Vatican News portal reports on Cardinal José Cobo Cano’s effusive praise for the first leg of the apostolic journey of the antipope Leo XIV to Spain. The interview, conducted as the usurper departed Madrid for Barcelona, reveals a coordinated effort to present the conciliar sect’s narrative of a “revitalized” Church, one that has supposedly moved beyond its “Catholic cultural heritage” to embrace a future defined by lay participation, synodal processes, and a “moral authority” stripped of its supernatural mandate. The Cardinal’s assessment, filled with the hollow language of post-conciliarism, serves as a stark indictment of the abyss into which the faith has been plunged since the death of Pope Pius XII.
The Chasm Between Rhetoric and Reality: A Modernist Lexicon
The vocabulary employed by Cardinal Cobo Cano is not accidental; it is the carefully curated dialect of the conciliar sect, designed to obscure rather than illuminate. His assertion that the visit “surpassed every expectation” due to the “warmth of the Church of Madrid” reveals a fundamental misunderstanding of the Church’s nature. The true Church, the *Ecclesia Militans*, is not defined by “warmth” or “enthusiasm” but by its unwavering fidelity to the deposit of faith and the salvation of souls. The “unanimous applause from all the politicians” and the standing ovation of “Long live the Pope!” are not signs of societal conversion but rather the predictable adulation of a world that has found in Leo XIV a compliant figurehead. As Pope Pius XI lamented in *Quas Primas*, the rejection of Christ’s kingship leads to a society where “seeds of discord sown everywhere, flames of envy and hostility have engulfed nations.” The fact that politicians, whose policies are often antithetical to the natural law, can so readily embrace this “Pope” exposes the hollowness of his message. He offers not the peace of Christ, but the false peace of appeasement and relativism.
Dismantling the Supernatural: The Heresy of “New Challenges”
The Cardinal’s statement that the Church “is not obliged to repeat” its “very precise tradition” and must instead “change our language, our structures” to respond to “new challenges” is a direct assault on the immutability of Catholic doctrine. This is the very essence of Modernism, condemned by St. Pius X in *Lamentabili Sane Exitu* as the belief that “truth changes with man, because it develops with him, in him, and through him” (Proposition 58). The Church’s tradition is not a relic of the past to be discarded but the living, breathing expression of divine truth, applicable to all ages. To suggest that the Church must adapt its structures and language to the world is to invert the proper order. It is the world that must conform to the Church, not the other way around. As Our Lord Jesus Christ declared, “Heaven and earth shall pass away, but my words shall not pass away” (Matthew 24:35). The “synodal journey” invoked by the Cardinal is merely a mechanism for this worldly adaptation, a bureaucratic substitute for genuine evangelization and conversion.
The Idolatry of Numbers and the Illusion of “Awakening”
The Cardinal’s pride in the “almost one and a half million people” at the Mass and the “600,000 young people” at the vigil is a classic example of the post-conciliar obsession with quantity over quality. True faith is not measured by crowd size but by the depth of conversion and the sanctity of lives. The “awakening” he describes, where young people are “searching for God,” is a mirage if it is not directed towards the true God as revealed in the Holy Sacrifice of the Mass and the sacraments. The Cardinal’s caution against getting “caught up only in numbers” rings hollow when the entire apparatus of the conciliar sect is geared towards generating such spectacles. The “experience of faith in Jesus Christ” he mentions is precisely what is lacking in the post-conciliar liturgy, which has been reduced to a communal meal devoid of the propitiatory sacrifice. The “silence before the Blessed Sacrament” is merely a sentimental gesture if it is not accompanied by a firm belief in the Real Presence and the necessity of adoration.
The Scandal of Abuse: A Wound Exploited
The Cardinal’s discussion of the abuse crisis is a textbook example of how the conciliar sect uses genuine scandals to advance its own agenda. While acknowledging the “wound of the past,” he frames it as a “test the Church is facing” and emphasizes “accompanying victims” and “generating a culture different from the one we received.” This language is deliberately vague and avoids the root cause of the crisis: the abandonment of Catholic moral theology and the influx of homosexuals into the seminaries and priesthood following the relaxation of discipline after the Second Vatican Council. The Church’s response should be one of justice, not merely “support.” The victims deserve not just “special care” but the assurance that the perpetrators will be punished according to canon law and civil law, and that the conditions that allowed such abuses to flourish will be eradicated. The “agreements with the Government” are a further capitulation to secular authority, a violation of the Church’s independence as affirmed by Pope Pius IX in the *Syllabus of Errors*: “The Church is not a true and perfect society, entirely free… but it appertains to the civil power to define what are the rights of the Church” (Proposition 19).
The “Samaritan Church”: A Perversion of Charity
The Cardinal’s invocation of the “Samaritan Church” is a perversion of the Gospel parable. The Good Samaritan acted out of genuine charity, binding the wounds of the injured man and providing for his care. The conciliar sect’s version of the “Samaritan Church” is one that “stands beside the vulnerable” but refuses to speak the truth that would heal their souls. It offers “accompaniment” without repentance, “support” without conversion. This is not charity but a false compassion that leaves souls in peril. The Church’s mission is not to be a social worker but to be the Ark of Salvation, leading souls to Christ through the sacraments and the preaching of the Gospel. As Pope Pius XI declared, “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” (*Quas Primas*).
Conclusion: The Triumph of the Natural Over the Supernatural
The interview with Cardinal Cobo Cano is a microcosm of the conciliar sect’s project: the systematic dismantling of the supernatural order and its replacement with a naturalistic humanism. The “revitalization” of the Spanish Church is not a return to the faith of their fathers but a further descent into the abyss of Modernism. The “paths to follow for the future” laid out by Leo XIV are not the narrow way that leads to life but the broad road that leads to destruction (Matthew 7:13-14). The true Church, the Church of all ages, endures in the faithful who profess the integral Catholic faith and are led by bishops with valid sacraments and validly ordained priests. It is to this Church, and not to the “paramasonic structure” occupying the Vatican, that the faithful must turn for salvation. As St. Pius X warned, “The progress of sciences requires a reform of the concept of Christian doctrine concerning God, creation, Revelation, the Person of the Incarnate Word, and Redemption” (*Lamentabili Sane Exitu*, Proposition 64). This “reform” is nothing less than the destruction of the faith itself.
Source:
Cardinal Cobo: ‘Madrid showed Pope is a moral authority for everyone’ (vaticannews.va)
Date: 09.06.2026