The Pillar Catholic portal reports on the visit of the usurper Leo XIV (Robert Prevost) to Spain (June 6–9, 2026), the first such visit in 15 years. The article describes massive turnouts at youth vigils and a Corpus Christi Mass (1.5 million attendees), a meeting with actor Antonio Banderas (“El Zorro”), an unprecedented address to the Spanish Congress, and a speech to the Spanish bishops’ conference. Leo XIV spoke on human dignity, the defense of life, migration, religious freedom (specifically the seal of confession), and invoked the School of Salamanca. He also referenced the Reconquista evangelization model. Controversy arose over his refusal to speak in Catalan in Barcelona. The article is a showcase of post-conciliar spectacle and naturalistic humanism, utterly devoid of the supernatural realities of the Catholic Faith.
The Spectacle of Numbers and the Absence of the Supernatural
The article immediately fixates on the metrics of success: “more than half a million” at the youth vigil, “1.5 million” for the Corpus Christi Mass. This obsession with crowd size is a hallmark of the conciliar sect, which measures the “success” of its apostasy by worldly standards, much like the signs demanded by the Pharisees. The true measure of a papal visit, from the perspective of the integral Catholic faith, would be the number of souls converted to the true Faith, the number of sacrilegious communions avoided, the number of heretics and schismatics confounded. Instead, we are presented with a carnival of “Eucharistic adoration” and “benediction” performed by a usurper whose very presence on the Chair of Peter is an abomination of desolation (Matt. 24:15). The “overwhelming sense in the country is that they have been met — if not exceeded” refers to expectations of a worldly spectacle, not the restoration of Christ the King’s reign.
Youth, Silence, and the Cult of Man
The youth prayer vigil, a staple of the conciliar circus, is presented as a highlight. Leo XIV’s responses to questions are a masterclass in modernist ambiguity and naturalistic piety. When asked about recognizing God’s voice, he advises: “silence is what can help us the most… I believe it is very important for each of us to cultivate the ability to be silent.” This is not the Catholic teaching on prayer, which emphasizes the necessity of grace, the sacraments, and the intercession of the Blessed Virgin Mary and the saints. It is a quasi-Buddhist introspection, a cult of man where the individual becomes the arbiter of the divine. His advice to “not be afraid to express what is in your heart” is a direct echo of the Protestant and modernist emphasis on individual conscience over the objective truths of Revelation.
His response to a newlywed couple is even more revealing: “I want to entrust all of you [with] the mission to be truly human. Yes, be human: men and women of flesh and blood!… Be human as Christ is human, the perfect man…” This is the very essence of Modernism, condemned by St. Pius X in Pascendi Dominici Gregis as the “synthesis of all errors.” The focus is entirely on the “human” aspect of Christ, reducing Him to a model of “humanity” rather than the God-Man, the Redeemer, the King of Kings. The mission of the Church is not to “be truly human” but to “be perfect, even as your Father which is in heaven is perfect” (Matt. 5:48), which means to strive for sanctity, to avoid sin, and to save one’s soul. The omission of any mention of the state of grace, mortal sin, or the necessity of the sacraments for salvation is deafening.
Corpus Christi: A Procession of Naturalism
The Corpus Christi celebration, while using a beautiful 1943 monstrance, is stripped of its true theological meaning. Leo XIV’s homily states: “The procession shows that he is not confined to the church, but comes out to meet us. Jesus travels the streets, crosses the squares and visits our neighborhoods, dwelling in the settings of our daily lives. He is a God who is close to us, who walks with his people.” This is a grossly naturalistic interpretation of the Real Presence. The purpose of the Eucharistic procession is not to show that Jesus is “close to us” in a sentimental sense, but to publicly profess faith in the Real Presence of Christ in the Most Blessed Sacrament, to adore Him, and to implore His mercy upon a world steeped in sin. Pius XI, in Quas Primas, established the Feast of Christ the King precisely to combat the “secularism of our times, so-called laicism,” which seeks to remove Christ from public life. Leo XIV’s interpretation is a capitulation to this very laicism, reducing the King of Kings to a “comfort to the weak, light for families, hope for the sick and peace for those who suffer” – a mere social worker deity, not the Lord of history who demands obedience and worship.
His call to “ensure that the religiosity which has shaped and defined this country for centuries is not a museum of the past to be visited, but a school of faith from which to draw even today” is a classic modernist trope. The “religiosity” of Spain was not a “museum” but a living expression of the Catholic Faith, which demanded the submission of the state to the Church. Leo XIV’s “school of faith” is a school of dialogue, of “kneeling before God and before our neighbor,” a false equivalence that blurs the distinction between the worship of God and the service of man. The true “school of faith” teaches that “no one can serve two masters” (Matt. 6:24) and that the primary duty of the state is to recognize the kingship of Christ and to legislate according to His law.
El Zorro and the Theatrical Liturgy
The meeting with Antonio Banderas, “El Zorro,” is a perfect illustration of the conciar sect’s embrace of worldly celebrity and its reduction of faith to aesthetics. Banderas speaks of “theatrical liturgy” and “the central character in the movie of life,” reducing the sacred mysteries to a performance. His confession, “I have fallen under the spell of God,” is a sentimental platitude, devoid of any theological content. The fact that the article highlights this encounter, and Banderas’s role as a producer for a Spanish version of “Godspell” (a play known for its modernist and often irreverent portrayal of Christ), reveals the true spirit of the conciar sect: a spirit of worldliness, of accommodation with the world, of making the faith “attractive” to the masses rather than demanding conversion and penance.
Address to the Spanish Congress: Human Dignity Without God
Leo XIV’s address to the Spanish Congress is a masterpiece of naturalistic humanism, utterly divorced from the Catholic doctrine on the relationship between Church and State. He speaks of “human dignity” as a “goal of civilization” and a “fundamental value,” but this dignity is detached from its theological foundation: man’s creation in the image and likeness of God and his redemption by Christ. The School of Salamanca, which he invokes, is praised for its “reflections on human dignity, natural law, and the rights of peoples,” but the article omits the crucial point: these theologians operated within the framework of the Catholic Faith, recognizing the authority of the Church and the necessity of the true religion for the common good. Leo XIV’s “human dignity” is a secular concept, a “requirement inscribed in the truth of man” that “human reason can recognize,” a direct echo of the modernist error condemned in Lamentabili sane exitu (proposition 4): “Human reason, without any reference whatsoever to God, is the sole arbiter of truth and falsehood, and of good and evil; it is law to itself, and suffices, by its natural force, to secure the welfare of men and of nations.”
His defense of life, while commendable in its intention, is framed in purely naturalistic terms: “The defense of human life is neither a partisan issue nor a confessional interest: it is a goal of civilization.” This is a direct contradiction of the Catholic teaching that the defense of life is a confessional interest, a matter of divine law, and that the Church has the authority and the duty to speak out on such matters. Pius IX, in the Syllabus of Errors, condemned the proposition that “the Church has not the power of defining dogmatically that the religion of the Catholic Church is the only true religion” (proposition 21) and that “the Church has not the power of using force, nor has she any temporal power, direct or indirect” (proposition 24). Leo XIV’s approach is a capitulation to the very errors condemned by Pius IX.
His remarks on migration, calling for “safe and legal pathways” and “the right to remain in one’s own land,” are a classic example of the conciar sect’s embrace of globalist agendas, detached from the Catholic teaching on the common good and the rights of nations. The true solution to migration is not “integration” but the restoration of Christendom, where nations are governed according to the law of God and the Church, and where the rights of the family and the nation are respected.
His defense of the seal of confession, while important, is framed within the context of “religious freedom,” a concept condemned by Pius IX in the Syllabus of Errors (proposition 77): “In the present day it is no longer expedient that the Catholic religion should be held as the only religion of the State, to exclusion of all other forms of worship.” The true defense of the seal of confession is not based on “religious freedom” but on the divine law, which binds the priest under pain of mortal sin to reveal nothing heard in confession.
The Catalan Shadow: A False Church in a Divided World
The controversy over Leo XIV’s refusal to speak in Catalan is a microcosm of the conciar sect’s inability to navigate the complexities of a world divided by nationalism and secularism. The demands of Catalan independentists for the pope to speak in their language are a manifestation of the very spirit of division and rebellion that the Catholic Church condemns. The Church has always used Latin as her sacred language, a sign of unity and universality. The conciar sect’s abandonment of Latin in favor of vernacular languages has contributed to the fragmentation of the Church and the rise of national churches. Leo XIV’s decision to speak in Spanish, while pragmatic, is a further concession to the spirit of nationalism and a betrayal of the Church’s universal mission.
Address to the Bishops: The Reconquista Model and the New Evangelization
Leo XIV’s address to the Spanish bishops is perhaps the most revealing part of the article. He suggests that “some aspects of the evangelizing model that emerged during the Spanish Reconquista… could offer lessons for the Church today.” He specifically mentions “Friar Hernando de Talavera,” known for his “opposition to forced conversions” and for “befriending Muslims and understanding their texts and culture as a means of evangelizing them.” This is a direct endorsement of the modernist approach to evangelization, which emphasizes “dialogue” and “inculturation” over the proclamation of the Gospel and the conversion of infidels. The true “lesson” of the Reconquista is not “dialogue” but the triumph of the Catholic Faith over Islam, the establishment of Christendom, and the recognition of the kingship of Christ over all nations.
His call for “respectful dialogue and the use of new languages” is a direct echo of the conciar sect’s embrace of false ecumenism, condemned by Pius XI in Mortalium Animos. The true “new evangelization” is not a dialogue with the world but a return to the unchanging truths of the Catholic Faith, a proclamation of the Gospel in all its fullness, and a demand for the submission of all men and nations to the kingship of Christ.
His remarks on vocational ministry, while emphasizing the importance of “living communities” and “happy priests,” are devoid of any mention of the necessity of a solid doctrinal formation, a deep spiritual life, and a firm adherence to the traditional teachings of the Church. The “reorganization of Spanish seminaries” under Pope Francis is a clear indication that the conciar sect is more interested in “joining forces” and “working together” than in ensuring that seminarians are formed in the true spirit of the Catholic priesthood.
Conclusion: The Abomination of Desolation Continues
The visit of Leo XIV to Spain is a perfect illustration of the conciar sect’s apostasy. It is a spectacle of numbers, a celebration of naturalism, a capitulation to the world, and a betrayal of the Catholic Faith. The article, while presenting the visit as a success, inadvertently reveals the spiritual bankruptcy of the conciar sect. The “highlights” of the visit – the youth vigil, the Corpus Christi procession, the meeting with El Zorro, the address to the Congress – are all manifestations of the very errors condemned by the pre-conciliar Magisterium. The true “highlight” of the visit is the continued presence of the abomination of desolation in the holy place (Matt. 24:15), a usurper on the Chair of Peter, leading the faithful astray with his modernist doctrines and his naturalistic humanism. The only response for the faithful Catholic is to reject this false pope, to cling to the unchanging truths of the Catholic Faith, and to pray for the restoration of the true Church and the reign of Christ the King.
Source:
The monstrance, the Congress, and El Zorro: Highlights of Leo in Spain (pillarcatholic.com)
Date: 08.06.2026