EO INTENDENTES is a brief Latin act of John XXIII that:
– suppresses the previous title “Delegatio Apostolica Africae Orientalis et Occidentalis Britannicae,”
– renames it “Delegatio Apostolica Africae Orientalis,”
– and redefines its territorial scope to cover Sudan, Kenya and Zanzibar, Uganda, Tanganyika, Northern Rhodesia, Nyasaland, French Somaliland, and Seychelles,
all “to promote and govern” missionary work so that peoples “may be led” from “pagan superstitions” to the knowledge and worship of the one true God and aggregation to the Church.
This seemingly administrative text, signed “motu proprio, certa scientia ac matura deliberatione” by John XXIII, is in reality a juridical brick in the construction of the conciliar sect’s colonial apparatus in Africa, cloaking an approaching revolution of apostasy under vestiges of missionary zeal.
Jurisdictional Engineering in the Shadow of Imposture
From the perspective of integral Catholic faith, the date and the signer are decisive. In 1960 the See of Peter is already claimed by John XXIII, the initiator of the revolutionary Vatican II, the man who convoked the “pastoral” council which would enthrone religious liberty, false ecumenism, and the cult of man against the solemn condemnations of Pius IX, Leo XIII, St. Pius X, Pius XI, and Pius XII. An act issued “motu proprio… deque Apostolicae potestatis plenitudine” by an antipope is not a neutral administrative tidying; it is an assertion of a usurped authority, projected over vast mission territories that had been entrusted for decades to true popes and to missionaries of the integral Catholic faith.
The text reads:
For the perpetual record. — With the aim that the peoples, having rejected the darkness of pagan superstition, may be led to the knowledge and worship of the one true God and be aggregated to the Church, the guardian of the Faith and saving Mother, we provide with solicitous care those things which seem more apt to promote and govern the missionary work.
At first glance, the formula echoes genuine Catholic doctrine: one true God, rejection of superstition, the Church as *custos Fidei* and *Mater salutifera*. But coming from the very lips which will soon elevate “religious freedom” and “dialogue” with all cults, this language functions as theological camouflage. The key to this document is not its pious phrases, but its context and its silence.
Factual Level: A Missionary Map for a New Religion
On the factual plane, the act:
– abolishes the older, British-colonial delimited Delegation;
– establishes a rebranded Apostolic Delegation of Eastern Africa;
– subjects a broad list of territories to this Delegation, under the Propaganda Fide dicastery.
In itself, pre-1958 Catholic tradition knew such acts as normal: Rome organizes missionary jurisdictions to ensure discipline, orthodoxy, and the extension of the *Unbloody Sacrifice of Calvary* and the sacraments. However, several elements, when read in light of the approaching conciliar revolution, become symptomatic.
1. The timing:
– 1960 is precisely when the so-called “aggiornamento” ideology is being structured. The same man who signs EO INTENDENTES is preparing to convoke Vatican II (announced in 1959), to rehabilitate condemned errors, and to open the doors to the “modern world” anathematized by the Syllabus of Pius IX.
– Thus, African mission territories are being juridically positioned under the authority of one who will soon bind them to a different religion under the same external labels.
2. The instrument:
– The document invokes the plenitude of apostolic power:
“motu proprio, certa scientia ac matura deliberatione Nostra, deque Apostolicae potestatis plenitudine”.
– If John XXIII is a manifest heretic and architect of the conciliar revolt, then, according to the consistent doctrine summarized by Bellarmine and the theologians recalled in the Defense of Sedevacantism file, he cannot hold papal jurisdiction (*non potest esse caput qui non est membrum* – he who is not a member cannot be the head). His attempt to reorganize missions is the gesture of a usurper.
3. The functional consequence:
– Missionary clergy and faithful in these territories are thereby gradually tied to a chain of command that will soon promulgate a new “Mass,” new doctrines on religious liberty, ecumenism, and collegiality. EO INTENDENTES is part of the infrastructural groundwork ensuring that once the council’s errors are unleashed, they will have immediate hierarchical channels to infiltrate and deform Africa.
Under true Catholic doctrine, missionary structures exist to defend and propagate the one true Faith, defined and guarded without evolutionism. Here, the same structures are being silently repositioned to receive a future heterodox program.
Linguistic Level: Pious Vocabulary as Camouflage for Subversion
The language of EO INTENDENTES is externally traditional, but its rhetoric, read against what followed, is profoundly duplicitous.
1. Invocation of authentic missionary goals:
– The act speaks of:
“populi, reiectis superstitionis ethnicae tenebris, ad unius veri Dei notitiam eultumque traducantur et Ecclesiae… aggregentur”
(“peoples, having rejected the darkness of ethnic [pagan] superstition, may be led to the knowledge and worship of the one true God and be aggregated to the Church”).
– This is precisely what Pius XI teaches in *Quas Primas*: peace and salvation only in the Kingdom of Christ, and that both individuals and states must submit to His social Kingship.
2. But the looming betrayal:
– Within a few years, the conciliar sect born under John XXIII will proclaim:
– that false religions are carriers of “elements of sanctification”;
– that the state must no longer recognize the Catholic religion as the only true religion (error 77 in the Syllabus is practically enthroned);
– that “dialogue” replaces conversion as the operative paradigm.
– Thus, the language here functions as a mask. While EO INTENDENTES verbally condemns “superstitio ethnica,” the conciliar program will accord to those very cults a pseudo-theological dignity through “interreligious dialogue,” contradicting the Syllabus of Errors and denying the exclusive rights of Christ the King so solemnly proclaimed in *Quas Primas*.
3. Legal absolutism in service of a false authority:
– The closing paragraphs use classic papal legal formulae, declaring all contrary attempts void:
We decree that these Letters shall be firm, valid and effective… and that anything attempted contrary to these provisions, knowingly or unknowingly, by any authority whatsoever, shall be null and void.
– Such juridical solemnity, appropriate in the mouth of a true pope, here reveals its sinister inversion: the antipope uses the precise dress of pontifical authority to entrench his control over mission territories, intending to subject them to coming doctrinal novelties.
The contrast between “Catholic-sounding” rhetoric and anti-Catholic praxis is the signature of Modernism condemned by St. Pius X in *Pascendi* and *Lamentabili sane exitu*: the language of faith is retained while its substance is subverted. EO INTENDENTES is an early example of this tactic applied at the structural level.
Theological Level: Severing Missions from the Kingship of Christ
Measured exclusively by the pre-1958 magisterium (the only admissible norm), the theological core of the text’s omissions is devastating.
1. Absence of the social Kingship of Christ:
– Genuine missionary acts must be ordered explicitly to:
– the conversion of persons and societies to the Catholic Church;
– the public recognition of Christ’s reign over law, education, and civil order, as taught in *Quas Primas*:
– peace and order come only when individuals AND states submit to the Kingship of Christ.
– EO INTENDENTES speaks generically of “leading” peoples to the knowledge and worship of the one true God and aggregating them to the Church, but:
– it is entirely silent on the duty of African nations to recognize Catholicism as the only true religion;
– it does not affirm the obligation to extirpate idolatry publicly and to form explicitly Catholic states.
– This silence is no accident; it anticipates Vatican II’s betrayal in Dignitatis humanae, which contradicts Pius IX’s condemnation of religious indifferentism and the separation thesis (Syllabus, 15–18, 55, 77–80).
2. Silence regarding sacraments, the Most Holy Sacrifice, and the state of grace:
– The text never once mentions:
– the *Most Holy Sacrifice*;
– the necessity of baptism for salvation;
– the state of grace;
– the danger of hell;
– the need to uproot superstition and error by preaching the full dogma.
– Instead, it reduces the missionary-objective formula to a bureaucratic administrative act:
– new borders, new title, Propaganda Fide competency.
– For integral Catholic theology, such abstraction from the sacramental and eschatological dimensions is intolerable. Missionary jurisdiction divorced from explicit reference to the sacraments and doctrinal militancy is not Catholic but naturalistic apparatus-management.
3. Implicit ecclesiological deformation:
– The Church is called “guardian of the Faith and saving Mother” (true in itself), but EO INTENDENTES is signed by the very agent through whom the conciliar sect will:
– dilute dogma under a so-called “hierarchy of truths”;
– recognize heretical communities as “sister churches”;
– and treat the one true Church as a mere “people of God” diffused in false religions.
– Thus, the act quietly detaches the noble titles of the Church from their pre-1958 doctrinal content, placing them in the mouth of one who will immediately contradict them in practice.
4. Canonical incoherence in light of heresy:
– According to Canon 188.4 (1917 Code), public defection from the faith vacates ecclesiastical office by the fact itself.
– Once John XXIII publicly promotes and protects doctrines previously condemned as Modernism and liberalism, his claim to papal jurisdiction collapses.
– If he lacks true jurisdiction, then acts like EO INTENDENTES are at best acts of a parallel, human organization—what may be accurately termed a “conciliar sect” or “neo-church”—attempting to take possession of the missionary structures built by the true Church.
In short, theology unmasks EO INTENDENTES: beneath acceptable phrases lies the silent relocation of African missions under a counterfeit authority preparing to impose a counterfeit religion.
Symptomatic Level: Africa as a Laboratory of the Conciliar Sect
EO INTENDENTES is symptomatic of deeper disorders fundamental to the conciliar revolution.
1. Continuity of form, rupture of substance:
– The document imitates classical papal style: Latin, solemn dating at St. Peter’s, the Fisherman’s Ring, consultation of Propaganda Fide.
– Yet, as St. Pius X diagnosed, Modernism hides within Catholic structures, words, and rites, proceeding to transform them from within (*Pascendi*: Modernists are the Church’s worst enemies precisely because they hide inside).
– Here, the African missionary framework is maintained externally while internally being subordinated to the agent of an impending doctrinal auto-demolition.
2. Colonial-political recalibration serving a new ideology:
– The very act of decoupling the Delegation’s title from “Oriental and Western British Africa” aligns with the decolonization wave:
– On a natural level, adapting ecclesiastical circumscriptions after political changes is legitimate.
– But in the conciliar context, such reconfiguration becomes an opportunity to fuse the Church’s presence with the ideology of the new secular, “pluralist” states, instead of demanding they submit to Christ the King.
– The silence on the necessity that these nations be officially Catholic reveals that the Delegation is being molded to coexist with religious indifferentism—precisely what the Syllabus and *Quas Primas* anathematize.
3. Preparation for liturgical and doctrinal corruption:
– Jurisdictional control is a precondition for the imposition of the future synthetic rites and teachings:
– The territories listed would soon receive the fabricated “New Mass” and the entire package of false ecumenism and religious liberty.
– EO INTENDENTES thus functions as a logistical precursor: ensuring Africa is integrated into the chain of command of the Church of the New Advent.
– The faithful in these lands, many of them simple and trusting, were thereby placed under authorities who would use the venerable language of “mission” to serve a different gospel.
4. Absence of any warning against Masonry, Modernism, or syncretism:
– Pius IX, in the Syllabus and other documents cited in the provided file, explicitly unmasks the masonic sects as the architects of the war against the Church.
– St. Pius X in *Lamentabili sane* and *Pascendi* condemns the very principles later adopted by Vatican II.
– EO INTENDENTES does not reiterate these warnings; it does not caution African missions against modernist theology, secularist states, or interreligious syncretism.
– This silence is “the gravest accusation”: at the very hour when modernist infection is about to be imposed universally, the supposed “Apostolic” act concerning strategic mission territories says nothing to defend them from the coming apostasy.
Exposure of Bankruptcy: Cloaked Apostasy in Missionary Garb
When torn away from sentimentalism and read strictly under the light of unchanging Catholic doctrine before 1958, EO INTENDENTES reveals:
– a usurped authority (John XXIII) using authentic papal juridical forms;
– to rearrange genuine missionary structures;
– without reaffirming the non-negotiable principles of:
– exclusive salvation in the Catholic Church,
– the social Kingship of Christ,
– the duty of states and peoples to abjure errors and superstitions, not merely “dialogue” with them;
– the centrality of the *Most Holy Sacrifice* and the sacraments for true conversion;
– vigilant rejection of Modernism, liberalism, and masonic civil religion.
Instead, we see a sterile act of ecclesiastical bureaucracy whose language of evangelization is instrumentalized as a prelude to a new program diametrically opposed to the Magisterium of Pius IX to Pius XII.
The theological and spiritual bankruptcy lies precisely here:
– The act pretends to serve the missions, but:
– prepares them to receive a council that will deny in practice the condemned theses of the Syllabus;
– binds them to an authority that, by manifest heresy, cannot hold the Keys.
– It speaks of the one true God, while preparing a system that later will praise non-Christian cults as “ways” to Him.
– It asserts plenitude of power to redraw boundaries, while that very plenitude is being perverted to dethrone Christ in public life and in the liturgy.
Qui non est mecum, contra me est (“He that is not with Me, is against Me”): a missionary jurisprudence placed at the service of an antichristic revolution is not neutral; it becomes an instrument against Christ.
Thus EO INTENDENTES, far from being an innocuous technical decree, is a small but telling fragment of the systematic occupation of the visible structures of the Church by a parallel pseudo-church—a paramasonic organism exploiting Catholic forms to propagate a new religion over the very continents once consecrated by the blood of true missionaries.
Source:
Eo intendentes (vatican.va)
Date: 08.11.2025