Apostolic Constitutions – Page 7

Traditional Catholic bishop in Altagracia Basilica holding 1959 'Sancti Dominici' decree scroll.

Sancti Dominici (1959.04.01)

amdg / 2025-11-09

The document under review is the apostolic constitution “Sancti Dominici,” issued on 1 April 1959 by John XXIII, by which, through territorial division of the Archdiocese of Santo Domingo (Republica Dominicana), a new territorial structure is erected under the title “A Domina Nostra vulgo De La Altagracia in Higüey seu Higueyensis.” The text describes the subtraction of the provinces La Altagracia and El Seibo, the delineation of diocesan boundaries, the designation of Higüey as episcopal see, the elevation of the Marian shrine (La Altagracia) to cathedral status once completed, interim use of the church of St Dionysius as pro-cathedral, norms on the diocesan chapter, diocesan consultors, seminary, clergy incardination, ecclesiastical goods, and procedural execution clauses. It presents itself as a pastoral, juridical act aimed at better serving “the utility of all Christ’s faithful” by facilitating evangelization through closer ecclesiastical governance.

A solemn Catholic bishop in traditional vestments stands before the altar of the co-cathedral of the Blessed Virgin Mary in Vigo, Spain. Surrounded by canons in choir dress and bathed in sunlight streaming through stained-glass windows, he reflects on the pastoral care described in the Apostolic Constitution 'Tudensis'.

Apostolic Constitutions

Tudensis (1959.03.09)

amdg / 2025-11-09

Apostolic Constitution “Tudensis” (9 March 1959) is a brief Latin legal act in which John XXIII orders two things regarding the diocese of Tuy (Tudensis) in Spain: first, that the title “Vicensis” (Vigo) be permanently joined to the diocesan name and bishop’s title; second, that the church of the Blessed Virgin Mary in Vigo be elevated to the rank of a concatedral (co-cathedral) with appropriate canonical privileges, so that the diocesan ordinary may reside and perform pontifical functions there, and the canons may exercise their office. Presented as prudent pastoral “cultivation” of the Lord’s field, it is in reality a cold symptom of the nascent conciliar usurpation: a juridical rearrangement devoid of supernatural depth, issued by one who, beginning the line of usurpers, prepared the soil for the demolition of the very episcopate he here pretends to strengthen.

A reverent depiction of the historic Church of the Blessed Virgin Mary in Guadalajara, Spain, during its elevation to concathedral status by a bishop in traditional liturgical regalia.

Apostolic Constitutions

Seguntinae (1959.03.09)

amdg / 2025-11-09

The Latin text promulgated by John XXIII under the title “Seguntinae” (9 March 1959) is a juridical act of the conciliar revolution’s early phase: it adds “Guadalajarensis” to the name of the Diocese of Sigüenza, elevates a Marian church in Guadalajara to the rank of concathedral, regulates canons’ rights and residence, and entrusts execution to the nuncio in Spain, all “by our apostolic authority,” within the framework of the 1953 Concordat between the Holy See and Spain. Behind this apparently technical rearrangement of diocesan structures stands the usurper who opened the door to Vatican II and the dismantling of the Catholic order—an act therefore stamped not with pastoral solicitude, but with the mark of the nascent anti-church consolidating its legal and territorial apparatus.

Latin Mass in Osma-Soria Cathedral with Bishop and Faithful

Apostolic Constitutions

Oxomensis (Soriana) (1959.03.09)

amdg / 2025-11-09

A short Latin decree issued under the name of John XXIII modifies the Diocese of Osma in Spain by adding the title “Soriana” and elevating the church of St Peter in Soria to the rank of a concathedral, delegating execution to the nuncio and providing the usual juridical formulas for validity and promulgation. Behind this seemingly technical act stands the self-assertion of a usurper installing his authority into the hierarchical fabric on the eve of the conciliar revolution, thereby contaminating the visibility of the Church’s structure at its most concrete level.

A traditional Catholic bishop in full regalia stands solemnly before the altar of St. Nicholas in Alicante, surrounded by canons and faithful. The co-cathedral status of Oriolensis-Lucentina is prominently displayed in a richly decorated Gothic or Baroque-style church.

Apostolic Constitutions

ORIOLENSIS (1959.03.09)

amdg / 2025-11-09

The document issued in Latin on March 9, 1959 by John XXIII under the title “ORIOLENSIS (LUCENTINAE)” is a juridical act concerning the diocese of Orihuela (Oriolensis) in Spain. It:
– Adds “Lucentina” to the diocesan title, establishing “Oriolensis-Lucentina” as the new combined name for the diocese and its bishop.
– Elevates the church of St. Nicholas in Alicante (Lucentum) to the rank of concatedral (co-cathedral) with corresponding rights and obligations.
– Grants the diocesan bishop the faculty to reside in Alicante and extends canonical functions there to certain canons and beneficiaries.
– Commissions the Apostolic Nuncio in Spain to execute and record the provisions, reinforcing their binding force and threatening canonical penalties for resistance.

Behind this apparently technical reconfiguration of ecclesiastical structures stands the same juridical and theological imposture: the usurping authority of John XXIII and the conciliar revolution which would soon devastate the visible structures of the Church of Christ.

A reverent depiction of St. Julian Concathedral in Ferrol, Spain, with a solemn procession of clergy in traditional vestments.

Apostolic Constitutions

MINDONIENSIS (1959.03.09)

amdg / 2025-11-09

The constitution attributed to John XXIII under the title “MINDONIENSIS (FERROLENSIS)” decrees two institutional changes: it joins the title “Ferrolensis” to the diocese of Mondoñedo, and it elevates the church of St. Julian in Ferrol to the rank of concathedral, allowing the diocesan ordinary to reside there as needed. Behind this apparently technical rearrangement stands the typical juridical facade of the conciliar revolution: a pseudo-pontifical act that, while outwardly conservative and canonical in form, proceeds from an authority already separated from the integral Catholic Magisterium and instrumentalizes ecclesiastical structures for a new religion.

A Catholic bishop in traditional vestments stands solemnly at the entrance of the ancient Marian church 'de la Redonda' in Logroño, Spain, holding an open copy of the apostolic constitution 'Calaguritanae et Calceatensis.'

Apostolic Constitutions

Calaguritanae et Calceatensis (1959.03.09)

amdg / 2025-11-09

John XXIII’s apostolic constitution declares a purely juridical adjustment: the historical Diocese of Calahorra and Calceatense receives the added title “Logroñensis,” the Marian church “de la Redonda” in Logroño is elevated to concathedral, and canons may exercise capitular functions there. The entire text wraps this minimalist administrative act in solemn formulas of papal authority and threats of canonical penalties.

Abandoned Catholic cathedral chapter house in Botucatu, Brazil, symbolizing the spiritual and doctrinal decay of the post-1958 conciliar church.

Apostolic Constitutions

Botucatuensis (1959.03.07)

amdg / 2025-11-09

The document “Botucatuensis,” issued in 1959 by antipope John XXIII, purports to erect a chapter of canons in the metropolitan church of Botucatu (Brazil), specifying its dignities, number of canons, vesture, internal regulation, and procedural clauses, while abolishing the diocesan consultors concomitantly. It dresses this act in traditional canonical and liturgical vocabulary, claiming to promote the external honour of God through solemnity and collegiate structure.

A Capuchin friar holding a papal bull in front of the Sacred Heart Church in Moundou, reflecting the 1959 apostolic constitution 'Munduensis' and its role in the conciliar revolution.

Apostolic Constitutions

Munduensis (1959.02.19)

amdg / 2025-11-09

The Latin text entitled “Munduensis” (19 February 1959) is an apostolic constitution of John XXIII, by which the Apostolic Prefecture of Moundou in French Equatorial Africa is raised to the rank of a diocese named Munduensis, made suffragan to Fort-Lamy (Fort-Lamy/Bangui/Banguensis as indicated), entrusted to the Capuchin Friars, with prescriptions regarding the cathedral, episcopal rights and obligations, seminary, temporal goods, and canonical governance. It presents itself as a routine act of ecclesiastical organization, apparently benign and practical, clothed in legal Latin and Roman gravitas. Yet precisely in this “ordinary” juridical gesture of John XXIII, at the threshold of his revolution, one sees the programmatic inversion of the divine constitution of the Church: the substitution of supernatural mission by geopolitical engineering, the instrumentalization of missionary structures as laboratories for conciliar transformation, and the silent establishment of a counterfeit hierarchy preparing the way for the conciliar sect.

A solemn depiction of John XXIII signing the 1959 territorial prelature of Arica document in a traditional Catholic setting.

Apostolic Constitutions

IquiIquensis (Aricensis) (1959.02.17)

amdg / 2025-11-09

The Latin text published under the name of John XXIII on 17 February 1959, titled “IQUIQUENSIS (ARICENSIS),” is a juridical act that purports to carve territory from the Diocese of Iquique in Chile and erect the so‑called territorial prelature “nullius” of Arica, define its borders, designate Arica as its see, assign Saint Mark’s as its prelatial church, regulate its temporal goods and seminary formation, and submit it as suffragan to the metropolitan of La Serena, all “by apostolic authority.” It presents itself as an innocent administrative reorganization done “ut omnes homines divinae veritatis lumine illustrentur” (“that all men may be enlightened by the light of divine truth”). In reality, this brief is an early, programmatic symptom of the usurpation and instrumentalization of ecclesiastical structures for a project already divergent from integral Catholic faith, replacing the supernatural Kingship of Christ with a bureaucratic, geopolitical machinery of the coming conciliar revolution.