The visit of Pope Leo XIV to Spain, marked by an extensive deployment of events, concerts, and merchandising, is analyzed for its capacity to present itself as a peacemaking institution in a turbulent political context. However, the need to address the Church's legacy, which includes cases of torture, pedophilia, conversion therapies, and stolen babies, is emphasized. It is argued that defending migrants' rights or preaching against polarization do not, in themselves, constitute a banner of progress, especially given the persistence of dehumanizing discourse.
The homophobic and misogynistic nature of the institution is recalled, reaffirmed during the visit with the condemnation of abortion and euthanasia. The Pope's statements in the Congress of Deputies, criticizing rights recognized in Spain, empty the defense of the right to life of meaning without considering the dignity of planned motherhood, free choice over one's own body, and the right to a dignified death. The demand for dignity also implies recognizing and compensating victims of torture and allowing access to archives for those who were stolen babies.
The papal discourse on unity, brotherhood, and respect is perceived as insufficient in the face of pedophilia cases. Statements on these abuses are described as euphemistic, suggesting an attempt to move past them without real commitment. It is stressed that these acts are not mere 'wounds' or 'moments of darkness,' but abuse and pedophilia.
“"There are victims like me who have decided to publicly report the abuses we have suffered because we want structural and systemic change. We don't just want good words, but decisive actions. The Pope does not want to meet with these activists because he knows we would ask him very uncomfortable questions he doesn't want to answer."
The Ombudsman estimates 440,000 victims of clerical violence in Spain, highlighting that abuses have been structurally reproduced and hidden rather than punished. This omission is contrasted with the punishment the Church applies to the union of consenting adults. The Pope's private meeting with a small group of victims is considered insufficient to repair the damages and prevent future abuses, as stated by the victims themselves, who express their desire for structural and systemic change, beyond mere words.
It is concluded that the Church does not seek profound modification but superficial adaptation to new times, maintaining its foundations. Historically, it has functioned more as an organism for moral and thought control than as a spiritual center. The author, an atheist, defends religious freedom as a personal matter, arguing that judgment, reasoning, and civic responsibility are sufficient to define what is 'good' or 'moral,' without resorting to religious dogma.
