The EWTN News Español portal reports that the conciliar “archbishop” of Oviedo, Jesús Sanz Montes, appeared before the Spanish Senate on October 19, 2026, at a forum organized by the Enraizados Foundation titled “What the Catholic Faith Contributes to Spain and Europe,” where he boasted: “I engage in politics whenever I can” and redefined the episcopal mandate as a “ministry of bearing witness within the ‘polis’ — in the city.” This spectacle of a Vatican II “bishop” legitimizing the Masonic legislature of a secularized state, while citing the heretic John Paul II and the Anglican poet T.S. Eliot as authorities, exposes the total bankruptcy of the conciliar hierarchy: they have abandoned the regnum Christi for a seat at the table of the civitas terrena, trading the potestas sacra for political relevance.
The Conciliar “Bishop” as Chaplain to the Masonic State
The very setting of this performance — the Spanish Senate, a legislative body born of the 1812 Constitution of Cádiz, fruit of the liberal revolution condemned by Pope Pius IX in the Syllabus Errorum — condemns the act ex se. Proposition 55 of the Syllabus anathematizes the proposition: “The Church ought to be separated from the State, and the State from the Church.” Yet here a “successor of the apostles” voluntarily enters the sanctuary of the separationist state, not to denounce its usurpation of Christ’s rights, but to beg for a “legitimate possibility” for God to “accompany us” as a God who “is not a rival, who does not replace us.” This is the language of the Dignitatis Humanae heresy, not the language of Quas Primas. Pius XI taught that “the State must leave… full freedom and independence from secular authority” to the Church, and that “rulers of states… have the duty to publicly honor Christ and obey Him” (Quas Primas, 31-32). Sanz Montes inverts this: he asks the state for permission to exist, framing the Divine King as a polite guest in the house of Caesar.
Redefining the Episcopate: From Pastor to Political Activist
The “archbishop” admits he is “frequently accused of being a bishop ‘who gets involved in politics,'” a charge he “acknowledges is fair.” He defines this politics as “the ministry of bearing witness within the ‘polis’.” This is a categorical perversion of the munus docendi, sanctificandi, regendi. The bishop’s politia is the Polis Dei, the City of God, governed by canon law and directed to eternal salvation. By reducing his office to “bearing witness” in the secular city, Sanz Montes embraces the modernist error condemned by St. Pius X in Lamentabili Sane Exitu (Prop. 52): “The organic structure of the Church is subject to change, and the Christian community, like the human community, is subject to continuous evolution.” He evolves the bishop into a lobbyist for “values,” a term notably absent from pre-conciliar magisterium, which speaks of virtutes and dogmata, not negotiable “values.”
Citing Heretics as Authorities: John Paul II and T.S. Eliot
Sanz Montes invokes the “Polish pontiff” John Paul II — a manifest heretic who taught religious liberty, false ecumenism, and the salvation of non-Christians in their false religions — as a model for opening “wide the doors to Christ” to states and economic systems. As demonstrated in the Defense of Sedevacantism, a manifest heretic ipso facto loses the papacy: “A manifest heretic cannot be Pope… he cannot be the head of something of which he is not a member” (Bellarmine, De Romano Pontifice 2:30). To cite an antipope as magisterial authority is to build on sand. Worse, he cites T.S. Eliot, an Anglican convert whose “Christianity” remained tainted by liberal humanism, to propound the distinction between “believers and idolaters.” While the insight that “when a person has lost faith in the true God, he has ceased to be a believer” echoes Romans 1:25, in Sanz Montes’ mouth it serves a naturalistic sociological analysis, not a supernatural call to conversion and baptism extra quam non datur salus.
The “Atrium” Ecclesiology: Neither Hot Nor Cold
The prelate’s final image — Catholics moving between “the church, where we celebrate the mystery; the public square, where we bear witness to it; and the atrium, which lies between the two” — is a perfect icon of the conciliar church: a vestibulum leading nowhere. This “atrium” is the novus ordo church itself: a halfway house between the sanctuary and the world, where the Missale Romanum has been replaced by a “table of assembly,” the Canon by a “Eucharistic Prayer,” and the Social Kingship of Christ by “dialogue.” Pius XI instituted the Feast of Christ the King precisely so that “the annual celebrations… will be completed and augmented by the feast of Christ the King — and — before we celebrate the glory of All Saints, we will first praise and glorify Him who triumphs in all His Saints” (Quas Primas). Sanz Montes’ “atrium” knows no such triumph; it knows only “presence” and “witness” acceptable to the secular order.
Silence on the Necessity of the Confessional State
Nowhere does the “archbishop” demand the potestas indirecta in temporalibus, the condemnation of religious liberty, the restoration of the Catholic confessional state, or the binding force of the Decalogue on civil legislation. He speaks of “values in which I believe, values I have learned from God and his Church,” carefully avoiding dogmas and moral absolutes. He boasts: “When I point out lies and liars, I never mention their names, nor do I ever cite their political affiliations or acronyms.” This is not episcopal parrhesia; it is cowardice disguised as prudence. St. Ambrose did not speak of “values” to Theodosius; he excluded him from the Sacred Mysteries until he did public penance. The Syllabus (Prop. 39) condemns the idea that “The State, as being the origin and source of all rights, is endowed with a certain right not circumscribed by any limits.” Sanz Montes, by seeking a place for God within the unlimited secular state, implicitly accepts this error.
EWTN: The Propaganda Arm of the Neo-Church
The article originates from EWTN News Español, the media network founded by the “Mother Angelica” of the conciliar establishment, which has ceaselessly promoted the false apparition of Fatima (exposed in the False Fatima Apparitions file as a “Masonic psychological operation” with “ritualistic 200-year cycles”), the “canonizations” of modernists, and the legitimacy of the usurpers in the Vatican. Its reporting on Sanz Montes is not journalism; it is hagiography for the ecclesia novae adventus, presenting a capitulation to the world as a victory for the faith.
Conclusion: The Abomination of Desolation in the Holy Place
This event at the Spanish Senate is not the Church acting in persona Christi; it is the abominatio desolationis (Matt. 24:15) performing its assigned role in the Masonic theater: providing religious legitimization for the godless state. Sanz Montes is not a bishop of the Catholic Church; he is a functionary of the conciliar sect, validly ordained perhaps (though the Novus Ordo rite of episcopal consecration casts grave doubt), but juridically and theologically severed from the Corpus Christi by his adherence to the heresies of Vatican II. His “politics” is the politics of the Antichrist: “He who is not with Me is against Me” (Matt. 12:30). True Catholics, adhering to the immutable Tradition and the Sede Vacante, recognize this spectacle for what it is: a further manifestation of the mysterium iniquitatis (2 Thess. 2:7) operating within the structures occupying the Vatican, preparing the world for the man of sin who “sitteth in the temple of God, shewing himself as if he were God” (2 Thess. 2:4).
Source:
Archbishop to Spain’s Senate: ‘I engage in politics whenever I can’ (ewtnnews.com)
Date: 21.10.2026