The document under consideration is a Latin apostolic letter issued by John XXIII on 19 April 1960, in which he ostensibly confirms and proclaims the Blessed Virgin Mary under the title “Help of Christians” (Auxilium Christianorum) as the principal heavenly patroness of the Diocese of Viedma (Argentina), granting her all liturgical honours proper to a primary diocesan patron.
John XXIII’s apostolic letter “Peculiare studium” (22 April 1960) designates St John Bosco as heavenly patron of all Spanish “young apprentices” (industrial trainees), praising Bosco’s pedagogical zeal and exhorting that youth formation in Spain be shaped toward “true human dignity” and religious piety amid modern dangers. It cloaks this gesture in solemn juridical language, decreeing liturgical patronage and privileges, while remaining entirely within the horizon of social-pastoral concern for workers and apprentices.
Ad perpetuam rei memoriam: this short Latin text of the usurper John XXIII, titled “Decus eximium,” confers upon the parish church of St. Wendelin in St. Wendel (Diocese of Trier) the title and privileges of a “minor basilica,” praising its Gothic architecture, the veneration of St. Wendelin’s relics, the pilgrimages, processions, and sacred ornaments, and juridically decreeing the new dignity with the usual formulae of perpetuity and nullification of contrary acts. In itself seemingly harmless and pious, this document is in reality a polished façade: a juridic ornament masking the already ongoing subversion of Catholic authority and doctrine by a paramasonic conciliar revolution, using the cult of saints and the language of Tradition as décor for an emerging neo-church opposed to the royal rights of Christ and the immutable Magisterium.
Ad perpetuam rei accusationem: this brief Latin act of John XXIII, entitled “Beati Caelites,” purports to confirm and (re)establish St Lawrence, St Adalbert, and St George as patrons of the diocese of Culm (Chełmno), and St Bernard as principal patron of Pelplin, using solemn juridical language to bind the faithful of that territory to this patronal order by alleged apostolic authority. It is presented as a serene liturgical-administrative provision, yet in reality it is one more brick in the new edifice in which the usurper exploits the venerable names of Martyrs and Confessors to clothe the conciliar revolution with borrowed sanctity and to normalize obedience to an authority that no longer professes the integral Catholic faith.
The document issued by John XXIII, titled “Monumentum pietatis,” confers upon the Cathedral of Trani (Tranensis) the title and juridical prerogatives of a Minor Basilica, praising its antiquity, artistic value, Marian dedication, the cult of Saint Nicholas the Pilgrim, and its significance as a spiritual and cultural center of Apulia; it frames this elevation as an expression of piety, continuity, and ecclesial honor, clothed in solemn canonical language and invoking “Apostolic authority” to grant rights and privileges associated with such a title.
The document “Quemadmodum Apostolici,” dated May 3, 1960 and issued under the name of John XXIII, announces the erection of a new Apostolic Delegation for Madagascar and the islands of Réunion and Mauritius, with its seat in Tananarive, granting to this body all the faculties and privileges usually pertaining to such delegations, and declaring its provisions firm, valid, and effective “in perpetuum,” notwithstanding any contrary dispositions.
The document entitled “EO INTENDENTES” (3 May 1960) by John XXIII reorganizes the so‑called Apostolic Delegation of “Eastern and Western British Africa,” renaming it “Apostolic Delegation of Eastern Africa” and redefining its territories (Sudan, Kenya and Zanzibar, Uganda, Tanganyika, Northern Rhodesia, Nyasaland, French Somaliland, Seychelles), under the competence of the Congregation for the Propagation of the Faith, declaring the act firm, valid, and binding for all. In one page of bureaucratic Latin, the conciliar revolution reveals, with chilling clarity, how ecclesiastical structures can be instrumentalized as a colonial administration for a future neo-church, while remaining almost entirely silent on the supernatural end of the Church and the rights of Christ the King.
Decet Nos is a brief Latin act of John XXIII that suppresses the name “Delegation of Dakar,” renames it “Delegation of West Africa,” and delineates its territorial scope (Senegal, Upper Volta, Ivory Coast, Dahomey, Guinea, Mauritania, Niger, Sudan, Togo, Ghana, Gambia, Sierra Leone) under the Sacred Congregation of Propaganda Fide, invoking the usual formulae of “Apostolic authority” to ensure its canonical effect and nullify contrary acts. This apparently technical rearrangement of diplomatic-ecclesiastical boundaries is in fact a revealing micro-manifesto of the new paramasonic regime: an administrative prelude to the conciliar revolution in which Africa is re-engineered as mission-field and laboratory for a humanist, de-Catholicized “Church of the New Advent.”
The document attributed to John XXIII, dated May 3, 1960, decrees, in solemn canonical style, the erection of the Apostolic Delegation of “Mediae Africae occidentalis” with its seat in Lagos, subject to the Congregation de Propaganda Fide, and comprising Nigeria, Cameroun, Gabon, Oubangui-Chari, Tchad, and central regions of the Congo. It presents this as an instrument for more effective pastoral governance and missionary expansion in Western Central Africa, invoking divine providence and the alleged care of “the universal Church.”
The text attributed to John XXIII, titled “Tot inter angustias,” proclaims that amidst worldly troubles the Blessed Virgin Mary, invoked as “Our Lady of Peace,” is confirmed as principal heavenly Patroness of the diocese of Trujillo in Venezuela. It rehearses Marian devotional language, notes the historic invocation “Regina Pacis” linked to the episcopal city and its main church, cites the request of Antonio Ignacio Camargo, and, invoking “Apostolic” authority, “confirms” and “again constitutes and declares” the Blessed Virgin Mary under this title as the diocese’s chief patron, granting all corresponding liturgical honors and privileges, with the usual sweeping canonical clauses of perpetual validity.
Beneath its pious surface, this act is one more juridical brick in the architecture of the conciliar revolution: a counterfeit “pontiff,” already preparing the demolition of the social Kingship of Christ, cloaks his usurpation in Marian language and pacifist rhetoric, evacuating true Catholic militancy and replacing it with sentimental irenicism and obedience to a neo-church which he and his successors would deform into an instrument of apostasy.
