The Syncretistic Nature of the “Dialogues”

The event’s design reveals its fundamentally syncretistic character. By bringing together “corporate leaders,” “international organizations,” “academia,” “civil society,” and “the Church” as equal partners in dialogue, the conciliar structures implicitly affirm the modernist proposition that the Catholic Church possesses no unique authority or mission distinct from that of secular institutions. This is the very error condemned by Pope Pius IX in the Syllabus of Errors (1864), which reprobated the proposition that “the Roman Pontiff can, and ought to, reconcile himself, and come to terms with progress, liberalism and modern civilization” (Proposition 80).

The collaboration with Deloitte Switzerland — a multinational corporate auditing and consulting firm — and Handshake Strategies, a corporate strategy consultancy, exposes the true nature of the enterprise. This is not a forum for the propagation of Catholic truth; it is a corporate sustainability conference dressed in ecclesiastical vestments. The Catholic Church has no need of Deloitte’s expertise to teach the faithful their duties toward creation. The Church possessed, for nineteen centuries, a complete and sufficient moral theology regarding man’s relationship to the natural world — a theology rooted in the virtue of temperance, the universal destination of goods, and the preferential option for the poor (a genuine Catholic principle, not the modernist caricature). The involvement of such corporate entities reveals that the “Borgo Dialogues” are designed to serve the interests of global capital, not the Kingdom of God.

The Laudato Si’ Framework: A Modernist Encyclical

The entire initiative is built upon the foundation of the encyclical Laudato si’ (2015), a document that, while containing some passages compatible with Catholic teaching, is permeated with modernist errors and naturalistic assumptions. The encyclical’s treatment of the environment is inseparable from its implicit acceptance of the hermeneutics of continuity in reverse — that is, the use of novel frameworks to reinterpret Catholic tradition in light of contemporary secular concerns.

Pope St. Pius X, in his encyclical Pascendi Dominici gregis (1907), condemned the modernist proposition that “revelation was merely man’s self-awareness of his relationship to God” (Proposition 20 of Lamentabili sane exitu). The Laudato si’ framework, by reducing the Church’s environmental teaching to a dialogue with secular science and corporate interests, effectively treats divine revelation as subordinate to contemporary environmental discourse. The “Borgo Dialogues” extend this error into practice, creating a forum where Catholic teaching is placed on equal footing with — and effectively subordinated to — the pronouncements of the United Nations, multinational corporations, and secular academia.

The Omission of Supernatural Truth

What is most strikingly absent from the “Borgo Dialogues” is any reference to the supernatural foundations of the Church’s teaching on creation. There is no mention of the doctrine of creation ex nihilo by the Triune God. There is no reference to the Fall of man and its consequences for the natural order (Gen. 3:17-19: “Cursed is the earth in thy work”). There is no mention of the Redemption as the restoration of all things in Christ (Col. 1:20: “And through him to reconcile all things unto himself”). There is no mention of the sacramental order — the very means by which grace is communicated to souls — as the true foundation of any authentic “ecology.”

The Catholic understanding of man’s relationship to creation is inseparable from the doctrines of creation, the Fall, and the Redemption. Without these truths, “ecology” becomes a purely naturalistic enterprise — indistinguishable from the programs of secular environmental organizations. The “Borgo Dialogues” commit precisely this error, reducing the Church’s teaching to a set of naturalistic principles compatible with any ideology, including those formally condemned by the perennial Magisterium.

The “Circular Economy” and the Destruction of Catholic Social Teaching

The “Borgo Laudato Si'” center’s dedication to the “circular economy” — a concept derived from contemporary economic theory — represents a further departure from Catholic social teaching. The Church’s social doctrine, as articulated by Leo XIII in Rerum Novarum (1891), Pius XI in Quadragesimo Anno (1931), and John Paul II in Centesimus Annus (1991 — the latter being the last encyclical of the pre-conciliar line), is grounded in the principles of the dignity of the human person, the common good, subsidiarity, and solidarity. These principles are theological in nature, rooted in the natural law as understood in the light of divine revelation.

The “circular economy” framework, by contrast, is a technocratic concept derived from systems theory and industrial ecology. Its adoption by the conciliar structures represents the subordination of Catholic social teaching to secular economic theory — a capitulation to the very modernism condemned by the pre-conciliar Magisterium. The Church does not need the “circular economy” to teach the faithful their social duties. She possesses, in her perennial doctrine, a complete and sufficient framework for the ordering of human society toward the common good — a framework that begins with the recognition of God as the source of all authority and ends with the final judgment, when Christ will render to each according to his works.

The Handmaid of Globalism

The “Borgo Dialogues” must be understood within the broader context of the conciliar sect’s embrace of globalist ideology. The collaboration with the University of Notre Dame — an institution that has long since abandoned its Catholic identity in favor of a generic “Catholic” branding compatible with every form of modernism — and with international corporate entities reveals the true purpose of the initiative: the integration of the conciliar structures into the global governance framework promoted by the United Nations, the World Economic Forum, and similar organizations.

Pope Pius XI, in Quas Primas, warned that “when God and Jesus Christ — as we lamented — were removed from laws and states and when authority was derived not from God but from men, the foundations of that authority were destroyed.” The “Borgo Dialogues” represent the fulfillment of this prophecy — the removal of Christ from the Church’s public mission and His replacement with a program of environmental activism indistinguishable from the agenda of the globalist elite.

The True Catholic Response

The true Catholic response to the environmental challenges of our time is not “dialogue” with corporate leaders and international organizations. It is the preaching of the Gospel, the administration of the sacraments, and the restoration of Christ’s social reign over all nations and all aspects of human life. The Church’s teaching on creation is inseparable from her teaching on the supernatural destiny of man. Any “ecology” that omits the supernatural is not Catholic — it is naturalistic, and therefore incompatible with the faith once delivered to the saints.

The faithful must reject the “Borgo Dialogues” and all similar initiatives as fruits of the conciliar revolution — fruits that, like the tree that produces them, are corrupt at their root. The Church’s mission is not to “build a community of practice” with Deloitte and the United Nations. It is to preach Christ and Him crucified (1 Cor. 2:2), to administer the sacraments of salvation, and to guide souls toward eternal beatitude. This is the only “ecology” that matters — the cultivation of the soul in the garden of grace, watered by the sacraments and illuminated by the teaching of the one, holy, catholic, and apostolic Church.

Extra Ecclesiam nulla salus. Outside the Church, there is no salvation — and outside the Church, there is no authentic care for creation, for without the Church’s supernatural teaching, all “ecology” is reduced to the worship of creatures rather than the Creator (Rom. 1:25).

[Antichurch] Laudato Si’ Dialogues: The Neo-Church’s Environmental Syncretism Exposed

VaticanNews portal reports that from June 17 to 19, 2026, the papal gardens of Castel Gandolfo will host the inaugural “Borgo Laudato Si’ Dialogues,” a new international forum organized in collaboration with the Laudato Si’ Higher Education Center, the University of Notre Dame, Deloitte Switzerland, and Handshake Strategies. The event, situated within the “Borgo Laudato Si'” — a center dedicated to “integral ecology, environmental sustainability, and the circular economy” — aims to bring together corporate leaders, international organizations, academia, civil society, and representatives of the conciliar structures to “engage in dialogue on the major challenges of our time.” This initiative, we are told, is designed to “build a community of practice grounded in courageous leadership” inspired by the encyclical Laudato si’ of the antipope Francis. The entire enterprise is a textbook example of the post-conciliar Church’s substitution of the supernatural mission of the Catholic Church with a naturalistic, pan-religious, and corporatist agenda — an abomination dressed in the language of piety.

The Replacement of Evangelization with Environmental Activism

The Catholic Church was instituted by Our Lord Jesus Christ for one supreme purpose: the salvation of souls through the preaching of the Gospel, the administration of the sacraments, and the guidance of the faithful toward eternal beatitude. The Great Commission (“Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost” — Matt. 28:19) admits of no substitution. Yet the “Borgo Dialogues” represent precisely such a substitution — the replacement of the Church’s supernatural mission with a program of environmental activism indistinguishable from secular United Nations agendas.

The very concept of “integral ecology” as promoted by the conciliar sect is a modernist innovation with no basis in the perennial Magisterium of the Church. While the Church has always taught that man has a duty to respect creation as a steward entrusted by God — a principle rooted in Genesis 1:28 and affirmed by every Pope prior to the conciliar revolution — the elevation of “ecology” to a central organizing principle of the Church’s mission is a radical distortion of Catholic doctrine. Pope Pius XI, in his encyclical Quas Primas (1925), established the Feast of Christ the King precisely to combat the secularism that removes Christ from the governance of societies. He declared: “The Kingdom of our Savior encompasses all men… even all non-Christians, so that most truly the entire human race is subject to the authority of Jesus Christ.” The Kingdom of Christ is a spiritual kingdom, not an environmental program. The “Borgo Dialogues” invert this order entirely, placing “care for our common home” — a phrase borrowed directly from secular environmental discourse — above the care of souls.

The Syncretistic Nature of the “Dialogues”

The event’s design reveals its fundamentally syncretistic character. By bringing together “corporate leaders,” “international organizations,” “academia,” “civil society,” and “the Church” as equal partners in dialogue, the conciliar structures implicitly affirm the modernist proposition that the Catholic Church possesses no unique authority or mission distinct from that of secular institutions. This is the very error condemned by Pope Pius IX in the Syllabus of Errors (1864), which reprobated the proposition that “the Roman Pontiff can, and ought to, reconcile himself, and come to terms with progress, liberalism and modern civilization” (Proposition 80).

The collaboration with Deloitte Switzerland — a multinational corporate auditing and consulting firm — and Handshake Strategies, a corporate strategy consultancy, exposes the true nature of the enterprise. This is not a forum for the propagation of Catholic truth; it is a corporate sustainability conference dressed in ecclesiastical vestments. The Catholic Church has no need of Deloitte’s expertise to teach the faithful their duties toward creation. The Church possessed, for nineteen centuries, a complete and sufficient moral theology regarding man’s relationship to the natural world — a theology rooted in the virtue of temperance, the universal destination of goods, and the preferential option for the poor (a genuine Catholic principle, not the modernist caricature). The involvement of such corporate entities reveals that the “Borgo Dialogues” are designed to serve the interests of global capital, not the Kingdom of God.

The Laudato Si’ Framework: A Modernist Encyclical

The entire initiative is built upon the foundation of the encyclical Laudato si’ (2015), a document that, while containing some passages compatible with Catholic teaching, is permeated with modernist errors and naturalistic assumptions. The encyclical’s treatment of the environment is inseparable from its implicit acceptance of the hermeneutics of continuity in reverse — that is, the use of novel frameworks to reinterpret Catholic tradition in light of contemporary secular concerns.

Pope St. Pius X, in his encyclical Pascendi Dominici gregis (1907), condemned the modernist proposition that “revelation was merely man’s self-awareness of his relationship to God” (Proposition 20 of Lamentabili sane exitu). The Laudato si’ framework, by reducing the Church’s environmental teaching to a dialogue with secular science and corporate interests, effectively treats divine revelation as subordinate to contemporary environmental discourse. The “Borgo Dialogues” extend this error into practice, creating a forum where Catholic teaching is placed on equal footing with — and effectively subordinated to — the pronouncements of the United Nations, multinational corporations, and secular academia.

The Omission of Supernatural Truth

What is most strikingly absent from the “Borgo Dialogues” is any reference to the supernatural foundations of the Church’s teaching on creation. There is no mention of the doctrine of creation ex nihilo by the Triune God. There is no reference to the Fall of man and its consequences for the natural order (Gen. 3:17-19: “Cursed is the earth in thy work”). There is no mention of the Redemption as the restoration of all things in Christ (Col. 1:20: “And through him to reconcile all things unto himself”). There is no mention of the sacramental order — the very means by which grace is communicated to souls — as the true foundation of any authentic “ecology.”

The Catholic understanding of man’s relationship to creation is inseparable from the doctrines of creation, the Fall, and the Redemption. Without these truths, “ecology” becomes a purely naturalistic enterprise — indistinguishable from the programs of secular environmental organizations. The “Borgo Dialogues” commit precisely this error, reducing the Church’s teaching to a set of naturalistic principles compatible with any ideology, including those formally condemned by the perennial Magisterium.

The “Circular Economy” and the Destruction of Catholic Social Teaching

The “Borgo Laudato Si'” center’s dedication to the “circular economy” — a concept derived from contemporary economic theory — represents a further departure from Catholic social teaching. The Church’s social doctrine, as articulated by Leo XIII in Rerum Novarum (1891), Pius XI in Quadragesimo Anno (1931), and John Paul II in Centesimus Annus (1991 — the latter being the last encyclical of the pre-conciliar line), is grounded in the principles of the dignity of the human person, the common good, subsidiarity, and solidarity. These principles are theological in nature, rooted in the natural law as understood in the light of divine revelation.

The “circular economy” framework, by contrast, is a technocratic concept derived from systems theory and industrial ecology. Its adoption by the conciliar structures represents the subordination of Catholic social teaching to secular economic theory — a capitulation to the very modernism condemned by the pre-conciliar Magisterium. The Church does not need the “circular economy” to teach the faithful their social duties. She possesses, in her perennial doctrine, a complete and sufficient framework for the ordering of human society toward the common good — a framework that begins with the recognition of God as the source of all authority and ends with the final judgment, when Christ will render to each according to his works.

The Handmaid of Globalism

The “Borgo Dialogues” must be understood within the broader context of the conciliar sect’s embrace of globalist ideology. The collaboration with the University of Notre Dame — an institution that has long since abandoned its Catholic identity in favor of a generic “Catholic” branding compatible with every form of modernism — and with international corporate entities reveals the true purpose of the initiative: the integration of the conciliar structures into the global governance framework promoted by the United Nations, the World Economic Forum, and similar organizations.

Pope Pius XI, in Quas Primas, warned that “when God and Jesus Christ — as we lamented — were removed from laws and states and when authority was derived not from God but from men, the foundations of that authority were destroyed.” The “Borgo Dialogues” represent the fulfillment of this prophecy — the removal of Christ from the Church’s public mission and His replacement with a program of environmental activism indistinguishable from the agenda of the globalist elite.

The True Catholic Response

The true Catholic response to the environmental challenges of our time is not “dialogue” with corporate leaders and international organizations. It is the preaching of the Gospel, the administration of the sacraments, and the restoration of Christ’s social reign over all nations and all aspects of human life. The Church’s teaching on creation is inseparable from her teaching on the supernatural destiny of man. Any “ecology” that omits the supernatural is not Catholic — it is naturalistic, and therefore incompatible with the faith once delivered to the saints.

The faithful must reject the “Borgo Dialogues” and all similar initiatives as fruits of the conciliar revolution — fruits that, like the tree that produces them, are corrupt at their root. The Church’s mission is not to “build a community of practice” with Deloitte and the United Nations. It is to preach Christ and Him crucified (1 Cor. 2:2), to administer the sacraments of salvation, and to guide souls toward eternal beatitude. This is the only “ecology” that matters — the cultivation of the soul in the garden of grace, watered by the sacraments and illuminated by the teaching of the one, holy, catholic, and apostolic Church.

Extra Ecclesiam nulla salus. Outside the Church, there is no salvation — and outside the Church, there is no authentic care for creation, for without the Church’s supernatural teaching, all “ecology” is reduced to the worship of creatures rather than the Creator (Rom. 1:25).

Source:
'Borgo Dialogues' launched in Castel Gandolfo   (vaticannews.va)
Date: 16.06.2026