Every Detail Matters
Preserving What Makes Us Human in the Age of Artificial Intelligence: Choosing with Purpose and Discernment in Light of the Church’s Teachings
Preserving What Makes Us Human in the Age of Artificial Intelligence: Choosing with Purpose and Discernment in Light of the Church’s Teachings
Matheus Bazzo | September 2026
Matheus Bazzo | September 2026
Matheus Bazzo is the founder of My Catholic Library, a book subscription service in the United States, Minha Biblioteca Católica, a book subscription service in Brazil; Lumine TV and Lumine Studios, which stream and produce content rooted in the Catholic faith.
Matheus Bazzo is the founder of My Catholic Library, a book subscription service in the United States, Minha Biblioteca Católica, a book subscription service in Brazil; Lumine TV and Lumine Studios, which stream and produce content rooted in the Catholic faith.
“We are living through a rapid phase of transition, a ‘change of era.’” These are the words of Pope Leo XIV in his first encyclical on the uses and challenges of artificial intelligence. Every detail matters in our mission to serve our readers and be a catalyst for growth in faith and, therefore, we are called to approach every part of our work with intention and discernment, including the particular questions artificial intelligence raises. I want to share a few reflections on the teachings of the Church, on which we base our decisions about when to use artificial intelligence and, most importantly, when not to, and how we preserve the craftsmanship and artistry that go into our books, and reflect on our responsibility as Catholic entrepreneurs.
“We are living through a rapid phase of transition, a ‘change of era.’” These are the words of Pope Leo XIV in his first encyclical on the uses and challenges of artificial intelligence. Every detail matters in our mission to serve our readers and be a catalyst for growth in faith and, therefore, we are called to approach every part of our work with intention and discernment, including the particular questions artificial intelligence raises. I want to share a few reflections on the teachings of the Church, on which we base our decisions about when to use artificial intelligence and, most importantly, when not to, and how we preserve the craftsmanship and artistry that go into our books, and reflect on our responsibility as Catholic entrepreneurs.
1. The Teachings of the Church
1. The Teachings of the Church
In explaining his choice of name, Leo XIV recalled his predecessor Leo XIII and his encyclical Rerum novarum (1891), published in response to the social changes brought about by the Industrial Revolution. Today, our society faces another major transformation, one that once again calls the Church to reflect on man’s place in the world.
By dedicating his first encyclical Magnifica humanitas to the challenges of artificial intelligence early in his pontificate, the Pope invites all Catholics, along with other Christians, to reflect carefully on this transformation.
The Church had already begun exploring these questions. In January 2025, during the pontificate of Pope Francis, the Dicastery for the Doctrine of the Faith published Antiqua et nova, a note on the relationship between artificial intelligence and human intelligence. These two documents complement one another and provide the foundation for this reflection. Artificial intelligence is already part of our society and daily lives. The Church provides the principles to guide us; our responsibility as Catholics is to discern how to put those teachings into practice in our daily work.
Magnifica humanitas takes up this concern, placing the need to preserve human dignity amid technological progress at the center of its reflection. The document opens with a brief historical overview of how, for more than a century, the Church has offered guidance on the risks and benefits of emerging technologies.
The Church does not regard technology as an evil in itself. She recognizes it as a fruit of human intelligence and talent, a reflection of our God-given ability to be stewards of His Creation. As stewards, we are responsible for using the tools at our disposal wisely, for our own good and that of our neighbors and society. Likewise, this responsibility requires caution about the unforeseen effects technology may have on some of the most distinctive aspects of our humanity: our consciousness, imagination, creativity, and intellect. The encyclical says:
In explaining his choice of name, Leo XIV recalled his predecessor Leo XIII and his encyclical Rerum novarum (1891), published in response to the social changes brought about by the Industrial Revolution. Today, our society faces another major transformation, one that once again calls the Church to reflect on man’s place in the world.
By dedicating his first encyclical Magnifica humanitas to the challenges of artificial intelligence early in his pontificate, the Pope invites all Catholics, along with other Christians, to reflect carefully on this transformation.
The Church had already begun exploring these questions. In January 2025, during the pontificate of Pope Francis, the Dicastery for the Doctrine of the Faith published Antiqua et nova, a note on the relationship between artificial intelligence and human intelligence. These two documents complement one another and provide the foundation for this reflection. Artificial intelligence is already part of our society and daily lives. The Church provides the principles to guide us; our responsibility as Catholics is to discern how to put those teachings into practice in our daily work.
Magnifica humanitas takes up this concern, placing the need to preserve human dignity amid technological progress at the center of its reflection. The document opens with a brief historical overview of how, for more than a century, the Church has offered guidance on the risks and benefits of emerging technologies.
The Church does not regard technology as an evil in itself. She recognizes it as a fruit of human intelligence and talent, a reflection of our God-given ability to be stewards of His Creation. As stewards, we are responsible for using the tools at our disposal wisely, for our own good and that of our neighbors and society. Likewise, this responsibility requires caution about the unforeseen effects technology may have on some of the most distinctive aspects of our humanity: our consciousness, imagination, creativity, and intellect. The encyclical says:
“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.’ 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.”
“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.’ 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.”
To adopt these tools without restraint or reflection would therefore be a mistake, and we must heed the Church’s call to prudence: an appreciation of technology’s benefits must be accompanied by a thoughtful consideration of the consequences of its use, especially when it comes to the most intrinsic aspects of what makes us human.
To adopt these tools without restraint or reflection would therefore be a mistake, and we must heed the Church’s call to prudence: an appreciation of technology’s benefits must be accompanied by a thoughtful consideration of the consequences of its use, especially when it comes to the most intrinsic aspects of what makes us human.
2. Human Intelligence and Artificial Intelligence
2. Human Intelligence and Artificial Intelligence
To discern the role artificial intelligence should play, we first need to understand what sets it apart from human intelligence.
The first distinction the Church presents in the doctrinal note Antiqua et nova comes from St. Thomas Aquinas’s understanding of human thought. Aquinas explains that thought operates in two complementary dimensions: ratio and intellectus. Ratio is analytical reasoning, the process through which we connect information to reach conclusions. Intellectus, in turn, is a deep intuition of truth: the ability to contemplate and recognize the good, the beautiful, and the true, and to perceive the transcendent meaning of things.
Artificial intelligence is extraordinary at simulating ratio. It performs logical tasks at superhuman speed, but it remains limited to statistical and functional processing. It lacks intellectus. In a certain sense, it does not truly “think”: it simulates a thought process but cannot understand the meaning of what it produces.
From a Thomistic perspective, calling artificial intelligence “intelligence” would be a mistake precisely because it does not perform an act of intellectual understanding. “Artificial reason,” or something similar, would be a more appropriate term.
This first distinction, presented in Antiqua et nova, concerns what is highest in the human spirit: the act of understanding that allows us to recognize truth and, ultimately, to recognize God in all things. The other fundamental distinction the Pope presents approaches the question from the opposite direction: it concerns our embodied nature and the senses that make us human.
After all, we are body, soul, and spirit. As long as we are alive, the way our intelligence works is inseparable from our bodily existence. We learn and mature through real experiences: through pain, joy, mistakes, and our interactions with one another and with nature.
A machine or robot may produce a grammatically perfect text or a seemingly wise response, but it will never be capable of living an experience or intuiting truth. It does not know what it means to love, suffer, feel empathy, be emotionally moved, or contemplate beauty. It cannot—and never will—attain the transcendence that allows human beings to inhabit and understand reality.
In paragraph 99, the encyclical emphasizes:
To discern the role artificial intelligence should play, we first need to understand what sets it apart from human intelligence.
The first distinction the Church presents in the doctrinal note Antiqua et nova comes from St. Thomas Aquinas’s understanding of human thought. Aquinas explains that thought operates in two complementary dimensions: ratio and intellectus. Ratio is analytical reasoning, the process through which we connect information to reach conclusions. Intellectus, in turn, is a deep intuition of truth: the ability to contemplate and recognize the good, the beautiful, and the true, and to perceive the transcendent meaning of things.
Artificial intelligence is extraordinary at simulating ratio. It performs logical tasks at superhuman speed, but it remains limited to statistical and functional processing. It lacks intellectus. In a certain sense, it does not truly “think”: it simulates a thought process but cannot understand the meaning of what it produces.
From a Thomistic perspective, calling artificial intelligence “intelligence” would be a mistake precisely because it does not perform an act of intellectual understanding. “Artificial reason,” or something similar, would be a more appropriate term.
This first distinction, presented in Antiqua et nova, concerns what is highest in the human spirit: the act of understanding that allows us to recognize truth and, ultimately, to recognize God in all things. The other fundamental distinction the Pope presents approaches the question from the opposite direction: it concerns our embodied nature and the senses that make us human.
After all, we are body, soul, and spirit. As long as we are alive, the way our intelligence works is inseparable from our bodily existence. We learn and mature through real experiences: through pain, joy, mistakes, and our interactions with one another and with nature.
A machine or robot may produce a grammatically perfect text or a seemingly wise response, but it will never be capable of living an experience or intuiting truth. It does not know what it means to love, suffer, feel empathy, be emotionally moved, or contemplate beauty. It cannot—and never will—attain the transcendence that allows human beings to inhabit and understand reality.
In paragraph 99, the encyclical emphasizes:
“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.”
“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.”
Having established this ontological distinction—that is, the inherent limits of what artificial intelligence is—the encyclical turns to more practical applications of Catholic social teaching to these new technologies: the universal destination of goods, human rights, work ethics and unemployment, the growing power of social control, and other issues.
Many of these questions call for difficult decisions. We must exercise prudence in deciding where and how to use these new tools responsibly. The Holy Father warns us of the risk of creating an inhuman world in the name of efficiency and offers the challenge: “Education in the use of AI entails teaching people to decide when and in what situations not to use it.”
Having established this ontological distinction—that is, the inherent limits of what artificial intelligence is—the encyclical turns to more practical applications of Catholic social teaching to these new technologies: the universal destination of goods, human rights, work ethics and unemployment, the growing power of social control, and other issues.
Many of these questions call for difficult decisions. We must exercise prudence in deciding where and how to use these new tools responsibly. The Holy Father warns us of the risk of creating an inhuman world in the name of efficiency and offers the challenge: “Education in the use of AI entails teaching people to decide when and in what situations not to use it.”
3. Intentionality in Our Work
3. Intentionality in Our Work
The Church’s teachings call us to make decisions that require ongoing discernment. We recognize the benefits artificial intelligence can offer our business and our community of readers. Every use, however, must serve a clear purpose, and we must consider its consequences.
We can expect AI to make it easier to publish a growing number of titles and editions, bringing more books into circulation than ever before. But an ever growing number of books in itself does not make our civilization wiser. A book is, in a sense, a conversation between minds: one person shares a thought, and another receives it, questions it, and is willing to be changed by it. Likewise, a book’s value depends on what it communicates and how it contributes to the reader’s formation; for, without a commitment to truth and to the reader’s good, an abundance of books may only multiply confusion rather than increase knowledge and deepen understanding.
So while the market is increasingly focused on automation and mass production, we at My Catholic Library want to take a step back and give greater thought to the products we create, resisting the pressure to produce more for its own sake. That may mean using technology where it supports specific parts of our work while preserving the human touch that shapes our books and artwork.
Choosing what we publish is one of our most important aspects in our companies’ mission, one we can never share with artificial intelligence. We choose each title carefully, considering many variables, but most importantly, what and how it can contribute to our readers. Every book we publish grows out of our team’s careful discussion of its content and purpose, which takes time and discernment.
Take translation, for example. To do this, we have hired professional translators, just as we have done in our publishing work in Brazil over the past eight years. There, we have published more than 300 titles, totaling more than 8 million copies. We want to keep that important part of the editorial process in the hands of talented translators who understand the subtleties of the original language and can convey its theological meaning.
The same is true of book design. Our covers are created by designers, illustrators, and artists who research visual references, interpret the book’s content, and develop a unique concept for each title. We have a rigorous process in place that can take weeks or months and involve many pairs of hands. We accept the costs of that care, whether in the time our team devotes to a book or in the decision to delay its release (or even decide against publishing it) when we cannot achieve the artistic standard we believe it deserves.
That is what we mean by intentionality: knowing what we want to communicate, why we make each choice, and who our work is for. This care guides everything from the design of a book cover to our broader strategic business decisions. We want to expand Catholic culture and offer readers new and beautiful experiences of the faith. In this mission, every detail matters.
Accordingly, intentionality defines the limits we set for AI. We may use it to assist with certain internal processes, find flaws to be corrected, organize documentation, and support mechanical and repetitive tasks. The creation of our works, however, remains in the hands of our team. We value craftsmanship and the time devoted to research, creation, and review, because they are part of the experience we want to offer our community.
The Church’s teachings call us to make decisions that require ongoing discernment. We recognize the benefits artificial intelligence can offer our business and our community of readers. Every use, however, must serve a clear purpose, and we must consider its consequences.
We can expect AI to make it easier to publish a growing number of titles and editions, bringing more books into circulation than ever before. But an ever growing number of books in itself does not make our civilization wiser. A book is, in a sense, a conversation between minds: one person shares a thought, and another receives it, questions it, and is willing to be changed by it. Likewise, a book’s value depends on what it communicates and how it contributes to the reader’s formation; for, without a commitment to truth and to the reader’s good, an abundance of books may only multiply confusion rather than increase knowledge and deepen understanding.
So while the market is increasingly focused on automation and mass production, we at My Catholic Library want to take a step back and give greater thought to the products we create, resisting the pressure to produce more for its own sake. That may mean using technology where it supports specific parts of our work while preserving the human touch that shapes our books and artwork.
Choosing what we publish is one of our most important aspects in our companies’ mission, one we can never share with artificial intelligence. We choose each title carefully, considering many variables, but most importantly, what and how it can contribute to our readers. Every book we publish grows out of our team’s careful discussion of its content and purpose, which takes time and discernment.
Take translation, for example. To do this, we have hired professional translators, just as we have done in our publishing work in Brazil over the past eight years. There, we have published more than 300 titles, totaling more than 8 million copies. We want to keep that important part of the editorial process in the hands of talented translators who understand the subtleties of the original language and can convey its theological meaning.
The same is true of book design. Our covers are created by designers, illustrators, and artists who research visual references, interpret the book’s content, and develop a unique concept for each title. We have a rigorous process in place that can take weeks or months and involve many pairs of hands. We accept the costs of that care, whether in the time our team devotes to a book or in the decision to delay its release (or even decide against publishing it) when we cannot achieve the artistic standard we believe it deserves.
That is what we mean by intentionality: knowing what we want to communicate, why we make each choice, and who our work is for. This care guides everything from the design of a book cover to our broader strategic business decisions. We want to expand Catholic culture and offer readers new and beautiful experiences of the faith. In this mission, every detail matters.
Accordingly, intentionality defines the limits we set for AI. We may use it to assist with certain internal processes, find flaws to be corrected, organize documentation, and support mechanical and repetitive tasks. The creation of our works, however, remains in the hands of our team. We value craftsmanship and the time devoted to research, creation, and review, because they are part of the experience we want to offer our community.
4. Human Work and Connection
4. Human Work and Connection
As we consider the use of artificial intelligence, one of our central concerns is the future of work within our company. We want to expand our presence in the world as a Catholic company, and we need people to carry that mission forward. We want technology to support our growth and help us create more jobs (not less). Our commitment is to grow without replacing our employees with AI, investing in the people whose talent brings our books to life.
Our company has more than 160 employees, 18 of whom are designers, illustrators, and artists. The quality of what we offer depends on their work, their training, and the care they put into every book. We want to continue helping them develop their talents and make room for more people to contribute to our mission and live out their calling. That is why we continue to expand these teams and currently have several open positions.
In an increasingly digital age, we want to make sure we also put down roots in the places where we work. Our embodied nature, which the Church reminds us is inseparable from how we learn and grow, also matters in the daily life of a company in being physically present with one another and having real conversations. If we want to speak heart to heart with our readers, we must cultivate that same care within our team.
As a first step, we are establishing an office in Winter Park, Florida, and building a new headquarters in Rio Grande do Sul, Brazil. Currently, part of our team works remotely, but we want a place of our own where we can gather the whole team from time to time, welcome guests for conversations, and hold meetings in person. In both places, we want to encourage the conversations, shared experiences, and exchange of ideas that help shape our books.
Of course, every company must be financially sustainable to support its work and growth. We want to manage our business well and make better use of our time and resources so we can afford to make better books, take care of the people who work with us, and hire more people as we grow. This requires us to keep looking for ways to improve our products, services, and processes, and to be intentional about assessing where artificial intelligence can support these goals and where it would work against them.
Balancing these responsibilities takes effort and discernment. Catholic social teaching guides our choices by placing the dignity of the human person at the center of economic life. It calls us to consider what each decision means for our employees and readers, alongside its financial results. We value work as an expression of human dignity and a way of cooperating with God in creation. Caring for the people who work with us is therefore part of the growth we seek.
As we consider the use of artificial intelligence, one of our central concerns is the future of work within our company. We want to expand our presence in the world as a Catholic company, and we need people to carry that mission forward. We want technology to support our growth and help us create more jobs (not less). Our commitment is to grow without replacing our employees with AI, investing in the people whose talent brings our books to life.
Our company has more than 160 employees, 18 of whom are designers, illustrators, and artists. The quality of what we offer depends on their work, their training, and the care they put into every book. We want to continue helping them develop their talents and make room for more people to contribute to our mission and live out their calling. That is why we continue to expand these teams and currently have several open positions.
In an increasingly digital age, we want to make sure we also put down roots in the places where we work. Our embodied nature, which the Church reminds us is inseparable from how we learn and grow, also matters in the daily life of a company in being physically present with one another and having real conversations. If we want to speak heart to heart with our readers, we must cultivate that same care within our team.
As a first step, we are establishing an office in Winter Park, Florida, and building a new headquarters in Rio Grande do Sul, Brazil. Currently, part of our team works remotely, but we want a place of our own where we can gather the whole team from time to time, welcome guests for conversations, and hold meetings in person. In both places, we want to encourage the conversations, shared experiences, and exchange of ideas that help shape our books.
Of course, every company must be financially sustainable to support its work and growth. We want to manage our business well and make better use of our time and resources so we can afford to make better books, take care of the people who work with us, and hire more people as we grow. This requires us to keep looking for ways to improve our products, services, and processes, and to be intentional about assessing where artificial intelligence can support these goals and where it would work against them.
Balancing these responsibilities takes effort and discernment. Catholic social teaching guides our choices by placing the dignity of the human person at the center of economic life. It calls us to consider what each decision means for our employees and readers, alongside its financial results. We value work as an expression of human dignity and a way of cooperating with God in creation. Caring for the people who work with us is therefore part of the growth we seek.
Conclusion
Conclusion
In Magnifica humanitas, Pope Leo XIV calls for “technological progress without allowing the heart to regress.” This is the commitment we are trying to live out at My Catholic Library. Our approach to artificial intelligence begins with our mission to serve people and help them grow in their faith. That is why we seek to protect the time and attention our team gives to every book, value their work, and use technology to help our readers deepen their engagement with books and with the faith.
Every choice affects the people who work with us and the readers who receive our books. Our responsibility to both will continue to guide how we develop our books, our digital tools, and the new experiences we want to share with our community. We want to grow alongside the people who bring our mission to life, create more jobs, and give each tool its proper place in supporting our readers’ formation in the faith.
We want you to recognize that care in every book that reaches your hands. That is why, for us, every detail matters.
In Magnifica humanitas, Pope Leo XIV calls for “technological progress without allowing the heart to regress.” This is the commitment we are trying to live out at My Catholic Library. Our approach to artificial intelligence begins with our mission to serve people and help them grow in their faith. That is why we seek to protect the time and attention our team gives to every book, value their work, and use technology to help our readers deepen their engagement with books and with the faith.
Every choice affects the people who work with us and the readers who receive our books. Our responsibility to both will continue to guide how we develop our books, our digital tools, and the new experiences we want to share with our community. We want to grow alongside the people who bring our mission to life, create more jobs, and give each tool its proper place in supporting our readers’ formation in the faith.
We want you to recognize that care in every book that reaches your hands. That is why, for us, every detail matters.
AD MAIOREM DEI GLORIAM
AD MAIOREM DEI GLORIAM
*Images for illustrative purposes only. Limited availability subject to items in stock at the time of purchase. The Online Store offers a selection of books, boxes, and gifts from the My Catholic Library collection.
AD MAIOREM DEI GLORIAM
AD MAIOREM DEI GLORIAM
AD MAIOREM DEI GLORIAM