'AI will bring upheavals on scale comparable to Industrial Revolution'

Archbishop Carlo Maria Polvani, Secretary of the Dicastery for Culture and Education and one of the authors of the Holy See's new document on Artificial Intelligence, 'Antiqua et Nova,' shares key insights from the document, saying AI will have ramifications akin to those of the Industrial Revolution.

Feb 11, 2025

By Delphine Allaire
Artificial Intelligence is the focus of a summit bringing together influential figures from the sector on February 10 and 11 in Paris. Co-chaired with India, the international meeting gathers over a thousand people from the private sector and civil society to establish the foundations of global AI governance.

The Holy See has been proactive on the ethical aspects of AI for several years, and, on January 28, the Vatican's Dicastery for Culture and Education, in collaboration with the Dicastery for the Doctrine of the Faith, published a notable and dense document on the subject.

Entitled Antiqua et Nova, its 35 pages explore the relationship between artificial and human intelligence, as well as the ethical and anthropological concerns raised by the Pope. It complements the Holy Father's Message for the 2024 World Day of Peace on AI and peace and his speech at the G7 session on artificial intelligence in southern Italy on 14 June 2024.

In this interview with Vatican News, Archbishop Carlo Maria Polvani, Secretary of the Dicastery for Culture and Education and an author of Antiqua et Nova, shares key insights from the document, highlighting the major existential and anthropological stakes of this tool.

Q: How would you define the scale of the AI revolution, and why is it necessary for the Holy See to address it?

When Machiavelli wrote The Prince, Erasmus was developing humanism, Europe was discovering America, and the Spanish and Portuguese were reaching the Indies. The question is: do societies living through a historic moment realize it? We are in the midst of such a moment.

We can understand what AI will do to our planet and to humanity by drawing an analogy with the Industrial Revolution that began around 1800. We are witnessing massive transformations, comparable to the sociological and anthropological upheavals of the Industrial Revolution. The magnitude, however, is harder to predict—will it be ten times, a hundred times, or a thousand times greater?

Q: What role should the Church play in this dizzying context? What was the intent behind writing Antiqua et Nova?

The Church cannot remain silent in the face of such a profound phenomenon. First and foremost, AI should neither be demonized nor idealized. We must recognize its dangers but also its benefits for humanity. We should neither fall into despair, believing that a disastrous end for humanity is imminent, nor succumb to excessive enthusiasm, thinking that the human race will completely transform. Instead, we must analyze the phenomenon.

AI is unlike any other tool in human history because it possesses two or three qualities that no other has ever had. It is universal: any problem that can be digitized into numbers can be processed by AI, which can then solve it. However, these same qualities—universality, application, and computational power—are also what make AI dangerous. Only problems that can be digitized will be addressed, and as data is digitalized, the very nature of problems is interpreted and altered. AI might solve issues efficiently, but not necessarily in a way that benefits humanity.

A striking example of AI’s dual nature: the Cochin Hospital in Paris uses AI to detect breast cancer, saving an incredible number of lives. But we can also imagine a scenario where AI is used to determine which patients receive treatment first, without human or medical oversight. The Church emphasizes the centrality of the human person and special care for the most vulnerable. We must ensure that AI does not exacerbate inequalities.

Unfortunately, the Industrial Revolution—which we referenced earlier—did raise overall living standards but also led to serious negative consequences. The revolution was not well regulated, and the same risk exists for AI. If we fail to regulate it properly, we will face significant dangers. Political, anthropological, philosophical, and scientific choices must be made now to limit these risks—the greatest of which, as the Pope has repeatedly warned, is depriving humans of their dignity to choose and determine their own fate.

Q: How should we respond to AI’s temptation to make humans believe they are their own creators, sometimes even rivaling the divine plan?

The first part of Antiqua et Nova places AI within the historical context of rationality and intelligence in classical philosophy and anthropology. There are multiple forms of intelligence. Today, we scientifically understand that emotional intelligence is distinct from intellectual intelligence. Without this analysis, there is a risk of seeing AI as a solution for everything, which is not the case. AI must remain confined to objectives set by humans. The real danger arises when humanity loses control over AI’s goals and applications.

Q: How will the relationship between humans and machines evolve, and how does this challenge Christian anthropology?

In the 1940s—nearly a century ago—Georges Bernanos wrote in Revolution and Liberty that the real problem is not the increasing number of machines but the growing number of people who desire only what machines can provide. Technology itself is not the issue; rather, it depends on how humans interpret and use it.
The additional challenge with AI compared to previous technologies like television or radio is that AI operates autonomously. Unlike a TV or radio that requires human intervention to turn on or off, AI continues functioning once programmed to solve a problem. Moreover, it becomes increasingly effective as it accumulates more data. This means that AI can, in some ways, develop an independent existence beyond human will.

Q: What are the spiritual dangers of AI? Could it alter our relationship with God, the Word made flesh?

AI has the potential to reshape anthropology—the way we understand ourselves as Christians and, specifically, as Catholics. Catholicism distinguishes itself from other Christian traditions by viewing nature as a vessel for grace.
There is never a contradiction between grace and nature in Catholic theology, except in the case of sin. If AI alters our understanding of human nature, it could also affect our understanding of grace and the relationship between grace and nature. These are classical theological concepts, rooted in Aristotle and Saint Thomas Aquinas. However, neither Aristotle nor Aquinas could have imagined a machine so advanced that it might lead humans to believe they are fundamentally different beings.

Q: How can AI be linked to hope in this Jubilee Year? Can its use help us become better?

AI is one of the most complex challenges humanity will face in the future. However, we must have hope that humans will rise to meet these challenges. The Pope believes this. The Church believes this. We must not despair—this is an extraordinary opportunity. AI has the potential to do tremendous good. Certainly, mistakes will be made—humanity has always made mistakes—but this does not mean we should succumb to apocalyptic thinking. Hope provides us with the inner peace to believe that, in the end, humanity will triumph and use this tool wisely.

Q: What is AI’s rightful place in our civilization?

AI offers remarkable opportunities to make people better. Instead of increasing social inequalities, it could be an incredible tool to reduce them. In education, for example, AI could be used in extraordinary ways—but also in harmful ways. One positive aspect is that AI can democratize knowledge. Around the world, even people without access to libraries can now obtain vast amounts of information. For this reason, Christians must actively engage with AI to ensure that it represents diverse knowledge and cultures. The Pope has emphasized this, particularly regarding Indigenous peoples. If AI had existed 500 years ago, we could have preserved Indigenous languages in Mexico, Brazil, and the Amazon. AI holds exceptional potential for good, even from a cultural perspective.

Q: How might the Holy See use artificial intelligence within its institutions?

The Catholic Church, with its centralized structures, possesses an extraordinary wealth of data. AI could enhance efficiency in many areas, from statistical analysis to pastoral outreach. It could help reach remote communities where travel is difficult, making catechesis more accessible.

AI can facilitate the spread of the Word of God, making evangelization easier. The potential for good is immense, and we remain hopeful.--Vatican News