The presented Latin text is the act by which John XXIII, at the very beginning of his usurped reign, decrees the territorial division of the Apostolic Vicariate of Luluaburg in the Belgian Congo and erects a new Apostolic Vicariate of Luebo, entrusted explicitly to an emerging indigenous clergy, with carefully delimited borders and full ordinary jurisdiction as a missionary circumscription; in a word, it is a geopolitical and bureaucratic redrawing of ecclesiastical lines under the appearance of missionary zeal. The entire document, although draped in pious phrases about the indefectible Kingdom of Christ, functions as an early programmatic signal of the coming conciliar revolution: the substitution of supernatural mission with administrative engineering, the instrumentalization of native clergy formation, and the quiet mutation of the Church’s visible structure under a man who had no authority to legislate in the Church of Christ.
Missionary Cartography as Prelude to Revolution
From Catholic Expansion to Conciliar Engineering
At the outset the text invokes a seemingly orthodox contrast:
“Unlike earthly kingdoms which collapse one after another, the Kingdom of Christ, that is, the Church, does not perish but daily extends its borders and subjects peoples and nations to the divine dominion of its Founder.”
In Latin:
“Secus ac terrestria regna, quae unum ex alio collabuntur… Christi regnum, id est Ecclesia, non modo non perit, verum etiam… in dies profert fines, gentes ac nationes divino Conditoris subicit imperio…”
Taken in isolation, such language echoes perennial doctrine: *Christus Rex* reigns; the Church as His Mystical Body extends His sovereignty. This resonates verbally with Pius XI in *Quas primas*, who teaches that peace and order are possible only when individuals and states recognize the reign of Christ. It also accords, superficially, with the anti-liberal doctrine of the *Syllabus of Errors*, which rejects the separation of Church and State and indifferentism.
However, the theological bankruptcy of this constitution emerges in what it does with that premise—and, more significantly, what it refuses to say.
Instead of affirming the integral demands of *regnum Christi* over temporal society, this act reduces the Kingship of Christ to a rhetorical preface for a purely administrative rearrangement. The entire force of the text is spent on:
– technical boundary descriptions,
– bureaucratic clauses about execution,
– and self-referential insistence on legal validity of the act.
No word of:
– the necessity of the *Unbloody Sacrifice of Calvary* according to the Roman rite codified by St. Pius V as the heart of missionary life,
– the obligation to uproot paganism and false religions,
– the rejection of socialism, Freemasonry, and laicism so solemnly condemned by Pius IX and St. Pius X,
– the supernatural end of missions: salvation from eternal damnation, not social development.
Thus an apparently orthodox invocation of Christ’s Kingdom is immediately instrumentalized to sanctify a geopolitical project. The text parades the Church as a well-ordered multinational agency carving out governance zones—precisely the naturalistic reduction of the Church’s mission that pre-conciliar Popes had denounced.
Linguistic Symptoms of a Juridical but Spiritually Vacant Mentality
The tone is outwardly pious yet internally hollow. Several elements betray the conciliar spirit in germ:
1. Hyper-legalism without doctrinal substance:
– The document multiplies clauses on execution, delegated authority, nullity of contrary acts, authenticity of copies, threatened penalties for non-compliance.
– Such juridical self-assertion, when emanating from a manifest usurper, is not zeal for souls but an assertion of power by a foreign structure occupying Catholic forms.
2. Sentimental mission rhetoric:
– The act asserts that through this division there is hope of “greater growth of the Christian religion” and that entrusting the vicariate to indigenous clergy will improve conditions.
– Nowhere is there a clear restatement that this growth means incorporation into the one true Church outside of which there is no salvation, in continuity with Pius IX and the solemn condemnations of indifferentism.
– The vocabulary suggests developmental optimism, not militant dogmatic clarity.
3. Strategic silence:
– No mention of the errors already ravaging theology in the mid-20th century: nascent Modernism in mission theory, “adaptation,” relativized evangelization.
– No reiteration of the condemnations found in *Lamentabili sane* and *Pascendi*, which demand suspicion and resistance toward precisely the currents that later explode at Vatican II.
In classic Catholic documents, juridical acts touching missions are organically bound up with strong doctrinal affirmations: condemnation of error, insistence on the supernatural order, affirmation of the right and duty of the Church to rule nations spiritually. Here we encounter instead a sleek missionary-bureaucratic style: the Church as topographer and manager.
Formally, the phrase *Christi regnum, id est Ecclesia* is orthodox; materially, it is emptied, reduced to an institutional network whose “expansion” is measured in vicariates and borders instead of in submission of states, laws, and cultures to *Christus Rex*.
Manipulated Use of Catholic Missionary Ideal
Pre-1958 teaching is unequivocal:
– *Quas primas* insists that society’s peace depends on the public recognition of the Kingship of Christ by nations, rulers, and laws.
– The *Syllabus* condemns the idea that the Church should adapt to liberalism, religious equality, and the secular state.
– St. Pius X, in *Pascendi* and *Lamentabili*, denounces evolutionary, sociological understandings of the Church.
This act of John XXIII borrows Catholic vocabulary but detaches it from these binding doctrinal anchors.
Key problems:
1. No mention of the duty of political powers in the Congo to recognize the true Church and subject legislation, education, and public life to Christ’s law.
2. No condemnation of tribal religions, syncretism, or the Masonic and colonial political forces that, as Pius IX warns, operate against the Church. On the contrary: a smooth coexistence with the world’s power structures is presumed.
3. Entrusting the new vicariate “to indigenous clergy” is presented not as crowning the supernatural formation of true Catholic priests, but primarily as an administrative and sociological step: “the condition of the indigenous clergy” better fitting the new circumscription.
Authentic Catholic mission:
– forms native clergy only to the extent they are fully imbued with the same faith, sacrificial priesthood, and militant orthodoxy as Rome, Trent, and anti-Modernist Popes;
– explicitly opposes paganism, Islam, Protestant sects, and syncretism;
– binds all to the dogmas defined once for all.
The Luluaburgensis text masks a different trajectory: the early stages of decentralised, inculturated “local churches,” preparing the shift from one Catholic Church teaching all nations, to a federation of “young churches” with their own styles and eventually their own doctrine—precisely the evolution condemned in *Lamentabili*.
Theological Illegitimacy: A Usurper Legislating
From the perspective of integral Catholic faith, the decisive issue is not only what is said, but who claims to speak.
John XXIII stands at the head of the line of usurpers that inaugurates the conciliar sect. According to the constant doctrine reaffirmed by pre-1958 theologians:
– A manifest heretic cannot be head of the Church because he is not even a member. *Non potest esse caput quod non est membrum* (“that which is not a member cannot be the head”).
– St. Robert Bellarmine, interpreting the Fathers, affirms that a manifest heretical “pope” loses authority *ipso facto*, without need of further declaratory sentence, since a public heretic stands outside the Church.
– Canon 188.4 of the 1917 Code confirms that public defection from the faith empties ecclesiastical office automatically.
The conciliar revolution, launched under John XXIII by convoking Vatican II and dismantling the anti-Modernist bastions, is incompatible with the faith defined and defended by the true Magisterium. This reveals a contradiction: an antipontiff without authority attempts to carve and consecrate missionary jurisdictions.
Thus even where the text repeats phrases that in another context would be orthodox, they are now weaponized as part of a paramasonic, post-1958 structure. The law here is a simulation of ecclesiastical legislation: formal canonical dress covering substantial betrayal.
What follows logically:
– The spiritual “jurisdictions” engineered by the conciliar sect are not assured channels of grace.
– The “clergy” they produce—especially after the destruction of the traditional rite of ordination and the spread of Modernist formation—are, in the ordinary case, neither Catholic pastors nor valid priests.
– The faithful misled under these “vicariates” are corralled into a neo-church that retains names and signs while evacuating the deposit of faith.
The Luluaburgensis act is thus not a benign technical measure: it is part of the gradual expropriation of Catholic missionary territory by a counterfeit hierarchy.
Reduction of Christ’s Kingdom to Territorial Administration
The most revealing contrast is with Pius XI’s vigorous teaching:
– Pius XI insisted that the remedy for the world’s ills is the public, social reign of Christ; that the Church has the right and duty to shape laws, education, and public order.
– He denounced laicism as apostasy and taught that true peace cannot exist where Christ’s authority is not acknowledged by states.
By contrast, this 1959 constitution:
– Speaks of Christ’s Kingdom solely to justify growth in ecclesiastical “space”;
– Is utterly silent about the obligations of rulers and nations in the Congo to embrace the one true faith;
– Ignores the Masonic and liberal forces (explicitly unmasked by Pius IX) then actively subverting both European and colonial societies.
This silence is not accidental. It is the programmatic omission characteristic of the conciliar sect: replacing supernatural confrontation with the world by diplomatic cohabitation.
*Maxime signum apostasiae est silentium de supernaturalibus* (the clearest sign of apostasy is silence concerning the supernatural):
– No reminder that without baptism and adherence to the Catholic faith, souls are lost.
– No insistence on the necessity of the Most Holy Sacrifice in the traditional Roman rite.
– No warning against false cults, sects, and modern errors.
– No call to rulers to submit to *Christus Rex*.
Instead, the Church is insinuated as a compliant global partner managing religious districts.
Instrumentalization of Indigenous Clergy
The constitution emphasizes entrusting the new vicariate to indigenous clergy “in certain hope” that they will diligently teach and guide the people:
“…quem Vicariatum Apostolicum clero indigenae concredimus, certa spe fore ut summo studio atque industria in erudiendo populo in eoque ad Christi praecepta dirigendo incumbant.”
In principle, forming local clergy is wholly Catholic; the Church has always sought to raise native priests, provided that:
– their doctrine, liturgy, and discipline are identical with that of the universal Church,
– they are formed against Modernism, syncretism, naturalism.
But in the conciliar project, this noble ideal is twisted:
– “Indigenous clergy” becomes the lever for national churches, liturgical experimentation, and doctrinal fragmentation.
– The rhetoric anticipates the later ideology of “inculturation,” where the faith is bent to local culture instead of purifying and elevating it.
Because John XXIII’s regime was already moving toward Vatican II’s doctrinal subversion, this entrustment must be read as preparatory:
– planting conciliar cells in Africa which would later implement the New Religion;
– transforming young Churches into laboratories of liturgical profanation and syncretic theology.
Separated from the pre-1958 anti-Modernist framework, this praise of indigenous clergy is not Christocentric mission; it is political and sociological engineering.
Authoritarian Formalism in Service of a Counterfeit Authority
The text thunders about the force of its own decrees:
– It annuls all contrary dispositions.
– It declares invalid all acts against its prescriptions.
– It threatens canonical penalties for those who disregard the will of the “Supreme Pontiff.”
This juridical absolutism, when uttered by a legitimate Pope, protects the flock and the integrity of the sacraments. When invoked by a conciliar usurper, it becomes a caricature: an antichurch invoking the penalties of the true Church to fortify its own pseudo-canonical regime.
This inversion is profound:
– The same 19th–early 20th century magisterium that condemned Freemasonry, liberalism, and Modernism is now tacitly invoked to give solemn legal form to the spatial expansion of the very revolution those Popes foresaw and anathematized.
– The conciliar sect clothes itself in legal continuity while preparing to overthrow doctrine, liturgy, and morals.
Thus Luluaburgensis is not neutral; it is a brick in the construction of the *abominatio desolationis* (abomination of desolation) occupying visible structures.
Systemic Omissions: No War on Error, No Call to Holiness
Among the gravest indictments against this constitution are its omissions, intolerable in any authentic missionary decree:
1. No reference to:
– the necessity of the state of grace for salvation,
– frequent confession,
– the Rosary, Eucharistic adoration, or traditional devotions,
– combating superstition, witchcraft, Islam, or Protestant proselytism.
2. No reinforcement of:
– the Anti-Modernist Oath demanded by St. Pius X,
– the condemnations in *Lamentabili*,
– the binding nature of the *Syllabus*.
3. No doctrinal or ascetical exhortation to the clergy:
– nothing on defending the flock against rationalism and indifferentism,
– nothing about preaching the Four Last Things—death, judgment, heaven, hell.
Missionary territory is treated as a neutral map, not as a battlefield of souls between Christ and Satan.
The old Popes spoke a different language:
– Pius IX unmasked the Masonic “synagogue of Satan” infiltrating states and societies.
– St. Pius X condemned the synthesis of all heresies and demanded vigilant repression of error.
Luluaburgensis, by contrast, appears perfectly at ease in a liberal world order, concerned only with neat administrative management. This silence about the supernatural warfare is itself a profession of a practical naturalism.
Fruit of Conciliar Spirit: From Vicariate to Neo-Church
Viewed from the vantage of subsequent events (which are verifiable and notorious):
– The territories and structures erected or reshaped under John XXIII and his successors overwhelmingly became instruments of:
– the New “Mass,”
– false ecumenism,
– religious liberty ideology,
– interreligious syncretism,
– degradation of sacraments.
This is not coincidence; it is organic development—the very sort of evolution condemned by the pre-1958 Magisterium but embraced by the conciliar sect.
Thus the Luluaburgensis constitution:
– makes use of traditional canonico-missionary forms,
– in order to secure docile, structurally aligned territories for the impending revolution.
In theological terms:
Corruptio optimi pessima (“the corruption of the best is the worst”):
– The noble form of Catholic missionary expansion is hollowed out and repurposed for the diffusion of a pseudo-Catholic, anthropocentric religion.
– Territorial multiplication without doctrinal integrity becomes multiplication of scandal.
Conclusion: A Pious Mask for Ecclesiastical Subversion
Measured solely by the immutable Catholic doctrine taught up to 1958:
– The Luluaburgensis act is not an expression of the indefectible authority of the Roman Pontiff, but a juridical performance by one who prepared the systematic betrayal of that authority.
– Its silence on the Kingship of Christ over states, on condemned errors, on the anti-Modernist struggle, stands in direct tension with the teaching of Pius IX, Leo XIII, St. Pius X, Pius XI, and Pius XII.
– Its exaltation of administrative reshaping and “indigenous clergy” without doctrinal safeguards is symptomatic of the conciliar strategy: decentralize, inculturate, and thereby dissolve the unity of the Catholic faith.
Under the polished Latin and missionary vocabulary lies the operational logic of the conciliar sect: preserve appearances, manipulate canonical frameworks, and quietly shift the center of gravity from dogma and sacrifice to geography and governance.
Where the true Magisterium spoke to convert nations, bind consciences, and defend the deposit of faith, this document speaks like a functionary of a global institute redistributing competencies. It is, therefore, an early, telling monument of the spiritual and theological void that would soon erupt openly in the so-called aggiornamento.
Source:
Luluaburgensis (Lueboënsis) – Constitutio Apostolica detractis quibusdam territoriis Vicariatu Apostolico Luluaburgensi, novus vicariatus constituitur, Lueboënsis nomine, d. 25 m. Aprilis a. 1959, Ioa… (vatican.va)
Date: 11.11.2025