The Borgo Laudato Si’ at Castel Gandolfo hosted a peace march on February 10, 2026, commemorating the Allied bombing of February 10, 1944, which killed 500–700 civilians seeking refuge in papal residences. Father Manuel Dorantes, administrative director of the Laudato Si’ Higher Education Center, used the event to link Pope Pius XII’s wartime hospitality to Pope Leo XIV’s 2026 jubilee for St. Francis of Assisi and the “Laudato Si’ Village” project. The article, published by Vatican News, frames the tragedy as a call to reject war and address modern “indifference, injustice, and the exploitation of the earth and of people,” presenting this as a continuity of Catholic social concern.
Theological and Doctrinal Bankruptcy of a Naturalistic Commemoration
Omission of the Supernatural Foundation of Peace
The article’s entire narrative operates within a purely naturalistic and humanitarian framework, utterly devoid of the supernatural foundation upon which true Catholic peace is built. Father Dorantes states: “To remember today means stating clearly: war is never a solution.” While morally true, this principle is presented as a matter of natural ethics or humanistic sentiment, not as a consequence of the Social Kingship of Our Lord Jesus Christ. The complete silence on Christ’s absolute sovereignty over nations, laws, and public life is a damning indicator of apostasy. Pope Pius XI, in his encyclical Quas Primas (December 11, 1925), dogmatically defined the scope of this reign: “His reign, namely, extends not only to Catholic nations… but His reign encompasses also all non-Christians, so that most truly the entire human race is subject to the authority of Jesus Christ.” The article’s failure to invoke this doctrine—the very remedy against the “plague” of secularism Pius XI identified—exposes its allegiance to the “abomination of desolation” standing in the holy place. Peace, according to Catholic doctrine, is not merely the absence of war but the “tranquility of order” (tranquillitas ordinis) which flows only from the public recognition and submission to the law of Christ the King. By reducing peace to a social work project (“building a future of faith, education, sustainability, social inclusion”), the article promotes the Modernist error condemned by St. Pius X: the transformation of the Church’s mission into a naturalistic “humanitarian” enterprise, a synthesis of all errors.
The Misuse of Pius XII and the Distortion of “Opening Doors”
Father Dorantes praises Pius XII: “he opened doors. He made space available. He saved lives.” This is presented as a model for today’s “Laudato Si’ Village.” Yet, this selective memory is a sacrilegious manipulation. Pius XII’s actions, while potentially charitable, must be understood within the context of his entire pontificate, which, from the perspective of integral Catholic faith, was marred by fatal compromises with modernity, religious indifferentism, and a failure to consecrate Russia to the Immaculate Heart of Mary as requested at Fatima—a request the “False Fatima Apparitions” file exposes as containing theological contradictions and a diversion from the true apostasy. More importantly, the article uses Pius XII’s humanitarian act to legitimize the current “Laudato Si’” project, which is intrinsically linked to the “eco-ideology” and “religious relativism” of the post-conciliar “neo-church.” The “opening of doors” is perverted from a potential act of Christian charity into a symbol of the “Church of the New Advent” opening its doors to the world’s errors—to pantheism, naturalism, and the “cult of man” explicitly condemned in the Syllabus of Errors (1864). The article’s language of “indifference, injustice, and the exploitation of the earth” directly echoes the secular, anthropocentric, and pantheistic tones of the “Laudato Si’” apostolic exhortation, which the Syllabus would condemn as a form of “Naturalism” (Error #2: “All action of God upon man and the world is to be denied”).
The Idolatry of “St. Francis” and the Jubilee of Apostasy
The article anchors its entire project in the 800th anniversary of the death of “Francis of Assisi,” proclaimed a jubilee year by “Pope Leo XIV.” This is a profound theological travesty. The “St. Francis” promoted by the conciliar sect is a figure stripped of his profound Catholic asceticism and reimagined as a proto-environmentalist and “brother of all creation,” a sentiment that borders on the pantheism condemned in the Syllabus (Error #1: “God is identical with the nature of things”). The true St. Francis, a man of radical penance, absolute fidelity to the Church, and profound contempt for the world, is unrecognizable in this eco-socialist icon. The jubilee, therefore, is not a Catholic celebration but a “Jubilee of Apostasy,” consecrating the “Church of the New Advent” to the worship of nature and the “exploitation of the earth” narrative, which is a diabolical inversion of the Catholic duty to use creation for God’s glory and the salvation of souls. The article’s portrayal of Francis as a young man who “went to war” and “understood that violence does not build the future” is a banalization of his conversion, reducing a supernatural event—Christ’s command to “rebuild my Church”—to a psychological lesson in pacifism. This is the “evolution of dogmas” condemned in Lamentabili sane exitu (Propositions 54, 58): “Dogmas, sacraments, and hierarchy… are merely modes of explanation and stages in the evolution of Christian consciousness.”
The Heresy of “Indifference” and the Rejection of Christ the King
Father Dorantes identifies the modern evil as “indifference.” This is a deliberate, calculated ambiguity. Catholic doctrine, as defined by Pius XI in Quas Primas, identifies the evil as the formal rejection of the Social Reign of Christ: “When God and Jesus Christ… were removed from laws and states… the foundations of that authority were destroyed.” The article’s focus on “indifference” is a Modernist trick to avoid naming the specific sin: the apostasy of nations and individuals from the explicit, public submission to Christ the King. It replaces the Catholic call for the “conversion of Russia” (properly understood as conversion to the Catholic Faith) with a vague “peace” that requires no conversion, no baptism, no submission to the Church. This is the same “ecumenism project” and “religious relativism” exposed in the “False Fatima Apparitions” analysis, where the “imprecise formulation ‘conversion of Russia’” opens the way to dialogue with schismatic Orthodoxy and all false religions. Here, “indifference” is the new watchword, a sin against no specific God, thus facilitating the “dialogue” and “tolerance” condemned by the Syllabus (Errors #15, #16, #17). The article’s peace is a peace of the Antichrist, for it is built on the denial of Christ’s absolute sovereignty.
The “Laudato Si’” Village: Syncretism and the Worship of the Creature
The project itself—the “Borgo Laudato Si’”—is described as building “a future of faith, education, sustainability, social inclusion.” This is the operationalization of the conciliar “humanism” that places “man at the center,” a direct inversion of the Catholic principle that God alone is the center. “Sustainability” and “social inclusion” are secular, naturalistic goals that, when disconnected from the explicit goal of the salvation of souls and the reign of Christ, become idolatrous. They worship the “earth” and “human community” as ultimate goods. This is the “pantheism” and “naturalism” of the Syllabus made concrete. The “faith” mentioned is not the Catholic faith as defined before 1958, but the “faith” of the “abomination of desolation,” a vague belief in “values” that can be shared with atheists, pantheists, and communists. The article’s language is pure Modernist “hermeneutics of continuity,” attempting to graft Catholic terminology (“faith,” “life,” “protection”) onto a fundamentally anti-Catholic, naturalistic, and eco-socialist skeleton.
The Sedevacantist Lens: A Church Without a Pope
From the perspective of integral Catholic faith, the entire event is a spectacle of the “conciliar sect.” The speaker, “Father” Dorantes, is a cleric of the “neo-church,” whose very ordination, if performed after 1968 in the new rite, is highly suspect and likely invalid. The “Pope” he references, “Leo XIV,” is an antipope, a successor of the line of usurpers beginning with Angelo Roncalli (“John XXIII”). The “jubilee” is a sacrilegious parody of the Catholic jubilee, which always had as its purpose the remission of sins, the return to God, and the renewal of the Social Reign of Christ. This “jubilee” is a celebration of the “Church of the New Advent” and its idolatrous focus on “St. Francis” as an environmental guru. The article demonstrates the complete Theological Objection listed in the “False Fatima” file: the “centralized role of the Church and the sacraments is undermined by the demand for ‘hyper-acts’ of worship” (here, the hyper-act is the eco-jubilee and the peace march) in favor of “spectacular acts” that have nothing to do with the Unbloody Sacrifice of Calvary or the salvation of souls.
Conclusion: A Call to Reject the Abomination
This article is not a report on a peace march; it is a propaganda piece for the “Church of the New Advent.” It uses the legitimate tragedy of 1944 and the potentially heroic actions of Pius XII (actions which, in themselves, do not define a pontificate) as a smokescreen to promote the “Laudato Si’” agenda—an agenda that is the logical fruit of the Modernism condemned by St. Pius X in Lamentabili and the Syllabus. It replaces the Social Kingship of Christ with the “sustainability” of the earth. It replaces the call to conversion and baptism with a call to “social inclusion.” It replaces the horror of sin and the justice of God with the banal evil of “indifference.” The only legitimate response for a Catholic is total rejection. The true peace for which Pius XII’s refugees prayed—the peace of Christ in the Kingdom of Christ—is impossible until the “neo-church” is recognized as the abomination it is, and until all men and nations publicly acknowledge Christus Rex. The article’s concluding hope—that “life is protected from indifference, injustice, and the exploitation of the earth”—is a diabolical inversion. True life is protected only by the public reign of Christ the King, whose law must order all societies, and whose sacrifice on the Cross is the sole source of grace and peace. Everything else is the building of a Babylon devoted to the worship of the creature rather than the Creator.
Source:
Laudato Si’ Village commemorates victims of Allied WW2 bombing (vaticannews.va)
Date: 20.02.2026