Apostolic Constitutions

A solemn scene depicting the Apostolic Vicariate of Luebo in the Belgian Congo, with indigenous clergy and missionaries overseeing a territorial division under John XXIII.
Apostolic Constitutions

Luluaburgensis (1959.04.25)

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The text published under the name of Ioannes XXIII and titled “LULUABURGENSIS (LUEBOËNSIS)” announces the territorial division of the Apostolic Vicariate of Luluaburg in the Belgian Congo and the erection of a new Apostolic Vicariate of Luebo, entrusted explicitly to the indigenous clergy, with precise geographic boundaries set by rivers and administrative limits, and executed under the supervision of Alfred Bruniera and Bernard Mels, in continuity with Roman central administration and the Congregation de Propaganda Fide. It presents this bureaucratic restructuring as an expression of the expansion of the “Kingdom of Christ” and the life of the “Church” in mission lands.

A reverent depiction of the establishment of the Ruthenian Byzantine-rite exarchate in Munich in 1959, with Eastern Catholic faithful kneeling in prayer before a traditional altar.
Apostolic Constitutions

Exarchia in Germania (1959.04.17)

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The constitution under review announces the erection of a Ruthenian Byzantine-rite exarchate in Germany, directly subject to the Roman See, with its seat in Munich, formed for those Eastern faithful displaced by war, and entrusted to an exarch bound to preserve rites and discipline according to Eastern usage while sending candidates for the priesthood to Rome.

Canons in elaborate choir dress standing solemnly in a traditional Catholic cathedral, reflecting the meticulous attention to external structures described in the 1959 document Culiacanensis.
Apostolic Constitutions

Culiacanensis (1959.04.06)

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In this 1959 document, Angelo Roncalli, acting as “John XXIII,” establishes a collegiate chapter of canons at the cathedral of Culiacán. He specifies: the number of canons and prebendaries; one as Archdeacon, one as theologian, one as penitentiary; the mode of their provision; the partial norms for their prebends; the delegation of execution to the apostolic delegate; and, with remarkable detail, the choir dress and external habits these clerics may use. In other words: an elaborate piece of bureaucratic liturgical-administrative engineering, solemnly promulgated, which in retrospect exposes the central pathology of Roncalli’s regime—meticulous care for external structures and costumes accompanying, and serving as a prelude to, the systematic demolition of the faith.

A traditional Catholic scene depicting the erection of the Diocese of Oturkpo in Nigeria, with a bishop in liturgical vestments and African faithful in a reverent setting.
Apostolic Constitutions

Oturkpoensis (1959.04.02)

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The Latin text attributed to John XXIII announces the elevation of the Apostolic Prefecture of Oturkpo in Nigeria to the rank of a diocese, maintaining its name and boundaries, placing it as suffragan to Onitsha, entrusting it to the Congregation of the Holy Spirit (Spiritans), defining the episcopal see, seminary requirements, consultors, and financial provisions, and solemnly asserting its binding force with the usual juridical formulae of perpetuity and nullity of contrary acts. This seemingly modest act of “pastoral organization” is in reality a juridical and symbolic brick in the construction of the future conciliar revolution and the occupation of Africa by the neo-church of the New Advent.

Depiction of the establishment of the Diocese of Our Lady of Altagracia in Higüey by John XXIII, highlighting the conciliar revolution's early infiltration and doctrinal betrayal
Apostolic Constitutions

Sancti Dominici (1959.04.01)

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The constitution “Sancti Dominici” of John XXIII proclaims, in solemn curial Latin, the erection of a new diocesan structure in the Dominican Republic — the so‑called Diocese of “Our Lady of Altagracia in Higüey” — by partitioning territory from the Archdiocese of Santo Domingo, defining its borders, establishing its cathedral, seminarium, chapter, revenues, and subordinating it as suffragan to Santo Domingo within the conciliar-administrative framework. In reality, this apparently technical act is an early juridical brick in the construction of the conciliar anti-Church, where usurped authority, territorial engineering, Marian sentimentality, and state-dependent financing are marshalled to prepare an ecclesial organism that will later serve the cult of man condemned by the pre-1958 Magisterium.

A reverent depiction of the historic church of the Blessed Virgin Mary in Vigo, elevated to a concatedral in 1959 under John XXIII. The image reflects traditional Catholic architecture and ecclesiastical hierarchy.
Apostolic Constitutions

Constitutio Apostolica Tudensis (1959.03.09)

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In this brief Latin decree issued in 1959, John XXIII grants the diocese of Tuy (Tudensis) the additional title “Vigo” (“Vicensis” in the Latin of the text, relating to Vigo) and elevates the church of the Blessed Virgin Mary in Vigo to the status of a concatedral (co-cathedral), with the associated privileges, jurisdictional provisions, and canonical formalities. The entire text is framed as a pastoral and organizational act aimed at promoting spiritual fruitfulness through an adjusted diocesan structure—but precisely therein its real significance emerges: a prelude in style, principles, and ecclesiology to the conciliar usurpation soon to devastate the visible structures of the Church.

A solemn Catholic bishop in traditional regalia stands before the newly elevated concathedral of the Blessed Virgin Mary in Guadalajara, symbolizing the deceptive merger of dioceses under John XXIII's Seguntinae decree.
Apostolic Constitutions

Seguntinae (1959.03.09)

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The document issued by John XXIII under the title “Seguntinae” solemnly decrees that the diocese of Seguntina in Spain shall henceforth bear the combined name Seguntina-Guadalajarensis, elevates the church of the Blessed Virgin Mary in Guadalajara to the dignity of a concathedral, and regulates the residence of the bishop and the rights of canons accordingly; wrapped in the language of juridical precision and Marian piety, it presents itself as a benign adjustment of ecclesiastical structures in harmony with the 1953 Concordat with Spain. Behind this apparently innocuous administrative act stands the signature and program of the man who inaugurated the conciliar subversion: a calculated, bureaucratic prelude to the dismantling of the visible structures of the Catholic Church in favour of the coming conciliar sect.

Interior of St Peter's Church in Soria, Spain, depicting its new concatedral status with clergy in traditional vestments.
Apostolic Constitutions

OXOMENSIS (SORIANA) (1959.03.09)

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This Latin act of John XXIII, under the title Constitutio Apostolica Oxomensis (Soriana), announces the juridical coupling of the name “Soriana” to the diocese of Osma (Oxomensis) in Spain and elevates the church of St Peter in Soria to the rank of a concatedral, assigning it corresponding rights and obligations, and commissioning the then “Apostolic Nuncio” to implement these measures according to the 1953 Concordat with Spain. The entire text is a perfectly polished piece of canonical-administrative prose which, while externally conservative, manifests the new regime of usurpation already underway: a paramasonic, conciliarized structure using the shell of Catholic legalism to prepare the ecclesiological revolution of Vatican II.

A solemn portrait of a traditional Catholic bishop in full liturgical vestments standing before the ancient facade of the Church of St. Nicholas in Alicante, Spain, holding a parchment scroll bearing the title 'Oriolensis-Lucentina'.
Apostolic Constitutions

Oriolensis (Lucentina) (1959.03.09)

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This Latin text issued by John XXIII declares that, in recognition of the supposed religious merits of the city of Alicante (Lucentum), the diocesan title of Orihuela is extended to “Oriolensis-Lucentina” and the church of St Nicholas in Alicante is elevated to the rank of a concathedral, with associated rights and obligations for the local hierarchy. The entire document is an exercise in ecclesiastical administration that presupposes, without any confession of supernatural truth or mention of the salvation of souls, the legitimacy of a man who inaugurated the conciliar revolution and transformed the visible structures into a paramasonic apparatus directed against the Kingship of Christ.

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Antipope John XXIII
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