Ad perpetuam rei accusationem: this brief Latin act of John XXIII, entitled “Beati Caelites,” purports to confirm and (re)establish St Lawrence, St Adalbert, and St George as patrons of the diocese of Culm (Chełmno), and St Bernard as principal patron of Pelplin, using solemn juridical language to bind the faithful of that territory to this patronal order by alleged apostolic authority. It is presented as a serene liturgical-administrative provision, yet in reality it is one more brick in the new edifice in which the usurper exploits the venerable names of Martyrs and Confessors to clothe the conciliar revolution with borrowed sanctity and to normalize obedience to an authority that no longer professes the integral Catholic faith.
Instrumentalizing the Saints to Legitimize a Counterfeit Authority
At first glance the document seems innocuous: a standard pre-1958 style decree on heavenly patrons, invoking the intercession and example of saints to assist the faithful. Precisely this apparent harmlessness is its most insidious trait.
The core structure of the text can be epitomized as follows (paraphrasing its Latin):
– The saints, having departed this “vale of tears” to heavenly blessedness, are proposed by Holy Mother Church as models and patrons to aid the pilgrim faithful.
– The local “bishop” Casimir Joseph Kowalski petitions that saints traditionally venerated as patrons be confirmed as heavenly protectors of the diocese and its episcopal city.
– John XXIII, allegedly “by certain knowledge” and with “Apostolic plenitude of power,” confirms / reconstitutes:
– St Lawrence, Martyr, and St Adalbert, Bishop and Martyr, as principal patrons of the diocese of Culm;
– St George, Martyr, as secondary patron of the same diocese;
– St Bernard, Abbot, as principal patron of Pelplin, the episcopal city.
– He attaches all liturgical honors and privileges due to principal and secondary patrons.
– He then declares the act “firm, valid, and efficacious,” nullifying any contrary measures.
On the purely descriptive level, this imitates genuine Catholic discipline. However, looked at from the perspective of unchanging doctrine and the concrete historical context of 1958–1960, it exposes a fundamental perversion: the saints are invoked as a decorative seal to cover the nascent *abominatio desolationis* (abomination of desolation) that the same occupant is preparing to impose over the entire visible structure.
Factual Level: Continuity in Form, Rupture in Faith
The text carefully preserves all the external marks of traditional papal acts:
– Classical Latin;
– Traditional invocations (*Ad perpetuam rei memoriam*);
– Appeals to “Holy Mother Church”;
– Use of the formula of “certa scientia ac matura deliberatione” and “Apostolicae potestatis plenitudine”;
– Canonical clauses granting patronal privileges;
– Standard nullification and perpetuity clauses.
But under this layer of continuity of form lies the rupture of substance:
1. John XXIII is historically and doctrinally the initiator of the conciliar revolution culminating in the neo-church:
– He convoked Vatican II with the explicit intent of “aggiornamento” and “pastoral” reorientation, softening condemnation of errors and opening the doors to religious liberty, ecumenism, and collegial democratization.
– Through his policies and appointments, he prepared the visible machinery that would enthrone precisely those modernist tendencies solemnly anathematized by Pius IX, Leo XIII, St Pius X, and Pius XI.
– The same spirit of naturalism and accommodation to the world is denounced beforehand in the Syllabus of Pius IX and in St Pius X’s *Lamentabili sane exitu* and *Pascendi*, which condemn the very principles later heralded by the conciliar program.
2. A public heretic or one who promotes condemned doctrines cannot possess or exercise papal authority:
– Integral theology, expressed for instance by St Robert Bellarmine and the classical canonists, teaches that a manifest heretic is no member of the Church and therefore cannot be its head. *Non potest caput esse qui non est membrum* (he cannot be head who is not a member).
– Canon 188.4 of the 1917 Code confirms that public defection from the faith vacates ecclesiastical office by the fact itself.
– The integral Catholic position recognizes that the line beginning with John XXIII constitutes usurpers; therefore, all acts issued in the name of a universal jurisdiction which they do not possess are juridically null, whatever the ceremonial solemnity of their style.
Consequently, this letter’s claim to bind dioceses with “plenus atque integer effectus” (full and entire effect) is an empty legal simulacrum—an anti-legal mask worn by an authority that, by adherence to condemned novelties, has already morally and doctrinally abdicated.
Linguistic Level: Pious Rhetoric as a Cloak for the Conciliar Project
The rhetoric of the document is intentionally gentle, edifying, and apparently supernatural. This, however, only heightens its hypocrisy when set against the broader program of its author.
Key features:
– Emphasis on “viatores” (wayfarers) needing heavenly patrons to reach the goal.
– Presentation of the saints as “lumina” (lights) of the Church.
– Traditional legal solemnity to highlight continuity with previous ages.
All of this is classically Catholic when voiced by a true pope. Here, the language functions as a *fig leaf*:
– It cultivates trust in John XXIII as a legitimate guardian of the communion of saints.
– It attaches the emotional and devotional capital of St Lawrence, St Adalbert, St George, and St Bernard to the person and authority of the usurper.
– It subtly conditions the faithful to accept that the same hand which signs “Beati Caelites” will soon convoke a council designed to dilute dogma, praise religious liberty, dignify error, and betray the exclusive rights of Christ the King.
The contrast is stark:
– Pius XI in *Quas Primas* proclaims that peace and order are possible only in the public Kingdom of Christ, condemning laicism and the exclusion of Our Lord from public life as a root plague.
– Pius IX in the Syllabus condemns the notion that the State must be religiously neutral, that all cults are equal, that the Roman Pontiff should reconcile himself with “progress, liberalism and modern civilization.”
John XXIII’s pontificate, in intention and symbolic gestures, moves exactly in the direction anathematized by these documents, while this letter continues to speak in the idiom of the very doctrinal order being dismantled. This is linguistic fraud: *simulatio catholicitatis* (simulation of Catholicism).
Theological Level: Saints Co-opted into the Cult of the Conciliar Sect
From the theological standpoint, the most grave aspect is not what is affirmed (patronage of genuine saints) but what is silently presupposed and smuggled in.
1. The letter presupposes that:
– The structure ruled by John XXIII is identical with the Mystical Body of Christ.
– Obedience to him in liturgical and disciplinary matters is part of obedience to Christ.
– The cult of the saints under his government is unproblematically Catholic.
Yet the enduring doctrine teaches that:
– The saints are ornaments and intercessors of the true Church, not of a counterfeit sect that betrays the faith.
– Their cult cannot be separated from the integral profession of Catholic dogma. To invoke St Lawrence and St Adalbert as heavenly patrons while preparing to subject the Church to religious relativism is a blasphemous exploitation of their blood.
2. The silent transvaluation of “Holy Mother Church”:
The text repeatedly attributes these provisions to “Sancta Mater Ecclesia.” But in practice, the usurper uses this name to designate the emerging “Church of the New Advent”:
– A paramasonic structure that will correlate “human dignity” and “religious liberty” in a manner condemned by Pius IX.
– A neo-church which, after 1965, openly repudiates the traditional teaching that the State must recognize the Catholic religion as the one true religion and submit to Christ’s social Kingship.
– A conciliar sect that replaces the call to conversion with “dialogue,” precisely what integral doctrine rejects as indifferentist poison.
Thus the holy title “Holy Mother Church” is hijacked. The saints are forced symbolically into the service of an institution which, in its official later acts, teaches what earlier popes branded as *error perniciosissimus* (most pernicious error).
3. Defiance of the principle of unchangeability of dogma:
While this specific letter does not contain explicit doctrinal deviations, it is a piece in the larger mosaic: the same authority that here speaks in traditional tones will soon promote a hermeneutic of “updating” and “new Pentecost” that matches the condemned theses of *Lamentabili*:
– That dogmas evolve according to the needs of consciousness.
– That Church authority must adapt its teaching to modern thought.
– That exegesis and theology should be freed from dogmatic constraints.
By accepting this document as a normal exercise of papal authority, one is silently led to accept the same subject as authoritative when he later introduces doctrinally poisoned novelties. This is theologically inadmissible. *Lex orandi* cannot be invoked as a Trojan horse for *lex haeresis*.
Silence as Condemnation: What This Act Does Not Say
The most damning element is what the letter omits.
In 1960, the world—and especially Poland and the Eastern bloc—was in the grip of:
– Militant atheistic communism;
– Systematic persecution of Catholics;
– Masonic and socialist infiltration of public and ecclesiastical life;
– Rapid moral decay and political secularization.
An authentic successor of Pius XI and Pius XII, speaking of heavenly patrons at such a moment, would:
– Call the faithful to defense of the exclusive truth of the Catholic faith against communism, liberalism, and indifferentism.
– Affirm the duty of States to recognize Christ’s Kingship, in explicit line with *Quas Primas*.
– Warn against secret societies and paramasonic structures, as Pius IX and Leo XIII incessantly did.
– Exhort to fidelity to the Most Holy Sacrifice, penance, sacramental life, fear of judgment, and rejection of modern errors.
Instead, this letter:
– Limits itself to a generic, sentimental presentation of saints as “models” and “patrons,” entirely deracinated from militant confession of the faith in a hostile world.
– Utters not a word about:
– The social Kingship of Christ;
– The duty of rulers and peoples to honor Him publicly;
– The rise of laicism condemned by Pius XI as the “plague” of our time;
– The omnipresent threat of modernism within the clergy, already exposed and anathematized by St Pius X.
This silence is not neutral. It is symptomatic: the conciliar leadership carefully avoids the doctrinal antidotes that the pre-1958 Magisterium had prescribed against the very sickness it is about to embrace. The saints are invoked, but their message is muzzled.
Symptomatic Level: A Micro-Icon of the Conciliar Strategy
Seen in its ecclesial context, “Beati Caelites” exemplifies a recurring tactic of the conciliar sect:
– Preserve external forms: Latin, ceremonial formulas, recognition of ancient saints, invocations of “Holy Mother Church.”
– Incrementally purge content: no condemnations of errors, no insistence on exclusive truth, no robust affirmation of Christ’s Kingship, no mention of hell, judgment, or the supernatural urgency of conversion.
– Establish emotional capital: attach venerated names and pious sentiments to an authority that will soon demand acceptance of systematic novelties.
This is precisely how the revolution advanced:
– A slow anesthetization of resistance through harmless-looking acts and pastoral language;
– A calculated transition from the Church that anathematizes modernism to a neo-church that enthrones it.
Thus this letter is not “merely” about patrons. It is a micro-icon of the wider strategy: using the saints of the true Church as symbolic hostages to baptize the program of the conciliar imposture.
The Abuse of Juridical Language: Void Acts of a Counterfeit Jurisdiction
The final juridical clauses are particularly revealing:
The text proclaims:
…praesentes Litteras firmas, validas atque efficaces iugiter exstare ac permanere… irritumque ex nunc et inane fieri, si quidquam secus… attentari contigerit.
(“…these Letters to stand and remain firm, valid and efficacious forever… and that anything done to the contrary… be null and void from now on.”)
This is classic papal style when the Roman Pontiff truly uses the *plenitudo potestatis* (fullness of power) for the good of the Church.
But:
– If the actor is not a true pope, such formulas possess no binding force. They become a juridical parody—solemn words of an authority that does not exist.
– Their very solemnity, under such conditions, aggravates the crime: it is a usurpation of the divine constitution of the Church, about which Pius IX reminded rulers that no human power can depose those truly made bishops by the Holy Ghost. Likewise, no heretical innovator can seize the “Ring of the Fisherman” and use it to seduce the faithful into following a new religion.
The use of maximal legal language to enforce minimal (and contextually misleading) provisions is a deliberate strategy: habituate the flock to unconditional submission to whatever proceeds from the occupier of the Vatican, regardless of doctrinal continuity. Once that reflex is secured, the same formulas can be turned against the faith itself.
Saints against the Neo-Church: The True Patronage Betrayed
Invoking St Lawrence, St Adalbert, St George, and St Bernard is, in truth, suicidal for the conciliar sect—provided one remembers who these saints are.
– St Lawrence: deacon and martyr who chose fidelity to the treasures of the Church (the poor and the confession of the faith) rather than capitulate to imperial demands.
– St Adalbert: bishop and martyr, slain preaching the Catholic faith among pagans.
– St George: soldier-martyr rejecting idolatry at the price of his life.
– St Bernard: abbot who vigorously defended orthodoxy and the rights of the Church, and admonished popes and princes alike.
If their spirit were followed:
– They would resist any attempt to reduce the Church to an ecumenical federation of “churches and communities.”
– They would reject diplomatic silence about errors condemned by prior Magisterium.
– They would refuse to cooperate with a project that elevates “religious liberty” above the duty to confess the one true faith.
Thus there is a profound irony: the saints named in this act, rightly honored by the true Church, stand as witnesses against the one who claims to enlist them in service of his conciliar humanism. By their martyrdom and doctrine they accuse the systemic apostasy of the Church of the New Advent.
Conclusion: A Pious Mask for the Revolution
“Beati Caelites” is not a spectacular manifesto of heresy. It is something more treacherous: a small, “pastoral” act that simulates Catholic continuity while consolidating the prestige of a modernist usurper, misusing the communion of saints as a decorative frame for a counterfeit magisterium.
Measured by the unaltered doctrine of the pre-1958 Church:
– Its juridical claims are void, because they proceed from one who prepares and promotes what Pius IX, Leo XIII, St Pius X, and Pius XI explicitly condemned.
– Its edifying language is compromised by a strategic silence about the central doctrinal battles of the age.
– Its invocation of saints, without a corresponding militantly Catholic teaching, reduces their cult to harmless ornament, stripped of the sharp edge of confession and martyrdom.
– Its role within the rise of conciliar post-Catholicism is therefore not holy legislation, but spiritual camouflage.
Those who desire to remain faithful to the integral Catholic faith must learn to discern precisely this pattern: to distinguish between continuity of external form and the betrayal of substance, to refuse the abuse of saints as cover for apostasy, and to cleave instead to the unchanging doctrine solemnly guarded by the true popes and councils before the conciliar usurpation tore the visible structures away from the Mystical Body of Christ.
Source:
Beati Caelites, Litterae Apostolicae Sanctus Laurentius, Martyr, et Sanctus Adalbertus, Episcopus et Martyr, Principales Patroni, Sanctus autem Georgius, Martyr, Secundarius Patronus Dioecesis Culmens… (vatican.va)
Date: 11.11.2025