة لا بحسب جسامة الوقائع موضوعيًّا. تبدو القرارات الآن وكأنّها مدفوعة بشكل شبه حصريّ في حسابات اقتصاديّة، يتمّ الدّفاع عنها بأوهام إعلاميّة، ونشوة مصطنعة، و”أحلام“ تتحطّم حتمًا، فتولّد الإحباط والعنف الجديد. وعندما نقتنع بأنّ لا شيء حقيقيّ حقًّا وأنّ ”المبادئ“ ليست سوى غلاف فارغ، يشتعل في قلوب النّاس أنفسهم فتيل انفجارات جديدة من التّعصّب والعدوانيّة.<\/p><p class=\"vp\" id=\"p208\"><span class=\"pnum\">208<\/span>في هذا المشهد، يبقى السّؤال حول الضّمانات الحقيقيّة ضدّ أعمال العنف الجديدة مفتوحًا. عندما تعمل ثقافة ما على تطبيع الصّراع وتبريره، ينفتح باب الانحراف الخطير: ما يبدو اليوم غير وارد يمكن أن يصير غدًا مقبولًا بناءً على حسابات المنفعة أو الأمن. في البلدان التي تعاني من توتّرات اجتماعيّة خطيرة، لا يمكننا أن نستبعد أن يعتبر أحدٌ ما الصّراع المسلّح وسيلة فعّالة لتحويل الانتباه عن المشاكل الدّاخليّة، وأداة عنيفة لإدارة الصّعوبات.<\/p><p class=\"vp annp\" id=\"p209\"><span class=\"pnum\">209<\/span>هناك مسؤوليّة خاصّة تقع على عاتق الذين يعملون في عالم الأبحاث. جميع الأشخاص العالِمين في هذا المجال، العلماء ورجال الأعمال والمستثمرون والسُّلطات الأكاديميّة والسّياسيّون، وآخرون، مدعوّون إلى أن يعملوا في منطق الشّفافيّة والمسؤوليّة، ويحافظوا على وعيهم للصورة الشّاملة التي تندرج فيها التّطوّرات التّكنولوجيّة التي يساهمون فيها، بما في ذلك التّطوّرات المرتبطة بالذّكاء الاصطناعيّ. عندما نكتفي بالنّظر إلى قطاعنا فقط، فإنّنا نتوهّم بأنّنا نؤدّي مهمّة محايدةً أخلاقيًّا، ونتجنّب التّساؤل حول الأهداف النّهائيّة التي توجّه تجارب معيّنة: وهكذا نوشك أن نتعاون، ربّما من غير قصد، في مشاريع غامضة تغذّي أشكالًا جديدة من العنف والتّلاعب والسّيطرة.<span class=\"annmarks\"><button class=\"ann annmark\" data-n=\"34\" aria-label=\"تعليق توضيحي 34: No one gets to be neutral\">34<\/button><\/span><\/p><h3 class=\"sub\">بناء حضارة المحبّة<\/h3><p class=\"vp\" id=\"p210\"><span class=\"pnum\">210<\/span>إنّ بناء عالَمٍ في حالة حرب دائمة هو شرّ، ويجب أن نسمّي هذه الحالة باسمها. وقد يبدو هذا الوصف للواقع الذي نعيشه قاتمًا أو متشائمًا، لكنّي أعتقد أنّه إدانة ضروريّة. مع ذلك، لا يقتصر المنظور المسيحيّ على إدانة الشّرّ. نحن ننظر إلى التّاريخ في ضوء الرّبّ المصلوب القائم من بين الأموات، الذي أعطاه الآب \"كُلَّ سُلطانٍ في السَّماءِ والأَرض\" (متّى 28، 18). نحن لا نفسّر الحاضر على أنّه مصير مغلق، بل مجال مفتوح للتوبة الشّخصيّة والجماعيّة. ونؤمن بقوّة الملكوت، الذي ينمو من حبّة الخردل الصّغيرة، من البذرة، التي ما إنْ تزرعها، حتّى تنبت وتنمو (راجع مرقس 4، 26-32). بينما تُحيط بنا ضوضاءُ الفوضى، ينمو الخير بصمت من الأرض. كما قال النّبي: \"هاءَنَذا آتي بالجَديد، ولقَد نَبَتَ الآنَ فَلا تَعرِفونَه؟\" (أشعيا 43، 19).<\/p><p class=\"vp\" id=\"p211\"><span class=\"pnum\">211<\/span>إنّ قراءة متأنّية للتّاريخ تؤكّد ذلك. حتّى في أحلك الليالي، يشجّع الرّبّ يسوع رجالًا ونساءً قادرين على ألّا يستسلموا، بل يثابروا في الخير: أناسٌ يحمون الضّعفاء ويفتحون أبواب المصالحة. إنّ ذكرى القدّيسين والأبرار، وبناة السّلام الذين هم غالبًا منسيّون، تُبَيِّن أنّ النّعمة لا تقضي على الصّراع بحركة سحريّة، بل تولّد مقاومة نشطة للشّرّ وإبداعًا مدهشًا في الخير. المسيحيّون يرون الظّلام ويدعونه باسمه، لكنّهم لا يبقون واقفين ليتأمّلوا فيه: هُم يعرفون النّور ويعلمون أنّ الظّلام لم يدركه ولا يستطيع أن يتغلّب عليه (راجع يوحنّا 1، 5). لذلك، هُم يخدمون الخير حتّى حيث يبدو أنّ الألم له الكلمة الأخيرة، ويَسنُدُهم رجاءٌ لاهوتيّ يمنح الواقع أفقًا واتّجاهًا.<\/p><h3 class=\"sub\">يمكننا جميعًا أن نؤدّي دورنا<\/h3><p class=\"vp\" id=\"p212\"><span class=\"pnum\">212<\/span>عند هذا الحدّ، تراودنا تجربة خفيّة: فنفكّر في أنّ المشاكل كبيرة جدًّا ونحن صغارٌ جدًّا، وبالتّالي فإنّ خياراتنا لا تغيّر شيئًا. إنّه شكل لطيف من أشكال الاستسلام، يتنكّر مرارًا في ثوب الواقعيّة. بالتّأكيد، ليس للجميع القدرة نفسها على التّأثير على الواقع: فهناك من يحكم، ومن يقرّر الاستثمارات، ومن يقود المؤسّسات، ومن يجري البحوث، ومن يربّي، ومن ينقل الأخبار، ومن يُنتج، وهناك من يبدو أنّه لا يملك سوى حياته اليوميّة. ومع ذلك، لا أحد يخلو من المسؤوليّة. كلّ إنسان لديه مجاله للعمل، وهنا، وليس في مكان آخر، هو مدعوّ إلى أن يختار هل يغذّي منطق القوّة (حتّى فقط باللامبالاة، والسّخرية، والكذب، والكراهية)، أم يحافظ على منطق السّلام (بالحقّ، والاعتدال، والقرب، والعناية).<\/p><p class=\"vp\" id=\"p213\"><span class=\"pnum\">213<\/span>وصف الكاتب الكاثوليكيّ جون رونالد ريويل تولكين (John Ronald Reuel Tolkien)، من القرن العشرين، مسؤوليّتنا على لسان أحد أبطال رواياته، قال: \"ليس من شأننا أن نسيطر على كلّ أمواج العالم، بل مهمّتنا هي أن نبذل كلّ ما في وسعنا لكي ننقذ السّنوات التي نعيشها، ونستأصل الشّرّ من الحقول التي نعرفها، لكي نترك للذين سيأتون بعدنا أرضًا صحّيّة ونظيفة لزراعتها\" <a class=\"ref\" id=\"rn187\" href=\"#fn187\">187<\/a>. لا تُولد حضارة المحبّة من عمل واحد ومذهل، بل من مجموع أعمال الإخلاص الصّغيرة والمثابرة، التي تشكّل حاجزًا أمام التّجريد من الإنسانيّة. لهذا السّبب، يجدر بنا أن نتوقّف وننظر في بعض الجوانب التي يمكننا، كلّ في مجاله، أن نتعاون من خلالها في بنائها. دون أن أدّعي استنفاد الموضوع، أقترح خمسة مسارات للمسؤوليّة اليوميّة والعامّة: أن ننزع السّلاح من الكلمات، وأن نبني السّلام في العدل، وأن ننظر نظرة الضّحايا، وأن نربِّي واقعيّة سليمة، وأن نعيد إطلاق الحوار والتّعدّديّة.<\/p><h3 class=\"sub\">أن ننزع السّلاح من الكلمات<\/h3><p class=\"vp\" id=\"p214\"><span class=\"pnum\">214<\/span>المساهمة الأولى التي يمكننا أن نقدّمها لحضارة فيها مزيد من الإنسانيّة هي التّنبّه لكلامنا. \"لننزع السّلاح من الكلمات، فنساهم في نزع السّلاح من الأرض\" <a class=\"ref\" id=\"rn188\" href=\"#fn188\">188<\/a>. قوّة الكلام هائلة ونختبرها في التّواصل اليوميّ، عندما يقول لنا أحدٌ شيئًا يغيّر مزاجنا، إيجابًا أو سلبًا. \"السّلام يبدأ من داخل كلّ واحد منّا: من الطّريقة التي ننظر بها إلى الآخرين، والتي نصغي بها إليهم، ونتكلّم عليهم. وبهذا المعنى، فإنّ الطّريقة التي نتواصل بها لها أهمّيّة أساسيّة: يجب أن نقول ”لا“ لحرب الكلمات والصّور، ويجب أن نرفض منطق الحرب\" <a class=\"ref\" id=\"rn189\" href=\"#fn189\">189<\/a>. لذلك، يجب علينا جميعًا أن نراجع ضمائرنا بشأن الكلمات التي نستخدمها، والأحكام المسبقة التي تتخلّلها، والعدوانيّة التي تسكنها، سواء كانت صريحة أم خفيّة. لدينا فرصة حقيقيّة للمساهمة في الخير في كلّ مرّة نقول فيها الحقيقة، أو نقدّم نصيحة حكيمة، أو نعزّز من يحتاج إلى تعزية، أو ندين الظّلم، أو نعطي صوتًا لمن لا صوت له.<\/p><h3 class=\"sub\">أن نبني السّلام في العدل<\/h3><p class=\"vp\" id=\"p215\"><span class=\"pnum\">215<\/span>يمكننا جميعًا، على أيّ مستوى، أن نساهم في أساس السّلام، الذي هو العدل. فنحن لا نسعى في الواقع إلى أيّ سلام، أو غياب الصّراع بأيّ ثمن، بل إلى السّلام الحقيقيّ الذي يُولد من العدل. \"هناك علاقة وثيقة بين عدل كلّ فرد وسلام الجميع\" <a class=\"ref\" id=\"rn190\" href=\"#fn190\">190<\/a>. كتب القدّيس أَغُسطِينُس في شرحه لآية المزمور \"البِرُّ والسَّلامُ تَعانَقا\" (المزمور 85، 11): \"لا يوجد أحد يهرب من الرّغبة في السّلام، بينما على العكس، ليس الجميع مستعدّين لممارسة العدل. [...] لكن قُم بأعمال العدل: مع الأخذ في الاعتبار أنّ العدل والسّلام يتلاقيان، ولا يوجد بينهما خلاف. لماذا تريد أنت أن تتعارض مع العدل؟ انظر، على سبيل المثال، إلى العدل الذي يقول لك لا تسرق، لكنّك لا تصغي إليه، ولا تزن، فتتظاهر بالصّمم، ولا تفعل بالآخرين ما لا تحبّ أن يفعله الآخرون بك، ولا تقل لقريبك الأشياء التي لا تريد أن يقولها القريب عليك. [...] إذن، هل تريد أن تنال السّلام؟ مارس العدل!\" <a class=\"ref\" id=\"rn191\" href=\"#fn191\">191<\/a>. لا نتعب إذًا من السّعي وراء العدل!<\/p><h3 class=\"sub\">أن ننظر نظرة الضّحايا<\/h3><p class=\"vp\" id=\"p216\"><span class=\"pnum\">216<\/span>ثمّة مواقف يتعيّن علينا فيها أن نتخلّى عن تردّدنا ونتّخذ موقفًا، لكي نحافظ على إنسانيّتنا. ثمّة صراعات لا يصحّ فيها أن نبقى حياديّين ولا يكفي فيها أن نعتقد ”بألّا نكون متآمرين“. <a class=\"ref\" id=\"rn192\" href=\"#fn192\">192<\/a> عندما نواجه قصفًا للمدنيّين، وهجمات على المستشفيات أو المدارس أو البنى التّحتيّة الحيويّة، وعنفًا يصيب الأطفال، فإنّنا نواجه عثرات تجرح الإنسانيّة نفسها. لذلك لا يمكننا أن نبقى على مستوى التّحليلات النّظريّة. كما ذكّر البابا فرنسيس، علينا أن ”نلمس جسد“ المتألّمين: <a class=\"ref\" id=\"rn193\" href=\"#fn193\">193<\/a> أن ننظر إلى وجوههم، ونصغي إلى قصصهم، ونعترف بجراحهم. الأحداث المؤلمة تحتاج إلى التّاريخ والذّاكرة على حدّ سواء، الأوّل لمحاولة سرد الوقائع، والثّاني للشّهادة على التّجارب.<\/p><p class=\"vp\" id=\"p217\"><span class=\"pnum\">217<\/span>إفساح المجال، في مجال المعلومات والتّربية، لنظرات الضّحايا وأصواتهم يساعدنا لنصير واعين حقًّا لعمق الشّرّ الكامن في الحرب، وبشكل عام، في كلّ شكل من أشكال العنف، وعلى ألّا نقبل منطق الصّراع كأمر طبيعيّ، وعلى ألّا نحوّل نظرنا إلى مكان آخر عندما تحدث إهانة للكرامة الإنسانيّة، وعلى أن نعيد إلى النّاس المتضرّرين كرامتهم في أن يُعترف بهم ويُصغَى إليهم. <a class=\"ref\" id=\"rn194\" href=\"#fn194\">194<\/a> الاهتمام بهذه الأصوات يغذّي قناعتنا بأنّ البشريّة لا تريد الحرب، باستثناء الأقلّيّات الميّالة إلى العنف. يمكن للكنيسة أن تكون بشكل خاصّ مكانًا للذّكرى الحيّة للضحايا. كما ذكّر القدّيس البابا بولس السّادس، تشعر الكنيسة بأنّ عليها أن تتبنّى صوت الموتى في الحروب الماضية وصوت الأحياء الذين ما زالوا يحملون جراحها، حتّى يصير صراخهم نداءً للسّلام والوئام وليس مقدّمةً لصراعات جديدة. <a class=\"ref\" id=\"rn195\" href=\"#fn195\">195<\/a><\/p><h3 class=\"sub\">أن نربِّيَ واقعيّة سليمة<\/h3><p class=\"vp\" id=\"p218\"><span class=\"pnum\">218<\/span>نحن بحاجة إلى واقعيّة سليمة، تتجنّب المثاليّة السّياسيّة والسّخرية القاتلة على حدّ سواء. في الواقع، يوجد نوع من المثاليّة التي تنتقي الحقائق وتطويها وتعيد تسميَتها، لكي تحافظ على رؤيَتها للعالم، وفي النّهاية تعيش في واقع مصطنع وفقًا لمعتقداتها. من ناحية أخرى، توجد أيضًا واقعيّة مبتذلة تقبل الاستسلام بدل القِيَم: بما أنّ القوّة تهَيمن، فإنّها تستنتج أنّه يجب أن تهَيمن. لا تتخلّى الواقعيّة الأصيلة عن تغيير العالم: فهي تبدأ برؤية المصالح والمخاوف والقيود وعلاقات القوّة بوضوح، وذلك تحديدًا لحساب ما يمكن تحقيقه وبأيّ خطوات. وهي لا تحصر السّياسة في الأخلاق، ولا تسلّمها إلى العنف أيضًا: بل تبحث عن طُرق قابلة للتطبيق حتّى يكون السّلام أكثر من مجرّد كلمة، بل يكون مؤسّسات ذات مصداقيّة، وضمانات قابلة للتحقّق، ومفاوضات صبورة، ومنع النّزاعات، وحماية المدنيّين.<\/p><h3 class=\"sub\">أن نعيد إطلاق الحوار<\/h3><p class=\"vp\" id=\"p219\"><span class=\"pnum\">219<\/span>لكي نبني حضارة المحبّة، يجب أن نمارس الحوار. فهو الأداة الرّئيسيّة للعيش معًا بين الأفراد والشّعوب، وهو البديل للصّراع المفتوح. ذكّر بذلك البابا بيوس الثّاني عشر في عشيّة الحرب العالميّة الثّانية، عندما أكّد أنّه لا يُفقد شيء بالسّلام، بينما يمكن أن يُفقد كلّ شيء بالحرب، وأنّه على البشر أن يعودوا إلى التّكلّم بعضهم مع بعض، لأنّ الحوار الصّادق والمثابر يفتح دائمًا إمكانيّة التّوصّل إلى حلّ مشرّف. <a class=\"ref\" id=\"rn196\" href=\"#fn196\">196<\/a><\/p><p class=\"vp\" id=\"p220\"><span class=\"pnum\">220<\/span>الحوار هو بُعد عادي من أبعاد الحياة البشريّة، ولا يقتصر فقط على العلاقات بين الدّول. يجب اكتساب مَيل لبناء روابط أخويّة، قائمة على الإصغاء، والنّظرات الصّادقة، والوقت المكرَّس للغير، وحتّى الوقت الضّائع معًا. لأنّنا إن اختبرنا اللقاء الحقيقيّ مع الآخر، المختلف، والغريب، والمهاجر، يصير من الصّعب جدًّا حتّى مجرّد تخيّل الحرب.<\/p><p class=\"vp\" id=\"p221\"><span class=\"pnum\">221<\/span>على الصّعيد السّياسيّ، من الملحّ الانتقال من ”ثقافة القوّة“ إلى ”ثقافة التّفاوض“ الحقيقيّة، حيث يصير الحوار والعلاقات الدّبلوماسيّة الطّريق المعتاد لمواجهة الصّراعات، كما كان يتمنّى جيورجيو لابيرا (Giorgio La Pira): \"يجب استبدال أسلوب الحرب بأسلوب السّلام: وهو أسلوب التّفاوض، واللقاء، والتّقارب: أيّ الأسلوب الإنسانيّ الحقيقيّ!\" <a class=\"ref\" id=\"rn197\" href=\"#fn197\">197<\/a>. إدراك مصير الشّعوب المشترك يتطلّب أن تصير ثقافة التّفاوض التزامًا مشتركًا وسياسيًّا وثقافيًّا، قادرًا على إبعاد البشريّة تدريجيًّا عن دوّامة العنف.<\/p><p class=\"vp\" id=\"p222\"><span class=\"pnum\">222<\/span>أودّ أن أكرّر للذين يتحمّلون شرف ومسؤوليّة الحكم بعض الكلمات التي قلتُها في مطلع حبريّتي: \"الشّعوب تريد السّلام، وأنا، من كلّ قلبي، أقول للمسؤولين عن الشّعوب: لنلتقِ، ولنتحاور، ولنتفاوض! الحرب ليست حتميّة أبدًا، والأسلحة يمكن ويجب أن تصمت، لأنّها لا تحلّ المشاكل بل تُفاقمها، لأنّ التّاريخ سيذكر من زرع السّلام، لا من حصد الضّحايا، ولأنّ الآخرين ليسوا أوّلًا أعداءً، بل هم بشر: وهم ليسوا أشرارًا يجب أن نكرههم، بل هم أشخاص، بشرٌ، يجب أن نتكلّم معهم. لنتجنّب الرّؤى المانويّة التي تتّسم بها الرّوايات العنيفة، والتي تقسِّم العالم إلى أخيار وأشرار\" <a class=\"ref\" id=\"rn198\" href=\"#fn198\">198<\/a>.<\/p><p class=\"vp\" id=\"p223\"><span class=\"pnum\">223<\/span>يرفض الحوار منطق العنف، وله دور حاسم في العلاقات بين الأديان، لأنّ رسالة السّلام تقع في صميم المسارات الرّوحيّة الكبرى. <a class=\"ref\" id=\"rn199\" href=\"#fn199\">199<\/a> ومن يستخدم اسم الله لتبرير الإرهاب أو العنف أو الحرب يخون صورة الله: فالقتال باسم الدِّين يعني، في الواقع، الإساءة إلى الدِّين نفسه. <a class=\"ref\" id=\"rn200\" href=\"#fn200\">200<\/a> إنّ ”روح أسيزي“، التي دعا إليها القدّيس البابا يوحنّا بولس الثّاني واستمرّت في التزام البابا فرنسيس، على سبيل المثال في الحوار مع الإمام الأكبر للأزهر، تُظهر أنّ المؤمنين يمكنهم أن يستقوا من جديد من أعمق مصادر تقاليدهم الرّوحيّة أصالة، حيث لا مكان للكراهية المُقدّسة.<\/p><h3 class=\"sub\">ضرورة الدّبلوماسيّة والتّعدّديّة<\/h3><p class=\"vp\" id=\"p224\"><span class=\"pnum\">224<\/span>في العلاقات الدّوليّة، يُعدّ الحوار أداة لا غِنَى عنها للدبلوماسيّة من أجل منع الصّراعات وإعادة حياكة روابط الثّقة. في مواجهة الاتّصالات الاندفاعيّة والخطاب العدوانيّ ومنطق القوّة الذي يميّز عصرنا، \"رسالة الدّبلوماسيّة هي تشجيع الحوار مع الجميع، بما في ذلك المحاورون الذين يُعتبرون ”مزعجين“ أو الذين لا يعتبرون أنفسهم مؤهّلين للتفاوض\" <a class=\"ref\" id=\"rn201\" href=\"#fn201\">201<\/a>، مستخدمين التّواضع والصّبر إلى أقصى حدّ، لإعادة توطيد أدنى علامات النّوايا الحسنة بين الأطراف المتنازعة، من أجل الشّروع في عمليّة مصالحة.<\/p><p class=\"vp\" id=\"p225\"><span class=\"pnum\">225<\/span>الفضاء السّيبرانيّ أيضًا صار ساحة للمواجهة: فالهجمات الإلكترونيّة، والتّلاعب بالبيانات، وحملات التّأثير التي يتمّ تنظيمها بمساعدة الذّكاء الاصطناعيّ يمكنها أن تزعزع استقرار بلدان بأكملها قبل أن يصل الأمر إلى صراع مسلّح مفتوح. في هذا المجال، يكون مرارًا تحديد المسؤوليّات غير مؤكّد: فعندما لا يكون واضحًا مَن الذي شنّ الهجوم، يزداد خطر ردود الفعل غير المتناسبة، وأخطاء التّقييم، ودوّامة التّصعيد. لذلك، نحن بحاجة إلى دبلوماسيّة قادرة على العمل أيضًا في هذه البيئة الجديدة، وتفاوض على قواعد مشتركة بشأن استخدام التّكنولوجيّات الرّقميّة، وحماية المدنيّين والمستضعفين من أشكال العنف الخفيّة، وليست أقلّ واقعيّة.<\/p><p class=\"vp\" id=\"p226\"><span class=\"pnum\">226<\/span>المنظّمات الدّوليّة، لا سيّما الأمم المتّحدة، تبقى أدوات أساسيّة لتعزيز حضارة المحبّة، بدعم الحوار بين الأمم، والحلّ السّلميّ للنزاعات، والتّنمية الشّاملة للشّعوب، وحماية الضّعفاء، ونزع السّلاح، والاهتمام بالخليقة. من خلال هذه الجهات، يمكن للمجتمع الدّوليّ أن يسعى إلى الحدّ من أنواع التّفاوت، والدّفاع عن حقوق اللاجئين والأقلّيّات، وتحرير الموارد من التّسلّح لتخصيصها للتنمية البشريّة وحماية بيتنا المشترك. الكرسيّ الرّسوليّ يعزّز هذا الالتزام ويرافقه، مع الاعتراف بأنّ الضّعف الحاليّ للأمم المتّحدة والنّظام السّياسيّ الدّوليّ يكشف عن الحاجة إلى إصلاحات عميقة: ليس الأمر تعديلات فنّيّة فقط، لأنّ أزمة القناعات والقِيَم تمسّ أيضًا الأسس الأخلاقيّة لحياة الأمم وتجعل من الصّعب توجيه التّعدّديّة نحو الخير العام الحقيقيّ. <a class=\"ref\" id=\"rn202\" href=\"#fn202\">202<\/a><\/p><p class=\"vp\" id=\"p227\"><span class=\"pnum\">227<\/span>في السّياق الدّوليّ، تتبنّى دبلوماسيّة الكرسيّ الرّسوليّ مبدأ الرّحمة الإنجيليّ كمعيار ملموس للعمل السّياسيّ. إنّها إحدى الطّرق التي يضع بها الكرسيّ الرّسوليّ نفسه في خدمة البشريّة، ويدعوا الضّمائر إلى المحبّة والحقّ، ويدافع عن كرامة كلّ إنسان، ويتكلّم باسم الفقراء والمهاجرين وضحايا الحروب. بهذه الطّريقة، تعبّر الدّبلوماسيّة البابويّة عن كاثوليكيّة الكنيسة وتساهم في بناء حضارة المحبّة التي تُوَجَّه فيها التّكنولوجيّات الجديدة أيضًا نحو الخير العام.<\/p><h3 class=\"sub\">الصّلاة والرّجاء<\/h3><p class=\"vp\" id=\"p228\"><span class=\"pnum\">228<\/span>مسارات الالتزام هذه تتغذّى بالصّلاة وهي غذاء لها. في الواقع، بالنّسبة لنا، السّلام \"يأتي قبل كلّ شيء من الله، الذي يحبّنا جميعًا دون شروط\" <a class=\"ref\" id=\"rn203\" href=\"#fn203\">203<\/a>. إنّه عطيّة قدّمها يسوع لتلاميذه في يوم الفصح: \"السّلام لكم! هذا هو سلام المسيح القائم من بين الأموات، إنّه سلام مجرَّد من السّلاح، وسلام يُجرِّدُ من السّلاح، ومتواضع ومثابر\" <a class=\"ref\" id=\"rn204\" href=\"#fn204\">204<\/a>. بهذه الكلمات ألقيت التّحيّة على الكنيسة والعالم في يوم انتخابي على كرسيّ بطرس، وأودّ أن أكرّرها لأدعوا الجميع إلى أن يطلبوا هذه العطيّة. لا نتعب من الصّلاة من أجل السّلام والالتزام بتحقيقه في علاقاتنا وفي المجتمع.<\/p><\/div><\/details>\n<details class=\"chapter\" id=\"ch-conclusion\"><summary><div class=\"csum\"><span class=\"csum-title\">الخاتمة<\/span><span class=\"csum-desc\">الكلمة صار جسدًا، جسد واحد في المسيح، ونشيد الرجاء. <span class=\"csum-n\">· 17 أقسام<\/span><\/span><span class=\"csum-cta\"><span class=\"chev\">›<\/span><span class=\"cta-read\">انقر للقراءة<\/span><span class=\"cta-collapse\">انقر للطي<\/span><\/span><\/div><\/summary><div class=\"chapter-body\"><p class=\"vp\" id=\"p229\"><span class=\"pnum\">229<\/span>\"فلْيَنْظُرْ كُلُّ واحِدٍ كيفَ يَبني\" (1 قورنتس 3، 10): إنّه كلام القدّيس بولس، الذي شجّع به مسيحيّي قورنتس على أن يحفظوا الوَحدة. أيّها الإخوة والأخوات الأعزّاء، لقد تساءلنا عن العالم الذي نبنيه، وسألنا أنفسنا ماذا يعني أن نحمي الإنسان في عصر الذّكاء الاصطناعيّ. في ختام هذا المسار، أودّ أن أقدّم لكم مسيرة للحياة المسيحيّة متّسمة بالبساطة ومتطلّبة نعيش بها هذا التّغيير التّاريخيّ في ضوء الإنجيل. إنّها مسيرة تنشأ من التّأمّل في مخطّط الله، وتعيش الوَحدة الكنسيّة وتتغذّى من كلمة الله والإفخارستيّا، وتبني العالم في الخير، وتصلّي مع مريم العذراء.<\/p><h3 class=\"sub\">الكلمة صار جسدًا<\/h3><p class=\"vp\" id=\"p230\"><span class=\"pnum\">230<\/span>في عالَم يرزح تحت وطأة مناورات كثيرة تهدف إلى غزو الأسواق ومجالات النّفوذ، التي تتستّر مرارًا بخطابات مطمئنة وبُنى أيديولوجيّة مُغرية، يشعر قلبنا بالحاجة إلى اكتشاف مخطّط مختلف، حكيم ورحيم، ويشبه المخطّط الذي تتأمّله مريم في نشيد ”تعظّم نفسي الرّبّ“، عندما تُعلِن أنّ رحمة الله تمتدّ من جيل إلى جيل على الذين يتّقونه. <a class=\"ref\" id=\"rn205\" href=\"#fn205\">205<\/a> مخطّط الرّحمة هذا يجتاز التّاريخ اليوم أيضًا، في خضمّ التّغيّرات السّريعة والمضطربة التي تحدّدها الخوارزميّات والشّبكات العالميّة، ويصير بوصلة لحياة إنجيليّة في العصر الرّقميّ.<\/p><p class=\"vp\" id=\"p231\"><span class=\"pnum\">231<\/span>نجد في مركز حياتنا سرّ التّجسّد: الكلمة صار بشرًا وسكن بيننا. جسد الابن، الفقير والضّعيف، يذكّرنا بجسد الإخوة والأخوات الكثيرين الذين جُرِّدُوا من كرامتهم وفُرِضَ عليهم الصّمت، <a class=\"ref\" id=\"rn206\" href=\"#fn206\">206<\/a> ومن خلال هذا القرب، تدخل عطيّة السّلام إلى العالم بطريقة متناقضة: مثل قوّة تمكّننا من أن نصير أبناء الله، وتستيقظ عندما نتأثّر ببكاء الصّغار، وضعف المسنّين، وصمت الضّحايا، وتعب الذين يجاهدون ضدّ الشّرّ الذي لا يريدون أن يعملوه. <a class=\"ref\" id=\"rn207\" href=\"#fn207\">207<\/a> في هذا الجسد المجروح والمحبوب، يُبَيِّن لنا الآب الإنسانيّة الحقيقيّة لحياة تتحقّق في الانفتاح والتّواصل إلى درجة تجعلنا نريد أن تتحقّق مشيئته كما في السّماء كذلك على الأرض. <a class=\"ref\" id=\"rn208\" href=\"#fn208\">208<\/a><\/p><p class=\"vp\" id=\"p232\"><span class=\"pnum\">232<\/span>أمام وعود ما بعد الإنسانيّة وبعض التّيّارات التي تتجاوز الإنسانيّة، التي تسعى إلى إنسانيّة معزّزة لكن تكاد أن تكون غير مجسّدة، ندرك رغبة تهمّنا: الحاجة إلى حياة فيها مزيد من الامتلاء، وأقلّ عرضة للضعف والألم. غير أنّ سرّ التّجسّد يفتح طريقًا مختلفًا. فبينما تدفع الأيديولوجيّات القديمة والجديدة الإنسان إلى تجاوز الحدود تقنيًّا والارتقاء فوق الآخرين لفرض سيطرته، فإنّ سرّ ابن الله الذي يدخل في حالتنا يروي حركة معاكسة: الإله الحيّ ينزل إلى تاريخنا ليحرّرنا من كلّ عبوديّة، <a class=\"ref\" id=\"rn209\" href=\"#fn209\">209<\/a> ويأخذ على عاتقه ضعفنا ويحوّله إلى مكان للخلاص. لا توجد لحظة أو حالة إنسانيّة غير جديرة بالله: \"وفقًا لتعاليم إيماننا، لنا في أسرارنا، إلهٌ يولد في المذود ونسجد له، إلهٌ يعيش ويتجوَّل في اليهوديّة، إلهٌ يموت على الصّليب، إلهٌ مات ورقد في القبر\" <a class=\"ref\" id=\"rn210\" href=\"#fn210\">210<\/a>. هكذا يجد مستقبل البشريّة معياره في القدرة على قبول هذه الطّريقة الإلهيّة في الاقتراب من النّاس، ومشاركة أعباء العالم، وتحويل العلاقات من الدّاخل. \"يا للعجب [...] الإنسان هو الله، وهذا الإله الإنسان يمرّ بكلّ تلك المراحل، ويتحمّل كلّ تلك الحالات ويَرفع من شأنها، ويُقدّسها، ويؤلّهها في ذاته!\" <a class=\"ref\" id=\"rn211\" href=\"#fn211\">211<\/a>. ما يخلّص الإنسان هو الحبّ الإلهيّ الذي ينزل إلى أضعف نقطة في تاريخه ويجدّده في أعماقه.<\/p><p class=\"vp\" id=\"p233\"><span class=\"pnum\">233<\/span>لذلك، كمؤمن بين المؤمنين، أدعو إلى أن تتأمّلوا، في وجه الابن، في الإنسانيّة الرّائعة التي تضيء أيضًا عصر الذّكاء الاصطناعيّ. في المسيح نفهم أنّ الإنسان مدعوّ إلى أن يكون شريكًا في عمل الخلق، بدل أن يكون متفرّجًا مستسلمًا لعمليّات تكنولوجيّة تحدّ من حرّيّته ومسؤوليّته. <a class=\"ref\" id=\"rn212\" href=\"#fn212\">212<\/a> الكرامة التي ينقشها الرّوح القدس في كلّ واحدٍ منّا تظهر أيضًا في القدرة على التّفكير النّقديّ، والاختيار، والمحبّة دون مقابل، والدّخول في علاقات حقيقيّة. لا يوجد أيّ نظام حسابيّ، مهما كان متطوّرًا، يَلِد قلبًا يسلّم نفسه، ولا ضميرًا يميّز الخير. حتّى عندما تتفوّق الآلات في الكفاءة، يبقى مركز التّاريخ وجهًا بشريًّا يطلب أن يُنظر إليه. هذا الوجه البشريّ هو الكمال الذي يسير التّاريخ نحوه. إنّه سرّ مراجعة كلّ شيء في المسيح، واليقين بأنّ الآب قد قرّر أن يجمع كلّ شيء فيه، ما في السّماء وما على الأرض، فهو الرّأس الواحد (راجع أفسس 1، 10). في هذا المخطّط، لن يضيع شيء ممّا هو إنسانيّ حقًّا، بل سيتّم تطهير كلّ شيء وتوحيده في الذي يجمع كلّ كِسرَةٍ من الحياة، وكلّ دمعة، وكلّ إنجاز إنسانيّ حقيقيّ، لينتشلها من العدم ويسلّمها، مفديّة، إلى الآب.<\/p><h3 class=\"sub\">جسد واحد في المسيح<\/h3><p class=\"vp\" id=\"p234\"><span class=\"pnum\">234<\/span>الرّوحانيّة التي نحتاج إليها هي روحانيّة إفخارستيّة، أي روحانيّة الوَحدة الكنسيّة في المحبّة. سرّ التّجسّد والفصح يُظهِران لنا الإله الذي يدخل في حالتنا البشريّة فتتجلّى حتّى عطاء الذّات. وهذا العطاء يبقى حاضرًا وعاملًا في الإفخارستيّا، التي فيها نتناول الرّبّ يسوع وفيها هو يجمع الكنيسة، لكي تصير تقدمته مبدأ للوَحدة وينبوعًا للحياة الجديدة. من هذه الوَحدة والشّركة ينشأ أيضًا التّضامن المسيحيّ، لأنّ \"الاتّحاد مع المسيح هو في الوقت نفسه اتّحاد مع جميع الآخرين الذين يهب لهم المسيح نفسه\" <a class=\"ref\" id=\"rn213\" href=\"#fn213\">213<\/a>. كما شرح القدّيس أَغُسطِينُس للمسيحيّين الجدد في كنيسته، فإنّ الخبز والخمر على المذبح هما سرّ وَحدة المؤمنين في المسيح: \"ما يُرى له مظهر ماديّ، وما يُفهم ينتج أثرًا روحيًّا. إذا أردت أن تفهم [سرّ] جسد المسيح، فاستمع إلى الرّسول الذي يقول للمؤمنين: أَنتُم جَسَدُ المَسيح وكُلُّ واحِدٍ مِنكُم عُضوٌ مِنه (1 قورنتس 12، 27). فإذا كنتم أنتم جسد المسيح وأعضاءه، فإنّ سرّكم موضوع على مائدة الرّبّ: تقبّلوا سرّكم. وأجيبوا: آمين على حقيقة ما أنتم، هذا توقيعكم. في الواقع، يُقال لكم في المناولة: جسد المسيح، فتجيبون: آمين. كونوا أعضاء في جسد المسيح، لكي يكون قولكم ”آمين“ صادقًا\" <a class=\"ref\" id=\"rn214\" href=\"#fn214\">214<\/a>.<\/p><p class=\"vp\" id=\"p235\"><span class=\"pnum\">235<\/span>كلمة ”آمين“ التي نقولها في الليتورجيّا، والجسد الذي نأكله والدّمّ الذي نشربه، تكوِّن كلّ حياتنا. الإفخارستيّا \"هي لقاء شخصيّ جدًّا مع الرّبّ يسوع، ومع ذلك، فهي ليست مجرّد عمل تقويّ فرديّ\" <a class=\"ref\" id=\"rn215\" href=\"#fn215\">215<\/a>. فيها يتجلّى بشكل مرئيّ أنّنا \"نحن كنيسة المسيح، ونحن أعضاؤه، وجسده. نحن إخوة وأخوات فيه. وفي المسيح، على كثرتنا واختلافاتنا، نحن شيء واحد: في المسيح الواحد نحن واحد\" <a class=\"ref\" id=\"rn216\" href=\"#fn216\">216<\/a>. الإفخارستيّا تجعلنا ننفتح على العدل والمشاركة، مع تنبّه خاصّ نحو الذين يحملون عبء الفقر والتّهميش. وبينما يمكن للشبكات الاقتصاديّة والتّكنولوجيّة الجديدة أن تولّد الإقصاء والعزلة والتّبعيّة، فإنّ الكنيسة التي تتغذّى من الإفخارستيّا مدعوّة إلى أن تُظهر مقياسًا آخر، بالحفاظ على الرّوابط، وإعادة الصّوت إلى غير المرئيّين، وتوجيه العمليّات نحو كرامة الإنسان.<\/p><h3 class=\"sub\">ورشة عمل عصرنا<\/h3><p class=\"vp\" id=\"p236\"><span class=\"pnum\">236<\/span>الرّوحانيّة التي أريد أن أقدّمها هي روحانيّة ”المهندس المعماريّ الحكيم“ الذي يلتزم في بناء العالم في الخير، وهو مدفوع برجاء ملكوت الله (راجع 1 قورنتس 3، 10). كما كتبت في بداية هذه التأمّلات، <a class=\"ref\" id=\"rn217\" href=\"#fn217\">217<\/a> يجب أن يكون أساس بنائنا اليوم هو العلاقة مع الله، وقاعدته هي قبول الحدود البشريّة باعتبارها أمرًا طبيعيًّا وإيجابيًّا، وأسلوبه هو المسؤوليّة المشتركة واللغة الإنجيليّة. في نهاية المسيرة، يتبلور مشروع حضارة المحبّة بشكل أوضح، ويبدو أنّ الورشة قد انطلقت من قَبل، لا سيّما بفضل الكثير من ”الحجارة الحيّة“ المرتبطة ارتباطًا راسخًا بالمسيح، حجر الزّاوية (راجع 1 بطرس 2، 4-6). في هذا العمل، نحن مدعوّون إلى أن نقوم بدور نشط، دون اللجوء إلى الرّوحانيّة المجرّدة أو إلى عالمنا الصّغير: يجب أن نكون أُمناء للحقّ، ونستثمر في التّربية، ونهتمّ بالعلاقات، ونحبّ العدل والسّلام.<\/p><p class=\"vp\" id=\"p237\"><span class=\"pnum\">237<\/span>لنبقَ أمناء للحقيقة! ونحن نعيش غارقين في تدفّقات لا تنقطع من المعلومات والآراء والصّور، نعلَم كم هو سهلٌ أن نوجّه القرارات والتّفضيلات بخوارزميّات متطوّرة أكثر فأكثر. <a class=\"ref\" id=\"rn218\" href=\"#fn218\">218<\/a> في هذا السّياق، من المهمّ أن نحافظ على قلب يحبّ الحقيقة، ويريد ما هو عادل أكثر من المواضيع التي تلفت النّظر، ويبحث عن الحكمة أكثر من المواضيع التي لها تأثير فوريّ. الحقيقة التي يجب ألّا نفقدها هي حقيقة الله والإنسان، كما كشفها لنا المسيح. يجب علينا أن نتخلّى عن نظرة الإنسان الفرديّة والتّقنيّة، كما لو أنّ الواقع مجرّد مادّة يمكن تكوينها وفقًا لمصالح أنانيّة، سواء فرديّة أم جماعيّة. <a class=\"ref\" id=\"rn219\" href=\"#fn219\">219<\/a> ولنَغرِس وَلْنُنَمِّ في المقابل ما وصفه البابا فرنسيس بـ\"المركزيّة البشريّة\" <a class=\"ref\" id=\"rn220\" href=\"#fn220\">220<\/a>، التي تعترف بأنّ الإنسان مخلوق مندمج في نسيج من العلاقات مع الكائنات الحيّة الأخرى ومع كلّ الخليقة. الأمانة للحقيقة يتطلّب دمج الإمكانات التي توفّرها التّقنيّة في مسيرة من الحكمة، وقادرة على أن تحافظ معًا على كرامة كلّ إنسان وعلى مستقبل بيتنا المشترك.<\/p><p class=\"vp\" id=\"p238\"><span class=\"pnum\">238<\/span>لنستثمر في التّربية التي تبدأ من أنفسنا! نحن جميعًا بحاجة إلى أن نُنشّئ أنفسنا على أن نعيش البعد الرّقميّ بطريقة إنسانيّة، وكجزء لا يتجزّأ من التّربية على الإيمان وحياة الإنجيل الصّالحة. يجب علينا أن نربّي أنفسنا على اعتبار العالم الرّقميّ قارّةً جديدة تحتاج إلى بشارة الإنجيل، التي تتطلّب مُرسَلين مُضَحِّين وناضجين في الإيمان. وبشكل خاصّ، نحن بحاجة إلى بالغين يكتشفون من جديد دعوتهم كصُنَّاع تربية، ومستعدّين للعمل اليوميّ، الصّبور، الذي تعزّزه التّحالفات التّربويّة الواسعة والمشتركة. إنّ مرافقة الأطفال والفتيان في استخدام التّكنولوجيّات كمساحة للعلاقات المسؤولة، ومساعدتهم على أن يتعرّفوا على مخاطرها وأن يختاروا ما ينمّي حرّيّتهم الدّاخليّة، هو اليوم شكلٌ ملموسٌ من أشكال المحبّة وحماية كرامتهم. تربية الأجيال الجديدة على أن يؤمنوا بأنّ تطوّر التّكنولوجيّات لا يتبع مسارًا حتميًّا، بل يمكن توجيهه بالمسؤوليّة الشّخصيّة والجماعيّة، وهو أحد أثمن الخدمات للخير العام.<\/p><p class=\"vp\" id=\"p239\"><span class=\"pnum\">239<\/span>لنهتمّ بالعلاقات! في عصرٍ يميل إلى السّرعة والتّجزئة، لا يزال الجسد البشريّ يطلب أن يتمّ الاهتمام والاعتراف به من قِبَل أيادٍ قادرة على الحنان، وعقول متنبّهة، وكلمات طيّبة. الثّقافة الرّقميّة تضاعف الرّوابط وتقدّم إمكانيّات جديدة للقاء، مع ذلك، يبقى قلب الإنسان بحاجة لا غِنَى عنها إلى القرب. أدعو إلى أن تحافظوا على الأماكن والأوقات التي يظلّ فيها الحضور الجسديّ حاسمًا: مثلًا المائدة المشتركة، والجماعة المسيحيّة التي تجتمع، وزيارة من هُم وحدهم، وخدمة الفقراء. إنّها علامات على إنسانيّة لا تزال تؤمن بأنّ كلّ جسد هو هيكل للروح القدس وبيت لله، وهذا التّحالف بين المجد والضّعف بالتّحديد يصير معيارًا لتقييم النّماذج الأنثروبولوجيّة التي تقترحها الثّقافة الحاليّة.<\/p><p class=\"vp\" id=\"p240\"><span class=\"pnum\">240<\/span>لنحبّ العدل والسّلام! التّقنيّات نفسها التي تسهّل التّواصل والوصول إلى الموارد يمكنها أن تعزّز نماذج تستغلّ المستضعفين، وتغذّي أشكالًا جديدة من العبوديّة، وتحوّل الصّراع إلى فرصة للربح. كلّ خيار تقنيّ أو اقتصاديّ يتحوّل إلى مكان للتمييز الرّوحيّ، وفرصة للتحقّق ممّا إذا كانت تطوّرات الذّكاء الاصطناعيّ تفتح مجالات للعدل والمشاركة أم أنّها تركّز الثَّروة والسُّلطة في أيدي قلّة قليلة. أدعو إلى أن تنظروا بوضوح إلى سلاسل الإنتاج الرّقميّ، وظروف العمل المخفيّة وراء أجهزتنا، والآليّات التي تستفيد من التّلاعب والحرب، وفي الوقت نفسه، أن تبحثوا عن طرق عمليّة لتنمية المساواة والمشاركة والعناية بالخليقة. الرّجاء الذي نعلنه يأتي من السّماء \"لكي يَلِد هنا، على الأرض، تاريخًا جديدًا\": ولهذا السّبب بالتّحديد يلتزم المؤمنون بأن يحلّ المزيد من العدل مكان عدم المساواة ولكي \"تحلّ صناعة السّلام محلّ صناعة الحرب\" <a class=\"ref\" id=\"rn221\" href=\"#fn221\">221<\/a>.<\/p><p class=\"vp\" id=\"p241\"><span class=\"pnum\">241<\/span>وبالنّظر إلى الغد، أودّ أن أستحضر صورة نحميا، الذي اخترناه في بداية هذه المسيرة رفيقًا ومرشدًا لنا. سمع نحميا صراخ مدينة مجروحة، وحمل ذلك الألم في صلاته، وميّز أمام الله، وطلب المساعدة، وحصل على الإذن لكي ينطلق، ونظّم العمل، وواجه مقاومة داخليّة وخارجيّة، وأعاد بناء أسوار أورشليم مع الشّعب، حجرًا فوق حجر. أرى فيه مثالًا مُنيرًا لدعوتنا في زمن التّحوّل الرّقميّ لألّا نكون متفرّجين مستسلمين للانقسامات الاجتماعيّة والثّقافيّة، ولا مجرّد معلّقين على الأنقاض، بل نكون نساءً ورجالًا يدخلون ورشة عمل التّاريخ – مختبرات الأبحاث، والمشاريع التّكنولوجيّة، والمدارس، ووسائل الإعلام، والمؤسّسات، والجماعات المسيحيّة المحلّيّة – ليُقيموا ما تهدّم ويحموا ما هو معرّض للخطر. مثل نحميا، نحن أيضًا مدعوّون إلى أن نجمع بين الإصغاء والشّجاعة، والصّلاة والمسؤوليّة، لكي تصير مدينة البشر أكثر ملاءمة للعيش، حتّى ولو بدا أنّ المنطق التّكنوقراطيّ ومصالح حزبٍ معيّن هي السّائدة.<\/p><p class=\"vp\" id=\"p242\"><span class=\"pnum\">242<\/span>إنّ صورة إعادة بناء أورشليم تذكّر بوعد العهد الجديد، بالمدينة المقدّسة التي تُمنح لنا أوّلًا عطيّةً من الله. ففي سفر الرّؤيا، تنزل أورشليم الجديدة إلينا عطيّةً لكلّ شعب الله، \"مُهَيَّأَةً مِثلَ عَروسٍ مُزَيَّنَةٍ لِعَريسِها\" (رؤيا يوحنّا 21، 2). أسوار أورشليم لم تعد تحصينات دفاعيّة، بل صارت زينةً ثمينة لعروس الحمل. أمّا أبوابها، التي كان نحميا يعتني بحراستها، فقد بقيت مفتوحة دائمًا أمام جميع الأمم. إنّ حضور الله يقدّم للجميع نورًا وحياة. فالمدينة هي جنّة جديدة، فيها ماء حَيّ يُعطى للعطاش، وشجرة حياة ورقها \"لِشِفاءِ الأُمَم\" (رؤيا يوحنّا 22، 2). في انتظار اكتمال هذه الرّؤية، فهي تقف أمامنا مثل دعوةٍ ونداء لنتجاوز انقساماتنا ونعمل معًا: فهذه هي طريق يسوع المسيح، أمس واليوم وإلى الأبد.<\/p><h3 class=\"sub\">نشيد الرّجاء: نشيد ”تعظّم نفسي الرّبّ“<\/h3><p class=\"vp\" id=\"p243\"><span class=\"pnum\">243<\/span>النّقطة الرّابعة في برنامج الحياة المسيحيّة هذا، بعد الإيمان الذي يتأمّل في مخطّط محبّة الآب، والمحبّة التي توحّدنا في جسد كنسيّ واحد، والرّجاء الذي يعزّز عملنا في العالم، هي الصّلاة. نشيد مريم العذراء يرافق التزامنا. أمام أليصابات التي أعلنت لها أنّها صارت أمّ الرّبّ يسوع، انطلقت مريم العذراء في نشيد تسبيح وفرح: تعظّم نفسُها الرّبّ وتبتهج روحُها بالله مخلّصها، لأنّه اختار لمخطّط خلاصه فتاة شابّة، فقيرة، وصغيرة. فجأة، رأت مريم العذراء كلّ التّاريخ بعيون هذا الاكتشاف. لم يتغيّر شيء حولها: فالوضع الاجتماعيّ والسّياسيّ لعصرها بقي كما هو، مع الرّومان الذين يسيطرون على أرضها وشعبها المنقسم والمُهان. ومع ذلك، فقد تغيّر كلّ شيء في داخلها، فسمح لها ذلك بأن ترى ما هو غير مرئيّ. لقد صنع الله حقًّا عزًّا بساعده، وشتّت المتكبّرين، وحطّ المقتدرين، ورفع المتواضعين، وأشبع الجياع، والأغنياء أرسلهم فارغين. لقد عضد إسرائيل عَبدَه بالفعل. الله \"يقف إلى جانب الأخيرين. مشروعه يكون مرارًا مخفيًّا تحت غموض الأحداث البشريّة، التي ترى ”المتكبّرين والأقوياء والأغنياء“ ينتصرون. ومع ذلك، فإنّ قوّته السّرّيّة ستُكشف في النّهاية\" <a class=\"ref\" id=\"rn222\" href=\"#fn222\">222<\/a>.<\/p><p class=\"vp\" id=\"p244\"><span class=\"pnum\">244<\/span>لا تعلّمنا مريم العذراء أن نرى عمل الله غير المرئيّ فقط، بل توجّه نظرنا أيضًا \"إلى نقاط انكسار الإنسانيّة، هناك حيث يظهر اعوجاج العالم، في الصّراع بين المتواضعين والأقوياء، وبين الفقراء والأغنياء، وبين الشّباع والجياع\"، وتربّينا \"لنكوِّنَ فينا وجهة نظر مختلفة لكي ننظر إلى العالم من الأدنى، بعيون المتألّمين، لا بعيون الكِبار، ولكي ننظر إلى التّاريخ بنظرة الصّغار، لا من وجهة نظر أصحاب السُّلطة، ولكي نفسّر أحداث التّاريخ من وجهة نظر الأرملة واليتيم والغريب، والطّفل الجريح والمنفيّ واللاجئ\" <a class=\"ref\" id=\"rn223\" href=\"#fn223\">223<\/a>. وهكذا، تصير سيِّدتنا مريم العذراء \"شاعرة ونبيّة الفداء\"، لأنّ من شفتيها انبثق \"أقوى وأحدث نشيد قيل على الإطلاق، نشيد ”تعظّم نفسي الرّبّ“، وهي التي كشفت عن المخطّط الذي يحوّل التّدبير المسيحيّ، النّتيجة التّاريخيّة والاجتماعيّة، التي لا تزال حتّى الآن تستمدّ من المسيحيّة أصلها وقوّتها\" <a class=\"ref\" id=\"rn224\" href=\"#fn224\">224<\/a>.<\/p><p class=\"vp\" id=\"p245\"><span class=\"pnum\">245<\/span>بمِثلِ إيمان مريم العذراء، لِنَكُنْ ناسِجين للرجاء في عالمنا، ولْنَتَشارَك في ما نحن عليه وما لدينا، حتّى ينمو حضور يسوع بيننا ويتكوّن ملكوته. في الأمانة المتواضعة كلّ يوم، يمكن لزمن الذّكاء الاصطناعيّ أيضًا أن يصير مرحلة يُنضِج فيها الرّوح القدس حضارة المحبّة في حياتنا: فالرّبّ يسوع يستمرّ في أن يجعل كلّ شيء جديدًا ويُبقي الباب مفتوحًا لكلّ عصر حتّى يصير تاريخ خلاص في ضوء سرّ التّجسّد. أُوكِل هذه الرّغبة إلى أمّ المسيح، إلى سيِّدة نشيد ”تعظّم نفسي الرّبّ“، لكي ترافق خطواتنا في الحاضر المتغيّر وتحفظ في كلّ واحدٍ منّا الثّقة بالإنجيل، حتّى نستطيع أن نشهد لجمال إنسانيّة رائعة يسكنها الله.<\/p><\/div><\/details>\n<div class=\"sig\"><p>صَدَرَ في روما، قُرب ضريح القدّيس بطرس، في 15 أيّار/مايو سنة 2026، الثّانية من حبريَّتي. لاوُن الرّابع عشر ************<\/p><p class=\"signame\">LEO PP. XIV<\/p><\/div>\n<section class=\"footnotes\" id=\"endnotes\"><ol><li id=\"fn1\"><a class=\"fnback\" href=\"#rn1\" aria-label=\"العودة إلى النص\">1.<\/a><span>المجمع المسكونيّ الفاتيكانيّ الثّاني، دستور رعائي في الكنيسة في عالم اليوم، <i><a href=\"https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651207_gaudium-et-spes_ar.html\" target=\"_blank\" rel=\"noopener\">فرح ورجاء<\/a><\/i>، 22: <i>أعمال الكرسيّ الرّسوليّ<\/i> 58 (1966)، 1042. <a class=\"fnup\" href=\"#rn1\">↩<\/a><\/span><\/li><li id=\"fn2\"><a class=\"fnback\" href=\"#rn2\" aria-label=\"العودة إلى النص\">2.<\/a><span>راجع <i><a href=\"https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651207_gaudium-et-spes_ar.html\" target=\"_blank\" rel=\"noopener\">المرجع نفسه<\/a><\/i>، 11: <i>أعمال الكرسيّ الرّسوليّ<\/i> 58 (1966)، 1033-1034. <a class=\"fnup\" href=\"#rn2\">↩<\/a><\/span><\/li><li id=\"fn3\"><a class=\"fnback\" href=\"#rn3\" aria-label=\"العودة إلى النص\">3.<\/a><span>المؤلّف نفسه، دستور عقائديّ، <i><a href=\"https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19641121_lumen-gentium_ar.html\" target=\"_blank\" rel=\"noopener\">نور الأمم<\/a><\/i>، 1: <i>أعمال الكرسيّ الرّسوليّ<\/i> 57 (1965)، 5. <a class=\"fnup\" href=\"#rn3\">↩<\/a><\/span><\/li><li id=\"fn4\"><a class=\"fnback\" href=\"#rn4\" aria-label=\"العودة إلى النص\">4.<\/a><span>راجع لاوُن الثّالث عشر، الرّسالة البابويّة العامّة، <i>الشّؤون الجديدة-Rerum novarum<\/i> (15 أيّار/مايو 1891)، 22: <i>أعمال الكرسيّ الرّسوليّ<\/i> 23 (1890-1891)، 653. <a class=\"fnup\" href=\"#rn4\">↩<\/a><\/span><\/li><li id=\"fn5\"><a class=\"fnback\" href=\"#rn5\" aria-label=\"العودة إلى النص\">5.<\/a><span>بندكتس السّادس عشر، الرّسالة البابويّة العامّة، <i><a href=\"https://www.vatican.va/content/benedict-xvi/ar/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate.html\" target=\"_blank\" rel=\"noopener\">المحبّة في الحقيقة-Caritas in veritate<\/a><\/i> (29 حزيران/يونيو 2009)، 69: <i>أعمال الكرسيّ الرّسوليّ<\/i> 101 (2009)، 702. <a class=\"fnup\" href=\"#rn5\">↩<\/a><\/span><\/li><li id=\"fn6\"><a class=\"fnback\" href=\"#rn6\" aria-label=\"العودة إلى النص\">6.<\/a><span>فرنسيس، الرّسالة البابويّة العامّة، <i><a href=\"https://www.vatican.va/content/francesco/ar/encyclicals/documents/papa-francesco_20150524_enciclica-laudato-si.html\" target=\"_blank\" rel=\"noopener\">كُنْ مُسَبَّحًا<\/a><\/i> (24 أيّار/مايو 2015)، 104: <i>أعمال الكرسيّ الرّسوليّ<\/i> 107 (2015)، 888. <a class=\"fnup\" href=\"#rn6\">↩<\/a><\/span><\/li><li id=\"fn7\"><a class=\"fnback\" href=\"#rn7\" aria-label=\"العودة إلى النص\">7.<\/a><span><i><a href=\"https://www.vatican.va/content/francesco/ar/encyclicals/documents/papa-francesco_20150524_enciclica-laudato-si.html\" target=\"_blank\" rel=\"noopener\">المرجع نفسه<\/a><\/i>. <a class=\"fnup\" href=\"#rn7\">↩<\/a><\/span><\/li><li id=\"fn8\"><a class=\"fnback\" href=\"#rn8\" aria-label=\"العودة إلى النص\">8.<\/a><span>القدّيس أَغُسطِينُس، <i>الاعترافات<\/i> الجزء الأوّل، 1، 1: <i>مجموعة المؤلّفين المسيحيّين السّلسلة اللاتينيّة<\/i> 27، تورنهوت 1981، 1. <a class=\"fnup\" href=\"#rn8\">↩<\/a><\/span><\/li><li id=\"fn9\"><a class=\"fnback\" href=\"#rn9\" aria-label=\"العودة إلى النص\">9.<\/a><span>فرنسيس، الإرشاد الرّسولي، <i><a href=\"https://www.vatican.va/content/francesco/ar/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html\" target=\"_blank\" rel=\"noopener\">فرح الإنجيل<\/a><\/i> (24 تشرين الثّاني/نوفمبر 2013)، 183: <i>أعمال الكرسيّ الرّسوليّ<\/i> 105 (2013)، 1097. <a class=\"fnup\" href=\"#rn9\">↩<\/a><\/span><\/li><li id=\"fn10\"><a class=\"fnback\" href=\"#rn10\" aria-label=\"العودة إلى النص\">10.<\/a><span>المجمع المسكونيّ الفاتيكانيّ الثّاني، دستور رعائي في الكنيسة في عالم اليوم، <i><a href=\"https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651207_gaudium-et-spes_ar.html\" target=\"_blank\" rel=\"noopener\">فرح ورجاء<\/a><\/i>، 36: <i>أعمال الكرسيّ الرّسوليّ<\/i> 58 (1966)، 1054؛ راجع المؤلّف نفسه، قرار في رسالة العلمانيين، <i><a href=\"https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_decree_19651118_apostolicam-actuositatem_ar.html\" target=\"_blank\" rel=\"noopener\">النّشاط الرّسوليّ<\/a><\/i>، 7: <i>أعمال الكرسيّ الرّسوليّ<\/i> 58 (1966)، 843-844. <a class=\"fnup\" href=\"#rn10\">↩<\/a><\/span><\/li><li id=\"fn11\"><a class=\"fnback\" href=\"#rn11\" aria-label=\"العودة إلى النص\">11.<\/a><span>المجمع المسكونيّ الفاتيكانيّ الثّاني، دستور رعائي في الكنيسة في عالم اليوم، <i><a href=\"https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651207_gaudium-et-spes_ar.html\" target=\"_blank\" rel=\"noopener\">فرح ورجاء<\/a><\/i>، 44: <i>أعمال الكرسيّ الرّسوليّ<\/i> 58 (1966)، 1065. <a class=\"fnup\" href=\"#rn11\">↩<\/a><\/span><\/li><li id=\"fn12\"><a class=\"fnback\" href=\"#rn12\" aria-label=\"العودة إلى النص\">12.<\/a><span>فرنسيس، الإرشاد الرّسولي، <i><a href=\"https://www.vatican.va/content/francesco/ar/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html\" target=\"_blank\" rel=\"noopener\">فرح الإنجيل<\/a><\/i> (24 تشرين الثّاني/نوفمبر 2013)، 257: <i>أعمال الكرسيّ الرّسوليّ<\/i> 105 (2013)، 1123. <a class=\"fnup\" href=\"#rn12\">↩<\/a><\/span><\/li><li id=\"fn13\"><a class=\"fnback\" href=\"#rn13\" aria-label=\"العودة إلى النص\">13.<\/a><span>القدّيس يوحنّا بولس الثّاني، رسالة رسوليّة صادرة في صورة براءة بابويّة، <i>العلوم الاجتماعيّة- Socialium scientiarum<\/i>(1 كانون الثّاني/يناير 1994): <i>أعمال الكرسيّ الرّسوليّ<\/i> 86 (1994)، 209. <a class=\"fnup\" href=\"#rn13\">↩<\/a><\/span><\/li><li id=\"fn14\"><a class=\"fnback\" href=\"#rn14\" aria-label=\"العودة إلى النص\">14.<\/a><span>فرنسيس، الرّسالة البابويّة العامّة، <i><a href=\"https://www.vatican.va/content/francesco/ar/encyclicals/documents/papa-francesco_20150524_enciclica-laudato-si.html\" target=\"_blank\" rel=\"noopener\">كُنْ مُسَبَّحًا<\/a><\/i> (24 أيّار/مايو 2015)، 61: <i>أعمال الكرسيّ الرّسوليّ<\/i> 107 (2015)، 871. <a class=\"fnup\" href=\"#rn14\">↩<\/a><\/span><\/li><li id=\"fn15\"><a class=\"fnback\" href=\"#rn15\" aria-label=\"العودة إلى النص\">15.<\/a><span>راجع القدّيس يوحنّا بولس الثّاني، الرّسالة البابويّة العامّة، <i>الاهتمام بالشّؤون الاجتماعيّة<\/i>- <i>Sollicitudo rei socialis<\/i> (30 كانون الأوّل/ديسمبر 1987)، 41: <i>أعمال الكرسيّ الرّسوليّ<\/i> 80 (1988)، 570-572. <a class=\"fnup\" href=\"#rn15\">↩<\/a><\/span><\/li><li id=\"fn16\"><a class=\"fnback\" href=\"#rn16\" aria-label=\"العودة إلى النص\">16.<\/a><span>المؤلّف نفسه، الرّسالة البابويّة، <i>الألفيّة الثّالثة<\/i>- <i>Tertio millennio adveniente<\/i> (10 تشرين الثّاني/نوفمبر 1994)، 35: <i>أعمال الكرسيّ الرّسوليّ<\/i> 87 (1995)، 27 <a class=\"fnup\" href=\"#rn16\">↩<\/a><\/span><\/li><li id=\"fn17\"><a class=\"fnback\" href=\"#rn17\" aria-label=\"العودة إلى النص\">17.<\/a><span><i>كلمة إلى أعضاء المؤسّسة الحبريّة مئة سنة -Fondazione Centesimus Annus Pro Pontifice<\/i> (17أيّار/مايو 2025): <i>أعمال الكرسيّ الرّسوليّ<\/i> 117 (2025)، 696. <a class=\"fnup\" href=\"#rn17\">↩<\/a><\/span><\/li><li id=\"fn18\"><a class=\"fnback\" href=\"#rn18\" aria-label=\"العودة إلى النص\">18.<\/a><span>فرنسيس، الإرشاد الرّسولي، <i><a href=\"https://www.vatican.va/content/francesco/ar/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html\" target=\"_blank\" rel=\"noopener\">فرح الإنجيل<\/a><\/i> (24 تشرين الثّاني/نوفمبر 2013)، 222: <i>أعمال الكرسيّ الرّسوليّ<\/i> 105 (2013)، 1111. <a class=\"fnup\" href=\"#rn18\">↩<\/a><\/span><\/li><li id=\"fn19\"><a class=\"fnback\" href=\"#rn19\" aria-label=\"العودة إلى النص\">19.<\/a><span>راجع <i>المرجع <\/i>نفسه، 236: <i>أعمال الكرسيّ الرّسوليّ<\/i> 105 (2013)، 1115؛ المؤلّف نفسه، الرّسالة البابويّة العامّة، <i><a href=\"https://www.vatican.va/content/francesco/ar/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\">كلّنا إخوة<\/a> <\/i>(3 تشرين الأوّل/أكتوبر 2020)، 215: <i>أعمال الكرسيّ الرّسوليّ<\/i> 112 (2020)، 1045-1046. <a class=\"fnup\" href=\"#rn19\">↩<\/a><\/span><\/li><li id=\"fn20\"><a class=\"fnback\" href=\"#rn20\" aria-label=\"العودة إلى النص\">20.<\/a><span>المجمع المسكونيّ الفاتيكانيّ الثّاني، دستور عقائديّ، <i><a href=\"https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19641121_lumen-gentium_ar.html\" target=\"_blank\" rel=\"noopener\">نور الأمم<\/a><\/i>، 13: <i>أعمال الكرسيّ الرّسوليّ<\/i> 57 (1965)، 17. <a class=\"fnup\" href=\"#rn20\">↩<\/a><\/span><\/li><li id=\"fn21\"><a class=\"fnback\" href=\"#rn21\" aria-label=\"العودة إلى النص\">21.<\/a><span>راجع القدّيس بولس السّادس، الرّسالة البابويّة، <i>السّنة الثّمانون-Octogesima adveniens<\/i> (14 أيّار/مايو 1971)، 4: <i>أعمال الكرسيّ الرّسوليّ<\/i> 63 (1971)، 403. <a class=\"fnup\" href=\"#rn21\">↩<\/a><\/span><\/li><li id=\"fn22\"><a class=\"fnback\" href=\"#rn22\" aria-label=\"العودة إلى النص\">22.<\/a><span>راجع فرنسيس، الإرشاد الرّسولي، <i><a href=\"https://www.vatican.va/content/francesco/ar/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html\" target=\"_blank\" rel=\"noopener\">فرح الإنجيل<\/a><\/i> (24 تشرين الثّاني/نوفمبر 2013)، 243: <i>أعمال الكرسيّ الرّسوليّ<\/i> 105 (2013)، 1118. <a class=\"fnup\" href=\"#rn22\">↩<\/a><\/span><\/li><li id=\"fn23\"><a class=\"fnback\" href=\"#rn23\" aria-label=\"العودة إلى النص\">23.<\/a><span>راجع بيوس الثّاني عشر، الإرشاد الرّسوليّ، <i>في ذهننا-<\/i> <i>Menti Nostrae<\/i>(23 أيلول/سبتمبر 1950): <i>أعمال الكرسيّ الرّسوليّ<\/i> 42 (1950)، 657-702. <a class=\"fnup\" href=\"#rn23\">↩<\/a><\/span><\/li><li id=\"fn24\"><a class=\"fnback\" href=\"#rn24\" aria-label=\"العودة إلى النص\">24.<\/a><span>القدّيس يوحنّا بولس الثّاني، الرّسالة البابويّة العامّة، <i>السّنة المئة-Centesimus annus <\/i>(1 أيّار/مايو 1991)، 5: <i>أعمال الكرسيّ الرّسوليّ<\/i> 83 (1991)، 799. <a class=\"fnup\" href=\"#rn24\">↩<\/a><\/span><\/li><li id=\"fn25\"><a class=\"fnback\" href=\"#rn25\" aria-label=\"العودة إلى النص\">25.<\/a><span>بيوس الحادي عشر، الرّسالة البابويّة العامّة، <i>السّنة الأربعون- Quadragesimo anno<\/i>(15 أيّار/مايو 1931)، 39: <i>أعمال الكرسيّ الرّسوليّ<\/i> 23 (1931)، 189؛ راجع بيوس الثّاني عشر، <i>رسالة إذاعيّة في مناسبة ذكرى خمسين سنة على الرّسالة البابويّة العامّة، الشّؤون الجديدة-Rerum novarum<\/i>: <i>أعمال الكرسيّ الرّسوليّ<\/i> 33 (1941)، 198. <a class=\"fnup\" href=\"#rn25\">↩<\/a><\/span><\/li><li id=\"fn26\"><a class=\"fnback\" href=\"#rn26\" aria-label=\"العودة إلى النص\">26.<\/a><span>راجع المؤلّف نفسه، <i>كلمة إلى مجمع الكرادلة المقدّس والشّخصيّات الكنسيّة الرّومانيّة<\/i> (24 كانون الأوّل/ديسمبر 1940): <i>أعمال الكرسيّ الرّسوليّ<\/i> 33 (1941)، 13. <a class=\"fnup\" href=\"#rn26\">↩<\/a><\/span><\/li><li id=\"fn27\"><a class=\"fnback\" href=\"#rn27\" aria-label=\"العودة إلى النص\">27.<\/a><span>راجع القدّيس يوحنّا الثّالث والعشرون، الرّسالة البابويّة العامّة، <i>أمّ ومعلّمة-Mater et magistra<\/i> (15 أيّار/مايو 1961)، 2-3: <i>أعمال الكرسيّ الرّسوليّ<\/i> 53 (1961)، 402. <a class=\"fnup\" href=\"#rn27\">↩<\/a><\/span><\/li><li id=\"fn28\"><a class=\"fnback\" href=\"#rn28\" aria-label=\"العودة إلى النص\">28.<\/a><span>راجع المؤلّف نفسه، الرّسالة البابويّة العامّة، <i>السّلام على الأرض-Pacem in terris<\/i> (11 نيسان/أبريل 1963)، 87: <i>أعمال الكرسيّ الرّسوليّ<\/i> 55 (1963)، 301. <a class=\"fnup\" href=\"#rn28\">↩<\/a><\/span><\/li><li id=\"fn29\"><a class=\"fnback\" href=\"#rn29\" aria-label=\"العودة إلى النص\">29.<\/a><span>راجع المجمع المسكونيّ الفاتيكانيّ الثّاني، دستور رعائي في الكنيسة في عالم اليوم، <i><a href=\"https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651207_gaudium-et-spes_ar.html\" target=\"_blank\" rel=\"noopener\">فرح ورجاء<\/a><\/i>، 26: <i>أعمال الكرسيّ الرّسوليّ<\/i> 58 (1966)، 1046-1047. <a class=\"fnup\" href=\"#rn29\">↩<\/a><\/span><\/li><li id=\"fn30\"><a class=\"fnback\" href=\"#rn30\" aria-label=\"العودة إلى النص\">30.<\/a><span>راجع المؤلّف نفسه، <a href=\"https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_decl_19651207_dignitatis-humanae_ar.html\" target=\"_blank\" rel=\"noopener\">بيان <i>في الحرّيّة الدّينيّة<\/i><\/a>، 2: <i>أعمال الكرسيّ الرّسوليّ<\/i> 58 (1966)، 930-931. <a class=\"fnup\" href=\"#rn30\">↩<\/a><\/span><\/li><li id=\"fn31\"><a class=\"fnback\" href=\"#rn31\" aria-label=\"العودة إلى النص\">31.<\/a><span>راجع القدّيس بولس السّادس، الرّسالة البابويّة العامّة، <i>تقدُّم الشّعوب-Populorum Progressio<\/i> (26 آذار/مارس 1967)، 14: <i>أعمال الكرسيّ الرّسوليّ<\/i> 59 (1967)، 264. <a class=\"fnup\" href=\"#rn31\">↩<\/a><\/span><\/li><li id=\"fn32\"><a class=\"fnback\" href=\"#rn32\" aria-label=\"العودة إلى النص\">32.<\/a><span><i>المرجع نفسه<\/i>، 87: <i>أعمال الكرسيّ الرّسوليّ<\/i> 59 (1967)، 299. <a class=\"fnup\" href=\"#rn32\">↩<\/a><\/span><\/li><li id=\"fn33\"><a class=\"fnback\" href=\"#rn33\" aria-label=\"العودة إلى النص\">33.<\/a><span>راجع المؤلّف نفسه، الرّسالة البابويّة، <i>الذّكرى الثّمانون-Octogesima adveniens<\/i> (14 أيّار/مايو 1971)، 4-7: <i>أعمال الكرسيّ الرّسوليّ<\/i> 63 (1971)، 404-406. <a class=\"fnup\" href=\"#rn33\">↩<\/a><\/span><\/li><li id=\"fn34\"><a class=\"fnback\" href=\"#rn34\" aria-label=\"العودة إلى النص\">34.<\/a><span>القدّيس يوحنّا بولس الثّاني، الرّسالة البابويّة العامّة، <i>الاهتمام بالشّؤون الاجتماعيّة-Sollicitudo rei socialis<\/i> (30 كانون الأوّل/ديسمبر 1987)، 36: <i>أعمال الكرسيّ الرّسوليّ<\/i> 80 (1988)، 561. <a class=\"fnup\" href=\"#rn34\">↩<\/a><\/span><\/li><li id=\"fn35\"><a class=\"fnback\" href=\"#rn35\" aria-label=\"العودة إلى النص\">35.<\/a><span>راجع المؤلّف نفسه، الرّسالة البابويّة العامّة، <i>العمل الإنسانيّ-Laborem exercens<\/i> (14 أيلول/سبتمبر 1981)، 19: <i>أعمال الكرسيّ الرّسوليّ<\/i> 73 (1981) 625-629. <a class=\"fnup\" href=\"#rn35\">↩<\/a><\/span><\/li><li id=\"fn36\"><a class=\"fnback\" href=\"#rn36\" aria-label=\"العودة إلى النص\">36.<\/a><span>راجع <i>المرجع <\/i>نفسه، 10: <i>أعمال الكرسيّ الرّسوليّ<\/i> 73 (1981) 600-602. <a class=\"fnup\" href=\"#rn36\">↩<\/a><\/span><\/li><li id=\"fn37\"><a class=\"fnback\" href=\"#rn37\" aria-label=\"العودة إلى النص\">37.<\/a><span>راجع المؤلّف نفسه، الرّسالة البابويّة العامّة، <i>الاهتمام بالشّؤون الاجتماعيّة- Sollicitudo rei socialis<\/i>(30 كانون الأوّل/ديسمبر 1987)، 14: <i>أعمال الكرسيّ الرّسوليّ<\/i> 80 (1988)، 526-528. <a class=\"fnup\" href=\"#rn37\">↩<\/a><\/span><\/li><li id=\"fn38\"><a class=\"fnback\" href=\"#rn38\" aria-label=\"العودة إلى النص\">38.<\/a><span>راجع <i>المرجع <\/i>نفسه، 16: <i>أعمال الكرسيّ الرّسوليّ<\/i> 80 (1988)، 531. <a class=\"fnup\" href=\"#rn38\">↩<\/a><\/span><\/li><li id=\"fn39\"><a class=\"fnback\" href=\"#rn39\" aria-label=\"العودة إلى النص\">39.<\/a><span>راجع <i>المرجع <\/i>نفسه، 31-33: <i>أعمال الكرسيّ الرّسوليّ<\/i> 80 (1988)، 555-559. <a class=\"fnup\" href=\"#rn39\">↩<\/a><\/span><\/li><li id=\"fn40\"><a class=\"fnback\" href=\"#rn40\" aria-label=\"العودة إلى النص\">40.<\/a><span>راجع المؤلّف نفسه، الرّسالة البابويّة العامّة، <i>السّنة المئة-Centesimus annus <\/i>(1 أيّار/مايو 1991)، 46: <i>أعمال الكرسيّ الرّسوليّ<\/i> 83 (1991)، 850-851. <a class=\"fnup\" href=\"#rn40\">↩<\/a><\/span><\/li><li id=\"fn41\"><a class=\"fnback\" href=\"#rn41\" aria-label=\"العودة إلى النص\">41.<\/a><span>راجع <i>المرجع نفسه<\/i>: 42: <i>أعمال الكرسيّ الرّسوليّ<\/i> 83 (1991)، 845-846. <a class=\"fnup\" href=\"#rn41\">↩<\/a><\/span><\/li><li id=\"fn42\"><a class=\"fnback\" href=\"#rn42\" aria-label=\"العودة إلى النص\">42.<\/a><span>بندكتس السّادس عشر، الرّسالة البابويّة العامّة، <i><a href=\"https://www.vatican.va/content/benedict-xvi/ar/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate.html\" target=\"_blank\" rel=\"noopener\">المحبّة في الحقيقة-Caritas in veritate<\/a><\/i> (29 حزيران/يونيو 2009)، 21: <i>أعمال الكرسيّ الرّسوليّ<\/i> 101 (2009)، 656. <a class=\"fnup\" href=\"#rn42\">↩<\/a><\/span><\/li><li id=\"fn43\"><a class=\"fnback\" href=\"#rn43\" aria-label=\"العودة إلى النص\">43.<\/a><span>راجع <i>المرجع <\/i>نفسه، 22: <i>أعمال الكرسيّ الرّسوليّ<\/i> 101 (2009)، 657. <a class=\"fnup\" href=\"#rn43\">↩<\/a><\/span><\/li><li id=\"fn44\"><a class=\"fnback\" href=\"#rn44\" aria-label=\"العودة إلى النص\">44.<\/a><span>راجع <i>المرجع <\/i>نفسه، 24: <i>أعمال الكرسيّ الرّسوليّ<\/i> 101 (2009)، 658-659. <a class=\"fnup\" href=\"#rn44\">↩<\/a><\/span><\/li><li id=\"fn45\"><a class=\"fnback\" href=\"#rn45\" aria-label=\"العودة إلى النص\">45.<\/a><span>راجع <i>المرجع <\/i>نفسه، 36: <i>أعمال الكرسيّ الرّسوليّ<\/i> 101 (2009)، 671-672. <a class=\"fnup\" href=\"#rn45\">↩<\/a><\/span><\/li><li id=\"fn46\"><a class=\"fnback\" href=\"#rn46\" aria-label=\"العودة إلى النص\">46.<\/a><span><i>المرجع <\/i>نفسه، 2: <i>أعمال الكرسيّ الرّسوليّ<\/i> 101 (2009)، 642. <a class=\"fnup\" href=\"#rn46\">↩<\/a><\/span><\/li><li id=\"fn47\"><a class=\"fnback\" href=\"#rn47\" aria-label=\"العودة إلى النص\">47.<\/a><span>راجع فرنسيس، الإرشاد الرّسولي، <i><a href=\"https://www.vatican.va/content/francesco/ar/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html\" target=\"_blank\" rel=\"noopener\">فرح الإنجيل<\/a><\/i> (24 تشرين الثّاني/نوفمبر 2013)، 198: <i>أعمال الكرسيّ الرّسوليّ<\/i> 105 (2013)، 1103. <a class=\"fnup\" href=\"#rn47\">↩<\/a><\/span><\/li><li id=\"fn48\"><a class=\"fnback\" href=\"#rn48\" aria-label=\"العودة إلى النص\">48.<\/a><span>المؤلّف نفسه، الرّسالة البابويّة العامّة، <i><a href=\"https://www.vatican.va/content/francesco/ar/encyclicals/documents/papa-francesco_20150524_enciclica-laudato-si.html\" target=\"_blank\" rel=\"noopener\">كُنْ مُسَبَّحًا<\/a><\/i> (24 أيّار/مايو 2015)، 49: <i>أعمال الكرسيّ الرّسوليّ<\/i> 107 (2015)، 866. <a class=\"fnup\" href=\"#rn48\">↩<\/a><\/span><\/li><li id=\"fn49\"><a class=\"fnback\" href=\"#rn49\" aria-label=\"العودة إلى النص\">49.<\/a><span>المؤلّف نفسه، الرّسالة البابويّة العامّة، <i><a href=\"https://www.vatican.va/content/francesco/ar/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\">كلّنا إخوة<\/a> <\/i>(3 تشرين الأوّل/أكتوبر 2020)، 127: <i>أعمال الكرسيّ الرّسوليّ<\/i> 112 (2020)، 1013. <a class=\"fnup\" href=\"#rn49\">↩<\/a><\/span><\/li><li id=\"fn50\"><a class=\"fnback\" href=\"#rn50\" aria-label=\"العودة إلى النص\">50.<\/a><span>المؤلّف نفسه، الرّسالة البابويّة العامّة، <i><a href=\"https://www.vatican.va/content/francesco/ar/encyclicals/documents/20241024-enciclica-dilexit-nos.html\" target=\"_blank\" rel=\"noopener\">لقد أحبّنا<\/a><\/i> (24 تشرين الأوّل/أكتوبر 2024)، 167: <i>أعمال الكرسيّ الرّسوليّ<\/i> 116 (2024)، 1421. <a class=\"fnup\" href=\"#rn50\">↩<\/a><\/span><\/li><li id=\"fn51\"><a class=\"fnback\" href=\"#rn51\" aria-label=\"العودة إلى النص\">51.<\/a><span>راجع المجلس البابويّ للعدل والسّلام، <i>خُلاصة تعليم الكنيسة الاجتماعيّ، <\/i>حاضرة الفاتيكان 2004، 32. <a class=\"fnup\" href=\"#rn51\">↩<\/a><\/span><\/li><li id=\"fn52\"><a class=\"fnback\" href=\"#rn52\" aria-label=\"العودة إلى النص\">52.<\/a><span>المجمع المسكونيّ الفاتيكانيّ الثّاني، دستور رعائي في الكنيسة في عالم اليوم، <i><a href=\"https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651207_gaudium-et-spes_ar.html\" target=\"_blank\" rel=\"noopener\">فرح ورجاء<\/a><\/i>، 24: <i>أعمال الكرسيّ الرّسوليّ<\/i> 58 (1966)، 1045. <a class=\"fnup\" href=\"#rn52\">↩<\/a><\/span><\/li><li id=\"fn53\"><a class=\"fnback\" href=\"#rn53\" aria-label=\"العودة إلى النص\">53.<\/a><span><i>المرجع نفسه<\/i>، 22: <i>أعمال الكرسيّ الرّسوليّ<\/i> 58 (1966)، 1042. <a class=\"fnup\" href=\"#rn53\">↩<\/a><\/span><\/li><li id=\"fn54\"><a class=\"fnback\" href=\"#rn54\" aria-label=\"العودة إلى النص\">54.<\/a><span>راجع المجلس البابويّ للعدل والسّلام، <i>خُلاصة تعليم الكنيسة الاجتماعيّ<\/i>، 38. <a class=\"fnup\" href=\"#rn54\">↩<\/a><\/span><\/li><li id=\"fn55\"><a class=\"fnback\" href=\"#rn55\" aria-label=\"العودة إلى النص\">55.<\/a><span>القدّيس يوحنّا بولس الثّاني، الرّسالة البابويّة العامّة، <i>فادي الإنسان<\/i>- <i>Redemptor hominis<\/i> (4 آذار/مارس 1979)، 14: <i>أعمال الكرسيّ الرّسوليّ<\/i> 71 (1979)، 284. <a class=\"fnup\" href=\"#rn55\">↩<\/a><\/span><\/li><li id=\"fn56\"><a class=\"fnback\" href=\"#rn56\" aria-label=\"العودة إلى النص\">56.<\/a><span>راجع بندكتس السّادس عشر، الرّسالة البابويّة العامّة، <i><a href=\"https://www.vatican.va/content/benedict-xvi/ar/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate.html\" target=\"_blank\" rel=\"noopener\">المحبّة في الحقيقة-Caritas in veritate<\/a><\/i> (29 حزيران/يونيو 2009)، 11: <i>أعمال الكرسيّ الرّسوليّ<\/i> 101 (2009)، 647-648. <a class=\"fnup\" href=\"#rn56\">↩<\/a><\/span><\/li><li id=\"fn57\"><a class=\"fnback\" href=\"#rn57\" aria-label=\"العودة إلى النص\">57.<\/a><span>القدّيس يوحنّا بولس الثّاني، الرّسالة البابويّة العامّة، <i>بهاء الحقيقة-Veritatis splendor<\/i> (6 آب/أغسطس 1993)، 31: <i>أعمال الكرسيّ الرّسوليّ<\/i> 85 (1993)، 1159. <a class=\"fnup\" href=\"#rn57\">↩<\/a><\/span><\/li><li id=\"fn58\"><a class=\"fnback\" href=\"#rn58\" aria-label=\"العودة إلى النص\">58.<\/a><span>راجع المجمع المسكونيّ الفاتيكانيّ الثّاني، دستور رعائي في الكنيسة في عالم اليوم، <i><a href=\"https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651207_gaudium-et-spes_ar.html\" target=\"_blank\" rel=\"noopener\">فرح ورجاء<\/a><\/i>، 26: <i>أعمال الكرسيّ الرّسوليّ<\/i> 58 (1966)، 1046-1047. <a class=\"fnup\" href=\"#rn58\">↩<\/a><\/span><\/li><li id=\"fn59\"><a class=\"fnback\" href=\"#rn59\" aria-label=\"العودة إلى النص\">59.<\/a><span>راجع القدّيس يوحنّا بولس الثّاني، الرّسالة البابويّة العامّة، <i>السّنة المئة-Centesimus annus <\/i>(1 أيّار/مايو 1991)، 11: <i>أعمال الكرسيّ الرّسوليّ<\/i> 83 (1991)، 806-807. <a class=\"fnup\" href=\"#rn59\">↩<\/a><\/span><\/li><li id=\"fn60\"><a class=\"fnback\" href=\"#rn60\" aria-label=\"العودة إلى النص\">60.<\/a><span>راجع دائرة عقيدة الإيمان، إعلان <i>الكرامة التي لا حدّ لها <\/i>(2 نيسان/أبريل 2024)، 7: <i>أعمال الكرسيّ الرّسوليّ<\/i> 116 (2024)، 592-593. <a class=\"fnup\" href=\"#rn60\">↩<\/a><\/span><\/li><li id=\"fn61\"><a class=\"fnback\" href=\"#rn61\" aria-label=\"العودة إلى النص\">61.<\/a><span>راجع <i>المرجع نفسه<\/i>، 8: <i>أعمال الكرسيّ الرّسوليّ<\/i> 116 (2024)، 593-594. <a class=\"fnup\" href=\"#rn61\">↩<\/a><\/span><\/li><li id=\"fn62\"><a class=\"fnback\" href=\"#rn62\" aria-label=\"العودة إلى النص\">62.<\/a><span><i>المرجع نفسه<\/i>، 1: <i>أعمال الكرسيّ الرّسوليّ<\/i> 116 (2024)، 589-590. <a class=\"fnup\" href=\"#rn62\">↩<\/a><\/span><\/li><li id=\"fn63\"><a class=\"fnback\" href=\"#rn63\" aria-label=\"العودة إلى النص\">63.<\/a><span>راجع القدّيس يوحنّا بولس الثّاني، <i>صلاة الملاك مع ذوي الاحتياجات الخاصّة في كاتدرائيّة أوسنابروك<\/i> (16 تشرين الثّاني/نوفمبر 1980): <i>تعليم يوحنّا بولس الثّاني<\/i>، المجلّد الثّالث/2، حاضرة الفاتيكان 1980، 1232. <a class=\"fnup\" href=\"#rn63\">↩<\/a><\/span><\/li><li id=\"fn64\"><a class=\"fnback\" href=\"#rn64\" aria-label=\"العودة إلى النص\">64.<\/a><span>المجلس البابويّ للعدل والسّلام، <i>خُلاصة تعليم الكنيسة الاجتماعيّ<\/i>، 152. <a class=\"fnup\" href=\"#rn64\">↩<\/a><\/span><\/li><li id=\"fn65\"><a class=\"fnback\" href=\"#rn65\" aria-label=\"العودة إلى النص\">65.<\/a><span>راجع القدّيس يوحنّا بولس الثّاني، <i>كلمة أمام الجمعيّة العامّة للأمم المتّحدة في دورتها الخمسين<\/i> (5 تشرين الأوّل/أكتوبر 1995)، 2: <i>تعليم يوحنّا بولس الثّاني<\/i>، المجلّد الثّامن عشر/2، حاضرة الفاتيكان 1998، 731. <a class=\"fnup\" href=\"#rn65\">↩<\/a><\/span><\/li><li id=\"fn66\"><a class=\"fnback\" href=\"#rn66\" aria-label=\"العودة إلى النص\">66.<\/a><span>المؤلّف نفسه، <i>كلمة<\/i> <i>أمام الجمعيّة العامّة للأمم المتّحدة في دورتها الرّابعة والثّلاثين <\/i>(2 تشرين الأوّل/أكتوبر 1979)، 7: <i>أعمال الكرسيّ الرّسوليّ<\/i> 71 (1979)، 1148. <a class=\"fnup\" href=\"#rn66\">↩<\/a><\/span><\/li><li id=\"fn67\"><a class=\"fnback\" href=\"#rn67\" aria-label=\"العودة إلى النص\">67.<\/a><span>المؤلّف نفسه، <i>رسالة في اليوم العالميّ الثّاني والثّلاثين للسّلام<\/i> (1 كانون الثّاني/يناير 1999)، 3: <i>أعمال الكرسيّ الرّسوليّ<\/i> 91 (1999)، 379. <a class=\"fnup\" href=\"#rn67\">↩<\/a><\/span><\/li><li id=\"fn68\"><a class=\"fnback\" href=\"#rn68\" aria-label=\"العودة إلى النص\">68.<\/a><span>راجع القدّيس يوحنّا الثّالث والعشرون، الرّسالة البابويّة العامّة، <i>السّلام على الأرض-Pacem in terris<\/i> (11 نيسان/أبريل 1963)، 5: <i>أعمال الكرسيّ الرّسوليّ<\/i> 55 (1963)، 259. <a class=\"fnup\" href=\"#rn68\">↩<\/a><\/span><\/li><li id=\"fn69\"><a class=\"fnback\" href=\"#rn69\" aria-label=\"العودة إلى النص\">69.<\/a><span>القدّيس بولس السّادس، <i>رسالة إلى المؤتمر الدّوليّ لحقوق الإنسان<\/i> (15 نيسان/أبريل 1968): <i>أعمال الكرسيّ الرّسوليّ<\/i> 60 (1968)، 285. <a class=\"fnup\" href=\"#rn69\">↩<\/a><\/span><\/li><li id=\"fn70\"><a class=\"fnback\" href=\"#rn70\" aria-label=\"العودة إلى النص\">70.<\/a><span>راجع القدّيس يوحنّا بولس الثّاني، الرّسالة البابويّة العامّة، <i>إنجيل الحياة-Evangelium vitae<\/i> (25 آذار/مارس 1995)، 2: <i>أعمال الكرسيّ الرّسوليّ<\/i> 87 (1995)، 402. <a class=\"fnup\" href=\"#rn70\">↩<\/a><\/span><\/li><li id=\"fn71\"><a class=\"fnback\" href=\"#rn71\" aria-label=\"العودة إلى النص\">71.<\/a><span>راجع المجمع المسكونيّ الفاتيكانيّ الثّاني، دستور رعائي في الكنيسة في عالم اليوم، <i><a href=\"https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651207_gaudium-et-spes_ar.html\" target=\"_blank\" rel=\"noopener\">فرح ورجاء<\/a><\/i>، 27: <i>أعمال الكرسيّ الرّسوليّ<\/i> 58 (1966)، 1047-1048؛ القدّيس يوحنّا بولس الثّاني، الرّسالة البابويّة العامّة، <i>بهاء الحقيقة-Veritatis splendor<\/i> (6 آب/أغسطس 1993)، 80: <i>أعمال الكرسيّ الرّسوليّ<\/i> 85 (1993)، 1197-1198؛ المؤلّف نفسه، الرّسالة البابويّة العامّة، <i>إنجيل الحياة-Evangelium vitae<\/i> (25 آذار/مارس 1995)، 7-28: <i>أعمال الكرسيّ الرّسوليّ<\/i> 87 (1995)، 408-427. <a class=\"fnup\" href=\"#rn71\">↩<\/a><\/span><\/li><li id=\"fn72\"><a class=\"fnback\" href=\"#rn72\" aria-label=\"العودة إلى النص\">72.<\/a><span>فرنسيس، الرّسالة البابويّة العامّة، <i><a href=\"https://www.vatican.va/content/francesco/ar/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\">كلّنا إخوة<\/a> <\/i>(3 تشرين الأوّل/أكتوبر 2020)، 208: <i>أعمال الكرسيّ الرّسوليّ<\/i> 112 (2020)، 1043. <a class=\"fnup\" href=\"#rn72\">↩<\/a><\/span><\/li><li id=\"fn73\"><a class=\"fnback\" href=\"#rn73\" aria-label=\"العودة إلى النص\">73.<\/a><span>راجع <i><a href=\"https://www.vatican.va/content/francesco/ar/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\">المرجع نفسه<\/a><\/i>، 209: <i>أعمال الكرسيّ الرّسوليّ<\/i> 112 (2020)، 1043-1044. <a class=\"fnup\" href=\"#rn73\">↩<\/a><\/span><\/li><li id=\"fn74\"><a class=\"fnback\" href=\"#rn74\" aria-label=\"العودة إلى النص\">74.<\/a><span><i><a href=\"https://www.vatican.va/content/francesco/ar/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\">المرجع نفسه<\/a><\/i>، 23: <i>أعمال الكرسيّ الرّسوليّ<\/i> 112 (2020)، 977. راجع المؤلّف نفسه، الإرشاد الرّسولي، <i><a href=\"https://www.vatican.va/content/francesco/ar/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html\" target=\"_blank\" rel=\"noopener\">فرح الإنجيل<\/a><\/i> (24 تشرين الثّاني/نوفمبر 2013)، 212: <i>أعمال الكرسيّ الرّسوليّ<\/i> 105 (2013)، 1108. <a class=\"fnup\" href=\"#rn74\">↩<\/a><\/span><\/li><li id=\"fn75\"><a class=\"fnback\" href=\"#rn75\" aria-label=\"العودة إلى النص\">75.<\/a><span>بندكتس السّادس عشر، الإرشاد الرّسوليّ بعد السّينودس، <i>سرّ المحبّة<\/i>- <i>Sacramentum caritatis<\/i> (22 شباط/فبراير 2007)، 83: <i>أعمال الكرسيّ الرّسوليّ<\/i> 99 (2007)، 169. <a class=\"fnup\" href=\"#rn75\">↩<\/a><\/span><\/li><li id=\"fn76\"><a class=\"fnback\" href=\"#rn76\" aria-label=\"العودة إلى النص\">76.<\/a><span>المجمع المسكونيّ الفاتيكانيّ الثّاني، دستور رعائي في الكنيسة في عالم اليوم، <i><a href=\"https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651207_gaudium-et-spes_ar.html\" target=\"_blank\" rel=\"noopener\">فرح ورجاء<\/a><\/i>، 26: <i>أعمال الكرسيّ الرّسوليّ<\/i> 58 (1966)، 1046-1047. <a class=\"fnup\" href=\"#rn76\">↩<\/a><\/span><\/li><li id=\"fn77\"><a class=\"fnback\" href=\"#rn77\" aria-label=\"العودة إلى النص\">77.<\/a><span>راجع المجلس البابويّ للعدل والسّلام، <i>خُلاصة تعليم الكنيسة الاجتماعي<\/i>، 164. <a class=\"fnup\" href=\"#rn77\">↩<\/a><\/span><\/li><li id=\"fn78\"><a class=\"fnback\" href=\"#rn78\" aria-label=\"العودة إلى النص\">78.<\/a><span>فرنسيس، الإرشاد الرّسولي، <i><a href=\"https://www.vatican.va/content/francesco/ar/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html\" target=\"_blank\" rel=\"noopener\">فرح الإنجيل<\/a><\/i> (24 تشرين الثّاني/نوفمبر 2013)، 235: <i>أعمال الكرسيّ الرّسوليّ<\/i> 105 (2013)، 1115. <a class=\"fnup\" href=\"#rn78\">↩<\/a><\/span><\/li><li id=\"fn79\"><a class=\"fnback\" href=\"#rn79\" aria-label=\"العودة إلى النص\">79.<\/a><span>المؤلّف نفسه، الرّسالة البابويّة العامّة، <i><a href=\"https://www.vatican.va/content/francesco/ar/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\">كلّنا إخوة<\/a> <\/i>(3 تشرين الأوّل/أكتوبر 2020)، 105: <i>أعمال الكرسيّ الرّسوليّ<\/i> 112 (2020)، 1005. <a class=\"fnup\" href=\"#rn79\">↩<\/a><\/span><\/li><li id=\"fn80\"><a class=\"fnback\" href=\"#rn80\" aria-label=\"العودة إلى النص\">80.<\/a><span>القدّيس يوحنّا بولس الثّاني، الرّسالة البابويّة العامّة، <i>الاهتمام بالشّؤون الاجتماعيّة<\/i>- <i>Sollicitudo rei socialis<\/i> (30 كانون الأوّل/ديسمبر 1987)، 38: <i>أعمال الكرسيّ الرّسوليّ<\/i> 80 (1988)، 564. <a class=\"fnup\" href=\"#rn80\">↩<\/a><\/span><\/li><li id=\"fn81\"><a class=\"fnback\" href=\"#rn81\" aria-label=\"العودة إلى النص\">81.<\/a><span>فرنسيس، الإرشاد الرّسولي، <i><a href=\"https://www.vatican.va/content/francesco/ar/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html\" target=\"_blank\" rel=\"noopener\">فرح الإنجيل<\/a><\/i> (24 تشرين الثّاني/نوفمبر 2013)، 220: <i>أعمال الكرسيّ الرّسوليّ<\/i> 105 (2013)، 1110. <a class=\"fnup\" href=\"#rn81\">↩<\/a><\/span><\/li><li id=\"fn82\"><a class=\"fnback\" href=\"#rn82\" aria-label=\"العودة إلى النص\">82.<\/a><span>المجلس البابويّ للعدل والسّلام، <i>خُلاصة تعليم الكنيسة الاجتماعيّ<\/i>، 169. <a class=\"fnup\" href=\"#rn82\">↩<\/a><\/span><\/li><li id=\"fn83\"><a class=\"fnback\" href=\"#rn83\" aria-label=\"العودة إلى النص\">83.<\/a><span>فرنسيس، الرّسالة البابويّة العامّة، <i><a href=\"https://www.vatican.va/content/francesco/ar/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\">كلّنا إخوة<\/a> <\/i>(3 تشرين الأوّل/أكتوبر 2020)، 16: <i>أعمال الكرسيّ الرّسوليّ<\/i> 112 (2020)، 974. <a class=\"fnup\" href=\"#rn83\">↩<\/a><\/span><\/li><li id=\"fn84\"><a class=\"fnback\" href=\"#rn84\" aria-label=\"العودة إلى النص\">84.<\/a><span>راجع القدّيس يوحنّا بولس الثّاني، <i>كلمة أمام الجمعيّة العامّة للأمم المتّحدة في دورتها الخمسين<\/i> (5 تشرين الأوّل/أكتوبر 1995)، 8: <i>تعاليم يوحنّا بولس الثّاني<\/i>، المجلّد الثّامن عشر/2، 735. <a class=\"fnup\" href=\"#rn84\">↩<\/a><\/span><\/li><li id=\"fn85\"><a class=\"fnback\" href=\"#rn85\" aria-label=\"العودة إلى النص\">85.<\/a><span>المجلس البابويّ للعدل والسّلام، <i>خُلاصة تعليم الكنيسة الاجتماعيّ<\/i>، 171. <a class=\"fnup\" href=\"#rn85\">↩<\/a><\/span><\/li><li id=\"fn86\"><a class=\"fnback\" href=\"#rn86\" aria-label=\"العودة إلى النص\">86.<\/a><span>القدّيس يوحنّا بولس الثّاني، الرّسالة البابويّة العامّة، <i>السّنة المئة-Centesimus annus <\/i>(1 أيّار/مايو 1991)، 31: <i>أعمال الكرسيّ الرّسوليّ<\/i> 83 (1991)، 831. <a class=\"fnup\" href=\"#rn86\">↩<\/a><\/span><\/li><li id=\"fn87\"><a class=\"fnback\" href=\"#rn87\" aria-label=\"العودة إلى النص\">87.<\/a><span>المؤلّف نفسه، <i>عظة في القدّاس الإلهيّ للمُزارعين في مدينة ريسفي <\/i>(Recife) (7 تمّوز/يوليو 1980)، 4: <i>أعمال الكرسيّ الرّسوليّ<\/i> 72 (1980)، 926. <a class=\"fnup\" href=\"#rn87\">↩<\/a><\/span><\/li><li id=\"fn88\"><a class=\"fnback\" href=\"#rn88\" aria-label=\"العودة إلى النص\">88.<\/a><span>المؤلّف نفسه، الرّسالة البابويّة العامّة، <i>العمل الإنسانيّ<\/i>- <i>Laborem exercens<\/i> (14 أيلول/سبتمبر 1981)، 19: <i>أعمال الكرسيّ الرّسوليّ<\/i> 73 (1981)، 626. <a class=\"fnup\" href=\"#rn88\">↩<\/a><\/span><\/li><li id=\"fn89\"><a class=\"fnback\" href=\"#rn89\" aria-label=\"العودة إلى النص\">89.<\/a><span>فرنسيس، الرّسالة البابويّة العامّة، <i><a href=\"https://www.vatican.va/content/francesco/ar/encyclicals/documents/papa-francesco_20150524_enciclica-laudato-si.html\" target=\"_blank\" rel=\"noopener\">كُنْ مُسَبَّحًا<\/a><\/i> (24 أيّار/مايو 2015)، 93: <i>أعمال الكرسيّ الرّسوليّ<\/i> 107 (2015)، 884؛ راجع المؤلّف نفسه، الرّسالة البابويّة العامّة، <i><a href=\"https://www.vatican.va/content/francesco/ar/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\">كلّنا إخوة<\/a> <\/i>(3 تشرين الأوّل/أكتوبر 2020)، 120: <i>أعمال الكرسيّ الرّسوليّ<\/i> 112 (2020)، 1010. <a class=\"fnup\" href=\"#rn89\">↩<\/a><\/span><\/li><li id=\"fn90\"><a class=\"fnback\" href=\"#rn90\" aria-label=\"العودة إلى النص\">90.<\/a><span>المؤلّف نفسه، الإرشاد الرّسولي، <i><a href=\"https://www.vatican.va/content/francesco/ar/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html\" target=\"_blank\" rel=\"noopener\">فرح الإنجيل<\/a><\/i> (24 تشرين الثّاني/نوفمبر 2013)، 189: <i>أعمال الكرسيّ الرّسوليّ<\/i> 105 (2013)، 1099. <a class=\"fnup\" href=\"#rn90\">↩<\/a><\/span><\/li><li id=\"fn91\"><a class=\"fnback\" href=\"#rn91\" aria-label=\"العودة إلى النص\">91.<\/a><span>راجع المجلس البابويّ للعدل والسّلام، <i>خُلاصة تعليم الكنيسة الاجتماعيّ<\/i>، 187. <a class=\"fnup\" href=\"#rn91\">↩<\/a><\/span><\/li><li id=\"fn92\"><a class=\"fnback\" href=\"#rn92\" aria-label=\"العودة إلى النص\">92.<\/a><span>راجع لاوُن الثّالث عشر، الرّسالة العامّة، <i>الشّؤون الجديدة-Rerum novarum<\/i> (15 أيّار/مايو 1891)، 26: <i>أعمال الكرسيّ الرّسوليّ<\/i> 23 (1890-1891)، 656. <a class=\"fnup\" href=\"#rn92\">↩<\/a><\/span><\/li><li id=\"fn93\"><a class=\"fnback\" href=\"#rn93\" aria-label=\"العودة إلى النص\">93.<\/a><span>راجع القدّيس يوحنّا بولس الثّاني، الرّسالة البابويّة العامّة، <i>السّنة المئة-Centesimus annus <\/i>(1 أيّار/مايو 1991)، 11: <i>أعمال الكرسيّ الرّسوليّ<\/i> 83 (1991)، 806-807. <a class=\"fnup\" href=\"#rn93\">↩<\/a><\/span><\/li><li id=\"fn94\"><a class=\"fnback\" href=\"#rn94\" aria-label=\"العودة إلى النص\">94.<\/a><span>راجع <i>المرجع نفسه<\/i>. <a class=\"fnup\" href=\"#rn94\">↩<\/a><\/span><\/li><li id=\"fn95\"><a class=\"fnback\" href=\"#rn95\" aria-label=\"العودة إلى النص\">95.<\/a><span>راجع <i>المرجع <\/i>نفسه، 48: <i>أعمال الكرسيّ الرّسوليّ<\/i> 83 (1991)، 852-854. <a class=\"fnup\" href=\"#rn95\">↩<\/a><\/span><\/li><li id=\"fn96\"><a class=\"fnback\" href=\"#rn96\" aria-label=\"العودة إلى النص\">96.<\/a><span>راجع فرنسيس، الرّسالة البابويّة العامّة، <i><a href=\"https://www.vatican.va/content/francesco/ar/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\">كلّنا إخوة<\/a> <\/i>(3 تشرين الأوّل/أكتوبر 2020)، 169: <i>أعمال الكرسيّ الرّسوليّ<\/i> 112 (2020)، 1028. <a class=\"fnup\" href=\"#rn96\">↩<\/a><\/span><\/li><li id=\"fn97\"><a class=\"fnback\" href=\"#rn97\" aria-label=\"العودة إلى النص\">97.<\/a><span>راجع <i>المرجع <\/i>نفسه، 168: <i>أعمال الكرسيّ الرّسوليّ<\/i> 112 (2020)، 1027-1028. <a class=\"fnup\" href=\"#rn97\">↩<\/a><\/span><\/li><li id=\"fn98\"><a class=\"fnback\" href=\"#rn98\" aria-label=\"العودة إلى النص\">98.<\/a><span>راجع القدّيس بولس السّادس، الرّسالة البابويّة العامّة، <i>تقدُّم الشّعوب-Populorum Progressio<\/i> (26 آذار/مارس 1967)، 17: <i>أعمال الكرسيّ الرّسوليّ<\/i> 59 (1967)، 265-266. <a class=\"fnup\" href=\"#rn98\">↩<\/a><\/span><\/li><li id=\"fn99\"><a class=\"fnback\" href=\"#rn99\" aria-label=\"العودة إلى النص\">99.<\/a><span>فرنسيس، الرّسالة البابويّة العامّة، <i><a href=\"https://www.vatican.va/content/francesco/ar/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\">كلّنا إخوة<\/a> <\/i>(3 تشرين الأوّل/أكتوبر 2020)، 32 و 54: <i>أعمال الكرسيّ الرّسوليّ<\/i> 112 (2020)، 980 و 988. <a class=\"fnup\" href=\"#rn99\">↩<\/a><\/span><\/li><li id=\"fn100\"><a class=\"fnback\" href=\"#rn100\" aria-label=\"العودة إلى النص\">100.<\/a><span>راجع بندكتس السّادس عشر، الرّسالة العامّة، <i><a href=\"https://www.vatican.va/content/benedict-xvi/ar/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate.html\" target=\"_blank\" rel=\"noopener\">المحبّة في الحقيقة-Caritas in veritate<\/a><\/i> (29 حزيران/يونيو 2009)، 58: <i>أعمال الكرسيّ الرّسوليّ<\/i> 101 (2009)، 693-694. <a class=\"fnup\" href=\"#rn100\">↩<\/a><\/span><\/li><li id=\"fn101\"><a class=\"fnback\" href=\"#rn101\" aria-label=\"العودة إلى النص\">101.<\/a><span>فرنسيس، الرّسالة البابويّة العامّة، <i><a href=\"https://www.vatican.va/content/francesco/ar/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\">كلّنا إخوة<\/a> <\/i>(3 تشرين الأوّل/أكتوبر 2020)، 116: <i>أعمال الكرسيّ الرّسوليّ<\/i> 112 (2020)، 1009. <a class=\"fnup\" href=\"#rn101\">↩<\/a><\/span><\/li><li id=\"fn102\"><a class=\"fnback\" href=\"#rn102\" aria-label=\"العودة إلى النص\">102.<\/a><span>القدّيس يوحنّا بولس الثّاني، الرّسالة البابويّة العامّة، <i>الاهتمام بالشّؤون الاجتماعيّة-Sollicitudo rei socialis<\/i> (30 كانون الأوّل/ديسمبر 1987)، 38: <i>أعمال الكرسيّ الرّسوليّ<\/i> 80 (1988)، 564. <a class=\"fnup\" href=\"#rn102\">↩<\/a><\/span><\/li><li id=\"fn103\"><a class=\"fnback\" href=\"#rn103\" aria-label=\"العودة إلى النص\">103.<\/a><span>فرنسيس، الرّسالة البابويّة العامّة، <i><a href=\"https://www.vatican.va/content/francesco/ar/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\">كلّنا إخوة<\/a> <\/i>(3 تشرين الأوّل/أكتوبر 2020)، 116: <i>أعمال الكرسيّ الرّسوليّ<\/i> 112 (2020)، 1009. <a class=\"fnup\" href=\"#rn103\">↩<\/a><\/span><\/li><li id=\"fn104\"><a class=\"fnback\" href=\"#rn104\" aria-label=\"العودة إلى النص\">104.<\/a><span>راجع بندكتس السّادس عشر، الرّسالة العامّة، <i><a href=\"https://www.vatican.va/content/benedict-xvi/ar/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate.html\" target=\"_blank\" rel=\"noopener\">المحبّة في الحقيقة-Caritas in veritate<\/a><\/i> (29 حزيران/يونيو 2009)، 48: <i>أعمال الكرسيّ الرّسوليّ<\/i> 101 (2009)، 658. <a class=\"fnup\" href=\"#rn104\">↩<\/a><\/span><\/li><li id=\"fn105\"><a class=\"fnback\" href=\"#rn105\" aria-label=\"العودة إلى النص\">105.<\/a><span>راجع المجمع المسكونيّ الفاتيكانيّ الثّاني، دستور رعائي في الكنيسة في عالم اليوم، <i><a href=\"https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651207_gaudium-et-spes_ar.html\" target=\"_blank\" rel=\"noopener\">فرح ورجاء<\/a><\/i>، 25: <i>أعمال الكرسيّ الرّسوليّ<\/i> 58 (1966)، 1045-1046. <a class=\"fnup\" href=\"#rn105\">↩<\/a><\/span><\/li><li id=\"fn106\"><a class=\"fnback\" href=\"#rn106\" aria-label=\"العودة إلى النص\">106.<\/a><span>راجع القدّيس يوحنّا بولس الثّاني، الرّسالة البابويّة العامّة، <i>الاهتمام بالشّؤون الاجتماعيّة-Sollicitudo rei socialis<\/i> (30 كانون الأوّل/ديسمبر 1987)، 42: <i>أعمال الكرسيّ الرّسوليّ<\/i> 80 (1988)، 572-574. <a class=\"fnup\" href=\"#rn106\">↩<\/a><\/span><\/li><li id=\"fn107\"><a class=\"fnback\" href=\"#rn107\" aria-label=\"العودة إلى النص\">107.<\/a><span>فرنسيس، الإرشاد الرّسولي، <i><a href=\"https://www.vatican.va/content/francesco/ar/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html\" target=\"_blank\" rel=\"noopener\">فرح الإنجيل<\/a><\/i> (24 تشرين الثّاني/نوفمبر 2013)، 53: <i>أعمال الكرسيّ الرّسوليّ<\/i> 105 (2013)، 1042. <a class=\"fnup\" href=\"#rn107\">↩<\/a><\/span><\/li><li id=\"fn108\"><a class=\"fnback\" href=\"#rn108\" aria-label=\"العودة إلى النص\">108.<\/a><span>راجع القدّيس يوحنّا بولس الثّاني، الرّسالة البابويّة العامّة، <i>الاهتمام بالشّؤون الاجتماعيّة-Sollicitudo rei socialis<\/i> (30 كانون الأوّل/ديسمبر 1987)، 36-37: <i>أعمال الكرسيّ الرّسوليّ<\/i> 80 (1988)، 561-564. <a class=\"fnup\" href=\"#rn108\">↩<\/a><\/span><\/li><li id=\"fn109\"><a class=\"fnback\" href=\"#rn109\" aria-label=\"العودة إلى النص\">109.<\/a><span>فرنسيس، <i><a href=\"https://www.vatican.va/content/francesco/ar/messages/migration/documents/20240524-world-migrants-day-2024.html\" target=\"_blank\" rel=\"noopener\">رسالة في مناسبة اليوم العالمي المائة والعاشر للمهاجرين واللاجئين<\/a><\/i> (29 أيلول/سبتمبر 2024): <i>أعمال الكرسيّ الرّسوليّ<\/i> 116 (2024)، 735. <a class=\"fnup\" href=\"#rn109\">↩<\/a><\/span><\/li><li id=\"fn110\"><a class=\"fnback\" href=\"#rn110\" aria-label=\"العودة إلى النص\">110.<\/a><span>القدّيس بولس السّادس، الرّسالة البابويّة العامّة، <i>تقدُّم الشّعوب-Populorum Progressio<\/i> (26 آذار/مارس 1967)، 14: <i>أعمال الكرسيّ الرّسوليّ<\/i> 59 (1967)، 264. <a class=\"fnup\" href=\"#rn110\">↩<\/a><\/span><\/li><li id=\"fn111\"><a class=\"fnback\" href=\"#rn111\" aria-label=\"العودة إلى النص\">111.<\/a><span>راجع <i>المرجع نفسه<\/i>، 17: <i>أعمال الكرسيّ الرّسوليّ<\/i> 59 (1967)، 265-266؛ فرنسيس، الرّسالة البابويّة العامّة، <i><a href=\"https://www.vatican.va/content/francesco/ar/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\">كلّنا إخوة<\/a> <\/i>(3 تشرين الأوّل/أكتوبر 2020)، 125-127: <i>أعمال الكرسيّ الرّسوليّ<\/i> 112 (2020)، 1012-1013. <a class=\"fnup\" href=\"#rn111\">↩<\/a><\/span><\/li><li id=\"fn112\"><a class=\"fnback\" href=\"#rn112\" aria-label=\"العودة إلى النص\">112.<\/a><span>راجع القدّيس بولس السّادس، الرّسالة البابويّة العامّة، <i>تقدُّم الشّعوب-Populorum Progressio<\/i> (26 آذار/مارس 1967)، 14: <i>أعمال الكرسيّ الرّسوليّ<\/i> 59 (1967)، 264؛ بندكتس السّادس عشر، <i>كلمة إلى الدّبلوماسيّين المُعتَمدين لدى الكرسيّ الرّسوليّ<\/i> (8 كانون الثّاني/يناير 2007): <i>أعمال الكرسيّ الرّسوليّ<\/i> 99 (2007)، 73؛ فرنسيس، <i>كلمة<\/i> <i>إلى ممثّلي الشّعوب الأصليّة في مناسبة الدّورة الأربعين لمجلس محافظي الصّندوق الدّولي للتّنمية الزّراعيّة <\/i>(15 شباط/فبراير 2017): <i>أعمال الكرسيّ الرّسوليّ<\/i> 109 (2017)، 244-245. <a class=\"fnup\" href=\"#rn112\">↩<\/a><\/span><\/li><li id=\"fn113\"><a class=\"fnback\" href=\"#rn113\" aria-label=\"العودة إلى النص\">113.<\/a><span><i>الوثيقة الختاميّة للدورة الثّانية للجمعيّة العامّة العاديّة السّادسة عشرة لمجمع الأساقفة<\/i> (26 تشرين الأوّل/أكتوبر 2024)، 17. <a class=\"fnup\" href=\"#rn113\">↩<\/a><\/span><\/li><li id=\"fn114\"><a class=\"fnback\" href=\"#rn114\" aria-label=\"العودة إلى النص\">114.<\/a><span>راجع <i>المرجع نفسه<\/i>، 11. <a class=\"fnup\" href=\"#rn114\">↩<\/a><\/span><\/li><li id=\"fn115\"><a class=\"fnback\" href=\"#rn115\" aria-label=\"العودة إلى النص\">115.<\/a><span>راجع <i>المرجع نفسه<\/i>، 103-108. <a class=\"fnup\" href=\"#rn115\">↩<\/a><\/span><\/li><li id=\"fn116\"><a class=\"fnback\" href=\"#rn116\" aria-label=\"العودة إلى النص\">116.<\/a><span>راجع <i>المرجع نفسه<\/i>، 100-101. <a class=\"fnup\" href=\"#rn116\">↩<\/a><\/span><\/li><li id=\"fn117\"><a class=\"fnback\" href=\"#rn117\" aria-label=\"العودة إلى النص\">117.<\/a><span>راجع فرنسيس، الرّسالة البابويّة العامّة، <i><a href=\"https://www.vatican.va/content/francesco/ar/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\">كلّنا إخوة<\/a> <\/i>(3 تشرين الأوّل/أكتوبر 2020)، 94: <i>أعمال الكرسيّ الرّسوليّ<\/i> 112 (2020)، 1001. <a class=\"fnup\" href=\"#rn117\">↩<\/a><\/span><\/li><li id=\"fn118\"><a class=\"fnback\" href=\"#rn118\" aria-label=\"العودة إلى النص\">118.<\/a><span>راجع المجلس البابويّ للعدل والسّلام، <i>خُلاصة تعليم الكنيسة الاجتماعيّ<\/i>، 53. <a class=\"fnup\" href=\"#rn118\">↩<\/a><\/span><\/li><li id=\"fn119\"><a class=\"fnback\" href=\"#rn119\" aria-label=\"العودة إلى النص\">119.<\/a><span>راجع فرنسيس، الرّسالة البابويّة العامّة، <i><a href=\"https://www.vatican.va/content/francesco/ar/encyclicals/documents/papa-francesco_20150524_enciclica-laudato-si.html\" target=\"_blank\" rel=\"noopener\">كُنْ مُسَبَّحًا<\/a><\/i> (24 أيّار/مايو 2015)، 106-109: <i>أعمال الكرسيّ الرّسوليّ<\/i> 107 (2015)، 889-891. <a class=\"fnup\" href=\"#rn119\">↩<\/a><\/span><\/li><li id=\"fn120\"><a class=\"fnback\" href=\"#rn120\" aria-label=\"العودة إلى النص\">120.<\/a><span>رومانو جوارديني، <i>Das Ende der Neuzeit<\/i>، فورتسبورغ 1951، 89. <a class=\"fnup\" href=\"#rn120\">↩<\/a><\/span><\/li><li id=\"fn121\"><a class=\"fnback\" href=\"#rn121\" aria-label=\"العودة إلى النص\">121.<\/a><span>القدّيس بولس السّادس، <i>كلمة في مناسبة الذّكرى الخامسة والعشرين لمنظّمة الأغذية والزّراعة FAO<\/i> (16 تشرين الثّاني/نوفمبر 1970): <i>أعمال الكرسيّ الرّسوليّ<\/i> 62 (1970)، 833. <a class=\"fnup\" href=\"#rn121\">↩<\/a><\/span><\/li><li id=\"fn122\"><a class=\"fnback\" href=\"#rn122\" aria-label=\"العودة إلى النص\">122.<\/a><span>راجع فرنسيس، <i>كلمة<\/i> <i>أمام مجلس من أجل رأسماليّة شاملة <\/i>(11 تشرين الثّاني/نوفمبر 2019): <i>L’Osservatore Romano<\/i>، 11-12 تشرين الثّاني/نوفمبر2019، 8. <a class=\"fnup\" href=\"#rn122\">↩<\/a><\/span><\/li><li id=\"fn123\"><a class=\"fnback\" href=\"#rn123\" aria-label=\"العودة إلى النص\">123.<\/a><span>راجع دائرة عقيدة الإيمان – دائرة الثّقافة والتّربية، المذكّرة: <i>القديم والجديد<\/i> (14 كانون الثّاني/يناير 2025): <i>أعمال الكرسيّ الرّسوليّ<\/i> 117 (2025)، 159-210؛ فرنسيس، <i><a href=\"https://www.vatican.va/content/francesco/ar/messages/peace/documents/20231208-messaggio-57giornatamondiale-pace2024.html\" target=\"_blank\" rel=\"noopener\">رسالة في اليوم العالميّ السّابع والخمسين للسّلام<\/a> <\/i>(8 كانون الأوّل/ديسمبر 2023): <i>أعمال الكرسيّ الرّسوليّ<\/i> 116 (2024)، 54-64؛ المؤلّف نفسه، <i><a href=\"https://www.vatican.va/content/francesco/ar/messages/communications/documents/20240124-messaggio-comunicazioni-sociali.html\" target=\"_blank\" rel=\"noopener\">رسالة في اليوم العالميّ الثّامن والخمسين لوسائل التّواصل الاجتماعيّة<\/a><\/i> (24 كانون الثّاني/يناير 2024): <i>أعمال الكرسيّ الرّسوليّ<\/i> 116 (2024)، 261-266؛ المؤلّف نفسه، <i><a href=\"https://www.vatican.va/content/francesco/ar/speeches/2024/june/documents/20240614-g7-intelligenza-artificiale.html\" target=\"_blank\" rel=\"noopener\">كلمة إلى مجموعة الدّول الصّناعيّة السّبع في الذّكاء الاصطناعيّ. ”أداة جذّابة وبليغة“<\/a><\/i> (14 حزيران/يونيو 2024): <i>أعمال الكرسيّ الرّسوليّ<\/i> 116 (2024)، 866-875؛ اللجنة اللاهوتيّة الدّوليّة، <i>إلى أين أنتم ذاهبون، أيّها البشر؟ التّفكير في الأنثروبولوجيّا المسيحيّة أمام بعض المشاهد حول مستقبل الإنسان<\/i> (9 شباط/فبراير 2026)؛ <i><a href=\"https://www.vatican.va/content/leo-xiv/ar/messages/communications/documents/20260124-messaggio-comunicazioni-sociali.html\" target=\"_blank\" rel=\"noopener\">رسالة في اليوم العالميّ السّتين لوسائل التّواصل الاجتماعيّة<\/a> <\/i>(24 كانون الثّاني/يناير 2026): <i>L’Osservatore Romano<\/i>، 24 كانون الثّاني/يناير2026، 2-3. <a class=\"fnup\" href=\"#rn123\">↩<\/a><\/span><\/li><li id=\"fn124\"><a class=\"fnback\" href=\"#rn124\" aria-label=\"العودة إلى النص\">124.<\/a><span>راجع دائرة عقيدة الإيمان – دائرة الثّقافة والتّربية، المذكّرة: <i>القديم والجديد<\/i> (14 كانون الثّاني/يناير 2025)، 96: <i>أعمال الكرسيّ الرّسوليّ<\/i> 117 (2025)، 201. <a class=\"fnup\" href=\"#rn124\">↩<\/a><\/span><\/li><li id=\"fn125\"><a class=\"fnback\" href=\"#rn125\" aria-label=\"العودة إلى النص\">125.<\/a><span>فرنسيس، <i>كلمة إلى المشاركين في لقاء حوارات مينرڤا برعاية دائرة الثّقافة والتّربية<\/i> (27 آذار/مارس 2023): <i>أعمال الكرسيّ الرّسوليّ<\/i> 115 (2023)، 465. <a class=\"fnup\" href=\"#rn125\">↩<\/a><\/span><\/li><li id=\"fn126\"><a class=\"fnback\" href=\"#rn126\" aria-label=\"العودة إلى النص\">126.<\/a><span>راجع دائرة عقيدة الإيمان – دائرة الثّقافة والتّربية، المذكّرة: <i>القديم والجديد<\/i> (14 كانون الثّاني/يناير 2025)، 41: <i>أعمال الكرسيّ الرّسوليّ<\/i> 117 (2025)، 178. <a class=\"fnup\" href=\"#rn126\">↩<\/a><\/span><\/li><li id=\"fn127\"><a class=\"fnback\" href=\"#rn127\" aria-label=\"العودة إلى النص\">127.<\/a><span>راجع <i>المرجع نفسه<\/i>، 44-45: <i>أعمال الكرسيّ الرّسوليّ<\/i> 117 (2025)، 179-180. <a class=\"fnup\" href=\"#rn127\">↩<\/a><\/span><\/li><li id=\"fn128\"><a class=\"fnback\" href=\"#rn128\" aria-label=\"العودة إلى النص\">128.<\/a><span>راجع القدّيس يوحنّا بولس الثّاني، الرّسالة البابويّة العامّة، <i>السّنة المئة-Centesimus annus <\/i>(1 أيّار/مايو 1991)، 40: <i>أعمال الكرسيّ الرّسوليّ<\/i> 83 (1991)، 843. <a class=\"fnup\" href=\"#rn128\">↩<\/a><\/span><\/li><li id=\"fn129\"><a class=\"fnback\" href=\"#rn129\" aria-label=\"العودة إلى النص\">129.<\/a><span>راجع اللجنة اللاهوتيّة الدّوليّة، <i>إلى أين أنتم ذاهبون، أيّها البشر؟ التّفكير في الأنثروبولوجيّا المسيحيّة أمام بعض المشاهد حول مستقبل الإنسان<\/i> (9 شباط/فبراير 2026)، 63. <a class=\"fnup\" href=\"#rn129\">↩<\/a><\/span><\/li><li id=\"fn130\"><a class=\"fnback\" href=\"#rn130\" aria-label=\"العودة إلى النص\">130.<\/a><span>راجع القدّيس بولس السّادس، <i>كلمة في مناسبة الذّكرى الخامسة والعشرين لمنظّمة الأغذية والزّراعة FAO<\/i> (16 تشرين الثّاني/نوفمبر 1970): <i>أعمال الكرسيّ الرّسوليّ<\/i> 62 (1970)، 833. <a class=\"fnup\" href=\"#rn130\">↩<\/a><\/span><\/li><li id=\"fn131\"><a class=\"fnback\" href=\"#rn131\" aria-label=\"العودة إلى النص\">131.<\/a><span>اللجنة اللاهوتيّة الدّوليّة، <i>إلى أين أنتم ذاهبون، أيّها البشر؟ التّفكير في الأنثروبولوجيّا المسيحيّة أمام بعض المشاهد حول مستقبل الإنسان<\/i> (9 شباط/فبراير 2026)، 3. <a class=\"fnup\" href=\"#rn131\">↩<\/a><\/span><\/li><li id=\"fn132\"><a class=\"fnback\" href=\"#rn132\" aria-label=\"العودة إلى النص\">132.<\/a><span>"إن لم نجعل قيمة للقلب، فلا قيمة للكلام على القلب، ولا لعمل يصدر عن القلب، ولا لتنضيج القلب أو العناية به. عندما لا نقدِّر خصوصيّات القلب، الإجابات التي لا يستطيع العقل وحده أن يقدِّمها تفقد معناها، ويفقد اللقاء مع الآخرين قيمته، ويُفقَد الشِّعر. ونفقد التّاريخ وقصصنا، لأنّ المغامرة الشّخصيّة الحقيقيّة هي التي تُبنى بالقلب. وفي النّهاية، هو الأمر الوحيد المــُهِمّ": فرنسيس، الرّسالة البابويّة العامّة، <i><a href=\"https://www.vatican.va/content/francesco/ar/encyclicals/documents/20241024-enciclica-dilexit-nos.html\" target=\"_blank\" rel=\"noopener\">لقد أحبّن<\/a>ا <\/i>(24 تشرين الأوّل/أكتوبر 2024)، 11: <i>أعمال الكرسيّ الرّسوليّ<\/i> 116 (2024)، 1372. <a class=\"fnup\" href=\"#rn132\">↩<\/a><\/span><\/li><li id=\"fn133\"><a class=\"fnback\" href=\"#rn133\" aria-label=\"العودة إلى النص\">133.<\/a><span>فيكتور فرانكل، <i>بحث الإنسان عن المعنى، مقدّمة في العلاج بالكلام<\/i>، بوسطن 1963، 213. <a class=\"fnup\" href=\"#rn133\">↩<\/a><\/span><\/li><li id=\"fn134\"><a class=\"fnback\" href=\"#rn134\" aria-label=\"العودة إلى النص\">134.<\/a><span>القدّيس توما الأكوينيّ، <i>الخلاصة اللاهوتيّة<\/i>، الجزء الأوّل من القسم الثّاني، المسألة 112، 1، تعليق؛ المسألة 114، 5، تعليق: طبعة ليونينا-Leonina، 7، روما 1892، 323 و 349. <a class=\"fnup\" href=\"#rn134\">↩<\/a><\/span><\/li><li id=\"fn135\"><a class=\"fnback\" href=\"#rn135\" aria-label=\"العودة إلى النص\">135.<\/a><span>راجع <i>المرجع <\/i>نفسه، المسألة 114، 1، تعليق: طبعة ليونينا-Leonina، 7، 344. <a class=\"fnup\" href=\"#rn135\">↩<\/a><\/span><\/li><li id=\"fn136\"><a class=\"fnback\" href=\"#rn136\" aria-label=\"العودة إلى النص\">136.<\/a><span>راجع المؤلّف نفسه، <i>شرح كتاب بيتيوم عن الثّالوث<\/i>، المسألة 1، 2، 3: طبعة ليونينا-Leonina، 50، روما 1992، 96؛ <i>الخلاصة اللاهوتيّة<\/i>، الجزء الأوّل، المسألة 7، 1، 3: طبعة ليونينا-Leonina، 4، روما 1888، 72. <a class=\"fnup\" href=\"#rn136\">↩<\/a><\/span><\/li><li id=\"fn137\"><a class=\"fnback\" href=\"#rn137\" aria-label=\"العودة إلى النص\">137.<\/a><span>فرنسيس، الإرشاد الرّسوليّ، <i><a href=\"https://www.vatican.va/content/francesco/ar/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html\" target=\"_blank\" rel=\"noopener\">فرح الإنجيل<\/a><\/i> (24 تشرين الثّاني/نوفمبر 2013)، 8: <i>أعمال الكرسيّ الرّسوليّ<\/i> 105 (2013)، 1022. <a class=\"fnup\" href=\"#rn137\">↩<\/a><\/span><\/li><li id=\"fn138\"><a class=\"fnback\" href=\"#rn138\" aria-label=\"العودة إلى النص\">138.<\/a><span>القدّيس يوحنّا بولس الثّاني، الرّسالة البابويّة العامّة، <i>فادي الإنسان<\/i>- <i>Redemptor hominis<\/i> (4 آذار/مارس 1979)، 15: <i>أعمال الكرسيّ الرّسوليّ<\/i> 71 (1979)، 286-287. <a class=\"fnup\" href=\"#rn138\">↩<\/a><\/span><\/li><li id=\"fn139\"><a class=\"fnback\" href=\"#rn139\" aria-label=\"العودة إلى النص\">139.<\/a><span>القدّيس أَغُسطِينُس، <i>في مدينة الله<\/i>، المجلّد الرّابع عشر، 28: <i>مجموعة المؤلّفين المسيحيّين السّلسلة اللاتينيّة<\/i> 48، ترنهوت 1955، 451. <a class=\"fnup\" href=\"#rn139\">↩<\/a><\/span><\/li><li id=\"fn140\"><a class=\"fnback\" href=\"#rn140\" aria-label=\"العودة إلى النص\">140.<\/a><span>بندكتس السّادس عشر، الرّسالة البابويّة العامّة، <i><a href=\"https://www.vatican.va/content/benedict-xvi/ar/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate.html\" target=\"_blank\" rel=\"noopener\">المحبّة في الحقيقة-Caritas in veritate<\/a><\/i> (29 حزيران/يونيو 2009)، 34: <i>أعمال الكرسيّ الرّسوليّ<\/i> 101 (2009)، 668-669. <a class=\"fnup\" href=\"#rn140\">↩<\/a><\/span><\/li><li id=\"fn141\"><a class=\"fnback\" href=\"#rn141\" aria-label=\"العودة إلى النص\">141.<\/a><span>القدّيس يوحنّا بولس الثّاني، الرّسالة البابويّة العامّة، <i>بهاء الحقيقة-Veritatis splendor<\/i> (6 آب/أغسطس 1993)، 32: <i>أعمال الكرسيّ الرّسوليّ<\/i> 85 (1993)، 1159. <a class=\"fnup\" href=\"#rn141\">↩<\/a><\/span><\/li><li id=\"fn142\"><a class=\"fnback\" href=\"#rn142\" aria-label=\"العودة إلى النص\">142.<\/a><span>فرنسيس، الرّسالة البابويّة العامّة، <i><a href=\"https://www.vatican.va/content/francesco/ar/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\">كلّنا إخوة<\/a> <\/i>(3 تشرين الأوّل/أكتوبر 2020)، 207: <i>أعمال الكرسيّ الرّسوليّ<\/i> 112 (2020)، 1043. <a class=\"fnup\" href=\"#rn142\">↩<\/a><\/span><\/li><li id=\"fn143\"><a class=\"fnback\" href=\"#rn143\" aria-label=\"العودة إلى النص\">143.<\/a><span>حنَّة أريندت، <i>أصول الشّموليّة<\/i>، الجزء الثّالث، نيويورك 1962، 474. <a class=\"fnup\" href=\"#rn143\">↩<\/a><\/span><\/li><li id=\"fn144\"><a class=\"fnback\" href=\"#rn144\" aria-label=\"العودة إلى النص\">144.<\/a><span><i><a href=\"https://www.vatican.va/content/leo-xiv/ar/speeches/2025/may/documents/20250512-media.html\" target=\"_blank\" rel=\"noopener\">كلمة إلى العاملين في وسائل التّواصل والإعلام<\/a><\/i> (12 أيّار/مايو 2025): <i>أعمال الكرسيّ الرّسوليّ<\/i> 117 (2025)، 681-682. <a class=\"fnup\" href=\"#rn144\">↩<\/a><\/span><\/li><li id=\"fn145\"><a class=\"fnback\" href=\"#rn145\" aria-label=\"العودة إلى النص\">145.<\/a><span>بندكتس السّادس عشر، <i><a href=\"https://www.vatican.va/content/benedict-xvi/ar/messages/communications/documents/hf_ben-xvi_mes_20130124_47th-world-communications-day.html\" target=\"_blank\" rel=\"noopener\">رسالة في اليوم العالميّ السّابع والأربعين لوسائل التّواصل الاجتماعيّة<\/a><\/i> (24 كانون الثّاني/يناير 2013): <i>أعمال الكرسيّ الرّسوليّ<\/i> 105 (2013)، 183. <a class=\"fnup\" href=\"#rn145\">↩<\/a><\/span><\/li><li id=\"fn146\"><a class=\"fnback\" href=\"#rn146\" aria-label=\"العودة إلى النص\">146.<\/a><span>فرنسيس، <i>كلمة<\/i> <i>في مناسبة منح وسام بيوس التّاسع للسّيّد فيليب بولّيلّا والسّيّدة فالنتينا الأزرقي <\/i>(13 تشرين الثّاني/نوفمبر 2021): <i>L’Osservatore Romano<\/i>، 13 تشرين الثّاني/نوفمبر2021، 12. <a class=\"fnup\" href=\"#rn146\">↩<\/a><\/span><\/li><li id=\"fn147\"><a class=\"fnback\" href=\"#rn147\" aria-label=\"العودة إلى النص\">147.<\/a><span>راجع أفلاطون، <i>الرّسالة السّابعة<\/i>، 344: طبعة سويليه (Souilhé)، 13/1، باريس 1931 ( <i>مجموعة الجامعات الفرنسيّة، السّلسلة اليونانيّة<\/i> 63)، 54. <a class=\"fnup\" href=\"#rn147\">↩<\/a><\/span><\/li><li id=\"fn148\"><a class=\"fnback\" href=\"#rn148\" aria-label=\"العودة إلى النص\">148.<\/a><span>راجع <i>كلمة إلى المشاركين في مؤتمر ”كرامة الأطفال والمراهقين في عصر الذّكاء الاصطناعيّ“ <\/i>(13 تشرين الثّاني/نوفمبر 2025): <i>L’Osservatore Romano<\/i>، 13 تشرين الثّاني/نوفمبر2025، 3. <a class=\"fnup\" href=\"#rn148\">↩<\/a><\/span><\/li><li id=\"fn149\"><a class=\"fnback\" href=\"#rn149\" aria-label=\"العودة إلى النص\">149.<\/a><span>راجع <i>كلمة إلى أعضاء المجلس الاستشاريّ لأكاديميّة RCS <\/i>(7 تشرين الثّاني/نوفمبر 2025): <i>L’Osservatore Romano<\/i>، 7 تشرين الثّاني/نوفمبر2025، 4. <a class=\"fnup\" href=\"#rn149\">↩<\/a><\/span><\/li><li id=\"fn150\"><a class=\"fnback\" href=\"#rn150\" aria-label=\"العودة إلى النص\">150.<\/a><span>القدّيس يوحنّا بولس الثّاني، الرّسالة البابويّة العامّة، <i>العمل الإنسانيّ-Laborem exercens<\/i> (14 أيلول/سبتمبر 1981)، 3: <i>أعمال الكرسيّ الرّسوليّ<\/i> 73 (1981)، 584. <a class=\"fnup\" href=\"#rn150\">↩<\/a><\/span><\/li><li id=\"fn151\"><a class=\"fnback\" href=\"#rn151\" aria-label=\"العودة إلى النص\">151.<\/a><span>راجع فرنسيس، الرّسالة البابويّة العامّة، <i><a href=\"https://www.vatican.va/content/francesco/ar/encyclicals/documents/papa-francesco_20150524_enciclica-laudato-si.html\" target=\"_blank\" rel=\"noopener\">كُنْ مُسَبَّحًا<\/a><\/i> (24 أيّار/مايو 2015)، 128: <i>أعمال الكرسيّ الرّسوليّ<\/i> 107 (2015)، 898. <a class=\"fnup\" href=\"#rn151\">↩<\/a><\/span><\/li><li id=\"fn152\"><a class=\"fnback\" href=\"#rn152\" aria-label=\"العودة إلى النص\">152.<\/a><span>دائرة عقيدة الإيمان – دائرة الثّقافة والتّربية، المذكّرة: <i>القديم والجديد<\/i> (14 كانون الثّاني/يناير 2025)، 67: <i>أعمال الكرسيّ الرّسوليّ<\/i> 117 (2025)، 188-189. <a class=\"fnup\" href=\"#rn152\">↩<\/a><\/span><\/li><li id=\"fn153\"><a class=\"fnback\" href=\"#rn153\" aria-label=\"العودة إلى النص\">153.<\/a><span>راجع القدّيس يوحنّا بولس الثّاني، الرّسالة البابويّة العامّة، <i>العمل الإنسانيّ-Laborem exercens<\/i> (14 أيلول/سبتمبر 1981)، 18: <i>أعمال الكرسيّ الرّسوليّ<\/i> 73 (1981)، 622-625. <a class=\"fnup\" href=\"#rn153\">↩<\/a><\/span><\/li><li id=\"fn154\"><a class=\"fnback\" href=\"#rn154\" aria-label=\"العودة إلى النص\">154.<\/a><span>راجع فرنسيس، الرّسالة البابويّة العامّة، <i><a href=\"https://www.vatican.va/content/francesco/ar/encyclicals/documents/papa-francesco_20150524_enciclica-laudato-si.html\" target=\"_blank\" rel=\"noopener\">كُنْ مُسَبَّحًا<\/a><\/i> (24 أيّار/مايو 2015)، 109: <i>أعمال الكرسيّ الرّسوليّ<\/i> 107 (2015)، 891. <a class=\"fnup\" href=\"#rn154\">↩<\/a><\/span><\/li><li id=\"fn155\"><a class=\"fnback\" href=\"#rn155\" aria-label=\"العودة إلى النص\">155.<\/a><span>راجع بندكتس السّادس عشر، الرّسالة البابويّة العامّة، <i><a href=\"https://www.vatican.va/content/benedict-xvi/ar/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate.html\" target=\"_blank\" rel=\"noopener\">المحبّة في الحقيقة-Caritas in veritate<\/a><\/i> (29 حزيران/يونيو 2009)، 32: <i>أعمال الكرسيّ الرّسوليّ<\/i> 101 (2009)، 666. <a class=\"fnup\" href=\"#rn155\">↩<\/a><\/span><\/li><li id=\"fn156\"><a class=\"fnback\" href=\"#rn156\" aria-label=\"العودة إلى النص\">156.<\/a><span>راجع المجلس البابويّ للعدل والسّلام، <i>خُلاصة تعليم الكنيسة الاجتماعيّ<\/i>، 268. <a class=\"fnup\" href=\"#rn156\">↩<\/a><\/span><\/li><li id=\"fn157\"><a class=\"fnback\" href=\"#rn157\" aria-label=\"العودة إلى النص\">157.<\/a><span>راجع بندكتس السّادس عشر، الرّسالة البابويّة العامّة، <i><a href=\"https://www.vatican.va/content/benedict-xvi/ar/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate.html\" target=\"_blank\" rel=\"noopener\">المحبّة في الحقيقة-Caritas in veritate<\/a><\/i> (29 حزيران/يونيو 2009)، 64: <i>أعمال الكرسيّ الرّسوليّ<\/i> 101 (2009)، 698. <a class=\"fnup\" href=\"#rn157\">↩<\/a><\/span><\/li><li id=\"fn158\"><a class=\"fnback\" href=\"#rn158\" aria-label=\"العودة إلى النص\">158.<\/a><span>راجع فرنسيس، الرّسالة البابويّة العامّة، <i><a href=\"https://www.vatican.va/content/francesco/ar/encyclicals/documents/papa-francesco_20150524_enciclica-laudato-si.html\" target=\"_blank\" rel=\"noopener\">كُنْ مُسَبَّحًا<\/a><\/i> (24 أيّار/مايو 2015)، 129: <i>أعمال الكرسيّ الرّسوليّ<\/i> 107 (2015)، 899. <a class=\"fnup\" href=\"#rn158\">↩<\/a><\/span><\/li><li id=\"fn159\"><a class=\"fnback\" href=\"#rn159\" aria-label=\"العودة إلى النص\">159.<\/a><span>راجع <i>المرجع نفسه<\/i>. <a class=\"fnup\" href=\"#rn159\">↩<\/a><\/span><\/li><li id=\"fn160\"><a class=\"fnback\" href=\"#rn160\" aria-label=\"العودة إلى النص\">160.<\/a><span>راجع المؤلّف نفسه، الرّسالة البابويّة العامّة، <i><a href=\"https://www.vatican.va/content/francesco/ar/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\">كلّنا إخوة<\/a> <\/i>(3 تشرين الأوّل/أكتوبر 2020)، 108: <i>أعمال الكرسيّ الرّسوليّ<\/i> 112 (2020)، 1006. <a class=\"fnup\" href=\"#rn160\">↩<\/a><\/span><\/li><li id=\"fn161\"><a class=\"fnback\" href=\"#rn161\" aria-label=\"العودة إلى النص\">161.<\/a><span>راجع دائرة عقيدة الإيمان - دائرة خدمة التّنمية البشريّة المتكاملة، <i>المسائل الاقتصاديّة والماليّة. ملاحظات من أجل التّمييز الأخلاقيّ بشأن بعض جوانب النّظام الاقتصاديّ والماليّ الحاليّ <\/i>(6 كانون الثّاني/يناير 2018)، 6: <i>أعمال الكرسيّ الرّسوليّ<\/i> 110 (2018)، 772. <a class=\"fnup\" href=\"#rn161\">↩<\/a><\/span><\/li><li id=\"fn162\"><a class=\"fnback\" href=\"#rn162\" aria-label=\"العودة إلى النص\">162.<\/a><span>فرنسيس، <i><a href=\"https://www.vatican.va/content/francesco/ar/speeches/2019/february/documents/papa-francesco_20190214_fao.html\" target=\"_blank\" rel=\"noopener\">تحيّة إلى موظّفي الصّندوق الدّوليّ للتنمية الزّراعيّة (IFAD)<\/a> <\/i>(14 شباط/فبراير 2019): <i>أعمال الكرسيّ الرّسوليّ<\/i> 111 (2019)، 309. راجع بندكتس السّادس عشر، الرّسالة البابويّة العامّة، <i><a href=\"https://www.vatican.va/content/benedict-xvi/ar/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate.html\" target=\"_blank\" rel=\"noopener\">المحبّة في الحقيقة-Caritas in veritate<\/a><\/i> (29 حزيران/يونيو 2009)، 22: <i>أعمال الكرسيّ الرّسوليّ<\/i> 101 (2009)، 657. <a class=\"fnup\" href=\"#rn162\">↩<\/a><\/span><\/li><li id=\"fn163\"><a class=\"fnback\" href=\"#rn163\" aria-label=\"العودة إلى النص\">163.<\/a><span>راجع <i>المرجع <\/i>نفسه، 36: <i>أعمال الكرسيّ الرّسوليّ<\/i> 101 (2009)، 671-672. <a class=\"fnup\" href=\"#rn163\">↩<\/a><\/span><\/li><li id=\"fn164\"><a class=\"fnback\" href=\"#rn164\" aria-label=\"العودة إلى النص\">164.<\/a><span>راجع فرنسيس، الإرشاد الرّسوليّ، <i><a href=\"https://www.vatican.va/content/francesco/ar/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html\" target=\"_blank\" rel=\"noopener\">فرح الإنجيل<\/a><\/i> (24 تشرين الثّاني/نوفمبر 2013)، 204: <i>أعمال الكرسيّ الرّسوليّ<\/i> 105 (2013)، 1105-1106. <a class=\"fnup\" href=\"#rn164\">↩<\/a><\/span><\/li><li id=\"fn165\"><a class=\"fnback\" href=\"#rn165\" aria-label=\"العودة إلى النص\">165.<\/a><span>راجع القدّيس بولس السّادس، الرّسالة البابويّة العامّة، <i>تقدُّم الشّعوب-Populorum progressio<\/i> (26 آذار/مارس 1967)، 87: <i>أعمال الكرسيّ الرّسوليّ<\/i> 59 (1967)، 299. <a class=\"fnup\" href=\"#rn165\">↩<\/a><\/span><\/li><li id=\"fn166\"><a class=\"fnback\" href=\"#rn166\" aria-label=\"العودة إلى النص\">166.<\/a><span>راجع القدّيس يوحنّا بولس الثّاني، الرّسالة البابويّة العامّة، <i>السّنة المئة-Centesimus annus <\/i>(1 أيّار/مايو 1991)، 39: <i>أعمال الكرسيّ الرّسوليّ<\/i> 83 (1991)، 841. <a class=\"fnup\" href=\"#rn166\">↩<\/a><\/span><\/li><li id=\"fn167\"><a class=\"fnback\" href=\"#rn167\" aria-label=\"العودة إلى النص\">167.<\/a><span>راجع المجلس البابويّ للعدل والسّلام، <i>خُلاصة تعليم الكنيسة الاجتماعيّ<\/i>، 211. <a class=\"fnup\" href=\"#rn167\">↩<\/a><\/span><\/li><li id=\"fn168\"><a class=\"fnback\" href=\"#rn168\" aria-label=\"العودة إلى النص\">168.<\/a><span>راجع القدّيس يوحنّا بولس الثّاني، الرّسالة البابويّة، <i>شكرًا جزيلًا-Gratissimam sane<\/i> (2 شباط/فبراير 1994)، 17: <i>أعمال الكرسيّ الرّسوليّ<\/i> 86 (1994)، 903-906. <a class=\"fnup\" href=\"#rn168\">↩<\/a><\/span><\/li><li id=\"fn169\"><a class=\"fnback\" href=\"#rn169\" aria-label=\"العودة إلى النص\">169.<\/a><span>راجع مجلس الأساقفة الكاثوليك في الولايات المتّحدة، <i>أبناء وبنات النّور. خطّة رعويّة للخدمة الرّعويّة مع الشّباب البالغين<\/i> (12 تشرين الثّاني/نوفمبر 1996)، واشنطن العاصمة 1996، 1، 3. <a class=\"fnup\" href=\"#rn169\">↩<\/a><\/span><\/li><li id=\"fn170\"><a class=\"fnback\" href=\"#rn170\" aria-label=\"العودة إلى النص\">170.<\/a><span>راجع المجلس البابويّ للعدل والسّلام، <i>خُلاصة تعليم الكنيسة الاجتماعيّ<\/i>، 290. <a class=\"fnup\" href=\"#rn170\">↩<\/a><\/span><\/li><li id=\"fn171\"><a class=\"fnback\" href=\"#rn171\" aria-label=\"العودة إلى النص\">171.<\/a><span>راجع <i>المرجع نفسه<\/i>، 214. <a class=\"fnup\" href=\"#rn171\">↩<\/a><\/span><\/li><li id=\"fn172\"><a class=\"fnback\" href=\"#rn172\" aria-label=\"العودة إلى النص\">172.<\/a><span>راجع فرنسيس، <i><a href=\"https://www.vatican.va/content/francesco/ar/messages/peace/documents/papa-francesco_20141208_messaggio-xlviii-giornata-mondiale-pace-2015.html\" target=\"_blank\" rel=\"noopener\">رسالة في اليوم العالميّ الثّامن والأربعين للسّلام<\/a><\/i> (8 كانون الأوّل/ديسمبر 2014)، 4: <i>أعمال الكرسيّ الرّسوليّ<\/i> 107 (2015)، 70-71. <a class=\"fnup\" href=\"#rn172\">↩<\/a><\/span><\/li><li id=\"fn173\"><a class=\"fnback\" href=\"#rn173\" aria-label=\"العودة إلى النص\">173.<\/a><span>راجع اللجنة اللاهوتيّة الدّوليّة، <i>الذّاكرة والمصالحة: الكنيسة وذنوب <\/i>الماضي، حاضرة الفاتيكان 2000، 5. 3. <a class=\"fnup\" href=\"#rn173\">↩<\/a><\/span><\/li><li id=\"fn174\"><a class=\"fnback\" href=\"#rn174\" aria-label=\"العودة إلى النص\">174.<\/a><span>كما في المرسومَين <i>Sicut dudum<\/i> (13 كانون الثّاني/يناير 1435) و <i>Etsi suscepti<\/i> (9 كانون الثّاني/يناير 1442) للبابا أوجانيوس الرّابع وفي المرسومَين <i>Dum diversas<\/i> (18 حزيران/يونيو 1452) و <i>Romanus Pontifex<\/i> (8 كانون الثّاني/يناير 1455) للبابا نقولا الخامس. طغت الضّغوط السّياسيّة، وأحيانًا الاقتصاديّة أيضًا، على المتطلّبات الإنجيليّة. وهكذا، غالبًا تمّ تشويه البشارة بالإنجيل وإساءة فهمها وفقًا لتدخّل السُّلطات الزّمنيّة، ما قلّل من التّناقض بين العبوديّة والضّمير المسيحيّ. <a class=\"fnup\" href=\"#rn174\">↩<\/a><\/span><\/li><li id=\"fn175\"><a class=\"fnback\" href=\"#rn175\" aria-label=\"العودة إلى النص\">175.<\/a><span>راجع لاوُن الثّالث عشر، الرّسالة البابويّة العامّة، <i>في حالات كثيرة<\/i>- <i>In<\/i> <i>plurimis<\/i> (5 أيّار/مايو 1888): <i>أعمال لاوُن الثّالث عشر<\/i>، 8، روما 1889، 169-192. تجد الإشارة إلى أنّه حتّى سنة 1866، كانت محكمة التّفتيش تميّز بين الجوانب اللاأخلاقيّة والأخلاقيّة للعبوديّة، بدون أن تحكم عليها بشكل كامل: روما، أرشيف دائرة عقيدة الإيمان، رقم 1293: تعليمات <i>محكمة التفتيش بشأن شكوك مختلفة من المطران ماسّايا، النّائب الرّسولي في بلاد الغالا <\/i>(Galla)، نيسان/أبريل 1866، جواب على السّؤال رقم 15. <a class=\"fnup\" href=\"#rn175\">↩<\/a><\/span><\/li><li id=\"fn176\"><a class=\"fnback\" href=\"#rn176\" aria-label=\"العودة إلى النص\">176.<\/a><span>راجع القدّيس يوحنّا بولس الثاني، المرسوم <i>سرّ التجسّد-Incarnationis mysterium <\/i>(29 تشرين الثّاني/نوفمبر 1998)، 11: <i>أعمال الكرسيّ الرّسوليّ<\/i> 91 (1999)، 139-141. <a class=\"fnup\" href=\"#rn176\">↩<\/a><\/span><\/li><li id=\"fn177\"><a class=\"fnback\" href=\"#rn177\" aria-label=\"العودة إلى النص\">177.<\/a><span>راجع القدّيس بولس السّادس، <i>افرحي يا ملكة السّماء <\/i>(17 أيّار/مايو 1970): <i>تعاليم بولس السّادس<\/i>، المجلّد الثّامن، حاضرة الفاتيكان 1971، 506. <a class=\"fnup\" href=\"#rn177\">↩<\/a><\/span><\/li><li id=\"fn178\"><a class=\"fnback\" href=\"#rn178\" aria-label=\"العودة إلى النص\">178.<\/a><span>راجع فرنسيس، الرّسالة البابويّة العامّة، <i><a href=\"https://www.vatican.va/content/francesco/ar/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\">كلّنا إخوة<\/a><\/i> (3 تشرين الأوّل/أكتوبر 2020)، 183: <i>أعمال الكرسيّ الرّسوليّ<\/i> 112 (2020)، 1033-1034. <a class=\"fnup\" href=\"#rn178\">↩<\/a><\/span><\/li><li id=\"fn179\"><a class=\"fnback\" href=\"#rn179\" aria-label=\"العودة إلى النص\">179.<\/a><span>راجع المجمع المسكونيّ الفاتيكانيّ الثّاني، دستور رعائي في الكنيسة في عالم اليوم، <i><a href=\"https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651207_gaudium-et-spes_ar.html\" target=\"_blank\" rel=\"noopener\">فرح ورجاء<\/a><\/i>، 26: <i>أعمال الكرسيّ الرّسوليّ<\/i> 58 (1966)، 1046-1047. <a class=\"fnup\" href=\"#rn179\">↩<\/a><\/span><\/li><li id=\"fn180\"><a class=\"fnback\" href=\"#rn180\" aria-label=\"العودة إلى النص\">180.<\/a><span>القدّيس بولس السّادس، <i>كلمة أمام الجمعيّة العامّة للأمم المتّحدة في دورتها العشرين<\/i> (4 تشرين الأوّل/أكتوبر 1965): <i>أعمال الكرسيّ الرّسوليّ<\/i> 57 (1965)، 881. <a class=\"fnup\" href=\"#rn180\">↩<\/a><\/span><\/li><li id=\"fn181\"><a class=\"fnback\" href=\"#rn181\" aria-label=\"العودة إلى النص\">181.<\/a><span>منظّمة الأمم المتّحدة، <i>ميثاق الأمم المتّحدة<\/i> (26 حزيران/يونيو 1945)، تمهيد. <a class=\"fnup\" href=\"#rn181\">↩<\/a><\/span><\/li><li id=\"fn182\"><a class=\"fnback\" href=\"#rn182\" aria-label=\"العودة إلى النص\">182.<\/a><span>راجع فرنسيس، الرّسالة البابويّة العامّة، <i><a href=\"https://www.vatican.va/content/francesco/ar/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\">كلّنا إخوة<\/a><\/i> (3 تشرين الأوّل/أكتوبر 2020)، 258: <i>أعمال الكرسيّ الرّسوليّ<\/i> 112 (2020)، 1061: "فجميع الحروب في الواقع، في العقود الماضية، كان لها ”تبريرها“ المزعوم. يتحدّث التّعليم المسيحيّ للكنيسة الكاثوليكيّة عن إمكانيّة الدّفاع المشروع بالقوّة العسكريّة، والتي تتضمّن إثبات وجود بعض ”الشّروط الصّارمة للشرعيّة الخُلُقيّة“. لكنّنا نقع بسهولة في تفسير واسع جدًّا لهذا الحقّ المحتمل. هذه هي الطّريقة التي يريدون بها تبرير الهجمات ”الوقائيّة“ أو الأعمال العسكريّة التي تكاد لا تنطوي على ”شرور واضطرابات أخطر من الشّرّ الذي يجب دفعه“"؛ راجع <i>التّعليم المسيحيّ للكنيسة الكاثوليكيّة<\/i>، 2309. <a class=\"fnup\" href=\"#rn182\">↩<\/a><\/span><\/li><li id=\"fn183\"><a class=\"fnback\" href=\"#rn183\" aria-label=\"العودة إلى النص\">183.<\/a><span>راجع دائرة عقيدة الإيمان – دائرة الثّقافة والتّربية، المذكّرة: <i>القديم والجديد<\/i> (14 كانون الثّاني/يناير 2025)، 99: <i>أعمال الكرسيّ الرّسوليّ<\/i> 117 (2025)، 202-203. <a class=\"fnup\" href=\"#rn183\">↩<\/a><\/span><\/li><li id=\"fn184\"><a class=\"fnback\" href=\"#rn184\" aria-label=\"العودة إلى النص\">184.<\/a><span>راجع <i>المرجع نفسه<\/i>، 103: <i>أعمال الكرسيّ الرّسوليّ<\/i> 117 (2025)، 204. <a class=\"fnup\" href=\"#rn184\">↩<\/a><\/span><\/li><li id=\"fn185\"><a class=\"fnback\" href=\"#rn185\" aria-label=\"العودة إلى النص\">185.<\/a><span>راجع <i><a href=\"https://www.vatican.va/content/leo-xiv/ar/speeches/2025/june/documents/20250626-roaco.html\" target=\"_blank\" rel=\"noopener\">مقابلة مع المشاركين في تَجَمُّع المؤسّسات لمساعدة الكنائس الشّرقيّة<\/a> (ROACO)<\/i> (26 حزيران/يونيو 2025): <i>أعمال الكرسيّ الرّسوليّ<\/i> 117 (2025)، 847-849. <a class=\"fnup\" href=\"#rn185\">↩<\/a><\/span><\/li><li id=\"fn186\"><a class=\"fnback\" href=\"#rn186\" aria-label=\"العودة إلى النص\">186.<\/a><span>راجع فرانسيس، <i><a href=\"https://www.vatican.va/content/francesco/ar/messages/peace/documents/papa-francesco_20191208_messaggio-53giornatamondiale-pace2020.html\" target=\"_blank\" rel=\"noopener\">رسالة في اليوم العالميّ الثّالث الخمسين للسّلام<\/a><\/i> (8 كانون الأوّل/ديسمبر 2019): <i>أعمال الكرسيّ الرّسوليّ<\/i> 112 (2020)، 54-61. <a class=\"fnup\" href=\"#rn186\">↩<\/a><\/span><\/li><li id=\"fn187\"><a class=\"fnback\" href=\"#rn187\" aria-label=\"العودة إلى النص\">187.<\/a><span>جون رونالد ريويل تولكين (John Ronald Reuel Tolkien)، <i>سيّد الخواتم، الجزء الثّالث: عودة الملك<\/i>، نيويورك 1965، 190. <a class=\"fnup\" href=\"#rn187\">↩<\/a><\/span><\/li><li id=\"fn188\"><a class=\"fnback\" href=\"#rn188\" aria-label=\"العودة إلى النص\">188.<\/a><span><i><a href=\"https://www.vatican.va/content/leo-xiv/ar/speeches/2025/may/documents/20250512-media.html\" target=\"_blank\" rel=\"noopener\">كلمة إلى العاملين في وسائل التّواصل والإعلام<\/a><\/i> (12 أيّار/مايو 2025): <i>أعمال الكرسيّ الرّسوليّ<\/i> 117 (2025)، 682. <a class=\"fnup\" href=\"#rn188\">↩<\/a><\/span><\/li><li id=\"fn189\"><a class=\"fnback\" href=\"#rn189\" aria-label=\"العودة إلى النص\">189.<\/a><span><i><a href=\"https://www.vatican.va/content/leo-xiv/ar/speeches/2025/may/documents/20250512-media.html\" target=\"_blank\" rel=\"noopener\">المرجع نفسه<\/a><\/i>. <a class=\"fnup\" href=\"#rn189\">↩<\/a><\/span><\/li><li id=\"fn190\"><a class=\"fnback\" href=\"#rn190\" aria-label=\"العودة إلى النص\">190.<\/a><span>القدّيس يوحنّا بولس الثّاني، <i>رسالة في اليوم العالميّ الواحد والثّلاثين للسَّلام<\/i> (1 كانون الثّاني/يناير 1998)، 1: <i>أعمال الكرسيّ الرّسوليّ<\/i> 90 (1998)، 147. <a class=\"fnup\" href=\"#rn190\">↩<\/a><\/span><\/li><li id=\"fn191\"><a class=\"fnback\" href=\"#rn191\" aria-label=\"العودة إلى النص\">191.<\/a><span>القدّيس أغسطينس، <i>شروحات في سفر المزامير<\/i>، 84، 12: <i>مجموعة المؤلّفين المسيحيّين السّلسلة اللاتينيّة<\/i> 39، 1172-1173. <a class=\"fnup\" href=\"#rn191\">↩<\/a><\/span><\/li><li id=\"fn192\"><a class=\"fnback\" href=\"#rn192\" aria-label=\"العودة إلى النص\">192.<\/a><span>راجع فرنسيس، الرّسالة البابويّة العامّة، <i><a href=\"https://www.vatican.va/content/francesco/ar/encyclicals/documents/20241024-enciclica-dilexit-nos.html\" target=\"_blank\" rel=\"noopener\">لقد أحبّنا<\/a><\/i> (24 تشرين الأوّل/أكتوبر 2024)، 22: <i>أعمال الكرسيّ الرّسوليّ<\/i> 116 (2024)، 1375-1376. <a class=\"fnup\" href=\"#rn192\">↩<\/a><\/span><\/li><li id=\"fn193\"><a class=\"fnback\" href=\"#rn193\" aria-label=\"العودة إلى النص\">193.<\/a><span>راجع المؤلّف نفسه، الرّسالة البابويّة العامّة، <i><a href=\"https://www.vatican.va/content/francesco/ar/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\">كلّنا إخوة<\/a> <\/i>(3 تشرين الأوّل/أكتوبر 2020)، 215: <i>أعمال الكرسيّ الرّسوليّ<\/i> 112 (2020)، 1008. <a class=\"fnup\" href=\"#rn193\">↩<\/a><\/span><\/li><li id=\"fn194\"><a class=\"fnback\" href=\"#rn194\" aria-label=\"العودة إلى النص\">194.<\/a><span>راجع <i><a href=\"https://www.vatican.va/content/francesco/ar/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\">المرجع نفسه<\/a><\/i>، 261: <i>أعمال الكرسيّ الرّسوليّ<\/i> 112 (2020)، 1062. <a class=\"fnup\" href=\"#rn194\">↩<\/a><\/span><\/li><li id=\"fn195\"><a class=\"fnback\" href=\"#rn195\" aria-label=\"العودة إلى النص\">195.<\/a><span>راجع القدّيس بولس السّادس، <i>كلمة أمام الجمعيّة العامّة للأمم المتّحدة في دورتها العشرين <\/i>(4 تشرين الأوّل/أكتوبر 1965): <i>أعمال الكرسيّ الرّسوليّ<\/i> 57 (1965)، 878-879. <a class=\"fnup\" href=\"#rn195\">↩<\/a><\/span><\/li><li id=\"fn196\"><a class=\"fnback\" href=\"#rn196\" aria-label=\"العودة إلى النص\">196.<\/a><span>راجع بيوس الثّاني عشر، رسالة إذاعيّة، <i>ساعة خطيرة<\/i> (24 آب/أغسطس 1939): <i>أعمال الكرسيّ الرّسوليّ<\/i> 31 (1939)، 334. <a class=\"fnup\" href=\"#rn196\">↩<\/a><\/span><\/li><li id=\"fn197\"><a class=\"fnback\" href=\"#rn197\" aria-label=\"العودة إلى النص\">197.<\/a><span>جيورجيو لابيرا (Giorgio La Pira)، <i>تأمّلات في المجمع. <\/i>كلمة رئيس بلديّة فلورنسا البروفيسور جيورجيو لابيرا إلى "مرشدات فرنسا" (روما، 4 أيلول/سبتمبر 1962)، فلورنسا 1962، 6. <a class=\"fnup\" href=\"#rn197\">↩<\/a><\/span><\/li><li id=\"fn198\"><a class=\"fnback\" href=\"#rn198\" aria-label=\"العودة إلى النص\">198.<\/a><span><i><a href=\"https://www.vatican.va/content/leo-xiv/ar/speeches/2025/may/documents/20250514-giubileo-chiese-orientali.html\" target=\"_blank\" rel=\"noopener\">كلمة إلى المشاركين في يوبيل الكنائس الشّرقيّة<\/a><\/i> (14 أيّار/مايو 2025): <i>أعمال الكرسيّ الرّسوليّ<\/i> 117 (2025)، 686. <a class=\"fnup\" href=\"#rn198\">↩<\/a><\/span><\/li><li id=\"fn199\"><a class=\"fnback\" href=\"#rn199\" aria-label=\"العودة إلى النص\">199.<\/a><span>راجع فرنسيس، الرّسالة البابويّة العامّة، <i><a href=\"https://www.vatican.va/content/francesco/ar/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html\" target=\"_blank\" rel=\"noopener\">كلّنا إخوة<\/a> <\/i>(3 تشرين الأوّل/أكتوبر 2020)، 271: <i>أعمال الكرسيّ الرّسوليّ<\/i> 112 (2020)، 1066. <a class=\"fnup\" href=\"#rn199\">↩<\/a><\/span><\/li><li id=\"fn200\"><a class=\"fnback\" href=\"#rn200\" aria-label=\"العودة إلى النص\">200.<\/a><span>راجع المؤلّف نفسه، <i><a href=\"https://www.vatican.va/content/francesco/ar/speeches/2016/september/documents/papa-francesco_20160920_assisi-preghiera-pace.html\" target=\"_blank\" rel=\"noopener\">نداء سلام في أسيزي في اليوم العالميّ للصّلاة من أجل السّلام، ”العطش إلى السّلام. الأديان والثّقافات في حوار“<\/a> <\/i>(20 أيلول/سبتمبر 2016): <i>أعمال الكرسيّ الرّسوليّ<\/i> 108 (2016)، 1124. <a class=\"fnup\" href=\"#rn200\">↩<\/a><\/span><\/li><li id=\"fn201\"><a class=\"fnback\" href=\"#rn201\" aria-label=\"العودة إلى النص\">201.<\/a><span>المؤلّف نفسه، <i><a href=\"https://www.vatican.va/content/francesco/fr/speeches/2025/january/documents/20250109-corpo-diplomatico.html\" target=\"_blank\" rel=\"noopener\">كلمة إلى الدّبلوماسيّين المُعتَمدين لدى الكرسيّ الرّسوليّ<\/a><\/i> (9 كانون الثّاني/يناير 2025): <i>أعمال الكرسيّ الرّسوليّ<\/i> 117 (2025)، 110. <a class=\"fnup\" href=\"#rn201\">↩<\/a><\/span><\/li><li id=\"fn202\"><a class=\"fnback\" href=\"#rn202\" aria-label=\"العودة إلى النص\">202.<\/a><span>راجع المؤلّف نفسه، <i>كلمة إلى المشاركين في الدّورة الثاّمنة والثّلاثين لمؤتمر منظّمة الأغذية والزّراعة FAO<\/i> (20 حزيران/يونيو 2013) <i>: أعمال الكرسيّ الرّسوليّ<\/i> 105 (2013)، 616-617. <a class=\"fnup\" href=\"#rn202\">↩<\/a><\/span><\/li><li id=\"fn203\"><a class=\"fnback\" href=\"#rn203\" aria-label=\"العودة إلى النص\">203.<\/a><span><i><a href=\"https://www.vatican.va/content/leo-xiv/ar/messages/urbi/documents/20250508-prima-benedizione-urbietorbi.html\" target=\"_blank\" rel=\"noopener\">أوّل بركة لمدينة روما وللعالم<\/a><\/i> (8 أيّار/مايو 2025): <i>أعمال الكرسيّ الرّسوليّ<\/i> 117 (2025)، 660. <a class=\"fnup\" href=\"#rn203\">↩<\/a><\/span><\/li><li id=\"fn204\"><a class=\"fnback\" href=\"#rn204\" aria-label=\"العودة إلى النص\">204.<\/a><span><i><a href=\"https://www.vatican.va/content/leo-xiv/ar/messages/urbi/documents/20250508-prima-benedizione-urbietorbi.html\" target=\"_blank\" rel=\"noopener\">المرجع نفسه<\/a><\/i>. <a class=\"fnup\" href=\"#rn204\">↩<\/a><\/span><\/li><li id=\"fn205\"><a class=\"fnback\" href=\"#rn205\" aria-label=\"العودة إلى النص\">205.<\/a><span>راجع <i>عظة في صلاة الغروب الأولى في عيد سيّدتنا مريم الكلّيّة القداسة، أمّ الله <\/i>(31 كانون الأوّل/ديسمبر 2025): <i>L’Osservatore Romano<\/i>، 2 كانون الثّاني/يناير 2026، 1-2. <a class=\"fnup\" href=\"#rn205\">↩<\/a><\/span><\/li><li id=\"fn206\"><a class=\"fnback\" href=\"#rn206\" aria-label=\"العودة إلى النص\">206.<\/a><span>راجع <i><a href=\"https://www.vatican.va/content/leo-xiv/ar/homilies/2025/documents/20251225-messa-natale.html\" target=\"_blank\" rel=\"noopener\">عظة في يوم عيد الميلاد المجيد<\/a> <\/i>(25 كانون الأوّل/ديسمبر 2025): <i>L’Osservatore Romano<\/i>، 27 كانون الأوّل/ديسمبر 2025، 3. <a class=\"fnup\" href=\"#rn206\">↩<\/a><\/span><\/li><li id=\"fn207\"><a class=\"fnback\" href=\"#rn207\" aria-label=\"العودة إلى النص\">207.<\/a><span>راجع <i><a href=\"https://www.vatican.va/content/leo-xiv/ar/homilies/2025/documents/20251225-messa-natale.html\" target=\"_blank\" rel=\"noopener\">المرجع نفسه<\/a><\/i>. <a class=\"fnup\" href=\"#rn207\">↩<\/a><\/span><\/li><li id=\"fn208\"><a class=\"fnback\" href=\"#rn208\" aria-label=\"العودة إلى النص\">208.<\/a><span>راجع <i><a href=\"https://www.vatican.va/content/leo-xiv/ar/angelus/2026/documents/20260106-angelus.html\" target=\"_blank\" rel=\"noopener\">صلاة الملاك في عيد ظهور الرّبّ يسوع<\/a> <\/i>(6 كانون الثّاني/يناير 2026): <i>L’Osservatore Romano<\/i>، 7 كانون الثّاني/يناير 2026، 3. <a class=\"fnup\" href=\"#rn208\">↩<\/a><\/span><\/li><li id=\"fn209\"><a class=\"fnback\" href=\"#rn209\" aria-label=\"العودة إلى النص\">209.<\/a><span>راجع <i><a href=\"https://www.vatican.va/content/leo-xiv/ar/homilies/2025/documents/20251224-messa-notte-natale.html\" target=\"_blank\" rel=\"noopener\">عظة في ليلة عيد الميلاد المجيد<\/a> <\/i>(25 كانون الأوّل/ديسمبر 2025): <i>L’Osservatore Romano<\/i>، 27 كانون الأوّل/ديسمبر 2025، 2. <a class=\"fnup\" href=\"#rn209\">↩<\/a><\/span><\/li><li id=\"fn210\"><a class=\"fnback\" href=\"#rn210\" aria-label=\"العودة إلى النص\">210.<\/a><span>بيير دي بيرول (Pierre de Bérulle)، <i>كلمة في حالة وعظمة يسوع، الكلمة الرّابعة، وَحدة الله في التّجسّد<\/i>: <i>الأعمال الكاملة<\/i>، باريس 1856، 218. <a class=\"fnup\" href=\"#rn210\">↩<\/a><\/span><\/li><li id=\"fn211\"><a class=\"fnback\" href=\"#rn211\" aria-label=\"العودة إلى النص\">211.<\/a><span><i>المرجع نفسه<\/i>. <a class=\"fnup\" href=\"#rn211\">↩<\/a><\/span><\/li><li id=\"fn212\"><a class=\"fnback\" href=\"#rn212\" aria-label=\"العودة إلى النص\">212.<\/a><span>راجع <i>كلمة في مؤتمر ”الذّكاء الاصطناعيّ ورعاية بيتنا المشترك“ <\/i>(5 كانون الأوّل/ديسمبر 2025): <i>L’Osservatore Romano<\/i>، كانون الأوّل/ديسمبر 2025، 2. <a class=\"fnup\" href=\"#rn212\">↩<\/a><\/span><\/li><li id=\"fn213\"><a class=\"fnback\" href=\"#rn213\" aria-label=\"العودة إلى النص\">213.<\/a><span>بندكتس السّادس عشر، الرّسالة البابويّة العامّة، <i>الله محبّة–Deus caritas est<\/i> (25 كانون الأوّل/ديسمبر 2005)، 14: <i>أعمال الكرسيّ الرّسوليّ<\/i> 98 (2006)، 228. <a class=\"fnup\" href=\"#rn213\">↩<\/a><\/span><\/li><li id=\"fn214\"><a class=\"fnback\" href=\"#rn214\" aria-label=\"العودة إلى النص\">214.<\/a><span>القدّيس أَغُسطِينُس، <i>عظات<\/i>، 272: <i>في يوم عيد العنصرة، الكلام مع الأطفال على سرّ القربان الأقدس<\/i>، <i>مجموعة المؤلّفات لآباء الكنيسة اللاتينيّة<\/i>، 38، باريس 1865، 1247. <a class=\"fnup\" href=\"#rn214\">↩<\/a><\/span><\/li><li id=\"fn215\"><a class=\"fnback\" href=\"#rn215\" aria-label=\"العودة إلى النص\">215.<\/a><span>بندكتس السّادس عشر، <i>عظة في قدّاس عشاء الرّبّ <\/i>(21 نيسان/أبريل 2011): <i>أعمال الكرسيّ الرّسوليّ<\/i> 103 (2011)، 321. <a class=\"fnup\" href=\"#rn215\">↩<\/a><\/span><\/li><li id=\"fn216\"><a class=\"fnback\" href=\"#rn216\" aria-label=\"العودة إلى النص\">216.<\/a><span><i><a href=\"https://www.vatican.va/content/leo-xiv/ar/speeches/2025/december/documents/20251222-curia-romana.html\" target=\"_blank\" rel=\"noopener\">كلمة إلى الكوريا الرّومانيّة في مناسبة عيد الميلاد المجيد<\/a> <\/i>(22 كانون الأوّل/ديسمبر 2025): <i>L’Osservatore Romano<\/i>، 22 كانون الأوّل/ديسمبر 2025، 6-7. <a class=\"fnup\" href=\"#rn216\">↩<\/a><\/span><\/li><li id=\"fn217\"><a class=\"fnback\" href=\"#rn217\" aria-label=\"العودة إلى النص\">217.<\/a><span>راجع <i><a href=\"https://www.vatican.va/content/leo-xiv/ar/speeches/2025/december/documents/20251222-curia-romana.html\" target=\"_blank\" rel=\"noopener\">أعلاه<\/a><\/i>، الأرقام 11-14. <a class=\"fnup\" href=\"#rn217\">↩<\/a><\/span><\/li><li id=\"fn218\"><a class=\"fnback\" href=\"#rn218\" aria-label=\"العودة إلى النص\">218.<\/a><span>راجع <i>كلمة في مؤتمر ”كرامة الأطفال والمراهقين في عصر الذّكاء الاصطناعيّ“ <\/i>(13 تشرين الثّاني/نوفمبر 2025): <i>L’Osservatore Romano<\/i>، 13 تشرين الثّاني/نوفمبر 2025، 3. <a class=\"fnup\" href=\"#rn218\">↩<\/a><\/span><\/li><li id=\"fn219\"><a class=\"fnback\" href=\"#rn219\" aria-label=\"العودة إلى النص\">219.<\/a><span>راجع بندكتس السّادس عشر، الرّسالة البابويّة العامّة، <i><a href=\"https://www.vatican.va/content/benedict-xvi/ar/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate.html\" target=\"_blank\" rel=\"noopener\">المحبّة في الحقيقة-Caritas in veritate<\/a><\/i> (29 حزيران/يونيو 2009)، 34: <i>أعمال الكرسيّ الرّسوليّ<\/i> 101 (2009)، 668-670. <a class=\"fnup\" href=\"#rn219\">↩<\/a><\/span><\/li><li id=\"fn220\"><a class=\"fnback\" href=\"#rn220\" aria-label=\"العودة إلى النص\">220.<\/a><span>فرنسيس، الإرشاد الرّسوليّ، <i><a href=\"https://www.vatican.va/content/francesco/ar/apost_exhortations/documents/20231004-laudate-deum.html\" target=\"_blank\" rel=\"noopener\">سبِّحوا الله<\/a><\/i> (4 تشرين الأوّل/أكتوبر 2023)، 67: <i>أعمال الكرسيّ الرّسوليّ<\/i> 115 (2023)، 1059. <a class=\"fnup\" href=\"#rn220\">↩<\/a><\/span><\/li><li id=\"fn221\"><a class=\"fnback\" href=\"#rn221\" aria-label=\"العودة إلى النص\">221.<\/a><span>راجع <i><a href=\"https://www.vatican.va/content/leo-xiv/fr/angelus/2026/documents/20260106-angelus.html\" target=\"_blank\" rel=\"noopener\">صلاة الملاك في عيد ظهور الرّبّ يسوع<\/a> <\/i>(6 كانون الثّاني/يناير 2026): <i>L’Osservatore Romano<\/i>، 7 كانون الثّاني/يناير 2026، 3. <a class=\"fnup\" href=\"#rn221\">↩<\/a><\/span><\/li><li id=\"fn222\"><a class=\"fnback\" href=\"#rn222\" aria-label=\"العودة إلى النص\">222.<\/a><span>بندكتس السّادس عشر، <i>التّعليم المسيحيّ أثناء المقابلة العامّة <\/i>(15 شباط/فبراير 2006): <i>L’Osservatore Romano<\/i>، 16 شباط/فبراير 2006، 4. <a class=\"fnup\" href=\"#rn222\">↩<\/a><\/span><\/li><li id=\"fn223\"><a class=\"fnback\" href=\"#rn223\" aria-label=\"العودة إلى النص\">223.<\/a><span><i><a href=\"https://www.vatican.va/content/leo-xiv/ar/speeches/2025/october/documents/20251011-veglia-di-preghiera.html\" target=\"_blank\" rel=\"noopener\">تأمّل في عشيّة الصّلاة من أجل السّلام<\/a> <\/i>(11 تشرين الأوّل/أكتوبر 2025): <i>L’Osservatore Romano<\/i>، 13 تشرين الأوّل/أكتوبر 2025، 2. <a class=\"fnup\" href=\"#rn223\">↩<\/a><\/span><\/li><li id=\"fn224\"><a class=\"fnback\" href=\"#rn224\" aria-label=\"العودة إلى النص\">224.<\/a><span>القدّيس بولس السّادس، <i>عظة في مزار سيّدة بوناريا المريميّ <\/i>(24 نيسان/أبريل 1970): <i>أعمال الكرسيّ الرّسوليّ<\/i> 62 (1970)، 301. <a class=\"fnup\" href=\"#rn224\">↩<\/a><\/span><\/li><\/ol><\/section>"}; // every language's rendered body, embedded for client-side switching455const UI = {"en": {"reading_by": "A reading of the encyclical by <b>Hugging Face Society & Ethics<\/b>.", "stat_ann": "annotations", "stat_src": "linked works", "standfirst": "On 15 May 2026, Pope Leo XIV signed <em>Magnifica Humanitas<\/em>, the first encyclical of his pontificate and the Catholic Church's fullest statement yet on artificial intelligence. He dated it to the 135th anniversary of <em>Rerum Novarum<\/em>, his namesake Leo XIII's 1891 letter on the upheavals of industrial labor. Across some 42,000 words, it carries the Church's social teaching into the age of AI, grounded on a fundamental ethical AI principle: Technology is never neutral, because it “takes on the characteristics of those who devise, finance, regulate and use it” (Introduction, 9). The encyclical's call to free technology from monopoly, open it “to discussion and debate,” and treat data as a shared good, is close to the open-source, ethics and policy work we do at Hugging Face -- and echoes scholarship across the AI ethics field.", "howto1_h": "How this works.", "howto1": "The encyclical identifies solutions, but they are kept high-level. Rich detail lives in the research scholarship and media reporting that have spent years on these problems. So we connected the two.<br/>The full text is here: Introduction through Conclusion, all 245 sections, with the Pope's own footnotes intact. The AI material is concentrated in <b>Chapters Three to Five<\/b>, which open expanded; the more theological chapters (Introduction, One, Two and the Conclusion) start collapsed, so click any to read. Tap any <span class=\"mark-demo\">highlighted passage<\/span>, in any section, for a numbered <b>highlight note<\/b>: a short take plus links to the peer-reviewed papers, books and standards that work it out in detail. Some of those works are by Hugging Face researchers, or underpin tools we build, and carry a <span class=\"tag hf\">🤗 HF<\/span> tag. You can search the whole text with Ctrl/⌘-F.", "howto2_h": "How to contribute.", "howto2": "This is a community reading and a starting point, meant to grow and improve over time. If there's a reference we should add, a passage that deserves its own highlight note, or something to fix, please <a href=\"https://huggingface.co/spaces/society-ethics/annotated-encyclical/discussions\" target=\"_blank\" rel=\"noopener\">open a pull request<\/a>. You only edit two short tables — the sources and the annotations — in annotations.py, with no HTML to touch, and the <a href=\"https://huggingface.co/spaces/society-ethics/annotated-encyclical/blob/main/CONTRIBUTING.md\" target=\"_blank\" rel=\"noopener\">contributing guide<\/a> walks you through it.", "jump": "Skip to <b>Chapter Three<\/b>", "toc_btn": "Table of Contents", "toc_title": "Table of contents", "toc_notes": "Highlight notes", "toc_endnotes": "End notes", "toc_disclaimer": "Disclaimer", "toc_frontmatter": "Front matter", "orig": "Original", "orig_title": "Read the original at vatican.va", "lang_label": "Language", "dr_eyebrow": "Highlight Note", "dr_articles": "Relevant articles", "dr_prev": "← Previous", "dr_next": "Next →", "dr_qnote": "", "theme_toggle": "Toggle light or dark mode", "caveat": "", "footer": "An independent, community reading for educational and discussion purposes. Encyclical text © Dicastero per la Comunicazione, Libreria Editrice Vaticana. Annotations and commentary are the responsibility of the contributors, not of the Holy See; inclusion of a work is not an endorsement by its authors of this reading. The team holds a range of beliefs and convictions and offers this as research commentary in a spirit of open dialogue, without endorsing or promoting any religion. <a href=\"https://huggingface.co/society-ethics\" target=\"_blank\" rel=\"noopener\">huggingface.co/society-ethics<\/a>", "sections_word": "sections", "click_read": "click to read", "click_collapse": "click to collapse", "footnotes_desc": "footnotes from the original text", "ann_aria": "Annotation", "chap_desc": ["The “new things” of our time, and the choice between Babel and the rebuilt city.", "A dynamic approach faithful to the Gospel, and how the Church’s social teaching develops.", "The foundations and principles of the Social Doctrine of the Church.", "Technology and dominance: the heart of the encyclical’s reading of AI.", "Truth, work and freedom at the time of the digital transition.", "The culture of power and the civilization of love, including weapons and AI.", "The Word became flesh, one body in Christ, and the song of hope."]}, "it": {"reading_by": "Una lettura dell'enciclica a cura di <b>Hugging Face Society & Ethics<\/b>.", "stat_ann": "annotazioni", "stat_src": "opere collegate", "standfirst": "Il 15 maggio 2026 Papa Leone XIV ha firmato <em>Magnifica Humanitas<\/em>, la prima enciclica del suo pontificato e la dichiarazione più ampia finora formulata dalla Chiesa cattolica sull'intelligenza artificiale. Ne ha datato la firma al 135º anniversario della <em>Rerum Novarum<\/em>, la lettera del 1891 sui rivolgimenti del lavoro industriale scritta da Leone XIII, di cui porta il nome. In circa 42.000 parole essa porta la dottrina sociale della Chiesa nell'epoca dell'IA, su una premessa netta: la tecnologia non è mai neutrale, perché “assume le caratteristiche di chi la concepisce, la finanzia, la regola e la utilizza”. Questa è una lettura a cura della comunità society & ethics di Hugging Face. L'appello dell'enciclica a liberare la tecnologia dal monopolio, ad aprirla “alla discussione e al dibattito” e a trattare i dati come un bene condiviso è vicino al lavoro su open source, etica e politiche che già svolgiamo.", "howto1_h": "Come funziona.", "howto1": "L'enciclica indica le sue soluzioni, ma solo a livello di principio; il dettaglio vive nella ricerca accademica e nella copertura giornalistica che hanno dedicato anni a questi problemi, perciò abbiamo collegato le due cose. Il testo integrale è qui: dall'Introduzione alla Conclusione, tutti i 245 paragrafi, con le note del Papa intatte. Il materiale sull'IA è concentrato nei <b>Capitoli dal Terzo al Quinto<\/b>, che si aprono già espansi; i capitoli più teologici (Introduzione, Primo, Secondo e la Conclusione) iniziano compressi, perciò fai clic su uno qualsiasi per leggerlo. Tocca un qualsiasi <span class=\"mark-demo\">passaggio evidenziato<\/span>, in qualunque sezione, per una <b>nota di approfondimento<\/b> numerata: un breve commento e i link agli articoli sottoposti a revisione paritaria, ai libri e agli standard che lo approfondiscono nel dettaglio. Alcune di queste opere sono firmate da ricercatori di Hugging Face, o sono alla base di strumenti che costruiamo, e recano un'etichetta <span class=\"tag hf\">🤗 HF<\/span>. Puoi cercare in tutto il testo con Ctrl/⌘-F.", "howto2_h": "Come contribuire.", "howto2": "Questa è una lettura comunitaria e un punto di partenza, pensata per crescere e migliorare nel tempo. Se c'è un riferimento che dovremmo aggiungere, un passaggio che merita una propria nota di approfondimento, o qualcosa da correggere, ti preghiamo di <a href=\"https://huggingface.co/spaces/society-ethics/annotated-encyclical/discussions\" target=\"_blank\" rel=\"noopener\">aprire una pull request<\/a>. Devi modificare soltanto due brevi tabelle — le fonti e le annotazioni — in annotations.py, senza alcun HTML da toccare, e la <a href=\"https://huggingface.co/spaces/society-ethics/annotated-encyclical/blob/main/CONTRIBUTING.md\" target=\"_blank\" rel=\"noopener\">guida al contributo<\/a> ti accompagna passo dopo passo.", "jump": "Vai al <b>Capitolo Terzo<\/b>", "toc_btn": "Indice", "toc_title": "Indice", "toc_notes": "Note di approfondimento", "toc_endnotes": "Note di chiusura", "toc_disclaimer": "Avvertenze", "toc_frontmatter": "Pagine preliminari", "orig": "Originale", "orig_title": "Leggi l'originale su vatican.va", "lang_label": "Lingua", "dr_eyebrow": "Nota di approfondimento", "dr_articles": "Articoli pertinenti", "dr_prev": "← Precedente", "dr_next": "Successivo →", "dr_qnote": "Passaggio citato in inglese", "theme_toggle": "Attiva la modalità chiara o scura", "caveat": "Stai leggendo la traduzione ufficiale italiana dell'enciclica. Le note di approfondimento e le opere che esse citano sono in inglese — accogliamo con favore un aiuto per migliorare l'esperienza dei lettori non anglofoni. <a href=\"https://huggingface.co/spaces/society-ethics/annotated-encyclical/discussions\" target=\"_blank\" rel=\"noopener\">Dai una mano ↗<\/a>", "footer": "Una lettura indipendente e comunitaria a scopo educativo e di discussione. Testo dell'enciclica © Dicastero per la Comunicazione, Libreria Editrice Vaticana. Le annotazioni e i commenti sono responsabilità dei contributori, non della Santa Sede; l'inclusione di un'opera non costituisce un'approvazione di questa lettura da parte dei suoi autori. Il team ha fedi e convinzioni diverse e propone questo come commento di ricerca, in uno spirito di dialogo aperto, senza sostenere né promuovere alcuna religione. <a href=\"https://huggingface.co/society-ethics\" target=\"_blank\" rel=\"noopener\">huggingface.co/society-ethics<\/a>", "sections_word": "paragrafi", "click_read": "fai clic per leggere", "click_collapse": "fai clic per comprimere", "footnotes_desc": "note dal testo originale", "ann_aria": "Annotazione", "chap_desc": ["Le “cose nuove” del nostro tempo e la scelta tra Babele e la città ricostruita.", "Un approccio dinamico e fedele al Vangelo, e come si sviluppa la dottrina sociale della Chiesa.", "I fondamenti e i principi della Dottrina Sociale della Chiesa.", "Tecnologia e dominio: il cuore della lettura dell'IA proposta dall'enciclica.", "Verità, lavoro e libertà al tempo della transizione digitale.", "La cultura del potere e la civiltà dell'amore, comprese le armi e l'IA.", "Il Verbo si fece carne, un solo corpo in Cristo e il canto della speranza."]}, "es": {"reading_by": "Una lectura de la encíclica por <b>Hugging Face Society & Ethics<\/b>.", "stat_ann": "anotaciones", "stat_src": "obras enlazadas", "standfirst": "El 15 de mayo de 2026, el papa León XIV firmó <em>Magnifica Humanitas<\/em>, la primera encíclica de su pontificado y la declaración más completa de la Iglesia católica hasta la fecha sobre la inteligencia artificial. La fechó en el 135.º aniversario de <em>Rerum Novarum<\/em>, la carta de 1891 de su homónimo León XIII sobre las convulsiones del trabajo industrial. A lo largo de unas 42 000 palabras, lleva la doctrina social de la Iglesia a la era de la IA, sobre una premisa contundente: la tecnología nunca es neutral, porque “asume las características de quienes la conciben, financian, regulan y usan”. Esta es una lectura de la comunidad de society & ethics de Hugging Face. El llamado de la encíclica a liberar la tecnología del monopolio, abrirla “a la discusión y al debate” y tratar los datos como un bien compartido se acerca mucho al trabajo de código abierto, ética y políticas que ya realizamos.", "howto1_h": "Cómo funciona.", "howto1": "La encíclica nombra sus soluciones, pero solo a nivel de principio; el detalle vive en la investigación académica y en la cobertura mediática que llevan años trabajando estos problemas, así que conectamos ambos. El texto completo está aquí: desde la Introducción hasta la Conclusión, las 245 secciones, con las propias notas al pie del Papa intactas. El material sobre IA se concentra en los <b>Capítulos Tres a Cinco<\/b>, que se abren expandidos; los capítulos más teológicos (Introducción, Uno, Dos y la Conclusión) comienzan contraídos, así que haz clic en cualquiera para leerlo. Pulsa cualquier <span class=\"mark-demo\">pasaje resaltado<\/span>, en cualquier sección, para ver una <b>nota destacada<\/b> numerada: una breve reflexión más enlaces a los artículos revisados por pares, los libros y los estándares que lo desarrollan en detalle. Algunas de esas obras son de investigadores de Hugging Face, o sustentan herramientas que construimos, y llevan una etiqueta <span class=\"tag hf\">🤗 HF<\/span>. Puedes buscar en todo el texto con Ctrl/⌘-F.", "howto2_h": "Cómo contribuir.", "howto2": "Esta es una lectura comunitaria y un punto de partida, pensada para crecer y mejorar con el tiempo. Si hay una referencia que deberíamos añadir, un pasaje que merece su propia nota destacada o algo que corregir, por favor <a href=\"https://huggingface.co/spaces/society-ethics/annotated-encyclical/discussions\" target=\"_blank\" rel=\"noopener\">abre una pull request<\/a>. Solo editas dos tablas breves — las fuentes y las anotaciones — en annotations.py, sin tocar nada de HTML, y la <a href=\"https://huggingface.co/spaces/society-ethics/annotated-encyclical/blob/main/CONTRIBUTING.md\" target=\"_blank\" rel=\"noopener\">guía de contribución<\/a> te orienta paso a paso.", "jump": "Saltar al <b>Capítulo Tres<\/b>", "toc_btn": "Índice", "toc_title": "Índice", "toc_notes": "Notas destacadas", "toc_endnotes": "Notas al final", "toc_disclaimer": "Aviso legal", "toc_frontmatter": "Páginas preliminares", "orig": "Original", "orig_title": "Lee el original en vatican.va", "lang_label": "Idioma", "dr_eyebrow": "Nota destacada", "dr_articles": "Artículos relevantes", "dr_prev": "← Anterior", "dr_next": "Siguiente →", "dr_qnote": "Pasaje citado en inglés", "theme_toggle": "Alternar modo claro u oscuro", "caveat": "Estás leyendo la traducción oficial al español de la encíclica. Las notas destacadas y las obras que citan están en inglés; agradeceríamos ayuda para mejorar la experiencia de los lectores que no hablan inglés. <a href=\"https://huggingface.co/spaces/society-ethics/annotated-encyclical/discussions\" target=\"_blank\" rel=\"noopener\">Echa una mano ↗<\/a>", "footer": "Una lectura independiente y comunitaria con fines educativos y de debate. Texto de la encíclica © Dicastero per la Comunicazione, Libreria Editrice Vaticana. Las anotaciones y los comentarios son responsabilidad de los colaboradores, no de la Santa Sede; la inclusión de una obra no implica que sus autores respalden esta lectura. El equipo tiene creencias y convicciones diversas y ofrece esto como comentario de investigación, con espíritu de diálogo abierto, sin respaldar ni promover ninguna religión. <a href=\"https://huggingface.co/society-ethics\" target=\"_blank\" rel=\"noopener\">huggingface.co/society-ethics<\/a>", "sections_word": "secciones", "click_read": "haz clic para leer", "click_collapse": "haz clic para contraer", "footnotes_desc": "notas al pie del texto original", "ann_aria": "Anotación", "chap_desc": ["Las “cosas nuevas” de nuestro tiempo y la elección entre Babel y la ciudad reconstruida.", "Un enfoque dinámico fiel al Evangelio y cómo se desarrolla la doctrina social de la Iglesia.", "Los fundamentos y principios de la Doctrina Social de la Iglesia.", "Tecnología y dominio: el corazón de la lectura que la encíclica hace de la IA.", "Verdad, trabajo y libertad en tiempos de la transición digital.", "La cultura del poder y la civilización del amor, incluidas las armas y la IA.", "El Verbo se hizo carne, un solo cuerpo en Cristo y el canto de la esperanza."]}, "fr": {"reading_by": "Une lecture de l'encyclique par <b>Hugging Face Society & Ethics<\/b>.", "stat_ann": "annotations", "stat_src": "œuvres liées", "standfirst": "Le 15 mai 2026, le pape Léon XIV a signé <em>Magnifica Humanitas<\/em>, la première encyclique de son pontificat et la déclaration la plus complète de l'Église catholique à ce jour sur l'intelligence artificielle. Il l'a datée du 135e anniversaire de <em>Rerum Novarum<\/em>, la lettre de 1891 sur les bouleversements du travail industriel rédigée par Léon XIII, dont il porte le nom. En quelque 42 000 mots, elle prolonge l'enseignement social de l'Église dans l'ère de l'IA, sur une prémisse sans détour : la technologie n'est jamais neutre, car elle « revêt les caractéristiques de ceux qui la conçoivent, la financent, la réglementent et l'utilisent ». Ceci est une lecture proposée par la communauté Hugging Face society & ethics. L'appel de l'encyclique à libérer la technologie du monopole, à l'ouvrir « à la discussion et au débat », et à considérer les données comme un bien commun rejoint le travail d'open source, d'éthique et de politiques publiques que nous menons déjà.", "howto1_h": "Comment cela fonctionne.", "howto1": "L'encyclique nomme ses solutions, mais seulement au niveau des principes ; le détail réside dans les travaux de recherche et les reportages qui ont consacré des années à ces problèmes, nous avons donc relié les deux. Le texte intégral se trouve ici : de l'Introduction à la Conclusion, les 245 sections au complet, avec les notes de bas de page du pape intactes. Le contenu consacré à l'IA est concentré dans les <b>chapitres trois à cinq<\/b>, qui s'ouvrent déployés ; les chapitres plus théologiques (Introduction, un, deux et la Conclusion) sont repliés au départ : cliquez sur l'un d'eux pour le lire. Touchez n'importe quel <span class=\"mark-demo\">passage surligné<\/span>, dans n'importe quelle section, pour faire apparaître une <b>note de surlignage<\/b> numérotée : une brève analyse accompagnée de liens vers les articles évalués par les pairs, les ouvrages et les normes qui l'approfondissent. Certains de ces travaux émanent de chercheurs de Hugging Face, ou sous-tendent les outils que nous construisons, et portent une étiquette <span class=\"tag hf\">🤗 HF<\/span>. Vous pouvez effectuer une recherche dans l'ensemble du texte avec Ctrl/⌘-F.", "howto2_h": "Comment contribuer.", "howto2": "Ceci est une lecture communautaire et un point de départ, destiné à s'enrichir et à s'améliorer avec le temps. S'il existe une référence à ajouter, un passage qui mérite sa propre note de surlignage, ou quelque chose à corriger, veuillez <a href=\"https://huggingface.co/spaces/society-ethics/annotated-encyclical/discussions\" target=\"_blank\" rel=\"noopener\">ouvrir une pull request<\/a>. Vous ne modifiez que deux courtes tables — les sources et les annotations — dans annotations.py, sans aucun HTML à toucher, et le <a href=\"https://huggingface.co/spaces/society-ethics/annotated-encyclical/blob/main/CONTRIBUTING.md\" target=\"_blank\" rel=\"noopener\">guide de contribution<\/a> vous accompagne pas à pas.", "jump": "Passer au <b>chapitre trois<\/b>", "toc_btn": "Table des matières", "toc_title": "Table des matières", "toc_notes": "Notes de surlignage", "toc_endnotes": "Notes de fin", "toc_disclaimer": "Avertissement", "toc_frontmatter": "Pages liminaires", "orig": "Original", "orig_title": "Lire l'original sur vatican.va", "lang_label": "Langue", "dr_eyebrow": "Note de surlignage", "dr_articles": "Articles pertinents", "dr_prev": "← Précédent", "dr_next": "Suivant →", "dr_qnote": "Passage cité en anglais", "theme_toggle": "Basculer entre le mode clair et le mode sombre", "caveat": "Vous lisez la traduction officielle française de l'encyclique. Les notes de surlignage et les œuvres qu'elles citent sont en anglais — nous serions heureux d'être aidés à améliorer l'expérience pour les lecteurs non anglophones. <a href=\"https://huggingface.co/spaces/society-ethics/annotated-encyclical/discussions\" target=\"_blank\" rel=\"noopener\">Donnez un coup de main ↗<\/a>", "footer": "Une lecture indépendante et communautaire à des fins éducatives et de discussion. Texte de l'encyclique © Dicastero per la Comunicazione, Libreria Editrice Vaticana. Les annotations et les commentaires relèvent de la responsabilité des contributeurs, et non du Saint-Siège ; l'inclusion d'une œuvre ne constitue pas un soutien de ses auteurs à cette lecture. L’équipe a des croyances et des convictions diverses et propose ceci comme un commentaire de recherche, dans un esprit de dialogue ouvert, sans soutenir ni promouvoir aucune religion. <a href=\"https://huggingface.co/society-ethics\" target=\"_blank\" rel=\"noopener\">huggingface.co/society-ethics<\/a>", "sections_word": "sections", "click_read": "cliquez pour lire", "click_collapse": "cliquez pour réduire", "footnotes_desc": "notes de bas de page du texte original", "ann_aria": "Annotation", "chap_desc": ["Les « choses nouvelles » de notre temps, et le choix entre Babel et la cité reconstruite.", "Une approche dynamique fidèle à l'Évangile, et comment l'enseignement social de l'Église se développe.", "Les fondements et les principes de la Doctrine sociale de l'Église.", "Technologie et domination : le cœur de la lecture de l'IA proposée par l'encyclique.", "Vérité, travail et liberté à l'heure de la transition numérique.", "La culture du pouvoir et la civilisation de l'amour, y compris les armes et l'IA.", "Le Verbe s'est fait chair, un seul corps dans le Christ, et le chant de l'espérance."]}, "de": {"reading_by": "Eine Lesart der Enzyklika durch <b>Hugging Face Society & Ethics<\/b>.", "stat_ann": "Anmerkungen", "stat_src": "verknüpfte Werke", "standfirst": "Am 15. Mai 2026 unterzeichnete Papst Leo XIV. <em>Magnifica Humanitas<\/em>, die erste Enzyklika seines Pontifikats und die bislang umfassendste Stellungnahme der katholischen Kirche zur künstlichen Intelligenz. Er datierte sie auf den 135. Jahrestag von <em>Rerum Novarum<\/em>, dem Schreiben seines Namensgebers Leo XIII. aus dem Jahr 1891 über die Umwälzungen der industriellen Arbeitswelt. Auf rund 42.000 Wörtern trägt sie die Soziallehre der Kirche in das Zeitalter der KI hinein, ausgehend von einer unverblümten Prämisse: Technik ist niemals neutral, denn sie „nimmt die Eigenschaften derer an, die sie ersinnen, finanzieren, regulieren und nutzen.“ Dies ist eine Lesart der Hugging Face Society & Ethics Community. Der Appell der Enzyklika, die Technik aus dem Monopol zu befreien, sie „für Diskussion und Debatte“ zu öffnen und Daten als ein gemeinsames Gut zu behandeln, steht der Open-Source-, Ethik- und Politikarbeit nahe, die wir ohnehin leisten.", "howto1_h": "So funktioniert es.", "howto1": "Die Enzyklika benennt ihre Lösungen, jedoch nur auf der Ebene der Prinzipien; das Detail steckt in der wissenschaftlichen Forschung und der medialen Berichterstattung, die sich seit Jahren mit diesen Problemen befassen, und so haben wir beides miteinander verbunden. Der vollständige Text steht hier: von der Einleitung bis zur Schlussbetrachtung, alle 245 Abschnitte, mit den Fußnoten des Papstes im Original erhalten. Das KI-Material konzentriert sich in den <b>Kapiteln Drei bis Fünf<\/b>, die aufgeklappt beginnen; die stärker theologischen Kapitel (Einleitung, Eins, Zwei und die Schlussbetrachtung) sind zunächst eingeklappt, klicken Sie also auf eines, um es zu lesen. Tippen Sie auf eine beliebige <span class=\"mark-demo\">hervorgehobene Passage<\/span> in jedem beliebigen Abschnitt für eine nummerierte <b>Anmerkung<\/b>: eine kurze Einordnung samt Links zu den begutachteten Fachartikeln, Büchern und Standards, die sie im Detail ausarbeiten. Einige dieser Werke stammen von Hugging Face Forschenden oder bilden die Grundlage für Werkzeuge, die wir entwickeln, und tragen ein <span class=\"tag hf\">🤗 HF<\/span>-Etikett. Sie können den gesamten Text mit Ctrl/⌘-F durchsuchen.", "howto2_h": "So können Sie beitragen.", "howto2": "Dies ist eine gemeinschaftliche Lesart und ein Ausgangspunkt, der mit der Zeit wachsen und besser werden soll. Wenn es eine Quelle gibt, die wir ergänzen sollten, eine Passage, die eine eigene Anmerkung verdient, oder etwas zu korrigieren ist, <a href=\"https://huggingface.co/spaces/society-ethics/annotated-encyclical/discussions\" target=\"_blank\" rel=\"noopener\">öffnen Sie bitte einen Pull Request<\/a>. Sie bearbeiten lediglich zwei kurze Tabellen — die Quellen und die Anmerkungen — in annotations.py, ohne HTML anfassen zu müssen, und der <a href=\"https://huggingface.co/spaces/society-ethics/annotated-encyclical/blob/main/CONTRIBUTING.md\" target=\"_blank\" rel=\"noopener\">Leitfaden für Beiträge<\/a> führt Sie Schritt für Schritt hindurch.", "jump": "Weiter zu <b>Kapitel Drei<\/b>", "toc_btn": "Inhaltsverzeichnis", "toc_title": "Inhaltsverzeichnis", "toc_notes": "Anmerkungen", "toc_endnotes": "Endnoten", "toc_disclaimer": "Haftungsausschluss", "toc_frontmatter": "Vorspann", "orig": "Original", "orig_title": "Das Original auf vatican.va lesen", "lang_label": "Sprache", "dr_eyebrow": "Anmerkung", "dr_articles": "Relevante Artikel", "dr_prev": "← Zurück", "dr_next": "Weiter →", "dr_qnote": "Passage auf Englisch zitiert", "theme_toggle": "Hellen oder dunklen Modus umschalten", "caveat": "Sie lesen die offizielle deutsche Übersetzung der Enzyklika. Die Anmerkungen und die darin zitierten Werke sind auf Englisch — wir freuen uns über Hilfe, das Erlebnis für nicht-englischsprachige Leserinnen und Leser zu verbessern. <a href=\"https://huggingface.co/spaces/society-ethics/annotated-encyclical/discussions\" target=\"_blank\" rel=\"noopener\">Helfen Sie mit ↗<\/a>", "footer": "Eine unabhängige, gemeinschaftliche Lesart zu Bildungs- und Diskussionszwecken. Text der Enzyklika © Dicastero per la Comunicazione, Libreria Editrice Vaticana. Anmerkungen und Kommentare liegen in der Verantwortung der Mitwirkenden, nicht des Heiligen Stuhls; die Aufnahme eines Werkes stellt keine Befürwortung dieser Lesart durch seine Autoren dar. Das Team hat unterschiedliche Überzeugungen und Glaubensrichtungen und versteht dies als Forschungskommentar im Geist eines offenen Dialogs, ohne eine Religion zu befürworten oder zu bewerben. <a href=\"https://huggingface.co/society-ethics\" target=\"_blank\" rel=\"noopener\">huggingface.co/society-ethics<\/a>", "sections_word": "Abschnitte", "click_read": "klicken zum Lesen", "click_collapse": "klicken zum Einklappen", "footnotes_desc": "Fußnoten aus dem Originaltext", "ann_aria": "Anmerkung", "chap_desc": ["Die „neuen Dinge“ unserer Zeit und die Wahl zwischen Babel und der wiedererrichteten Stadt.", "Ein dynamischer, dem Evangelium treuer Ansatz und wie sich die Soziallehre der Kirche entwickelt.", "Die Grundlagen und Prinzipien der Soziallehre der Kirche.", "Technik und Herrschaft: das Herzstück der Auseinandersetzung der Enzyklika mit der KI.", "Wahrheit, Arbeit und Freiheit in der Zeit des digitalen Wandels.", "Die Kultur der Macht und die Zivilisation der Liebe, einschließlich Waffen und KI.", "Das Wort ist Fleisch geworden, ein Leib in Christus, und der Gesang der Hoffnung."]}, "pt": {"reading_by": "Uma leitura da encíclica pela <b>Hugging Face Society & Ethics<\/b>.", "stat_ann": "anotações", "stat_src": "obras ligadas", "standfirst": "A 15 de maio de 2026, o Papa Leão XIV assinou <em>Magnifica Humanitas<\/em>, a primeira encíclica do seu pontificado e a mais completa declaração da Igreja Católica até hoje sobre a inteligência artificial. Datou-a do 135.º aniversário de <em>Rerum Novarum<\/em>, a carta de 1891 sobre as convulsões do trabalho industrial do seu homónimo Leão XIII. Ao longo de cerca de 42 000 palavras, leva a doutrina social da Igreja até à era da IA, partindo de uma premissa franca: a tecnologia nunca é neutra, porque “assume as características de quem a concebe, a financia, a regula e a utiliza”. Esta é uma leitura da comunidade society & ethics da Hugging Face. O apelo da encíclica a libertar a tecnologia do monopólio, a abri-la “à discussão e ao debate” e a tratar os dados como um bem comum está próximo do trabalho de código aberto, de ética e de políticas que já realizamos.", "howto1_h": "Como funciona.", "howto1": "A encíclica enuncia as suas soluções, mas apenas ao nível dos princípios; o detalhe encontra-se na investigação académica e na cobertura mediática que dedicaram anos a estes problemas, pelo que ligámos os dois. O texto integral está aqui: da Introdução à Conclusão, todas as 245 secções, com as próprias notas de rodapé do Papa intactas. O material sobre IA concentra-se nos <b>Capítulos Três a Cinco<\/b>, que abrem expandidos; os capítulos mais teológicos (Introdução, Um, Dois e a Conclusão) começam recolhidos, por isso clique em qualquer um para o ler. Toque em qualquer <span class=\"mark-demo\">passagem destacada<\/span>, em qualquer secção, para obter uma <b>nota de destaque<\/b> numerada: uma breve análise, mais ligações aos artigos revistos por pares, livros e normas que a desenvolvem em detalhe. Algumas dessas obras são da autoria de investigadores da Hugging Face, ou sustentam ferramentas que construímos, e exibem uma etiqueta <span class=\"tag hf\">🤗 HF<\/span>. Pode pesquisar todo o texto com Ctrl/⌘-F.", "howto2_h": "Como contribuir.", "howto2": "Esta é uma leitura comunitária e um ponto de partida, pensada para crescer e melhorar com o tempo. Se houver uma referência que devamos acrescentar, uma passagem que mereça a sua própria nota de destaque, ou algo a corrigir, por favor <a href=\"https://huggingface.co/spaces/society-ethics/annotated-encyclical/discussions\" target=\"_blank\" rel=\"noopener\">abra um pull request<\/a>. Basta editar duas pequenas tabelas — as fontes e as anotações — em annotations.py, sem qualquer HTML a mexer, e o <a href=\"https://huggingface.co/spaces/society-ethics/annotated-encyclical/blob/main/CONTRIBUTING.md\" target=\"_blank\" rel=\"noopener\">guia de contribuição<\/a> orienta-o em todo o processo.", "jump": "Saltar para o <b>Capítulo Três<\/b>", "toc_btn": "Índice", "toc_title": "Índice", "toc_notes": "Notas de destaque", "toc_endnotes": "Notas de fim", "toc_disclaimer": "Aviso legal", "orig": "Original", "orig_title": "Ler o original em vatican.va", "lang_label": "Idioma", "dr_eyebrow": "Nota de destaque", "dr_articles": "Artigos relevantes", "dr_prev": "← Anterior", "dr_next": "Seguinte →", "dr_qnote": "Passagem citada em inglês", "theme_toggle": "Alternar entre modo claro e escuro", "caveat": "Está a ler a tradução oficial portuguesa da encíclica. As notas de destaque e as obras que citam estão em inglês — agradecemos qualquer ajuda para melhorar a experiência dos leitores que não dominam o inglês. <a href=\"https://huggingface.co/spaces/society-ethics/annotated-encyclical/discussions\" target=\"_blank\" rel=\"noopener\">Dê uma ajuda ↗<\/a>", "footer": "Uma leitura independente e comunitária, para fins educativos e de discussão. Texto da encíclica © Dicastero per la Comunicazione, Libreria Editrice Vaticana. As anotações e os comentários são da responsabilidade dos contribuidores, não da Santa Sé; a inclusão de uma obra não constitui um aval dos seus autores a esta leitura. A equipa tem crenças e convicções diversas e apresenta isto como comentário de investigação, num espírito de diálogo aberto, sem apoiar nem promover nenhuma religião. <a href=\"https://huggingface.co/society-ethics\" target=\"_blank\" rel=\"noopener\">huggingface.co/society-ethics<\/a>", "sections_word": "secções", "click_read": "clique para ler", "click_collapse": "clique para recolher", "footnotes_desc": "notas de rodapé do texto original", "ann_aria": "Anotação", "chap_desc": ["As “coisas novas” do nosso tempo e a escolha entre Babel e a cidade reconstruída.", "Uma abordagem dinâmica fiel ao Evangelho e o modo como se desenvolve a doutrina social da Igreja.", "Os fundamentos e os princípios da Doutrina Social da Igreja.", "Tecnologia e domínio: o cerne da leitura da IA feita pela encíclica.", "Verdade, trabalho e liberdade no tempo da transição digital.", "A cultura do poder e a civilização do amor, incluindo as armas e a IA.", "O Verbo fez-se carne, um só corpo em Cristo, e o cântico da esperança."]}, "pl": {"reading_by": "Lektura encykliki przygotowana przez <b>Hugging Face Society & Ethics<\/b>.", "stat_ann": "adnotacje", "stat_src": "powiązane dzieła", "standfirst": "15 maja 2026 roku papież Leon XIV podpisał encyklikę <em>Magnifica Humanitas<\/em> — pierwszą encyklikę swojego pontyfikatu i jak dotąd najpełniejszą wypowiedź Kościoła katolickiego na temat sztucznej inteligencji. Opatrzył ją datą 135. rocznicy <em>Rerum Novarum<\/em>, listu z 1891 roku o przemianach pracy przemysłowej, autorstwa jego imiennika Leona XIII. Na blisko 42 000 słów wnosi społeczne nauczanie Kościoła w epokę SI, opierając się na bezceremonialnym założeniu: technologia nigdy nie jest neutralna, ponieważ „przybiera cechy tych, którzy ją tworzą, finansują, regulują i z niej korzystają”. Jest to lektura przygotowana przez społeczność society & ethics Hugging Face. Wezwanie encykliki, by uwolnić technologię od monopolu, otworzyć ją „na dyskusję i debatę” oraz traktować dane jako dobro wspólne, jest bliskie pracy nad otwartym oprogramowaniem, etyką i polityką, którą już prowadzimy.", "howto1_h": "Jak to działa.", "howto1": "Encyklika nazywa proponowane rozwiązania, lecz wyłącznie na poziomie zasad; szczegóły żyją w pracach badawczych i doniesieniach medialnych, które poświęciły lata tym problemom, połączyliśmy więc jedno z drugim. Pełny tekst znajduje się tutaj: od Wprowadzenia po Zakończenie, wszystkie 245 sekcji, z zachowaniem własnych przypisów papieża. Materiał dotyczący SI jest skupiony w <b>rozdziałach od trzeciego do piątego<\/b>, które otwierają się rozwinięte; rozdziały bardziej teologiczne (Wprowadzenie, pierwszy, drugi oraz Zakończenie) są na początku zwinięte — kliknij dowolny, aby go przeczytać. Dotknij dowolnego <span class=\"mark-demo\">wyróżnionego fragmentu<\/span>, w dowolnej sekcji, aby zobaczyć numerowaną <b>notę do wyróżnienia<\/b>: krótkie omówienie wraz z odnośnikami do recenzowanych artykułów, książek i standardów, które rozpracowują temat w szczegółach. Niektóre z tych dzieł są autorstwa badaczy Hugging Face lub stanowią podstawę narzędzi, które tworzymy, i są opatrzone znacznikiem <span class=\"tag hf\">🤗 HF<\/span>. Cały tekst możesz przeszukać za pomocą Ctrl/⌘-F.", "howto2_h": "Jak współtworzyć.", "howto2": "To lektura społecznościowa i punkt wyjścia, która ma rosnąć i być coraz lepsza z czasem. Jeśli istnieje odnośnik, który powinniśmy dodać, fragment zasługujący na własną notę do wyróżnienia lub coś, co należy poprawić, prosimy <a href=\"https://huggingface.co/spaces/society-ethics/annotated-encyclical/discussions\" target=\"_blank\" rel=\"noopener\">otworzyć pull request<\/a>. Edytujesz jedynie dwie krótkie tabele — źródła i adnotacje — w annotations.py, bez konieczności dotykania kodu HTML, a <a href=\"https://huggingface.co/spaces/society-ethics/annotated-encyclical/blob/main/CONTRIBUTING.md\" target=\"_blank\" rel=\"noopener\">przewodnik dla współtwórców<\/a> przeprowadzi Cię przez ten proces.", "jump": "Przejdź do <b>rozdziału trzeciego<\/b>", "toc_btn": "Spis treści", "toc_title": "Spis treści", "toc_notes": "Noty do wyróżnień", "toc_endnotes": "Przypisy końcowe", "toc_disclaimer": "Zastrzeżenie", "toc_frontmatter": "Strony wstępne", "orig": "Oryginał", "orig_title": "Przeczytaj oryginał na vatican.va", "lang_label": "Język", "dr_eyebrow": "Nota do wyróżnienia", "dr_articles": "Powiązane artykuły", "dr_prev": "← Poprzednia", "dr_next": "Następna →", "dr_qnote": "Fragment cytowany po angielsku", "theme_toggle": "Przełącz tryb jasny lub ciemny", "caveat": "Czytasz oficjalne polskie tłumaczenie encykliki. Noty do wyróżnień oraz cytowane w nich dzieła są w języku angielskim — chętnie przyjmiemy pomoc w ulepszaniu doświadczenia dla czytelników nieanglojęzycznych. <a href=\"https://huggingface.co/spaces/society-ethics/annotated-encyclical/discussions\" target=\"_blank\" rel=\"noopener\">Podaj pomocną dłoń ↗<\/a>", "footer": "Niezależna, społecznościowa lektura w celach edukacyjnych i dyskusyjnych. Tekst encykliki © Dicastero per la Comunicazione, Libreria Editrice Vaticana. Adnotacje i komentarze są odpowiedzialnością współtwórców, a nie Stolicy Apostolskiej; umieszczenie danego dzieła nie oznacza poparcia tej lektury przez jego autorów. Zespół ma różne przekonania i wierzenia i przedstawia to jako komentarz badawczy, w duchu otwartego dialogu, bez popierania ani promowania jakiejkolwiek religii. <a href=\"https://huggingface.co/society-ethics\" target=\"_blank\" rel=\"noopener\">huggingface.co/society-ethics<\/a>", "sections_word": "sekcje", "click_read": "kliknij, aby przeczytać", "click_collapse": "kliknij, aby zwinąć", "footnotes_desc": "przypisy z oryginalnego tekstu", "ann_aria": "Adnotacja", "chap_desc": ["„Rzeczy nowe” naszych czasów oraz wybór między Babel a odbudowanym miastem.", "Dynamiczne podejście wierne Ewangelii oraz to, jak rozwija się społeczne nauczanie Kościoła.", "Podstawy i zasady nauki społecznej Kościoła.", "Technologia i dominacja: sedno przedstawionego w encyklice odczytania SI.", "Prawda, praca i wolność w czasie cyfrowej transformacji.", "Kultura władzy a cywilizacja miłości, w tym broń i SI.", "Słowo stało się ciałem, jedno ciało w Chrystusie oraz pieśń nadziei."]}, "ar": {"reading_by": "قراءة للرسالة البابوية بقلم <b>مجتمع وأخلاقيات Hugging Face<\/b>.", "stat_ann": "تعليقات توضيحية", "stat_src": "أعمال مرتبطة", "standfirst": "في الخامس عشر من أيار/مايو 2026، وقّع البابا لاوُن الرابع عشر <em>Magnifica Humanitas<\/em>، وهي أول رسالة بابوية في حبريّته وأكمل بيان أصدرته الكنيسة الكاثوليكية حتى الآن بشأن الذكاء الاصطناعي. وقد أرّخها بالذكرى الخامسة والثلاثين بعد المئة لرسالة <em>Rerum Novarum<\/em>، رسالة سميِّه لاوُن الثالث عشر الصادرة عام 1891 حول اضطرابات العمل الصناعي. وعلى امتداد نحو 42,000 كلمة، تحمل الرسالة تعليم الكنيسة الاجتماعي إلى عصر الذكاء الاصطناعي، انطلاقًا من مقدّمة صريحة: التقنية ليست محايدة قط، لأنها ”تكتسب خصائص أولئك الذين يبتكرونها ويموّلونها وينظّمونها ويستخدمونها.“ هذه قراءة من مجتمع وأخلاقيات Hugging Face. إن دعوة الرسالة إلى تحرير التقنية من الاحتكار، وفتحها ”للنقاش والحوار“، ومعاملة البيانات بوصفها خيرًا مشتركًا، قريبة من عملنا القائم في مجالات المصادر المفتوحة والأخلاقيات والسياسات.", "howto1_h": "كيف يعمل هذا.", "howto1": "تسمّي الرسالة حلولها، لكن على مستوى المبدأ فحسب؛ أما التفصيل فيكمن في البحوث العلمية والتغطية الإعلامية التي أمضت سنوات في معالجة هذه المشكلات، فربطنا بين الاثنين. النص الكامل هنا: من المقدّمة حتى الخاتمة، جميع الأقسام الـ245، مع حفظ حواشي البابا نفسه سليمة. وتتركّز مادة الذكاء الاصطناعي في <b>الفصول من الثالث إلى الخامس<\/b>، التي تُفتح موسَّعة؛ أما الفصول الأكثر طابعًا لاهوتيًا (المقدّمة، والأول، والثاني، والخاتمة) فتبدأ مطويّة، فانقر أيًّا منها للقراءة. انقر على أيّ <span class=\"mark-demo\">مقطع مُبرَز<\/span>، في أيّ قسم، للاطّلاع على <b>ملاحظة إبراز<\/b> مرقّمة: رأي موجز إلى جانب روابط إلى الأوراق البحثية المُحكَّمة والكتب والمعايير التي تتناولها بالتفصيل. وبعض تلك الأعمال من إنجاز باحثي Hugging Face، أو تشكّل أساسًا لأدوات نبنيها، وتحمل وسم <span class=\"tag hf\">🤗 HF<\/span>. ويمكنك البحث في النص كاملًا باستخدام Ctrl/⌘-F.", "howto2_h": "كيف تساهم.", "howto2": "هذه قراءة مجتمعية ونقطة انطلاق، نرجو أن تنمو وتتحسّن مع الوقت. إن كان ثمة مرجع ينبغي لنا إضافته، أو مقطع يستحق ملاحظة إبراز خاصة به، أو أمر يحتاج إلى تصحيح، فيُرجى <a href=\"https://huggingface.co/spaces/society-ethics/annotated-encyclical/discussions\" target=\"_blank\" rel=\"noopener\">فتح طلب سحب<\/a>. لن تحرّر سوى جدولين قصيرين (المصادر والتعليقات) في annotations.py، دون أي شيفرة HTML تمسّها، ويرشدك إلى ذلك خطوة بخطوة <a href=\"https://huggingface.co/spaces/society-ethics/annotated-encyclical/blob/main/CONTRIBUTING.md\" target=\"_blank\" rel=\"noopener\">دليل المساهمة<\/a>.", "jump": "تخطَّ إلى <b>الفصل الثالث<\/b>", "toc_btn": "جدول المحتويات", "toc_title": "جدول المحتويات", "toc_notes": "ملاحظات الإبراز", "toc_endnotes": "تعليقات ختامية", "toc_disclaimer": "إخلاء المسؤولية", "toc_frontmatter": "الصفحات التمهيدية", "orig": "الأصل", "orig_title": "اقرأ النص الأصلي على vatican.va", "lang_label": "اللغة", "dr_eyebrow": "ملاحظة إبراز", "dr_articles": "مقالات ذات صلة", "dr_prev": "→ السابق", "dr_next": "التالي ←", "dr_qnote": "المقطع مقتبس بالإنجليزية", "theme_toggle": "تبديل الوضع الفاتح أو الداكن", "caveat": "أنت تقرأ الترجمة العربية الرسمية للرسالة البابوية. أما ملاحظات الإبراز والأعمال التي تستشهد بها فهي بالإنجليزية — ونرحّب بأي مساعدة في تحسين التجربة للقرّاء غير الناطقين بالإنجليزية. <a href=\"https://huggingface.co/spaces/society-ethics/annotated-encyclical/discussions\" target=\"_blank\" rel=\"noopener\">قدّم يد العون ↗<\/a>", "footer": "قراءة مستقلّة ومجتمعية لأغراض تعليمية ونقاشية. نصّ الرسالة البابوية © Dicastero per la Comunicazione, Libreria Editrice Vaticana. التعليقات التوضيحية والشروح هي مسؤولية المساهمين، لا الكرسي الرسولي؛ وإدراج أي عمل لا يُعدّ تأييدًا من مؤلّفيه لهذه القراءة. ولدى الفريق معتقدات وقناعات متنوّعة، ويقدّم هذا تعليقًا بحثيًّا بروح من الحوار المفتوح، دون تأييد أيّ دين أو الترويج له. <a href=\"https://huggingface.co/society-ethics\" target=\"_blank\" rel=\"noopener\">huggingface.co/society-ethics<\/a>", "sections_word": "أقسام", "click_read": "انقر للقراءة", "click_collapse": "انقر للطي", "footnotes_desc": "حواشٍ من النص الأصلي", "ann_aria": "تعليق توضيحي", "chap_desc": ["”الأمور الجديدة“ في زماننا، والاختيار بين بابل والمدينة المُعاد بناؤها.", "نهج ديناميّ أمين للإنجيل، وكيف يتطوّر تعليم الكنيسة الاجتماعي.", "أسس المبدأ الاجتماعي للكنيسة ومبادئه.", "التقنية والهيمنة: لبّ قراءة الرسالة للذكاء الاصطناعي.", "الحقيقة والعمل والحرية في زمن التحوّل الرقمي.", "ثقافة القوة وحضارة المحبّة، بما في ذلك الأسلحة والذكاء الاصطناعي.", "الكلمة صار جسدًا، جسد واحد في المسيح، ونشيد الرجاء."]}}; // translated interface strings, per language456const META = {"en": {"name": "English", "dir": "ltr", "eyebrow": "Pope Leo XIV · 15 May 2026", "subtitle": "On safeguarding the human person in the time of artificial intelligence", "vat": "https://www.vatican.va/content/leo-xiv/en/encyclicals/documents/20260515-magnifica-humanitas.html"}, "it": {"name": "Italiano", "dir": "ltr", "eyebrow": "Papa Leone XIV · 15 maggio 2026", "subtitle": "Sulla custodia della persona umana nel tempo dell’intelligenza artificiale", "vat": "https://www.vatican.va/content/leo-xiv/it/encyclicals/documents/20260515-magnifica-humanitas.html"}, "es": {"name": "Español", "dir": "ltr", "eyebrow": "Papa León XIV · 15 de mayo de 2026", "subtitle": "Sobre la custodia de la persona humana en el tiempo de la inteligencia artificial", "vat": "https://www.vatican.va/content/leo-xiv/es/encyclicals/documents/20260515-magnifica-humanitas.html"}, "fr": {"name": "Français", "dir": "ltr", "eyebrow": "Pape Léon XIV · 15 mai 2026", "subtitle": "Sur la protection de la personne humaine à l’ère de l’intelligence artificielle", "vat": "https://www.vatican.va/content/leo-xiv/fr/encyclicals/documents/20260515-magnifica-humanitas.html"}, "de": {"name": "Deutsch", "dir": "ltr", "eyebrow": "Papst Leo XIV. · 15. Mai 2026", "subtitle": "Über die Bewahrung des Menschen im Zeitalter der künstlichen Intelligenz", "vat": "https://www.vatican.va/content/leo-xiv/de/encyclicals/documents/20260515-magnifica-humanitas.html"}, "pt": {"name": "Português", "dir": "ltr", "eyebrow": "Papa Leão XIV · 15 de maio de 2026", "subtitle": "Sobre a salvaguarda da pessoa humana na era da inteligência artificial", "vat": "https://www.vatican.va/content/leo-xiv/pt/encyclicals/documents/20260515-magnifica-humanitas.html"}, "pl": {"name": "Polski", "dir": "ltr", "eyebrow": "Papież Leon XIV · 15 maja 2026", "subtitle": "O trosce o osobę ludzką w dobie sztucznej inteligencji", "vat": "https://www.vatican.va/content/leo-xiv/pl/encyclicals/documents/20260515-magnifica-humanitas.html"}, "ar": {"name": "العربية", "dir": "rtl", "eyebrow": "البابا لاوُن الرّابع عشر · ١٥ مايو ٢٠٢٦", "subtitle": "في حماية الإنسان في عصر الذّكاء الاصطناعيّ", "vat": "https://www.vatican.va/content/leo-xiv/ar/encyclicals/documents/20260515-magnifica-humanitas.html"}}; 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$('#tocClose').onclick=closeToc; $('#tocScrim').onclick=closeToc;529 530/* keep the ToC panel docked just below the (variable-height, wrapping) sticky nav */531function setNavTop(){const nav=document.querySelector('.nav');532 if(nav)document.documentElement.style.setProperty('--navtop',nav.offsetHeight+'px');}533setNavTop();addEventListener('resize',setNavTop);534if(window.ResizeObserver)new ResizeObserver(setNavTop).observe(document.querySelector('.nav'));535 536const tocItems=[];537let CUR_UI=UI.en;538function tocLink(id,label){ // simple ToC entry that scrolls to #id (no body header)539 const el=document.getElementById(id); if(!el||!label)return;540 const item=document.createElement('div');item.className='toc-item';item.dataset.for=id;541 const a=document.createElement('a');a.className='toc-chap';a.href='#'+id;542 a.innerHTML=`<span class="toc-label">${label}</span>`;543 a.onclick=e=>{e.preventDefault();el.scrollIntoView({behavior:'smooth',block:'start'});if(isNarrow())closeToc();};544 item.appendChild(a);tocList.appendChild(item);tocItems.push(item);545}546function buildToc(){547 tocList.innerHTML='';tocItems.length=0;548 tocLink('frontmatter',CUR_UI.toc_frontmatter); 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no navigation, so it works in a private Space) ---- */593function applyI18n(u){594 document.querySelectorAll('[data-i18n]').forEach(el=>{const v=u[el.dataset.i18n];if(v!=null)el.textContent=v;});595 document.querySelectorAll('[data-i18n-html]').forEach(el=>{const v=u[el.dataset.i18nHtml];if(v!=null)el.innerHTML=v;});596}597/* Text elements whose direction follows the content language. The page LAYOUT stays598 LTR for every language (ToC left, drawer right, nav left) for stability — only the599 reading text flips, so e.g. Arabic reads right-to-left inside the same layout. */600const RTL_TEXT_SEL = '#eyebrow,#subtitle,.sub,#caveatBox,.standfirst,.howto,.jumpcta,.read,#tocList,.foot .note';601function switchLang(code,save){602 const u=UI[code], m=META[code]; if(!u||!m)return;603 CUR_UI=u;604 const root=document.documentElement;605 root.lang=code; // layout stays dir=ltr; only text containers flip606 const d=m.dir;607 document.querySelectorAll(RTL_TEXT_SEL).forEach(el=>el.setAttribute('dir',d));608 applyI18n(u);609 $('#eyebrow').textContent=m.eyebrow;610 $('#subtitle').textContent=m.subtitle;611 const ol=$('#origLink'); ol.href=m.vat; ol.title=u.orig_title;612 $('#btnTheme').title=u.theme_toggle; $('#btnTheme').setAttribute('aria-label',u.theme_toggle);613 $('#btnLang').title=u.lang_label;614 const cb=$('#caveatBox'); cb.innerHTML=u.caveat||''; cb.style.display=u.caveat?'':'none';615 DRQNOTE=u.dr_qnote||'';616 if($('#drawer').classList.contains('show'))close();617 $('.read').innerHTML=BODIES[code];618 document.querySelectorAll('.langopt').forEach(b=>b.classList.toggle('on',b.dataset.lang===code));619 buildToc(); setNavTop(); spyToc();620 if(save!==false){try{localStorage.setItem('ae-lang',code);}catch(e){}}621}622$('#btnLang').onclick=e=>{e.stopPropagation();const w=$('#langwrap');w.classList.toggle('open');623 $('#btnLang').setAttribute('aria-expanded',w.classList.contains('open'));};624document.querySelectorAll('.langopt').forEach(b=>b.onclick=()=>{switchLang(b.dataset.lang);$('#langwrap').classList.remove('open');});625document.addEventListener('click',e=>{if(!e.target.closest('#langwrap'))$('#langwrap').classList.remove('open');});626/* pick initial language: explicit ?lang= , else saved choice, else the browser's, else English */627(function(){let want=null;628 try{const q=new URLSearchParams(location.search).get('lang');if(q&&UI[q])want=q;}catch(e){}629 if(!want){try{const s=localStorage.getItem('ae-lang');if(s&&UI[s])want=s;}catch(e){}}630 if(!want&&navigator.language){const b=navigator.language.slice(0,2).toLowerCase();if(UI[b])want=b;}631 if(want&&want!=='en')switchLang(want,false);632 else document.querySelectorAll('.langopt').forEach(b=>b.classList.toggle('on',b.dataset.lang==='en'));})();633 634$('#btnTheme').onclick=function(){635 const root=document.documentElement;636 const next=root.getAttribute('data-theme')==='dark'?'light':'dark';637 root.setAttribute('data-theme',next);638 try{localStorage.setItem('ae-theme',next);}catch(e){}639};640 641/* footnotes: hover or tap a ref to read the note inline, instead of jumping. */642const fnTip=document.createElement('div');643fnTip.className='fn-tip';fnTip.setAttribute('role','tooltip');document.body.appendChild(fnTip);644let fnTipRef=null,fnTipHideT=null;645function fnText(k){const li=document.getElementById('fn'+k);if(!li)return'';646 const span=li.querySelector('span')||li;const c=span.cloneNode(true);647 const up=c.querySelector('.fnup');if(up)up.remove();return c.innerHTML.trim();}648function placeFnTip(ref){const r=ref.getBoundingClientRect();649 const tw=fnTip.offsetWidth,th=fnTip.offsetHeight;650 const hf=parseInt(getComputedStyle(document.body).getPropertyValue('--hfbar'))||0;651 const topMin=Math.max(58,hf+12);652 let left=Math.max(12,Math.min(r.left+r.width/2-tw/2,innerWidth-tw-12));653 let top=r.top-th-10; if(top<topMin)top=r.bottom+10;654 fnTip.style.left=left+'px';fnTip.style.top=top+'px';}655function showFnTip(ref){const html=fnText(ref.getAttribute('href').slice(3));if(!html)return;656 fnTipRef=ref;657 fnTip.innerHTML='<span class="fn-tip-n">'+ref.textContent+'</span><span>'+html+'</span>';658 fnTip.classList.add('show');placeFnTip(ref);}659function hideFnTip(){fnTip.classList.remove('show');fnTipRef=null;}660function cancelHide(){clearTimeout(fnTipHideT);}661function scheduleHide(){clearTimeout(fnTipHideT);fnTipHideT=setTimeout(hideFnTip,140);}662const isFnRef=t=>t.closest&&t.closest('a.ref[href^="#fn"]');663document.addEventListener('mouseover',e=>{const ref=isFnRef(e.target);if(ref){cancelHide();showFnTip(ref);}});664document.addEventListener('mouseout',e=>{if(isFnRef(e.target))scheduleHide();});665document.addEventListener('focusin',e=>{const ref=isFnRef(e.target);if(ref){cancelHide();showFnTip(ref);}});666document.addEventListener('focusout',e=>{if(isFnRef(e.target))scheduleHide();});667fnTip.addEventListener('mouseenter',cancelHide);668fnTip.addEventListener('mouseleave',scheduleHide);669document.addEventListener('click',e=>{const ref=isFnRef(e.target);670 if(ref){e.preventDefault();671 if(fnTipRef===ref&&fnTip.classList.contains('show'))hideFnTip();672 else{cancelHide();showFnTip(ref);}}673 else if(!e.target.closest('.fn-tip'))hideFnTip();});674 675const prog=$('#prog');676addEventListener('scroll',()=>{const h=document.documentElement;677 prog.style.width=(h.scrollTop/(h.scrollHeight-h.clientHeight||1)*100)+'%';678 if(fnTipRef)placeFnTip(fnTipRef);679 spyToc();680 },{passive:true});681addEventListener('resize',()=>{if(fnTipRef)placeFnTip(fnTipRef);});682spyToc();683 684if(location.hash.startsWith('#a')){const n=+location.hash.slice(2);if(ANN[n])setTimeout(()=>open(n),420);}685</script>686</body>687</html>688