How does the Catholic Church look at artificial intelligence

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The writer is the monk of Franciscan, a professor of ethics at the University of Gregoria venous and technology to the Vatican

Last summer, leaders who represent 11 global religion, from Eastern religions, including Buddhism, Hinduism, Zource and Baha’i to Abrahamic religions such as Christianity, Judaism and Islam, in Hiroshima, Japan, and signed Rome’s call to artificial intelligence ethics.

Why do representatives of these schools of thought, which are sometimes diverged, signed this call on a humanitarian approach to technology development? Because they share concerns about the ways that humanity will be affected by artificial intelligence.

I was present in the signature and witnessed an atmosphere of cooperation. The attendees wanted to contribute to a future in which no technological innovation could be used for comprehensive destruction.

The moment of change we face is so deep that we may compare its opportunities and crises with the Renaissance era – the time of the turmoil and the shift that destabilizes the stability of the world in force. European societies have moved from a global view focused on Europe and the Catholic Church to a global perspective, with new lands, peoples and resources. Religious unity in Europe is fragmented and new economic command has weakened the weakest traditional structures.

In the decisive centuries, the Church has changed its point of view of technology: it is now considered an agent of the social transformation that must be managed. Technological innovation is seen as a social justice factor and not as an ideological issue. The church is not considered a dangerous intelligence (as was the case with Galileo telescope), but it is vibrant to ask themselves again what it means that the human being and what is the place of the man in this new universe consisting of living beings and smart machines.

Therefore, we are responsible for the question of the correct use of Amnesty International. We are witnessing the birth of a new set of doctrine that transforms the existential horizon limits. In the Silicon Valley, Peter Thil’s interpretations of the late Professor Stanford Rene Gerard indicate that the conflict is inevitable. Elon Musk reinforces the so -called humanity, as humans are integrated with technology. Computer world has suggested Timnit Gebru Tescreal – a new tendency for philosophies that imagine a future of engraved humans and suggests that harmful projects are justified by the threat of human extinction.

In the words of the late Pope Francis, “We do not live an era of change but rather a change.”

Khalifa Francis continued to emphasize the importance of artificial intelligence. In one of his first sermons, he explained the meaning behind his decision to take the name of the fourteenth Liu. This was in reference to Liu XIII, who headed the Church in the aftermath of the Industrial Revolution and spoke against inequality and support for workers. Pope Liu pointed to the limits of a new industrial revolution. Today, from artificial intelligence, not the assembly lines, which drive contemporary social change.

This year, the Vatican hosted the executives of Google, Meta, Anthropic and Palantir at a conference on artificial intelligence, ethics and corporate governance.

The Church hopes to use its social doctrine to protect human dignity and action. This is not a political ideology, but rather a theological and moral reflection that arises from Christian faith – a set of principles, teachings and guidelines that have been developed in relation to social, economic, political and cultural problems in the contemporary world. It is not only for Catholics but shared with the rest of society.

In our modern time of collective confusion, the Catholic Church and other religions themselves are comrades of those looking for meaning.