Christian spirituality: Authentic development and dignified work
Besides AI, Leo’s first encyclical talks about what promotes the quality of life beyond its economic sphere, and the value of work beyond its financial aspect
A little over a month ago, Pope Leo XIV published his first encyclical entitled Magnifica Humanitas (MH). Many have dubbed it the “encyclical on AI”, yet to think so would be to miss the mark.
While the technological advancements we are experiencing provide the backdrop for the encyclical’s reflections, the main object of discussion is the human person – so much so that the alternative title is ‘On Safeguarding the Human Person in the time of AI’.
To this end, therefore, I would like to tease out two points which, to some degree, are not limited to AI but are equally relevant (if not more) in the local societal, cultural and political context.
The first pertains to development. In our everyday use of the term, this concept is generally employed in a neutral sense – that is to say that any change or modification, whatever it may be, constitutes ‘development’.
Pope Leo, however, following on previous magisterial locutions on the subject, qualifies what true and real development consists in. Borrowing from Pope St Paul VI, he reaffirms that “development is authentic only if it is ‘integral’, meaning it can ‘foster the development of each man and of the whole man’” (MH82).
He continues that “[d]evelopment is integral when it is not limited to the economic sphere, but promotes the 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” (MH83). This is quite a specific definition of the term, and we should immediately realise that certain projects, legislations, decisions and attitudes taken by individuals in various sectors of society – from politics to business, to education and family life – do not, in fact, constitute authentic integral human development.
The second area of concern pertains to the value and understanding of work. Due to a number of factors, ranging from certain economic policies adopted by successive governments to the societal realities that have accompanied such policies, and attitudes and perceptions of people towards work itself, the prevalent view is that work is a form of ‘necessary evil’ we must participate in exclusively for financial gain (and possibly to the detriment of other aspects of our lives). This financial criterion thus overrides any discussion on the actual nature of the work being carried out, or even the effect of that work on the rest of the community.
This reductive view is problematic. Pope Leo reasserts that work should not only be “a means of sustenance, but it is also a context for expression, relationships and contributing to the community” (MH154).
In view of the notion of integral human development mentioned above, alongside other principles such as the common good, solidarity and social justice, we must rediscover work as something that should give dignity to people.
From this follows the responsibility of workers to ensure that, by their actions, they are contributing towards the betterment of society. Equally important, this understanding of work is also why employers and the State must ensure just, dignified and fair conditions for all workers – regardless of the work being done or the nationality of those doing it.
Beyond and before AI, we would do well to collectively rediscover anew the challenging implications of the Church’s social teaching.
