Apostolic Letters – Page 14 – Antipope John XXIII

A traditional Catholic chapel with St. John Bosco's statue surrounded by young apprentices in prayer, reflecting the grave concerns about the shift from supernatural to anthropocentric values in Catholic doctrine.

Peculiare studium (1960.04.22)

amdg / 2025-11-10

The document “Peculiare studium” (22 April 1960), issued by John XXIII as an apostolic letter, proclaims John Bosco “heavenly patron” of all Spanish “young apprentices” (Jóvenes Aprendices Españoles). Under a pious pretext—concern for working youth amid moral dangers—it clothes a socio-pedagogical program with religious language, proposes Don Bosco as emblematic model, and juridically extends his patronage with liturgical privileges to a mass category defined primarily by labor status rather than supernatural criteria. In reality, this brief text exemplifies the shift from the reign of Christ and the integral mission of the Church to a sentimental, horizontal, anthropocentric cult of “youth,” preparing the ideological terrain of the conciliar revolution.

St. Vincent de Paul preaching to African faithful in Madagascar with the cathedral of Arcs of the Dolphin in the background

Apostolic Letters

Studio inflammatus (1960.04.07)

amdg / 2025-11-10

This short Latin document from John XXIII proclaims St. Vincent de Paul as the principal heavenly patron of the Diocese of Arcs of the Dolphin (Arcis Delphini) in Madagascar, rehearsing in devotional terms Vincent’s zeal for propagating the Kingdom of God, invoking his role in evangelization, and, by alleged “apostolic authority,” extending to that diocese the liturgical rights and privileges proper to a principal patron, with the usual canonical clauses of validity and nullity. It is precisely in this apparently pious and harmless act that the juridical and ecclesiological imposture of the conciliar usurpers reveals itself most clearly: a counterfeit “apostolic” authority, severed from the integral faith, presumes to legislate in the name of Christ and the saints while objectively waging war against the very doctrinal order that made those saints possible.

Interior view of the historic church of St. Dominic in Arezzo, Italy, showcasing its medieval architecture and sacred art, including a Cimabue crucifix.

Apostolic Letters

Praeclarissimum (1960.04.07)

amdg / 2025-11-10

The document attributed to John XXIII celebrates the thirteenth-century parish church of St Dominic in Arezzo for its architecture, artistic treasures (notably the crucifix by Cimabue), historical associations with the Dominican Order, and its liturgical life; on this basis, it grants the title and juridical privileges of a Minor Basilica, invoking the alleged plenitude of apostolic power and declaring the act firm, valid, and perpetually binding. This seemingly pious decree is in fact a revealing fragment of the new cult of aesthetics and institutional self-affirmation by which the conciliar revolution cloaked its usurpation of authority and its silent apostasy from the Kingship of Christ.

A Catholic bishop kneeling in prayer before a statue of St. Joseph with the Child Jesus and the Virgin Mary in a reverent chapel.

Apostolic Letters

Beatus Ioseph (1960.04.07)

amdg / 2025-11-10

The document attributed to John XXIII briefly confirms St Joseph, Spouse of the Blessed Virgin Mary and Confessor, as the principal heavenly Patron of the Diocese of Cúcuta. It invokes Joseph’s guardianship of the Divine Infant and Our Lady, notes the petition of Bishop Paulus Correa León and his clergy and flock, and, by alleged “apostolic authority,” confirms and declares St Joseph as patron with corresponding liturgical honors, nullifying any contrary provisions.

Archbishop Carlo Maria Martini in the historic Biblioteca Ambrosiana surrounded by ancient manuscripts and sacred books, with faint images of St. Ambrose and St. Charles Borromeo in the background.

Apostolic Letters

Religio bonaeque (1960.03.16)

amdg / 2025-11-10

The document issued by the usurper John XXIII under the title Religio bonaeque is a brief Latin act by which he designates the Archbishop of Milan pro tempore as perpetual Patron of the Ambrosian Library. It praises Cardinal Federico Borromeo’s foundation of the Biblioteca Ambrosiana, celebrates the Church’s support for letters and the arts, recalls that the Holy See has always favoured this institution, cites Paul V’s dispositions about episcopal oversight, and then confers in sweeping juridical language the formal patronage on whoever holds the Ambrosian See, with the usual clauses of perpetuity, validity, and nullity of contrary acts.

A Catholic bishop in traditional attire holding a document titled Apostolici muneris in a reverent study with a Nordic landscape outside.

Apostolic Letters

Apostolici muneris (1960.03.01)

amdg / 2025-11-10

The document attributed to John XXIII, entitled Apostolici muneris (1 March 1960), decrees the erection of an Apostolic Delegation in “Scandia” with jurisdiction over Norway, Sweden, Denmark, Finland, and Iceland, seated in Copenhagen. It presents this act as a pastoral instrument of Roman primatial solicitude, intended to strengthen and expand “the Christian name” and “true religion” in territories separated from the Chair of Peter.

John XXIII standing solemnly before Hagia Sophia, symbolizing the subjugation of the Apostolic See to an anti-Christian regime in 1960.

Apostolic Letters

Diuturno usu (1960.02.29)

amdg / 2025-11-10

John XXIII’s apostolic letter “Diuturno usu” (29 February 1960) establishes an Apostolic Internunciature in the Republic of Turkey, headquartered in Constantinople, in order to formalize “public relations” of friendship between the Apostolic See and the Turkish state, assigning to this diplomatic mission all the privileges proper to pontifical legations and declaring the act perpetually valid.

A solemn depiction of the historic cathedral of Valencia in Venezuela being elevated to a minor basilica, emphasizing traditional Catholic devotion to Our Lady of Succour.

Apostolic Letters

Urbi Valentiae (1960.02.12)

amdg / 2025-11-10

The Latin text attributed to John XXIII announces that the cathedral church of Valencia in Venezuela, dedicated to the Blessed Virgin Mary of Succour, is elevated to the title and rank of a minor basilica. It praises the temple’s antiquity (built circa 1580), architectural dignity, Marian devotion—especially the crowned image of Our Lady of Succour crowned in 1910 with the authorization of Pope Pius X—and, at the request of Bishop Gregorio Adam, grants the juridical status and privileges customarily attached to minor basilicas, with the usual juridical formulae ensuring validity and perpetuity of the act.

A traditional Catholic ceremony honoring Saint John Bosco in the Diocese of Rivadavia, Argentina, with a reverent priest and devoted congregation in a historic rural church

Apostolic Letters

Expedit sane (1960.02.12)

amdg / 2025-11-10

Ad perpetuam rei memoriam: the document issued in 1960 under the name of John XXIII, titled Expedit sane, declares John Bosco the principal heavenly patron of the Diocese of Rivadavia, invoking his missionary zeal and assumed spiritual bond with that territory as a means to obtain divine protection and growth for the local faithful. The text, brief and stylistically mimicking pre-conciliar curial Latin, pretends continuity with authentic Apostolic authority while in fact presupposing the legitimacy of the usurper and instrumentalizing the cult of a true Saint as a facade for an emerging neo-ecclesial structure severed from the Catholic Faith.

Saint Louise de Marillac praying in a chapel with the poor, symbolizing authentic Catholic charity versus modern social activism

Apostolic Letters

Omnibus Mater (1960.02.10)

amdg / 2025-11-10

Sancta Ludovica de Marillac is here presented as universal exemplar and heavenly patroness of all engaged in “Christian social works,” with John XXIII solemnly designating her as celestial Patron of every such activity worldwide, praising modern structures of social assistance as fruits of charity and surrounding them with a new, globalized devotional framework that binds “social apostolate” to his pontificate. This seemingly pious text is in reality a programmatic elevation of horizontal, naturalistic “social action” into the center of ecclesial identity, a juridical-sacral seal on the incipient conciliar revolution that displaces the primacy of the Most Holy Sacrifice, the integral faith, and the rights of Christ the King with a sentimental cult of organized philanthropy.