Pope Leo XIV’s encyclical Magnifica Humanitas[1] (MH) invites us to reflect on our social context. Whilst the encyclical addresses the ethical guidance needed with artificial intelligence, it also articulates a further development in the Church’s Social Doctrine with its principles of “the inalienable dignity of the human person, the common good, the universal destination of goods, subsidiarity, solidarity, and social justice” (MH#96). It also highlights two growing tendencies in Australian society today somewhat captured in the “Tower of Babel” and “Nehemiah’s rebuilding of Jerusalem” metaphors which I rename as the tendencies towards separation and communion, respectively. The “Babel” analogy is used to highlight a path of domination, arrogance, conformity and exclusion that dehumanises for power and self-interest—a tendency to separation. Nehemiah’s rebuilding of Jerusalem is described as consultative, inclusive and slow, but is a shared project towards a common end—a tendency to communion. I use the word “tendencies” to indicate that the movement is often not totally one way or another, rather a predominance of perspective and inclination towards separation or communion.
A tendency to separation
Glancing Australian media headlines today can lead many to dwell on the negative. Foremost is the cost-of-living crisis[2] evidenced by increasing food relief demands,[3] rising fuel and fertiliser shortages intensified by the Middle East war and climate change,[4] and increasing costs of groceries, utilities and rent. Businesses have closed with unsustainable continual rises in running costs and less consumer spending. Voter disillusionment with once major political parties of Labour and the Coalition (of National and Liberal parties) in addressing these issues is posited as resulting in major shifts to independent politicians and the right-wing populist One Nation Party.[5][6]
Coupled with this disillusionment is the growing violence in Australian society. Of note are: the rising crime rate;[7] rising domestic violence rate;[8] the almost daily road rage media reports; and the use of vulnerable youths by crime syndicates to undertake criminal acts because the justice system is less punitive on youths.[9] There is also increasing isolation for many, especially the growing elderly population and people working many jobs to get by at the cost of family time. Others turn to virtual reality and social media in search of relationships with the associated risks of further isolation, mental illness and other dehumanising consequences.
This growing separation or individualism conceivably arises from various complex circumstances: need for self-preservation or survival; betrayal by others; a loss of dignity[10] and its associated sense of belonging, identity, meaning and purpose; increasing isolation; and unresolved trauma and suffering. Without a sense of community acceptance, inclusion, and common purpose, individuals may seek alternative groups for belonging where the norm includes values that breakdown social cohesion, ideologies that promote individualism, violence, greed, exclusion, racism, sexism and the like.
Another consequence of isolation and struggle may be a culture of entitlement whereby individuals perceive themselves as victims of failed systems, entitling them to services and retribution.[11] Whilst this may be true, the sense of hopelessness, fear and lack of agency without support from others may result in the unhelpful stance of blaming everything and everyone else, catapulting individuals into a spiral of depression, further isolation, powerlessness, even violence. Ongoing exposure to these experiences may in time become intergenerational. With reactive needs for control and manipulation in order to survive, “Tower of Babel” scenarios can arise, where ethical choices made lead to self-affirmation of the false self, efficiencies that sacrifice human dignity and adoration of temporal idols that do not satisfy.
A tendency to communion
The collaboration of government, opposition parties and community development organisations working constructively towards social cohesion may counter the tendency to separation. This communion of shared values, mutual generous exchanges is the very nature of love. For Christians and others, communion is grounded in the “Trinitarian dynamic of love received and shared” (MH#48).
Individuals such as Neale Daniher (RIP), in his endeavours to “fight MND”[12] (motor neurone disease) has witnessed what is possible, when family, friends and community focus on what is life-giving, socially cohesive, and the common good—here everyone flourishes. In the geopolitical realm, Canadian Prime Minister Mark Carney’s call for dialogue and collaboration as middle powers for the good of all went viral tapping into the hearts and minds of millions and inspiring political integrity towards communion in the face of self-interest seeking political powers.[13]
During the COVID-19 pandemic creative opportunities that nurtured a sense of communion amongst neighbours and local groups both in Australia and globally such as the national and international virtual choirs flourished.[14] Other stories of acts of kindness and care for each other, individually and as groups, fostering this sense of communion and community, are plentiful.
Living ethically towards communion means honouring the dignity of the human person, acknowledging our interdependence, and having love as central to all that we are, do and choose. Pope Leo reminds us that “true progress always stems from a heart open to others, an intelligence willing to listen and a will that seeks to unite rather than what separates” (MH#15). These help us become our true relational selves.
Church’s contribution
MH is a welcome encyclical that affirms the magisterial Church’s commitment to this “theology of communion” (MH#22). I do not intend to name the ways the Magisterium will do so as others have done this.[15] However I highlight two points. Firstly, Pope Leo makes clear that the “Church does not claim to have a monopoly on truth” (MH#25). She instead “walks alongside humanity, recognizing the autonomy of earthly realities and the distinction between ecclesial and political communities… she strives to serve the common good” (MH#18). She does this through listening, dialogue and discernment with all social sciences, disciplines, cultures and human experiences, interpreting these within their historical context, through the lens of the Gospel and guided by the Spirit.[16] Just as slavery and the just-war teachings evolve so is there the promise or hope that other truths might also be discerned, clarified and depthed with new understandings, and historical realities (MH#176, 192).
Secondly MH emphasises the perspective of the integral whole. It identifies that it is impossible to proclaim the dignity of the human person and common good without addressing the whole person including their context—the unjust social, economic, political, legal and institutional structures impacting them. This highlights the importance of subsidiarity and solidarity, both locally and globally (MH#31,38-41). It also considers the individual as an integral whole, which is greater than the sum of its parts—body, mind and heart. It encompasses “all dimensions of existence and…subsequent generations” (MH#82). This has implications in moral and ethical discernments including the field of bioethics.
Affirming and expanding our paradigm
The encouragement is to live our lives through the lens of Love that seeks the flourishing of all people and creation. Love is who we truly are, created in the image and likeness of God who is Love—unconditional and infinite. We are relational beings, interdependent on each other, one in communion with each other and in God, however we try to name, or not, this ineffable Presence. If Love is our foundational nature, then the path to flourishing must be most enriching and wholesome through Love. MH’s Social Doctrine is offering us one framework to guide our path to peace and the building of a “civilization of love” (MH#185). It affirms what is natural to us, which may not be easy when encumbered by baggage of hurt, trauma, prejudices and all that hinders our flourishing. However, Pope Leo argues that these, when addressed, can be avenues towards wholeness (MH#120).
MH is timely in urging us to affirm, strengthen or re-calibrate our moral compass, not just in the rapidly advancing, uncertain field of AI, but in our everyday living so that encounter, communion and love is the norm. Through “compassion, mercy and forgiveness, and… the hope that people are able to change,” we connect with each other (MH#102). We are encouraged to contribute to this communion with the gifts we are given and according to our capacity at a particular point in time. It may be simply offering “the kind word, the gentle compassionate look and the patient hearing of their sorrows” as suggested by Ven. Catherine McAuley, foundress of the Sisters of Mercy.[17] It may be patiently tending to our own healing of trauma and hurts. With intentional prayer, we could also change our field of influence from that of suffering and violence to Love encompassing peace, trust, hope and joy. Those afforded political and/or corporate authority and responsibility could help build this “civilization of love” and not sacrifice their moral integrity and responsibilities for the popular vote or their own power, political survival and greed—both locally and globally.
Not everyone has the capacity to contribute fully towards this communion or make life-giving choices, often through no fault of their own. A civilization of love, I contend, would not seek to find fault or blame, but still hold people accountable. Communion means caring for each other, assisting, forgiving, not judging but dialoguing and encountering the other.[18] It means ensuring that those who are poor, marginalised, isolated are not left behind. A civilisation of love encompasses all relationships—familial, friendships, social, cultural, ecological, economic and political—in its dynamics.[19]
We are a microcosm of the world and quantum physics has arguably proven that what we do here and now affects others in distant places. We can thus change the field of violence, rigidity and denigration to that of peace and love, from separation and individualism to communion and healthy interdependence. It begins with each of us loving ourselves, others and all of creation, one with and in God (John 17:21). As co-creators, we are invited to trust and deepen our faith that we may let go of the need to control and manipulate, and know that whilst we have responsibilities in this communion, ultimately it is the Spirit leading us.
Conclusion
To live ethical lives and shift the growing tendency around us from separation and individualism to communion and Love, requires conscious effort. Alert to signs of the former everywhere, we can nurture communion (or separation) in how we think, do and choose—attending to our own hurts, negativity and blame, and shifting our focus towards understanding and compassion. With St Paul we are encouraged that “God who by the power at work within us is able to accomplish abundantly more that we can ask or imagine….” (Eph 3:20). If Love is this power then perhaps we could join Pierre Teilhard de Chardin SJ in saying “Someday, after mastering the space, the winds, the tides, gravitation, we shall harness for God the energies of love, and then, for a second time in the history of the world, [we] will have discovered fire.”[20]
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[1] Leo XIV. (2026). Magnifica humanitas [Encyclical letter]. https://www.vatican.va/content/leo-xiv/en/encyclicals/documents/20260515-magnifica-humanitas.html
[2] Australian Bureau of Statistics (2026, Feb. 4th) Living costs increase across all household types https://www.abs.gov.au/media-centre/media-releases/living-costs-increase-across-all-household-types
[3] Yussuf, A. (2026, Apr 23rd) More than a third of Australians seeking food relief are doing so for the first time, ABC News. https://www.abc.net.au/news/2026-04-23/more-than-a-third-are-seeking-food-relief-for-the-first-time/106592284 .
[4] Department of Climate Change, Energy, the Environment and Water. (2025, Sept. 15th). Assessing Australia’s Climate Risks.” https://www.dcceew.gov.au/climate-change/policy/adaptation/ncra (Accessed June 5, 2026).
[5] Ray Morgan. (2026, Jun 9th) One Nation surges into first place for primary support – but the ALP is still favoured to win a two-party preferred majority. https://www.roymorgan.com/findings/10246-federal-voting-intention-june-9-2026
[6] Jervis-Brady, Dan and McIlroy. (2026, June 12th) Labor MPs have been handed new talking points—revealing a growing concern about One Nation. The Guardian. https://www.theguardian.com/australia-news/2026/jun/12/pauline-hanson-one-nation-labor-ntwnfb
[7] Australian Bureau of Statistics. (Mar-quarter-2026). Corrective Services Australia. ABS. https://www.abs.gov.au/statistics/people/crime-and-justice/corrective-services-australia/mar-quarter-2026
[8] Australian Bureau of Statistics (2026, Mar.18th). Family and domestic violence offenders rise by 8 per cent. ABS. https://www.abs.gov.au/media-centre/media-releases/family-and-domestic-violence-offenders-rise-8-cent
[9] Victoria Police. (2022). Youth Gang Strategy: Key drivers of youth gangs in Victoria Police Youth Gang Strategy 2023-2026.Victoria Police. https://www.police.vic.gov.au/youth-gang-strategy-2023-2026/key-drivers-youth-gangs
[10] This includes all aspects of ‘dignity’ as per MH #52
[11] Also highlighted in MH #202 in the context of multilateralism and geopolitics.
[12] Also the name of the non-profit organisation he founded to raise funds for research on MND. See https://fightmnd.org.au/ . The impact of Neale Daniher’s life and endeavours can be found through an internet search including https://psnews.com.au/victoria-donates-500k-to-mnd-research-in-danihers-honour/180078/ and https://www.pm.gov.au/media/passing-neale-daniher
[13] In full: Canadian Prime Minister Mark Carney’s speech at the World Economic Forum in Davos. World Economic Forum Annual Meeting 2026. (Jan 21, 2026) https://www.youtube.com/watch?v=izDAOvHz5Wc
[14] Examples include Covid Lockdown Virtual Choir: “I am Australian” in Yawuru, English and AUSLAN (ACMF) https://www.youtube.com/watch?v=79iCtH8LTY4; “You’ll Never Walk Alone” Virtual Choir/Orchestra 15 Countries: 300 People https://www.youtube.com/watch?v=6gpoJNv5dlQ
[15] See for example the speeches that were given at its launch. Dicastery for Promoting Integral Human Development, Launch “Artificial intelligence needs to be disarmed”: Pope Leo presents Magnifica Humanitas. (2026.)https://www.humandevelopment.va/en/magnifica-humanitas/lancio.html
[16] MH #19, 22-23, 25, 27, 46. This was evidenced by the guest speakers at the launch of the encyclical.
[17] Catherine McAuley (1927). Familiar Instructions collected by the first Sisters of Mercy (p. 138) St. Louis: Vincentian Press.
[18] Pope Francis (2016, Sep. 13th). For a culture of encounter. Morning Meditation in the Chapel of the
Domus Sanctae Marthae. https://www.vatican.va/content/francesco/en/cotidie/2016/documents/papa-francesco-cotidie_20160913_for-a-culture-of-encounter.html
[19] Pope Francis (202, Sep. 9th) General Audience, San Damaso Courtyard. https://www.vatican.va/content/francesco/en/audiences/2020/documents/papa-francesco_20200909_udienza-generale.html
[20] Teilhard de Chardin, Pierre. (1936). “The Evolution of Chastity,” in Toward the Future, 1936, XI. (p. 86-87). Trans. René Hague. Harcourt Inc.