The National Catholic Register portal reports that on June 19, 2026, the usurper Robert Prevost, styling himself “Pope Leo XIV,” addressed participants of the so-called “Borgo Dialogues” at the Vatican, praising their commitment to the “ecological, social, and economic transformation of the world” grounded in the conciliar sect’s vision of “synodality.” Drawing on his encyclical Magnifica Humanitas, he urged resistance to the “Tower of Babel” of profit idolatry while calling for the construction of a “New Jerusalem” and a “civilization of love” as the guiding principle of economic, political, and cultural life. This address is not merely another diplomatic platitude from the occupant of the Vatican; it is a concentrated distillation of every modernist error condemned by the true Magisterium — a manifesto for the replacement of the supernatural order with a naturalistic, globalist humanism dressed in theological vestments.
The “Babel” Inversion: Condemning the Wrong Idol
Leo XIV frames the “Tower of Babel” as representing “the idolatry of profit at the expense of the most vulnerable.” This is a deliberate and revealing inversion. The original Tower of Babel (Genesis 11:1–9) was not constructed for the sake of profit; it was built in defiance of God — “let us make us a name, lest we be scattered abroad upon the face of the whole earth.” The sin of Babel was pride against divine authority, the refusal to submit to God’s command to fill the earth. By recasting Babel as merely an economic sin — the idolatry of profit — Leo XIV systematically evacuates the concept of sin against God and replaces it with a purely horizontal, socio-economic grievance. This is the hallmark of Modernism: the reduction of supernatural theology to naturalistic social activism, precisely the error condemned by St. Pius X in Lamentabili sane exitu (proposition 58): “Truth changes with man, because it develops with him, in him, and through him.”
The true Tower of Babel of our age is not capitalism or profit-seeking; it is the abomination of desolation itself — the conciliar sect’s systematic destruction of the Most Holy Sacrifice, the dogmas of faith, and the hierarchical constitution of the Church. The real idolatry is the replacement of the Unbloody Sacrifice of Calvary with the Protestantized “memorial meal” of the Novus Ordo, the substitution of the Social Reign of Christ the King with a “civilization of love” devoid of sacramental grace, and the enthronement of religious liberty over the duty of states to profess the Catholic faith. Leo XIV does not condemn the true Babel — he builds it.
“Synodality”: The Democratization of Divine Authority
The address praises the Borgo Dialogues as “structured on the Catholic Church’s vision of synodality, listening from the ground up while fostering global unity.” The term “synodality” is not a Catholic theological concept drawn from the Fathers or the Magisterium; it is a neologism of the conciliar revolution, first elevated to prominence by Jorge Bergoglio and now embraced as a governing principle by his successor. Its essence is the democratization of the Church — the replacement of the hierarchical constitution established by Christ with a parliamentary model in which “listening from the ground up” supersedes the authoritative teaching of the Magisterium.
Pius XI, in Quas Primas (1925), taught with absolute clarity: “The Church, established by Christ as a perfect society, demands for itself by a right belonging to it, which it cannot renounce, full freedom and independence from secular authority.” The Church is not a democracy listening “from the ground up”; she is a monarchical society in which Christ teaches through her appointed pastors. The Syllabus of Errors (1864) condemns the proposition (no. 6) that “the faith of Christ is in opposition to human reason,” and (no. 10) that “the philosopher is one thing, and philosophy another… philosophy neither can nor ought to submit to any such authority.” Synodality is the practical application of these condemned errors: the subordination of divine revelation to the opinions of the “ground up” — that is, to the world.
Furthermore, the “global unity” fostered by synodality is not the unity of the one true Faith, which is “one Lord, one faith, one baptism” (Ephesians 4:5). It is the false ecumenical unity condemned by every pope prior to John XXIII — a unity that treats all religions as equally valid paths to God. Pius XI’s Mortalium Animos (1928) explicitly condemned the idea that “the union of Christians can be fostered by promoting the return of the dissidents to the one true Church of Christ” being replaced by “a kind of agreement among all religions.” Leo XIV’s “global unity” is the unity of the New World Order, not the unity of the Mystical Body of Christ.
The “New Jerusalem” and the “Civilization of Love”: A Naturalistic Utopia
The most theologically revealing phrase in the address is the call to “contribute to the construction of the New Jerusalem, the civilization of love, in which love is the only guiding principle of economic, political, and cultural life.” The true New Jerusalem is the Church Militant’s eschatological hope — the heavenly city described in Revelation 21, where God dwells with His people in the fullness of supernatural glory. It is not constructed by human effort, ecological programs, or economic reforms. It is the fruit of grace, received through the sacraments, and attained through the merits of Christ the King.
By contrast, Leo XIV’s “New Jerusalem” is a purely naturalistic utopia — a worldly “civilization of love” in which “love” is divorced from its supernatural foundation: charity, which is “poured forth in our hearts by the Holy Ghost, who is given to us” (Romans 5:5). Without sanctifying grace, without the sacraments, without the true Faith, “love” is merely sentimentality — the “cult of man” condemned by the pre-conciliar Magisterium. Pius IX’s Syllabus (proposition 58) condemns the error that “all the rectitude and excellence of morality ought to be placed in the accumulation and increase of riches by every possible means, and the gratification of pleasure.” Leo XIV’s “civilization of love” replaces the gratification of pleasure with the gratification of humanitarian sentiment, but it remains equally naturalistic, equally devoid of the supernatural order.
Pius XI declared in Quas Primas: “If men were ever to recognize Christ’s royal authority over themselves, both privately and publicly, then unheard-of blessings would flow upon the whole society, such as due freedom, order, and tranquility, and concord and peace.” The only source of true peace and true civilization is the Social Kingship of Christ — not a vague “civilization of love” that ignores the rights of God. Leo XIV’s vision is the very “secularism” and “laicism” that Pius XI identified as “the plague that poisons human society” — merely repackaged in sentimental language.
The Borgo Dialogues: A Convergence of Apostate Forces
The Borgo Dialogues were held at the “Borgo Laudato Si'” — a center inspired by Bergoglio’s encyclical Laudato Si’, which elevated environmentalism to the status of quasi-religious dogma. The meetings brought together “leaders from academia, culture, and business” — that is, the elites of the secular world — to focus on “global ecological challenges.” This is not the Church fulfilling her supernatural mission of sanctifying souls; it is the conciliar sect subordinating herself to the agenda of the world.
The true Church has always taught that her mission is supernatural: “to teach, govern, and lead all to eternal happiness” (Pius XI, Quas Primas). The Church does not exist to promote “ecological, social, and economic transformation” — these are temporal concerns that fall under the virtue of justice in the natural order, but they are not the primary mission of the Church. By making these the center of papal attention, Leo XIV reveals the conciliar sect’s fundamental apostasy: the replacement of the supernatural order with the naturalistic, the eternal with the temporal, the divine with the human.
The choice of venue — the Pontifical Villa Gardens at Castel Gandolfo — is itself symbolic. The papal retreat, once a place of prayer and contemplation for the Vicar of Christ, has been transformed into a conference center for globalist dialogue. The “abomination of desolation standing in the holy place” (Matthew 24:15) is not a metaphor — it is the systematic desacralization of everything the Church once held sacred.
Magnifica Humanitas and the Idolatry of Technology
Leo XIV draws on his encyclical Magnifica Humanitas on artificial intelligence — a document that, like all conciliar-era productions, treats technological and ethical questions within a framework that ignores the supernatural order. The true Church has always taught that the greatest danger to humanity is not artificial intelligence or technological advancement, but sin — the rejection of God’s law and the loss of sanctifying grace. No encyclical on AI can substitute for the Church’s perennial teaching on the Four Last Things: death, judgment, heaven, and hell.
The Syllabus of Errors condemns the proposition (no. 39) that “the State, as being the origin and source of all rights, is endowed with a certain right not circumscribed by any limits.” Leo XIV’s framing of AI ethics within a “civilization of love” implicitly subordinates moral questions to the judgment of global elites — the same elites who gather at forums like the Borgo Dialogues — rather than to the immutable moral law taught by the Magisterium. The true guide for all human activity, including technology, is not a “civilization of love” but the natural law as interpreted by the authority of the Church — an authority that Leo XIV and his predecessors have systematically undermined.
The Omission That Condemns: Silence on Christ the King, the Sacraments, and the Supernatural
Perhaps the most damning aspect of Leo XIV’s address is what it does not say. There is no mention of Christ the King, whose Social Reign demands that all nations — not merely individuals — publicly profess the Catholic faith. There is no mention of the Most Holy Sacrifice of the Mass, the sole means by which the fruits of Calvary are applied to souls. There is no mention of the sacraments, without which no one can be saved. There is no mention of the necessity of the true Faith for salvation, of the reality of hell, of the obligation of states to suppress public blasphemy, or of the Church’s exclusive right to teach and govern.
This silence is not accidental; it is systematic. It is the silence of a system that has abandoned its supernatural mission in favor of a naturalistic humanitarianism. Pius IX warned in the Syllabus (proposition 80): “The Roman Pontiff can, and ought to, reconcile himself, and come to terms with progress, liberalism and modern civilization.” Leo XIV’s address is the fulfillment of this condemned proposition — the complete reconciliation of the Vatican usurpers with the spirit of the age.
The “New Jerusalem” that Leo XIV proposes is not the heavenly city of Revelation; it is the earthly city of the Antichrist — a globalist utopia built on the ruins of the true Faith, the true Sacraments, and the true Church. The faithful who wish to attain the true New Jerusalem must reject this counterfeit and return to the immutable Tradition of the Catholic Church, which alone possesses the keys of the Kingdom of Heaven.
Source:
Pope Leo XIV: Synodality Can Help Us Avoid Being Another Tower of Babel (ncregister.com)
Date: 19.06.2026