Spanish “Bishop” José Ignacio Munilla of Orihuela-Alicante, Spain, has denounced a new legislative bill in Spain that would criminalize so-called “conversion therapy,” claiming it constitutes “religious persecution” of Catholics with same-sex attractions who seek to live chastely. The bill, passed by the lower house of the Spanish Congress of Deputies, would impose prison sentences of six months to two years and professional disqualification for up to five years on anyone who “applies or carries out… acts, methods, programs, techniques, or procedures of aversion or conversion… intended to modify, suppress, eliminate, or deny their sexual orientation, sexual identity, or gender expression.” Munilla argued on Radio María Spain that “so-called conversion therapy doesn’t exist” and called it “an ideological construct of an anti-Christian lobby.” He further stated: “Deep down it’s religious persecution” and vowed: “We will not stop accompanying homosexual persons who seek the Church’s accompaniment in order to live chastely.” While Munilla’s defense of the Church’s moral teaching on chastity appears commendable on the surface, his entire discourse operates within the framework of the post-conciliar apostasy, rendering his protest ultimately impotent and symptomatic of the very disease he claims to oppose.
The Bankruptcy of Post-Conciliar Ecclesial Authority
José Ignacio Munilla is not a bishop of the Catholic Church in any meaningful theological sense. He is a hierarch of the conciliar sect, a structure erected upon the ruins of the Catholic Church after the revolutionary coup of Vatican II. His episcopal consecration traces its lineage through the apostate “pontificate” of John XXIII and his successors, including the current usurper “pope” Leo XIV (Robert Prevost), and employs the defective 1968 ordination rite that renders sacraments suspect at best and invalid at worst. When Munilla speaks of “the Church,” he refers not to the Mystical Body of Christ founded upon the Rock of Peter and governed by the unchanging Magisterium, but to the abomination of desolation standing in the holy place — a paramasonic structure waging war against the Faith for over six decades.
The “clergy” of this neo-church have systematically dismantled Catholic doctrine, liturgy, and discipline. They have surrendered the Social Reign of Christ the King — that without which no individual conversion has lasting foundation. Pius XI taught in Quas Primas (1925) that Christ’s kingship extends over all nations, and that states have the duty to publicly honor Him. The conciliar sect explicitly repudiated this teaching, embracing instead the very liberalism, secularism, and religious indifferentism that the Syllabus of Errors condemns. Munilla’s protest against one manifestation of this apostasy — the criminalization of chastity — while remaining silent on the root cause, is like a doctor treating a symptom while feeding the disease.
The Omission of the Social Reign of Christ the King
The gravest silence in Munilla’s discourse is his complete failure to identify the true nature of the conflict. He calls the Spanish law “religious persecution” but does not name the only solution: the public and social reign of Christ the King over Spain and all nations. Pius XI warned in Ubi Arcano Dei Consilio that when Christ and His law are removed from civil legislation, “the foundations of that authority were destroyed” and “the entire human society had to be shaken.” The Spanish bill against chastity is not an aberration — it is the logical consequence of the secularism that the conciliar sect itself embraced when it endorsed religious liberty in Dignitatis Humanae (1965), a document condemned in advance by every pope from Gregory XVI to Pius XII.
Munilla cannot coherently oppose this law because he belongs to the very system that made it possible. The conciliar sect’s acceptance of the separation of Church and State, its endorsement of religious liberty as a human right, and its embrace of “dialogue” with the modern world have created the ideological framework in which chastity can be criminalized. As the Syllabus of Errors (1864) teaches, proposition 77 — that “it is no longer expedient that the Catholic religion should be held as the only religion of the State” — was condemned as an error. Yet this condemned proposition is the foundation of the conciliar sect’s entire political philosophy. Munilla protests the fruit while watering the roots.
The Language of Naturalistic Pastoral Care
Munilla’s vocabulary reveals his formation in the post-conciliar seminary system. He speaks of “pastoral accompaniment,” “living chastely,” and “the Church’s accompaniment” — language borrowed from the therapeutic, naturalistic framework of modernist pastoral theology. Nowhere does he speak of the supernatural virtues of temperance and chastity, of the necessity of sanctifying grace, of the sacraments as the ordinary means of conquering sin, or of the reality of mortal sin and eternal damnation. His discourse could be delivered by any liberal Protestant pastor or secular psychologist — it is stripped of the supernatural dimension that is the very essence of the Catholic priesthood.
The true Catholic approach to persons with same-sex attractions is not “accompaniment” in the modernist sense of affirming their subjective identity while gently suggesting behavioral modifications. It is the call to conversion — metanoia, a radical turning away from sin and toward Christ through faith, baptism, and the life of grace. St. Paul writes: “Neither the sexually immoral, nor idolaters, nor adulterers, nor men who practice homosexuality… will inherit the kingdom of God” (1 Cor. 6:9-10), and immediately adds: “And such were some of you. But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God” (v. 11). The power of the Most Holy Sacrifice of the Mass, the grace of Confession, and the life of prayer and mortification — these are the means Christ established. Munilla’s therapeutic language obscures this supernatural reality.
The Incoherence of “Resistance” Within the Conciliar Sect
Munilla declares: “We must obey God rather than men” and vows not to stop accompanying those who seek chastity. But what does this mean in practice? Will he defy the Spanish state and face imprisonment? Will he establish clandestine networks of true Catholic pastoral care? The history of the conciliar sect suggests otherwise. When the French government passed similar legislation, when Canadian “bishops” faced the same challenge, when Australian states criminalized Christian teaching on sexuality — the conciliar “hierarchy” issued statements, filed legal challenges, and ultimately complied. The pattern is always the same: verbal protest followed by practical surrender.
Moreover, Munilla’s own diocesan structures are saturated with the very ideology he claims to oppose. The conciliar sect has systematically promoted homosexual clergy, tolerated “gay Catholic” organizations like New Ways Ministry (founded by the notorious “sister” Jeannine Gramick and “father” Robert Nugent), and implemented “safe environment” programs that have done nothing to address the homosexual predator crisis that has devastated the neo-church. Munilla himself operates within a system where active homosexual clergy serve openly, where “blessing” of same-sex unions has been authorized by the antipope, and where the Catechism’s teaching on homosexuality is routinely ignored in practice. His protest is not resistance — it is the management of dissent within the apostate structure.
The Infiltration Munilla Refuses to Name
Munilla states: “The LGBT lobby has infiltrated many sectors of the Church, and that is what should concern us.” This statement, while superficially true, is profoundly dishonest. The infiltration of homosexual networks within the conciliar sect is not a recent phenomenon to be deplored — it is the natural fruit of the revolution itself. Vatican II’s dismantling of seminary discipline, its rejection of the Church’s traditional moral teaching, its embrace of the world, and its replacement of the supernatural with the natural created the conditions for the homosexual infiltration that Munilla now laments.
St. Pius X, in Lamentabili Sane Exitu (1907), condemned the modernist proposition that “the organic structure of the Church is subject to change, and the Christian community, like the human community, is subject to continuous evolution” (proposition 53). The conciliar revolution applied this condemned principle to the Church’s entire structure, and the result is the neo-church Munilla serves — a structure where the LGBT lobby is not an alien invader but a native growth. The conciliar sect’s embrace of religious liberty, its dialogue with the world, and its naturalistic pastoral theology created the ideological space in which the LGBT agenda could flourish within the structures occupying the Vatican.
The Duty of True Catholics
The crisis Munilla describes is real, but his diagnosis is false and his prescription is impotent. The criminalization of chastity in Spain is not a problem to be managed by the conciliar sect — it is a judgment upon that sect’s apostasy. When a nation publicly repudiates Christ the King, when its laws contradict the divine law, the remedy is not “dialogue” or “accompaniment” but the restoration of the Social Kingship of Christ and the conversion of society to the Catholic faith.
True Catholics — those who profess the integral faith and reject the conciliar apostasy — must recognize that Munilla’s protest, however sincere it may appear, is ultimately a defense of the conciliar system’s right to exist within the liberal order. The conciliar sect wants to be tolerated by the very system that is destroying Christendom. It wants “religious liberty” — the right to operate its schools, hospitals, and “parishes” without state interference — while the state simultaneously criminalizes authentic Catholic moral teaching. This is incoherent and impossible.
The solution is not to beg the Spanish state for tolerance but to proclaim, with Pius XI, that “the entire human race is subject to the authority of Jesus Christ” and that states have the duty to “publicly honor Christ and obey Him.” The solution is the Most Holy Sacrifice of the Mass — the true propitiatory sacrifice of Calvary, not the Protestant memorial service of the Novus Ordo — offered for the conversion of sinners and the restoration of Christ’s reign. The solution is the sacraments as Christ instituted them, administered by validly ordained priests in communion with the true Church. The solution is the uncompromising proclamation of the Gospel — including the hard truths about sin, repentance, and hell — without which no authentic pastoral care is possible.
Munilla’s protest is the cry of a man who sees the walls closing in but refuses to acknowledge that he is trapped in the wrong building. The conciliar sect is not the Catholic Church, and its “bishops” cannot save what they have spent sixty years destroying.
Source:
Spanish bishop says new bill persecutes same-sex-attracted Catholics who want to live chastely (ewtnnews.com)
Date: 29.06.2026