Last month the International Theological Commission (ITC), an advisory body of the Roman Curia of the Catholic Church to the Dicastery for the Doctrine of the Faith, published a document titled Quo vadis, humanitas? (Where are you going, humanity?). It warns against a form of ‘idolatry’ of technology and transhumanism, whose ideologies aim not merely to heal but to ‘augment’ humanity in an effort to liberate individuals from their biological constraints, including death.
The ITC perceives this as a type of contemporary idolatry: in attempting to replace the Creator, humanity risks being reduced to a mere ‘technical product’ instead of being recognized as a person.
The document emphasizes that human identity is not a construct that can be altered at will. In light of the aspiration for digital immortality or a body enhanced by cybernetics, the Church reminds us that fragility and suffering are not flaws to be eradicated, but rather fundamental aspects of our existence that connect us to God.
Furthermore, the document cautions against placing blind faith in artificial intelligence (AI) and the widespread digitalization of society. Although these tools may contribute to the common good, the Church expresses concern regarding a particular form of dislocation that is occurring.
The ITC criticizes the culture of immediacy, which erodes the sense of belonging to a community and challenges the fundamental concept of transmission, thereby calling into question humanity’s historical legacy. At the same time, it urges scientists, politicians, and ordinary citizens to engage in more rigorous ethical discernment. This unfortunate phenomenon, however—characterized by a personalist philosophy—was, in fact, already endorsed by the Church itself in the Pastoral Constitution Gaudium et Spes, promulgated at the conclusion of the Second Vatican Council in 1965.
‘The ITC criticizes the culture of immediacy, which erodes the sense of belonging to a community’
From the very beginning of Gaudium et Spes, the Council emphasizes that ‘there is nothing human that does not find an echo in the hearts of Christ’s disciples…The Church recognizes herself as truly and intimately united with humankind and its history’ (no. 1). This is the reason it positions itself as its servant:
‘For it is indeed humanity that must be saved, human society that must be renewed. Therefore, humanity considered in its unity and totality, humanity, body and soul, heart and conscience, mind and will, will constitute the axis of our entire exposition.’ (no. 3)
In other words, the focus is on man, solely on man, encompassing all of man and all men:
‘What does the Church think of man?’ It asserts: ‘Believers and non-believers generally agree on this point: everything on earth must be ordered to man as its center and summit.’ (no. 11)
This individualistic perspective not only jeopardizes the collective welfare of society but also diminishes the recognition that a human being, as a flawed individual, must strive to overcome his shortcomings to achieve his ultimate goal, which is unity with God in heaven.
Interestingly, this notion has been codified in Book II of the Code of Canon Law (1983), specifically in canons 208–223 under the Title ‘The Obligations and Rights of Christ’s Faithful’. Furthermore, this concept was given greater emphasis in the Code of Canons of the Eastern Churches (1990) by reversing the order of ‘rights’ and ‘obligations’ at the very beginning in canons 7–26: ‘The Rights and Obligations of all the Christian Faithful’.
It cannot be denied that we, as Christ’s faithful, have obligations that must be fulfilled, for this is the essence of our baptismal promises. It is quite another matter, however, to instil in the faithful a mentality that they have a ‘right’ from the Church, as if what has been revealed by God in Holy Writ were something owed to them, when in reality it is a gift from God, given out of His infinite love for His creation.
‘It cannot be denied that we, as Christ’s faithful, have obligations that must be fulfilled’
Unfortunately, this type of democratization has been fostered by recent Church documents, like the one approved by Pope Francis in 2024 titled Dignitas Infinita (Infinite Dignity), which states: ‘[e]very 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’ (no. 1). This assertion is flawed, if not a deviation from divine truth, as only God possesses infinity. In the end, it causes humanity to ignore its wounded essence stemming from original sin, depending solely on personal merit, thus negating the need for grace, even when faced with contrary assertions. This perspective is mainly situated within the context of a horizontal utopia, as highlighted by the United Nations in its Universal Declaration of Human Rights (1948).
The Preamble highlights the importance of recognizing the intrinsic dignity and the equal and inalienable rights of every individual within the human family, yet it does so without any reference to God. Furthermore, it does not acknowledge that the ‘unalienable rights’, which include ‘life, liberty, and the pursuit of happiness’, as articulated by Thomas Jefferson in the Declaration of Independence, are ‘endowed by [our] Creator’. Any deviation from this principle, as suggested by the previously mentioned Church documents, risks leading individuals to prioritize their own interests over the common good of society, not to mention the implications for the afterlife.
The Roman authorities, before engaging with the problems of individualism as reflected in atheistic effective altruism, should consider the root causes that have emerged from many of their own proclamations in recent generations.
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