Conciliar Sect’s Naturalized “Pastoral Care” Exposes Spiritual Bankruptcy in Spanish Train Tragedy
The EWTN News portal (January 20, 2026) reports that the post-conciliar religious structure in Córdoba, Spain, deployed three “priests” to provide “pastoral care” following a train accident that killed 42 people. The article describes psychological support and vague “spiritual comfort” offered at a civic center, with “priest” Leopoldo Rivero emphasizing “warmth and closeness” rather than administering sacraments. This response epitomizes the conciliar sect’s substitution of supernatural grace with naturalistic therapy.
Sacramental Abandonment Masquerading as Mercy
The report admits psychologists—not clergy—direct families to “pastoral care,” reducing the sacerdotal ministry to emotional hand-holding. Nulla salus extra Ecclesiam (No salvation outside the Church) demands priests prioritize administering Last Rites, Confession, and Eucharistic Viaticum to the dying and injured. Instead, the conciliar operatives offer what “Bishop” Fernández calls “diocesan resources”—a term conspicuously avoiding mention of sacramentals or sacrament administration.
Psychologists are referring families who need [pastoral care] to the priests so that they can be with them, accompany them, and pray with them so that they feel warmth, closeness, and comfort.
This reveals the apostate hierarchy’s surrender to secular psychology. Contrast this with the 1917 Codex Iuris Canonici (Canon 939), which mandates priests to carry Holy Viaticum to the sick continuo paratos esse debent (“must be continuously prepared”). The conciliar sect’s silence on sacraments proves its ministry is spiritually barren.
Invalid “Clergy” Administering False Comfort
The three listed “priests”—Rivero, Granados, and Sánchez—presumably received ordination through the invalid post-1968 rite condemned by Sacramentum Ordinis (1947). Pius XII definitively declared that only specific sacramental form confers Holy Orders. The Novus Ordo rite’s intentional ambiguities render their ordinations doubtful at best. Thus, any “spiritual care” they provide constitutes sacrilege.
When Rivero claims the Church provides “spiritual care so necessary at this time,” he omits that his sect invalidly confects sacraments. True Catholic priests would have rushed to give Extreme Unction, yet the article mentions only psychological triage. The conciliar sect’s focus on “uncertainty about loved ones” ignores the articulo mortis (moment of death)—the most critical juncture for salvation.
Naturalism Replacing Supernatural Faith
The diocese’s statement laments “despair and uncertainty” as purely emotional states rather than spiritual crises requiring sanctifying grace. This echoes the naturalism condemned in Pius IX’s Syllabus Errorum (1864), which rejected propositions that “the Church ought to adapt her doctrines to modern civilization” (Proposition 80). The civic center’s transformation into a therapy hub fulfills Paul VI’s 1975 admission that the conciliar church “va sostituendo la fede” (“is replacing faith”) with anthropology.
Nowhere does the report mention Masses offered for the dead—a stark contrast to the Church’s immemorial practice. Pius XI’s Miserentissimus Redemptor (1928) emphasized that “the Mass is the same Sacrifice as that of the Cross,” making its omission during mass deaths spiritually criminal. Instead, the conciliar sect offers “prayer” stripped of propitiatory power.
Eschatological Silence Condemns Souls
The article’s avoidance of judgment, hell, or purgatory exposes the conciliar sect’s abandonment of Catholic eschatology. No warnings are given that victims dying without sacraments risk eternal damnation—a dereliction of clerical duty. The Catechism of St. Pius X (1905) taught: “Pastors should use extreme diligence to ensure that the sick receive the Sacraments in due time.” Instead, these “pastors” collaborate with secular psychologists, validating the very indifferentism Pius IX anathematized in Quanta Cura (1864).
Rotten Fruit of Vatican II’s Humanism
This incident showcases the conciliar sect’s fulfillment of Modernist goals exposed in St. Pius X’s Pascendi Dominici Gregis (1907): reducing religion to “a kind of aspiration towards the unknown” (Part 1). By replacing sacraments with emotional support, the conciliar church operates as a NGO—precisely as Cardinal Ratzinger admitted in 2000: “The Church will become small and will have to start afresh.” That “smallness” manifests here as spiritual bankruptcy.
When Rivero speaks of making families “feel warmth,” he apes the therapeutic deism Bergoglio promotes in Evangelii Gaudium. Contrast this with St. Alphonsus Liguori’s directive: “Priests must above all procure the salvation of souls” (Selva). True shepherds would have stormed hospitals demanding entry for sacraments, not waited at a civic center for psychologists’ referrals.
Conclusion: Sacrilege Disguised as Charity
The conciliar sect’s response—naturalistic, sacramentally empty, and eschatologically mute—proves its apostasy. As Pius XI declared in Quas Primas (1925), Christ must reign over societies, yet here His ministers abdicate spiritual authority to secular counselors. This tragedy isn’t just a train wreck—it’s a snapshot of the conciliar abomination’s damnable betrayal of Catholic Tradition. Only valid priests administering true sacraments can offer real solace; everything else is Satan’s mockery.
Source:
Catholic Church provides pastoral care to victims of tragic train accident in Spain (ewtnnews.com)
Date: 20.01.2026