The document issued under the name of John XXIII on June 18, 1959, entitled “Portus Alexii et Vevakensis,” is a juridical act restructuring mission territories in Papua New Guinea: carving out three new apostolic vicariates (Goroka, Mount Hagen, Lae) from the existing vicariates of Portus Alexii (Alexishafen) and Vevak, and entrusting them respectively to the Society of the Divine Word and the Missionaries of Mariannhill. It wraps a purely administrative partition in solemn formulae of papal authority, invoking the universality of Christ’s redemption and the extension of the Church to all nations as its theological preamble, and concludes with standard canonical clauses concerning execution, authenticity, and penalties.
Apostolic Vicariates as Stage-Set for a Revolutionary Counter-Church
The text appears, at first sight, as a conventional pre-1958 missionary constitution. In reality, it is an early juridical brick in the edifice of the conciliar sect, issued under the usurper John XXIII, whose entire “pontificate” inaugurated the demolition of the visible Catholic order. The ostentatious canonical solemnity serves here as camouflage: beneath the language inherited from true pontiffs, we see the retooling of the missionary structures to incubate the future Ecclesia Nova (the “Church of the New Advent”) and to neutralize the militant demands of the Social Kingship of Christ.
Instrumentalizing Missionary Expansion for a Coming Apostasy
At the factual level, the document:
– Separates the civil district “Eastern Highlands” from Portus Alexii to form the Vicariate of Goroka, entrusted to the Society of the Divine Word.
– Separates “Western Highlands” from Vevak and Portus Alexii to form the Vicariate of Mount Hagen, likewise entrusted to the same Society.
– Separates the “Morobe” district from Portus Alexii to form the Vicariate of Lae, entrusted to the Mariannhill Missionaries.
– Confers on these vicariates the usual rights and obligations of apostolic vicariates according to the 1917 Code, delegating execution to Romolo Carboni, apostolic delegate.
Taken in isolation from history, such acts could be read as legitimate missionary provisioning. But history is not neutral:
– John XXIII is the inaugurator of the conciliar revolution; his convocation of Vatican II, his protection and promotion of condemned modernists, and his programmatic aggiornamento are objectively and verifiably opposed to the anti-modernist magisterium of St. Pius X, Pius XI, and Pius XII (cf. Lamentabili, Pascendi, Quas Primas).
– Structures erected under a usurper and bent towards his ecclesiological vision are not innocent. They are designed as channels through which the future neo-church will flow.
The document’s own opening reveals the dissonance. It invokes Psalm II:
“Ask of Me and I will give Thee the nations for Thy inheritance and the ends of the earth for Thy possession.”
Yet nowhere is there even a hint of the integral consequence drawn by authentic magisterium: that these nations are obliged to submit publicly, socially, juridically to the reign of Christ the King.
Contrast with Pius XI who, in Quas Primas, teaches that peace and order cannot exist until individuals and states recognize and obey the kingship of Christ; that the Church must demand full freedom and independence from secular power; that civil rulers have a duty to honour Christ and His Church publicly. Here, instead, the universality of Christ is reduced to a missiological platitude—a safe, de-supernaturalized introduction to a purely bureaucratic decree.
The constitution is thus an archetype of how, under an apparently traditional skin, the conciliar project begins to:
– Reconfigure territories in line with modern state borders and development schemes.
– Entrust vast regions to religious congregations already permeated by progressive tendencies.
– Lay uniform, centralized structural groundwork that will seamlessly receive the new, heretical ecclesiology of Vatican II.
Sanctified Bureaucracy Without Supernatural Combat
The linguistic texture is revealing.
– The text speaks of the “prophetic voice” of the Psalm, of Christ’s universal redemption, and of the apostolic mission “to all nations.”
– It notes that in New Guinea “the blood of so many most holy men” was shed, leading to “fresh growth of Catholic affairs,” hence the erection of new particular churches.
Yet:
– There is no explicit confession that outside the Catholic Church there is no salvation (extra Ecclesiam nulla salus), though this is the dogmatic foundation of missions (cf. the constant magisterium, Florence, and papal teaching prior to the conciliar deviations).
– There is no assertion that the end of missions is the conversion of pagans to the one true Church and the extirpation of idolatry, false cults, and superstition.
– There is no reminder that temporal powers and cultures are to be judged and corrected by divine law, not flattered and baptized under the slogan of “inculturation.”
– There is no call to establish the public, social reign of Christ in laws, institutions, education, as Pius XI demands.
– There is complete silence about the danger of modern errors, of Freemasonry, of syncretism, of liberalism, though Pius IX in the Syllabus unmasks secret societies and laicism as instruments of the “synagogue of Satan” subverting the Church and states.
Instead, we find sterile, juridical formulae:
the erection of vicariates, assignment to congregations, the standard clauses annulling all contrary dispositions.
This is more than style; it is the symptom of an ecclesiastical mentality that no longer thinks in terms of supernatural warfare, dogmatic clarity, and the rights of God, but in terms of administrative development and territorial management. The omission of the explicitly supernatural finalities is not neutral; *tacere in docendo est consentire errori* (to be silent in teaching is to consent to error).
From Missionary Martyrdom to Pastoral Engineering
The preamble’s mention of “the blood of very holy men” once shed in New Guinea is not developed as true Catholic tradition would require.
Authentic doctrine uses martyr blood to:
– Emphasize fidelity to dogma against idols and false worship.
– Demand the same unwavering confession from new converts, even against indigenous customs opposed to the natural and divine law.
– Affirm that the missionary Church must form Catholic societies ordered under Christ, not anthropological museums of pre-Christian rites.
Here, however, the martyrs are a rhetorical preface to justify territorial rearrangement. There is no:
– insistence on maintaining the integrity of doctrine against modernist relativism;
– warning against “religious liberty” in the condemned liberal sense (Syllabus, propositions 15–18, 77–80);
– condemnation of any idea that pagan religions are valid paths to God or that “dialogue” replaces conversion.
Such silence, on the eve of Vatican II, becomes criminal: precisely when modernism condemned by St. Pius X erupts again, the text refuses to wield the weapons solemnly forged in Lamentabili and Pascendi. Instead of echoing those authoritative condemnations, it creates missionary structures that will shortly be colonized by the very errors previously anathematized.
Lex Orandi Betrayed: The Authority Formula as Mask
The constitution is saturated with classic formulae of papal authority:
– “Nostra summa et apostolica auctoritate haec decernimus ac iubemus…”
– The threat of sanctions for whoever disregards the decree.
– The standard confirmation that all contrary dispositions are derogarated.
In themselves, such formulae express sound canonical principle: the Pope possesses full and supreme jurisdiction; his solemn constitutions bind and override lower norms.
But in the mouth of a manifest modernist usurper, the very solemnity becomes a mask and an abuse:
– Authentic pontifical authority is bound in se to the deposit of faith. A supposed “pope” who convokes a council to reconcile the Church with liberalism and modern civilization condemned by Pius IX (Syllabus 80) and by Leo XIII and Pius X, and who promotes men imbued with condemned errors, cannot wield these formulae to reorient the Church without betraying the conditions of his office.
– The deployment of full canonical solemnity in a purely administrative text, while simultaneously preparing the greatest doctrinal subversion in centuries, reveals the duplicity of the conciliar project: preserve the external shell of juridical continuity while emptying its doctrinal content.
Thus, this constitution illustrates a central tactic of the conciliar sect: *continuity of forms, rupture of substance*. That very tactic is the essence of Modernism as unmasked by St. Pius X: the corruption of doctrine under the appearance of Catholic vocabulary and institutions.
Silence on the Kingship of Christ and the Syllabus: A Condemnation by Omission
Measured against integral pre-1958 doctrine, the omissions are deafening and self-indicting.
1. No demand that new vicariates work to establish the public reign of Christ the King, though Quas Primas insists that true peace and order in nations are impossible without this; that rulers must subject their laws to Christ’s law; that secularism and laicism are a “plague.”
2. No reference to the condemned liberal thesis of religious indifferentism, even as the colonial and post-colonial milieu of New Guinea was already permeated with Protestant sects and pagan practices. There is no call for the rejection of the idea that “every man is free to embrace and profess that religion which he shall consider true” (condemned in the Syllabus).
3. No warning against the masonic, naturalistic, and communistic forces denounced repeatedly by Pius IX, Leo XIII, and successors as conspirators against both Church and Christian society. This is particularly striking given that the 19th- and early 20th-century magisterium explicitly linked missionary and social action with resistance to such sects.
4. No affirmation that the Church is a perfect society with innate rights, not at the disposal of civil power (Syllabus 19, 55); instead, the territorial language quietly synchronizes ecclesiastical jurisdictions with modern political districts, foreshadowing the later capitulation to secular “human rights” ideology and “religious liberty” as defined by the conciliar sect.
This silence is not the silence of a local, technical decree; it is the silence of an incipient apostasy that prefers bureaucratic neutralities to militant doctrine. *Quod tacitum est, vel neglegitur vel reicitur* (what is left unspoken is either neglected or rejected). The result is a missionary structure perfectly suited to be flooded by post-1965 false ecumenism, inculturationist syncretism, and sacramental profanations.
Mission Territories Prepared for Post-Conciliar Subversion
Symptomatically, the choice and positioning of actors matters.
– The Society of the Divine Word, already leaning towards anthropological accommodation, becomes the primary force in Goroka and Mount Hagen; Mariannhill in Lae. After the conciliar revolution, these very fields become laboratories of:
– vernacularized pseudo-liturgies,
– liturgical dance,
– syncretic rituals assimilating pagan motifs,
– practical religious indifferentism under the pretext of “respect for culture” and “dialogue.”
This constitution provides the canonical framework enabling exactly that:
– By elevating and stabilizing these mission territories as structures directly molded by the conciliar usurper’s policy, they become assimilated into the orbit of the future “Church of the New Advent.”
– The language insisting on obedience to this act, under threat of penalties, becomes tragically ironic: souls are bound to organizational forms that will soon serve as transmission belts for doctrinal and liturgical corruption.
One sees here the pattern typical for the paramasonic structure which later occupies the Vatican:
– Step 1: employ entirely orthodox-sounding categories and canonical acts.
– Step 2: place them under the direction of men and institutions predisposed to modernist evolution.
– Step 3: once Vatican II and its aftermath arrive, use these established channels to dissolve the remnants of integral faith.
Abdication of the Duty to Guard Against Modernism
St. Pius X in Lamentabili and Pascendi imposes on the hierarchy a grave obligation to detect, expose, and extirpate modernist infiltration, especially in biblical, theological, and pastoral work. This constitution, dated 1959, stands at a crossroads:
– The neo-modernists are no longer operating only underground; they are already embedded in seminaries, universities, and congregations.
– A true pope, faithful to his predecessors, would have corroborated and applied the anti-modernist discipline with greater vigor than ever, especially in mission fields exposed to liberal colonial administrators, Protestant propaganda, and anthropological romanticism.
Instead, John XXIII—who in fact dismantles the anti-modernist oath and rehabilitates many whose ideas are congruent with the condemned propositions—issues a document that deploys the outer shell of Tradition while internally rewiring the missionary map for the post-conciliar future. There is:
– no insistence on the anti-modernist safeguards;
– no warning against the evolution of dogma, the relativization of doctrine, false ecumenism, or religious liberty—all explicitly rejected by the pre-1958 Magisterium;
– only a smooth institutional expansion that will soon be filled with new content hostile to the deposit of faith.
Thus the constitution is not “merely administrative.” It is a concrete manifestation of the emerging betrayal: using papal forms to prepare a non-Catholic content.
Jurisdiction Without Faith: A Legal Shell Serving a Counterfeit Church
On the theological level, ecclesiastical jurisdiction is ordered to one end: the salvation of souls through the unaltered Catholic faith, valid sacraments, and submission to Christ the King. When the one purporting to exercise supreme jurisdiction simultaneously inaugurates a council that:
– legitimizes religious liberty in the liberal sense,
– exalts false ecumenism,
– dilutes the necessity of conversion to the one Church,
– opens the gates to liturgical disfiguration and sacrilege,
then his acts, including this constitution, must be read as elements in a systemic inversion.
Here, the solemn threats:
whoever despises or opposes these decrees will incur the penalties established against those who disobey the commands of the Supreme Pontiffs
are turned upside down: the true gravity lies in the fact that these very commands are instrumental in leading souls into communion with a structure which, after 1962–1965, manifests itself as doctrinally divergent from the perennial magisterium.
The constitution, therefore, is spiritually and theologically bankrupt not because territorial organization is evil in itself, but because:
– It presupposes as “Supreme Pontiff” one whose program, verifiable from his public acts, contradicts the solemn anti-modernist condemnations.
– It establishes and binds mission territories into the juridical fabric of what will become a demonstrably heterodox conglomerate, the conciliar sect.
– It is entirely devoid of militant doctrinal clarity, the assertion of the Kingship of Christ, and the explicit rejection of liberal and modernist errors, all of which are indispensable in authentic missionary legislation.
In short, we have a legally impeccable shell animated by a principle of doctrinal decomposition.
Conclusion: A Neo-Church Blueprint Draped in Catholic Latin
Viewed from integral Catholic doctrine prior to 1958:
– The use of Psalm II and of missionary rhetoric without the explicit affirmation of exclusive Catholic truth and the rights of Christ the King is a reduction of supernatural truth to generic religiosity.
– The careful synchronization of vicariates with civil districts, the entrusting to congregations later complicit in post-conciliar novelties, and the silence regarding modernist and liberal dangers expose the naturalistic and accommodationist spirit behind this act.
– The solemn canonical language, severed from fidelity to the anti-modernist magisterium, is a weapon turned against the faithful: it constructs the scaffolding for the post-conciliar abomination within which pseudo-sacraments, syncretism, and doctrinal indifferentism will be spread under Catholic names.
What poses as prudent missionary governance is, in reality, a stage-setting gesture of the nascent neo-church: a meticulously phrased administrative step paving the way for systemic apostasy. The theological and spiritual void at its core is its most damning feature.
Source:
Portus Alexii et Vevakensis (Gorokaensis, Montis Hagensis, Laensis) – Constitutio Apostolica quibusdam territoriis a Vicariatibus Apostolicis Portus Alexii et Vevakensi detractis, novi quidam Apostoli… (vatican.va)
Date: 11.11.2025