From pope Francis to Leon XIV: continuity or rupture in the social teaching of the Church?
This article is first and foremost a tribute to Pope Francis, while briefly illustrating how Pope Leo XIV is in line with the social tradition of the Church and Pope Francis.
Summary:
This article pays tribute to Pope Francis, whose teaching we had the privilege of studying as part of our doctoral thesis. By highlighting the continuity of his thought with the social tradition of the Church, we look at the first statements made by Pope Leo XIV to determine whether his pontificate is in continuity of that of his predecessor Pope Francis. On reading his first public statements, Leo XIV stated that he wanted to continue the work of his predecessor, remaining faithful to the social tradition of the Church. However, it is possible that his pontificate will also be shaped by his personal charisma and the influence of his religious order, in the same way as the spiritual discernment that characterised Pope Francis’ pontificate.
—————————————–
Introduction
Following the death of Pope Francis, an essential question remains: how can his pontificate be defined in the light of the Church’s Social Teaching? Did he mark a continuity faithful to the social traditions or introduce elements of rupture in the doctrinal approach? A man of many facets, Pope Francis quickly earned the nickname “Pope of the Poor”, reflecting his modest lifestyle and his commitment to the marginalised. Yet his tenure was marked by unexpected gestures that only he could justify, reinforcing his singular image. Although some were quick to see Francis as a reformer, their opinion often changed when they saw the absence of the changes they had hoped for in the Church’s Social Teaching. There is no doubt that Pope Francis has made the Second Vatican Council a central focus of his pontificate, emphasising synodality and the people of God.
His successor, Leo XIV, elected on Thursday 8 May 2025, the symbolic day commemorating the victory over Nazism, clearly emphasised the continuity of his predecessor’s teaching. He urges the Cardinals and the Church to continue the dynamic of the Second Vatican Council and its updating by Pope Francis, particularly through the apostolic exhortation Evangelii Gaudium, which he quotes extensively, and the Constitution Gaudium et Spes[1]
At his first Urbi et Orbi blessing, Pope Leo XIV paid him a heartfelt tribute, expressing the continuity with the legacy of Pope Francis: “We still hear in our ears that faint but ever courageous voice of Pope Francis blessing Rome! The Pope blessing Rome gave his blessing to the world, to the whole world, this Easter morning. Allow me to continue this same blessing”.[2]
This article is first and foremost a tribute to Pope Francis, while briefly illustrating how Pope Leo XIV is in line with the social tradition of the Church and Pope Francis.
In this two-part article, we begin by showing how Pope Francis fits into the social tradition of the Church. We will then illustrate how Leo XIV’s work is a continuation of the social tradition of the Church and of his predecessor. In particular, we will discuss themes that are dear to Pope Francis, such as the concept of the missionary Church (which reminds us of the theme of the missionary disciple), to which Pope Leo XIV alluded during his Urbi et Orbi blessing. We will also address the issue of the technological revolution and the need for an ethical framework. Pope Francis has repeatedly stressed the need for an ethical framework, particularly with regard to the development of artificial intelligence. Pope Leo XIII recognised that today we are plunged into a new industrial revolution, driven by advances in artificial intelligence.
- Pope Francis and the Social Teaching of the Church
Our study in this section will focus on an analysis of the selective documents of the Church’s social teaching that Pope Francis cites in chapter four of Evangelii Gaudium (EG). This exhortation is considered by many theologians to be the roadmap for his pontificate. Chapter four of EG is entitled “The social dimension of evangelisation”. The selected documents on the social question are The encyclical letter Populorum Progressio (1967), the apostolic letter Octogesima Adveniens (1971), the Compendium of the Social Doctrine of the Church (2004), the encyclical letter Deus Caritas Est (2005), and the encyclical letter Caritatis in Veritatae (2009) .[3]
I.1 Francis and Paul VI on integral development and the concept of free trade
One of the most influential writings on integral development after Vatican II is Populorum Progressio (PP), an encyclical letter published by Paul VI on 26 March 1967. Pope Francis refers to it three times in chapter four of EG. PP emphasises attention to the poor and pays particular attention to the poorest nations and international justice. What is said in Populorum Progressio about caring for the poorest nations is also found in the apostolic letter motu proprio, Catholicam Christi Ecclesiam, issued the same year by Paul VI to establish the Council for the Laity and the Pontifical Commission for the Study of Justice and Peace. The aim of the Pontifical Commission was to remind the people of God of their mission today, in particular to promote the progress of the poorest nations and international social justice (PP 5).
In the first part of his encyclical, Pope Paul VI gives an overview of the problem of underdevelopment in the world.[4] He begins by referring to the gap between rich and poor countries. He also highlights the signs of social unrest among the poorest social classes, which are spreading at the same time as industrial development throughout the world (no8-9). For these reasons, the Catholic Church is invited to follow in the footsteps of Jesus Christ, who preached the Good News to the poor as a sign of his mission (PP 12).
Pope Francis refers to PP 14 when he establishes the relationship between the Good News and social life. There must be a relationship between the reading of Scripture and social life because our response of love to God must not be seen simply as “an accumulation of small personal gestures towards individuals in need, a kind of ‘charity à la carte’, or “a series of acts aimed solely at easing our conscience. The Gospel is the kingdom of God (cf. Lk 4:43), the love of God that reigns in our world” (EG 180). For Pope Francis, integral development must be the principle of discernment that must be applied to true development, which addressed to “all people and to the whole person” (PP 14, EG 181).
Speaking of the use of private property, Paul VI emphasised the duty of the rich towards the poor. Above all, giving to the poor means giving them back what belongs to them, as the Fathers of the Church understood it. The text reads as follows: “Everyone knows that the Fathers of the Church defined in clear terms the duty of the rich towards the poor. As Saint Ambrose said: ‘You do not give to the poor what belongs to you, but you give back to them what belongs to them. You have appropriated for yourselves things that are intended for the common use of all. The earth belongs to all, not to the rich”. (PP 23)
Pope Paul VI also quotes his predecessors when he emphasises the fact that nations poorer in economic goods have wisdom to offer rich nations. He also mentions the rich cultural traditions that can be found in both rich and poor countries. He mentions the temptations that the richest nations bring to bear on the poorest by encouraging them to make temporal prosperity their main objective (PP 40-41). Similarly, the Pope suggests that the superfluous wealth of the rich nations should be given to the poor. For him, the persistent avarice of the rich nations will arouse the judgement of God and the wrath of the poor. This is why Pope Paul VI suggests solidarity with the poorest nations (PP 49).
Speaking of equity between rich and poor nations, Pope Paul VI recognises the effort that has been made to help developing nations. But he asserted that there was a risk that this effort would be useless if there were unfair trade relations between rich and poor (PP 56). In his view, the principle of free trade is no longer sufficient to regulate international agreements and only works when both parties are more or less economically equal (PP 58).
Pope Paul VI acknowledged that Pope Leo XIII had already raised the issue in RN when he spoke of the just wage for workers. It reads: “In Rerum Novarum, this principle was established with regard to the just wage of the individual worker; but it must be applied with the same force to contracts concluded between nations: commercial relations can no longer be based solely on the principle of free and unfettered competition, because it very often creates an economic dictatorship. Free trade can only be called just when it conforms to the demands of social justice” (PP 59).
Paul VI proposed the principle of solidarity as the goal of human development. Francis refers to it as follows: “We must grow in a solidarity that “enables all peoples to become the architects of their own destiny”, since “each person is called to fulfil himself” (PP 65, 15, EG 190). Francis also refers to the PP when he analyses the relationship between the principles of the common good and peace in society. Peace is not only the absence of war but is also based on the efforts made day after day to establish perfect justice and the distribution of wealth (PP 76, EG 219). This recalls Pope Leo XIV’s solemn appeal after the Angelus on Sunday 11 May, exhorting the world’s great leaders to work for a genuine and lasting peace.
Describing development as a new name for peace, Pope Paul VI calls for effective and generous charity from rich nations to the poor. He calls for the struggle against material poverty and the unjust conditions of the poor in order to promote not only man’s spiritual development, but also his moral development, which benefits humankind. Pope Paul VI clearly states that the extreme disparity between nations can provoke jealousy and discord. It can also jeopardise peace. The Church’s mission is to fight poverty, which implies spiritual and moral development. Peace is not only the absence of war, but above all a perfect form of justice between men and women (PP 76).
Finally, Pope Paul VI invites educators to encourage young people to help nations in need and encourages the media to promote mutual aid between the poor. This helps to raise awareness of the spectacle of misery and poverty. It also highlights the fact that rich nations tend to ignore them when the poor stand on their doorsteps waiting to receive a few scraps from the banquets (PP 83). The originality of Populorum Progressio lies not only in the idea of integral development, but also in the question of asymmetrical power relations in the quest for development. Genuine human development goes beyond economic criteria; it implies permanent humanisation.[5]
Pope Francis also refers to the apostolic letter Octogesima Adveniens. On the occasion of the eightieth anniversary of Rerum Novarum (14 May 1971), Pope Paul VI addressed the Apostolic Letter Octogesima Adveniens (OA) to the President of the Council for the Laity and of the Pontifical Commission for Justice and Peace, Cardinal Maurice Roy. The Pope’s intention was not only to commemorate the anniversary of Rerum Novarum, but also to encourage action in favour of social justice (OA 1). This apostolic letter was dominated by justice issues such as social justice, solidarity and peace.
Pope Paul VI responded to the world’s aspirations for justice. He declared: “On all sides there is the aspiration for greater justice and the desire for a peace better guaranteed in the mutual respect of persons and peoples”. (OA 2) Nevertheless, the pontiff recognises that the Church cannot provide solutions to all social issues. Pope Francis refers to this in EG in the following terms: “Neither the Pope nor the Church has a monopoly on interpreting social realities or proposing solutions to contemporary problems. Let me repeat Pope Paul VI’s perceptive observation: “Faced with such diverse situations, it is difficult for us to issue a unified message and to propose a solution that has universal validity. That is not our ambition, nor our mission. It is up to Christian communities to analyse objectively the situation specific to their country” (OA 4, EG 184).
Regarding the poor, Pope Paul VI speaks of what he calls the “new poor”, who are the victims of change. He describes them as “the handicapped and the maladjusted, the elderly, the various groups of people on the margins of society”(OA 15). It is to them that the Church turns its attention “in order to recognise them, to help them, to defend their place and their dignity in a society hardened by competition and the lure of success”. (OA 15) The Pope sees the Church’s commitment to the poor as a concrete action inspired by the Gospel.
Inspired by the Gospel, Pope Paul VI called for solidarity between the rich and the poor. Referring to this, Pope Francis notes that the planet belongs to all humanity, and that just because people are born in places with fewer resources or less development does not mean that they cannot live with dignity. Following in the footsteps of his predecessors, Francis declares: “It must be repeated that “the more fortunate must renounce some of their rights in order to place their goods more generously at the service of others” [155]. [To speak properly of our own rights, we must broaden our perspective and listen to the pleas of peoples and regions other than those of our own country. We must grow in a solidarity that “would enable all peoples to become the architects of their own destiny”, [156] for “every person is called to fulfilment” (EG 190).
Another principal document of the Church’s social doctrine to which Francis refers is the Compendium of the Social Doctrine of the Church (CSDC). The following section will focus on analysing Francis’ references to this document in chapter four of EG.
III.2 Pope Francis and the CSDC
Speaking of Pope Francis’ continuity with the Church’s social doctrine, Jesuit Thomas Massaro recalls an interview given by Francis on his social teaching in EG: “In the Exhortation (EG), I didn’t say anything that wasn’t already in the teachings of the Church’s social doctrine “.[6] The CSDC was published in Rome in 2004 under the direction of Cardinal Martino, then President of the Pontifical Council for Justice and Peace. [7]
Pope Francis refers to CSDC 9 in inviting the Church’s pastors to draw practical conclusions from social teaching so that it can have an impact on reality (EG 182). Francis emphasises the interconnection between the proclamation of the Good News and social reality. For example, Francis refers to CSDC 52, which deals with the Church, the Kingdom of God and the renewal of social relations.
When speaking of the social teaching of EG, Pope Francis refers to the CSDC as an appropriate tool for analysing social issues (EG 184). For Massaro, Pope Francis “(in a fit of modesty) downplays the social teaching content of his own document and directs the reader to another Church publication (a reference work entitled Compendium of the Social Doctrine of the Church, published by the Holy See more than a decade earlier)”.[8] Defending the inclusion of the poor in society, Pope Francis also refers to CSDC 157 to support his arguments. This excerpt from CSDC argues for the rights of individuals and nations, which are enshrined in international human rights law. It is on this that peace for the whole world rests, and that is why the cry of entire peoples, of the poorest peoples on earth, must be heard (EG 190).
III.3 Francis and Benedict XVI: The role of the Church in the public arena
Pope Francis refers to the encyclical letter Deus Caritas Est on Christian love (DCE)[9] when he establishes the relationship between the Church’s social teaching and social issues (EG 182-86). Pope Benedict XVI’s encyclical letter DCE was published on 25 December 2005. It analyses the different dimensions of love. There are three dimensions of love. The first and second dimensions are love as eros and philia, the Greek words for love or friendship. The third dimension is agape love, another Greek word that refers to the Christian concept of love. The figure symbolised by agape love is Jesus. He is the love of God incarnate. God’s love culminates in him. According to Benedict XVI, our neighbour is a poor person in need (DCE 15). Although in this case we are talking about the whole of humanity, the concept of neighbour remains concrete. The word “neighbour” calls for an individual commitment. The Church’s duty is to reinterpret human relations in everyday life, taking the Last Judgement as a criterion (Mt 25:31-46). For Benedict XVI, “love of God and love of neighbour are one and the same: in the least of our brothers and sisters we find Jesus himself, and in Jesus we find God” (DCE 15).
Love of neighbour is the responsibility of each member of the faithful and of the Church. The Church must practise and organise love in the service of the community so that there is no longer any distinction between rich and poor (DCE 20). The Pope notes that charity has been part of the Good News since the beginning of the Church. In effect, Pope Benedict XVI is resurrecting a term of social teaching that had not been heard of since the 1971 World Synod of Bishops. [10]
Pope Francis refers to DCE 28, in which Pope Benedict XVI emphasises the important role of the Church in the public arena. Francis affirms that no one can claim to “shut himself up in a church and silence the message of Saint Francis of Assisi or Blessed Teresa of Calcutta” (EG 183). For Pope Francis, authentic faith always implies a deep desire to change the world. Even if the Church must not itself become involved in political battles, it must not remain on the sidelines of the struggle for justice.
Pope Francis also refers to the encyclical letter Caritas in Veritate on integral human development in charity and truth (CV) written by Pope Benedict XVI and published on 29 June 2009. Forty-two years after Pope Paul VI’s Populorum Progressio, Pope Benedict XVI intends this encyclical letter to pay tribute to his predecessor and honour his memory by revisiting his teaching on integral human development (CV 8).
Pope Francis returns to CV 2, which defines charity as the central core of the Church’s teaching. He cites this issue to encourage Christians to get involved in politics, because there is an interconnection between the vocation of the politician, which is one of the highest forms of charity, and the search for the common good. Pope Francis says: “I ask God to give us more politicians capable of sincere and effective dialogue, aimed at healing the deep roots – and not just the appearances – of the ills of our world! Politics, though often denigrated, remains a noble vocation and one of the highest forms of charity, insofar as it seeks the common good [174]. We must be convinced that charity “is the principle not only of micro-relationships (with friends, family members or small groups) but also of macro-relationships (social, economic and political)” [175]. I pray to the Lord to grant us more politicians who are genuinely concerned about the state of society, of people, of the lives of the poor! It is vital that heads of government and financial leaders take this on board and broaden their horizons, working to ensure that all citizens have decent work, education and health care” (EG 205).
- Pope Francis and Leo XIV: Continuity or Rupture
II.1 Pope Francis: a Church on the move and missionary discipleship
In his inaugural address after his election, Pope Leo XIV evoked a central theme of Pope Francis’ pontificate: that of a missionary Church, open to the world and building bridges. He reaffirmed the importance of proclaiming the Gospel in a society where the reception of the Christian faith varies according to context and sensibility. This mention recalls the concept of the missionary disciple often evoked by his predecessor. At Mass with the cardinals after his election, Pope Leo XIV described the Church as “a community of friends of Jesus, believers who announce the Good News, who proclaim the Gospel”.[11] So we are called to proclaim Jesus Christ, who has made himself close to us. However, he is aware that this mission takes place in a context where the Good News is received in different ways and where the Christian faith is perceived differently. He emphasises: “This is the world entrusted to us, in which, as Pope Francis has repeatedly taught us, we are called to bear joyful witness to faith in Christ the Saviour.” [12]
It is hardly surprising that Pope Leo XIV should highlight this theme, having himself been a missionary and bishop in Peru. His journey led him to a direct experience of closeness to the peripheries, thus shaping his pastoral vision and his commitment to a Church on the move. Let’s now look at what this theme of a missionary Church means for Pope Francis.
Pope Francis’ apostolic exhortation Evangelii Gaudium (2013) highlights the notion of “missionary joy”, which inspires and mobilises the community of disciples. However, at instead of limiting itself to a reflection on disciples, this text develops the concept of “missionary discipleship”, presented as the essential vocation and primary role of all Christians. This message is set against the backdrop of contemporary global and local challenges, including the rapid transformations of this “pivotal” age, which, despite their significant advances, exacerbate inequalities and undermine human dignity. (EG 2-4).[13] Missionary discipleship is presented as a personal state of being proper to all Christians. This state is not based on one’s position within the Church, or on individual ambitions or talents, or even on the extent of one’s faith. It finds its source exclusively in the sacrament of baptism.
The missionary disciple is every Christian who listens to God’s work in the world, observes God’s action and then acts accordingly. He or she is committed to the missionary transformation of the Church, which Pope Francis describes as a “Church on the move”, that is, a Church less preoccupied with itself and more turned towards the peripheries[14] . Pope Francis encourages missionary disciples to be daring, to invent new roads, and to focus on those outside the Church, such as the unbelievers, the poor and the marginalised. He insists that missionary disciples are not propagandists of the Gospel, but seek to give an account of the joy of being Christian. [15]
The disciple-missionary is every baptised person, called to be an active player in evangelisation. He insists that every Christian, through his or her encounter with God’s love in Jesus Christ, becomes a missionary (EG 6-7). It is not a question of separating the roles of disciple and missionary, but of uniting them in a single identity: that of “disciple-missionary”: “By virtue of the Baptism received, every member of the People of God has become a missionary disciple (cf. Mt 28:19). Every baptized person, whatever his or her function in the Church and whatever the level of instruction of his or her faith, is an active subject of evangelization”. (EG, 120) The Pope emphasises that this mission flows from baptism and does not require exhaustive preparation. Every Christian can share the joy of the Gospel, as did the first disciples or the Samaritan woman after her encounter with Jesus.
EG 24 describes the missionary disciple as a person animated by the love of Christ and committed to a Church on the move, turned towards the peripheries and the needs of the most vulnerable. He insists that the Christian mission must not remain compartmentalised, but must reach out to those who are marginalised, poor and excluded. The Pope also stresses the importance of bearing witness with joy and simplicity, without seeking recognition, by incarnating God’s mercy and tenderness. This mission is a universal call, accessible to all believers who have experienced an encounter with Christ.
This faith experience is particularly emphasised in Evangelii Gaudium 119-121, where the Holy Father affirms that every baptised person is called to be a missionary disciple. He strongly affirms that all members of the People of God, without exception, are called to be missionary disciples. This vocation flows directly from Baptism, which makes every believer a bearer of the Good News. The Holy Father insists that this mission is not reserved for a spiritual elite or particular individuals, but is universal and accessible to all, whatever their age, status or personal situation. This perspective reaffirms the idea that the Gospel is addressed to the whole of humanity, without discrimination or barriers.
Missionary discipleship is not a stable state, but one called to “become”. This requires every Christian who becomes a missionary disciple to undergo continual conversion and transformation. This cannot happen without a personal encounter with Christ. It is this intimate and transformative experience of faith that drives believers to share the joy of the Gospel with others. This joy, according to the Holy Father, must not be held back or kept to oneself, but must be spread in all aspects of life, including relationships, work and community commitments. In this way, the Pope calls every baptised person to be active, committed and a witness to Christ’s love in the world.
The missionary disciple must first and foremost take up the challenge of Mission or Evangelisation. They are called to transmit the Good News through a gentle approach, based on personal witness and lived example. It is a commitment to actively transform every aspect of church life: habits, styles, timetables, language, and structures so that they become effective tools for evangelisation in the modern world, rather than serving mere “self-preservation”. This implies a reform of structures through “pastoral conversion”. This conversion requires all aspects of pastoral work to be more open, expansive and outward-looking, keeping pastoral workers in a constant state of “going out”. This helps to welcome those to whom Jesus offers his friendship. This is what the Holy Father calls a “Church on the move”. Pope Francis emphasises the need for the Church to be “in a permanent state of mission” (E G, 25).
However, the missionary disciple does not limit his work to his own internal setting, i.e. the Church, but also invests himself in society. It is the expression of the Church going out that highlights the social dimension of mission, as emphasised in EG 35. We note the recent emergence of a negative consumerist culture, generating inequalities and exclusion that deprive individuals of their human dignity. Thus, mission is no longer limited to liberating the exploited or oppressed, but also extends to those “left behind” and “excluded”: those who are completely marginalised in contemporary societies (EG 36). Consequently, missionary disciples are called to “go forward, courageously take the initiative, go out to meet others, seek out those who have fallen, stand at the crossroads and welcome the excluded” (EG 37).
Speaking of poverty, the missionary disciple must become “an instrument of God for the liberation and promotion of the poor, to enable them to become fully integrated into society” (EG 38). This mission is imbued with solidarity towards the most vulnerable and reaffirms the moral obligation of every Christian to stand by those in need (EG 39). Mission, evangelisation and praxis must therefore be seen as facets of a coherent whole, and not as separate elements. Consequently, missionary discipleship means not only proclaiming the Gospel, but also manifesting divine love through concrete actions. There are many other challenges that we cannot go into here, such as combating spiritual mediocrity and dialogue with contemporary culture.
- Pope Francis and the need for an ethical framework in the digital age
One of the highlights of Pope Francis’ pontificate has been the organisation in 2019 by the dicastery for the promotion of integral human development of the sure conference: “The common good in the digital age “. The expression “digital age”, which is also known as the “digital revolution” or the “digital galaxy”[16] , could also be understood as referring to the concept of “artificial intelligence”.
In his message to the conference participants, Pope Francis highlights two major problems created by the digital age: the first is the use of robots in the workplace , and the second is the manipulation of data and information. The use of robots in the workplace is a major concern for humanity as a whole, because “robots could become a purely highly efficient tool, used only to increase profits and output, and could deprive thousands of people of work, putting their dignity at risk”.[17]
The use of artificial intelligence also entails risks linked to the dissemination of false information, or “fake news”: “It is possible, as never before, to circulate tendentious opinions and false data that could poison public debates and even manipulate the opinions of millions of people, to the point of endangering the very institutions that guarantee peaceful civil coexistence.”[18] Pope Francis also highlights other changes at a personal level, which make it difficult to recognise and appreciate differences; the majority, who do not have access to artificial intelligence, become consumers; there is inequality because knowledge is concentrated in the hands of a few.
He also raised serious ethical questions about the global arms industry. In his view, the autonomous weapon could also fall into the wrong hands, where it could be used for terrorist attacks or interventions aimed at destabilising the institutions of legitimate government systems.
Aware of the challenges described above, Pope Francis calls for an ethic to guide the digital age. He notes the development of a new discipline called the ethics of algorithms or “algo-ethics”[19] . The Church’s social doctrine has a major role to play in this process, emphasising the importance of human dignity, justice, subsidiarity and solidarity. The Holy Father calls for renewed reflection on rights and duties in this area of the digital age, because the scale and acceleration of these developments have given rise to unforeseen problems and situations that call into question our individual and collective ethics[20]
It is the human person who must be at the centre of development in the digital age: “The concept of human dignity obliges us to recognise and respect the fact that the fundamental value of a person cannot be measured by data alone”[21] . In 2014, in his 48thmessage for World Communications Day, Pope Francis called for a culture of encounter in the digital age: “It is not enough to be passers-by on digital highways, simply ‘connected’; connections must be transformed into real encounters.”[22]
At his meeting with the Cardinals on 10 May 2025, Pope Leo XIV emphasised that the choice of his name is part of a new dynamic of industrial revolution, particularly in relation to advances in artificial intelligence. He also stressed the importance of continuing the legacy of Pope Francis, by defending human dignity, justice and work, in the face of the challenges that the technological revolution imposes on the Church.
It is precisely because he feels called to follow in this footsteps that he has chosen the name Leo XIV. There are several reasons for this choice, but the main one is the example of Pope Leo XIII, who, through the historic encyclical Rerum Novarum, addressed the social question in the context of the first great industrial revolution. Today, the Church continues to offer her heritage of social doctrine to all in order to respond to the challenges posed by a new industrial revolution and the developments of artificial intelligence, which require greater vigilance in the defence of human dignity, justice and work.[23]
Conclusion
Other themes, such as the synodal Church, emerged and will no doubt continue to appear in Pope Leo XIV’s speeches, testifying to a certain continuity with Pope Francis. This continuity can be seen in his inaugural address, where we find themes dear to his predecessor, such as the synodal Church and the Church as bridge-builder. This approach recalls the words of Pope Francis when he spoke of a Church on the move. Pope Leo XIV echoed this idea when he said: “To be a missionary Church, a Church that builds bridges, that dialogues, always open to receive, like this square, with open arms, all those who need our charity, our presence, our dialogue and our love.” This message reflects a determination to continue the momentum of fraternity and openness initiated by his predecessor.
This continuity is also evident in his speech at his meeting with the Cardinals on Saturday 10 May 2025, where he refers not only to the Apostolic Exhortation Evangelii Gaudium, but also to the significance of the choice of his name. More than a simple call for peace, Pope Leo XIV is urging the establishment of a true and lasting peace in regions of the world ravaged by conflict. “Never again war”, he proclaimed forcefully, echoing his predecessor, who was already warning of a fragmented Third World War taking place in different parts of the globe. In view of the current geopolitical tensions, and in the light of the first words of the Risen Lord, “Peace be with you” (Lk 24:36; Jn 20:19; 21), his alarm call “never again war!”[24], and his call to journalists to “choose the communication of peace”, it would hardly be surprising if he were soon to publish a document along the lines of Pope John XXIII’s encyclical Pacem in Terris.
However, it is essential to remember that each successor of Peter receives the same mission from Christ: to strengthen his brothers and sisters in the faith, while contributing his own charisma. Although close to Pope Francis, Leo XIV embodies a singular history. The choice of his name resonates with the legacy left by Leo XIII, whose encyclical Rerum Novarum (1891) on the social condition of workers marked the Social Teaching of the Catholic Church. The principles of social justice and the preferential option for the most vulnerable, so dear to Pope Francis, were evident from the very first words of the new pontiff. His choice of name is also motivated by the new industrial revolution and developments in artificial intelligence.
Perhaps we’re in for our first encyclical on these technological advances. In this respect, it is worth highlighting Antiqua et Nova, a note published by the Vatican’s Dicastery for the Doctrine of the Faith and Dicastery for Culture and Education. This document explores the relationship between artificial intelligence and human intelligence, highlighting the anthropological and ethical challenges posed by technological progress. It recalls that human intelligence is a divine gift whose use must be guided by responsibility and ethics, while warning of the risks associated with the growing autonomy of AI, in particular its impact on truth in the public arena and the implications for accountability and security. At his first meeting with 6,000 journalists from all over the world, Pope Leo XIV reiterated the same wish, recognising that artificial intelligence has “immense potential”, but that it requires discernment and wisdom in order to serve the common good. He recalled that this responsibility falls to each individual and is in line with the reflections of his predecessor, Pope Francis, on this essential subject.[25]
As an Augustinian religious, it is not surprising that his Petrine ministry is imbued with the charism and spirituality of his order. This identity represents a richness for the Church. Just as Francis made spiritual discernment a central element of his pontificate, we can expect a son of Saint Augustine to bring his own sensitivity to it. The theme of the missionary Church deserves particular attention, because it is timeless and directly rooted in Christ’s mandate to his disciples at the end of the Gospel according to Matthew: “Go therefore and make disciples of all nations, baptising them in the name of the Father and of the Son and of the Holy Spirit”. (Mt 28, 19)
[1] Address by Pope Leo XIV to the College of Cardinals, 10 May 2025.
[2] Leo XIV, Message Urbi et Orbi, 8 May 2025
[3] Most of this section is taken from our doctoral thesis entitled Jon Sobrino and Pope Francis – A New Springtime for the Preferential Option for the Poor/Vulnerable?
[4] Allan Figueroa Deck, “Commentary on Populorum progression (On the Development of Peoples)”, in Modern Catholic Social Teaching: Commentaries and Interpretations (Washington: Georgetown University Press, 2005), 292.
[5] Allan Figueroa Deck, “Commentary on Populorum Progressio (On the Development of Peoples)”, 305.
[6] Thomas Massaro, Mercy in Action: The Social Teachings of Pope Francis (London: Rowman & Littlefield, 2018), 33.
[7] Padraig Corkery, Companion to the Compendium of the Social Doctrine of the Church (Dublin: Veritas, 2007), 7. See also Bishop Raymond Field, “Foreword”, in The Common Good in an Unequal World, ed. EOIN G. Cassidy (Dublin: Veritas, 2007), 13.
[8] Massaro, Mercy in Action, 33.
[10] Charles M. Murphy, “Charity, not Justice, as constitutive of the Church’s mission”, in Theological Studies, 68 (2007), 274.
[11] Leo XIV, Homily for Friday 8 May 2025.
[12] Ibid.
[13] Mari-Anna Auvinen-Pöntinen, L, “Missionary Discipleship as the Innovation of the Church in Pope Francis’ Evangelii Gaudium” in In International Review Mission, Volume104, Issue2, November 2015, Pages 302-313.
[14] Sophie de Villeneuve, Le disciple-missionnaire selon le pape François, La Croix online https://www.la-croix.com/Definitions/Bible/Disciples/Le-disciple-missionnaire-selon-le-pape-Francois?form=MG0AV3&form=MG0AV3 (Accessed on 26/02/2025). See also EG 20.
[15] Idem.
[16] Pope Francis, Meeting with the participants in the Plenary Assembly of the Pontifical Academy for Life, Friday 28 February 2020.
[17] Pope Francis, Address by His Holiness Pope Francis to the participants of the seminar “The common good in the digital age”, Friday 27 September 2019.
[18] Id.
[19] Pope Francis, Address to the participants of the Congress on the Dignity of the Child in the Digital World, 14 November 2019. See also the work of Luciano Anbrosini, Algoethics and algocracy: An existential problem online:
https://ambrosinus.altervista.org/blog/algoethics-and-algocracy-an-existentive-problem-part-1/
[20] Pope Francis, Address to the Pontifical Academy for Life, 2020.
[21] Pope Francis, Address to the participants in the “Dialogues of Minerva” on Monday 27 March 2023. See also the recent document of the Dicastery for the Doctrine of the Faith on human dignity, Dignitas Infinita, published on 8 April 2024.
[22] Pope Francis, XLVIII World Communications Day, 2014 – Communication at the service of an authentic culture of encounter.
[23] Address by Pope Leo XIV to the College of Cardinals, Saturday 10 May 2025
[24] Message Video after the Angelus on Sunday 11 May 2025.
[25] Video message to journalists on 12 May 2025.
