The brief Latin text attributed to John XXIII under the title “Expedit sane” (12 February 1960) nominally proclaims St John Bosco as principal heavenly patron of the diocese of Rivadavia, invoking his missionary zeal and spiritual protection so that the “recently erected” diocese may grow and be preserved from “widespread evils.” Under the guise of a traditional patronage decree, it cloaks the usurper’s claim to apostolic authority, presupposes the legitimacy of the conciliar revolution’s new diocesan architecture, and instrumentalizes a saint to buttress a nascent paramasonic structure parasitic upon the true Church.

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Perverting Patronage: How a Pious Veneer Masks Usurped Authority

False Claim to Apostolic Jurisdiction: A Void Act from a Void Authority

The entire document stands or falls on one premise: that Angelo Roncalli, styling himself “Ioannes PP. XXIII,” possessed the authority of the Roman Pontiff to bind the Church, erect dioceses, and assign heavenly patrons.

From the perspective of integral Catholic faith, measured exclusively by pre-1958 doctrine:

– A true Pope is:
– The visible head of the Church and vicar of Christ, teaching without betraying the deposit of faith.
– A member of the Church, holding the Catholic faith integrally, and not a public propagator of condemned errors.

Pre-conciliar theology is unanimous that a manifest heretic cannot hold the Papacy.

– St Robert Bellarmine: a manifest heretic is no member of the Church and therefore cannot be its head; such a one loses office *ipso facto*.
– Classical canonists (e.g. Wernz-Vidal) and Canon 188 §4 of the 1917 Code affirm that public defection from the faith vacates ecclesiastical office by the law itself, *ipso iure*, without further declaration.
– The consistent teaching reaffirmed by Pius IX and St Pius X: the Pope cannot be the organ of Modernism, indifferentism, or religious syncretism; those errors are anathematized and placed under excommunication (cf. *Syllabus Errorum*; *Lamentabili sane exitu*; *Pascendi*).

Roncalli’s record (prior to and during his usurpation) is historically verifiable as one of:

– Ecumenical relativism and sympathy for condemned “dialogue” with error.
– Preparatory responsibility for the “aggiornamento” that would explode at Vatican II against the explicit condemnations of Pius IX, Leo XIII, St Pius X, Pius XI, and Pius XII regarding:
– Religious liberty as understood by liberalism.
– False ecumenism and “parity” of sects.
– Reconciliation of the Church with modern naturalism and laicism.

By the norms of traditional doctrine, such a programme is incompatible with the Catholic faith. The one who embodies and inaugurates that programme publicly cannot simultaneously be the orthodox Roman Pontiff.

Therefore, the solemn formulas in this letter:

– “certa scientia ac matura deliberatione Nostra, deque Apostolicae potestatis plenitudine…”
(“with Our certain knowledge and mature deliberation, and from the fullness of Apostolic power”)

are objectively usurped. He claims what he does not possess.

Consequences:

– An antipontiff cannot validly legislate for the universal Church or bind heaven in the name of Peter. His alleged “Apostolic Letters” are juridically null in the order of the true Church.
– The decree designating St John Bosco as patron of Rivadavia within the conciliar sect is, at best, an internal symbolic act of a counterfeit hierarchy, not an act of the Roman Pontiff of Christ’s Church.

No amount of devotional language or appeals to a canonized saint can transubstantiate a juridically non-existent “plenitudo potestatis” into reality. *Ex nihilo nihil fit* (from nothing, nothing comes).

Manipulating a Saint to Legitimize a Neo-Church Framework

The letter’s surface content appears orthodox: it praises a saint, invokes heavenly protection, longs for growth of “res catholica” and defense against “mala.” But precisely here lies the perfidy.

Key move in the text:

– It states that new dioceses, “recens constitutae,” must be protected so that the faithful “may be strengthened in striving for higher things” and “be protected from evils spreading everywhere.”
– It then declares St John Bosco “praecipuus Patronus” of Rivadavia, attaching to him the liturgical rights of principal diocesan patrons.

On the factual and theological level:

1. Before 1958, establishing dioceses and appointing heavenly patrons was a normal exercise of papal authority, ordered to:
– The solid rooting of the *vera fides*.
– Defense against heresy, immorality, and secular tyranny.
– Deepening of sacramental life and confession of Christ’s social Kingship.

2. By 1960, under Roncalli’s regime, these same juridical forms are being used within a structure that:
– Is already orienting itself toward religious liberty, “dialogue,” and ecumenist dilution.
– Conceives new diocesan units not as fortresses of the Kingship of Christ, but as administrative cells of an emerging “Church of the New Advent” preparing Vatican II’s revolution.

The saint invoked: St John Bosco.

– A 19th-century confessor and educator totally loyal to the pre-conciliar Magisterium; his spirituality stands in absolute opposition to the post-1958 cult of man, laicism, and ecumenism.
– Yet Roncalli selectively uses Don Bosco’s missionary zeal and concern for youth as a decorative halo over institutions that, in short order, would be turned into channels of catechetical dissolution and liturgical vandalism.

This is the tactic:

– Take a genuine saint.
– Maintain traditional formulas.
– Insert them into a new, poisoned framework.
– Create the illusion of continuity so the faithful do not recognize the transition from Catholic dioceses to conciliar outposts.

The letter is not innocent; it is a calculated liturgical-legal mimicry.

Rhetoric Without Christ the King: The Silence That Condemns

Measured against Pius XI’s *Quas Primas* (1925), which proclaims that peace and order can exist only under the public reign of Christ the King over individuals, families, and states:

– This document speaks of:
– “Incrementa” of the diocese.
– Protection from “malis.”
– The “Catholic cause” prospering.

But it omits:

– Any explicit confession of Christ’s social Kingship that must govern civil society and law.
– Any reminder that states are bound to recognize the one true Church and submit to divine law.
– Any repudiation of liberal naturalism, secularism, and the masonic assault so forcefully unmasked by Pius IX and Leo XIII.

Instead, it reduces supernatural combat to a generic, almost bureaucratic concern for “growth” and preservation from unspecified “evils.”

The silence is not accidental; it is symptomatic.

From the perspective of the consistent pre-1958 Magisterium:

– Pius IX’s *Syllabus of Errors* condemns:
– Religious indifferentism.
– The separation of Church and state.
– The concept that the Church must reconcile with liberal “progress” and modern civilization in the condemned sense.
– St Pius X’s *Lamentabili sane exitu* and *Pascendi* condemn:
– The evolution of dogma.
– The subordination of faith to historicist criticism.
– The transformation of ecclesial structures according to the world’s demands.

Roncalli’s language is deliberately neutralized:

– No denunciation of Freemasonry or modernist infiltration, though by 1960 their devastation was manifest.
– No insistence that the diocese must be a bastion against ecumenism, religious liberty, and socialism.
– Merely a vague allusion to “passim serpentibus malis” (“evils creeping everywhere”) without naming the principal evil: the revolution soon to be enthroned at Vatican II.

This is precisely what the pre-conciliar popes admonished as the modernist method:

– To speak devoutly, but abstractly.
– Never to attack the concrete doctrinal enemy.
– To cultivate a “safe,” sentimental piety detached from dogmatic militancy.
– To replace the clarion of *Christus vincit, Christus regnat, Christus imperat* with institutional platitudes.

Such omission, in a document claiming Apostolic authority, betrays allegiance not to *Quas Primas*, but to condemned liberal Catholicism.

Legalistic Formalism as Mask of Apostasy

The second half of the letter is a parade of canonical formulas:

– “Contrariis quibusvis nihil obstantibus.”
– “…praesentes Litteras firmas, validas atque efficaces iugiter exstare ac permanere…”
– “…irritumque ex nunc et inane fieri, si quidquam secus…”

These expressions are traditional in authentic papal legislation: they safeguard the stability and exclusivity of papal acts.

But here:

– They are issued by one who, by adherence to condemned principles, stands objectively under the shadow of heresy and thus outside the true body of the Church.
– They become a grotesque pastiche: modernism donning the robes of Trent and Vatican I to authorize its own gradual implantation.

From the standpoint of Catholic ecclesiology:

– *Forma iuridica sine fide orthodoxa* (a juridical form without orthodox faith) does not constitute an act of the Papacy.
– The legal solemnity, pronounced by an usurper, is spiritually vacuous. It can bind neither heaven nor the faithful of the true Church.

Thus the letter inadvertently exposes the post-1958 method:

– Maintain every stylistic sign of continuity.
– Use the machinery of decrees, seals, and Roman congregations.
– While the same apparatus is being redirected toward:
– Preparing “collegiality” against papal monarchy.
– Elevating religious liberty against the social Kingship of Christ.
– Embracing ecumenism against the dogma “extra Ecclesiam nulla salus.”

This is not authentic Roman authority; it is the weaponization of papal style against papal substance.

Subversion Through Devotional Capture of St John Bosco

The letter singles out:

– Don Bosco’s “apostolic ardour.”
– His sending of missionaries to the region in question.
– The local people’s veneration of his memory.

On one level, these are facts: Salesian missions laboured in Latin America; the saint is rightly loved.

But the deeper maneuver:

1. Attach Don Bosco to a diocesan structure that:
– Within a few years would be permeated by catechetical relativism.
– Would celebrate the coming liturgical revolution—the abolition, in practice, of the Most Holy Sacrifice in favour of an assembly meal.
– Would expose youth, whom Don Bosco sought to protect, to sensualized liturgy and doctrinal dilution.

2. Present this linkage as if:
– The saint’s intercession endorses the conciliar sect that is about to overthrow the very faith he lived and taught.
– Loyalty to Don Bosco now coincides with loyalty to Roncalli’s regime and its successors.

This instrumentalization is spiritually abusive:

– It exploits the faithful’s genuine devotion to channel them into obedience to a non-Catholic program.
– It trains conscience to identify fidelity to pre-conciliar saints with fidelity to the conciliar hierarchy, thereby anesthetizing resistance.

Authentic pre-1958 logic would require the opposite:

– Invoke Don Bosco to defend:
– Catechisms fully aligned with Trent.
– Confession, Eucharistic devotion, Marian piety, and strict moral discipline.
– Uncompromised allegiance to the papal Magisterium as it stood against liberalism.

Roncalli’s letter says nothing of such militant orthodoxy. It uses the saint as a sentimental emblem, emptied of his doctrinal context.

The Omission of the Real Enemy: Modernism and Its Sectarian Structures

The letter laments “evils spreading everywhere” yet refuses to identify those evils as:

– Modernism in seminaries and universities.
– Liberal democracy enthroned against the reign of Christ.
– Masonic and paramasonic influence within political and ecclesial elites.
– The corrosion of catechesis by historicism and relativism.

By 1960, these were not hypotheticals but empirical realities. Pre-1958 popes had named and condemned them with surgical clarity.

Compare:

– Pius IX:
– Unmasked secret societies, condemned separation of Church and state, and branded as errors the notions that the Church must adapt to “progress” and liberalism.
– Leo XIII:
– Explicitly warned of masonic conspiracies and the attempt to expel Christ from public life.
– St Pius X:
– Defined Modernism as the “synthesis of all heresies,” demanding unqualified rejection and expulsion of its adherents from teaching positions.
– Pius XI in *Quas Primas*:
– Stated that social and political disorder comes from rejecting the reign of Christ, and that rulers must publicly honour and obey Him.

Against this background, Roncalli’s generic mention of “mala” without doctrinal precision is a moral abdication.

It indicates:

– An unwillingness to continue the Church’s anti-liberal, anti-modernist battle.
– A strategic shift from condemnation to “benevolent silence,” which is in fact complicity.

A text that claims to care for a diocese’s protection yet declines to name the doctrinal and moral enemies condemned by the true Magisterium is already operating in a new religion of vagueness.

From Diocesan Patronage to Conciliar Colonization

This letter must be viewed as one movement in a wider operation:

– The conciliar sect, while preserving the geographical and nominal contours of the Church (dioceses, parishes, religious orders, saints), progressively inverts their meaning.
– New dioceses and restructured territories are:
– Integrated into a framework of “collegial” governance opposed to Vatican I’s teaching on papal primacy and jurisdiction, despite outward claims of fidelity.
– Educated with catechisms that relativize dogma, extol religious freedom in the condemned sense, and praise false ecumenism.

By granting Rivadavia a “principal patron” under his counterfeit seal, Roncalli:

– Brands the diocese with the mark of the neo-church.
– Places authentic popular devotion under the oversight of an apparatus that will soon suppress the traditional rite, distort doctrine, and lead souls toward indifferentism.

Thus the letter is less about Don Bosco’s help than about:

– Annexing his name into the symbolic capital of the conciliar sect.
– Extending the territorial reach of structures occupying the Vatican.

The more pious the language, the more insidious the colonization.

Supplanting the Social Kingship of Christ with a Cult of Institutional Survival

Note the anthropocentric undercurrent:

– The concern emphasised is for the “growth” and “prosperity” of a diocesan structure.
– The supernatural order is invoked only decoratively, with no doctrinal specifics:
– No insistence on integral Catholic morality.
– No warning from the Four Last Things: death, judgment, heaven, hell.
– No battle cry against error, as one finds constantly in pre-1958 papal acts.

In contrast, Pius XI teaches that:

– Peace will not come until individuals and states submit to the reign of Christ the King.
– Public apostasy in laws and customs must be denounced.
– The liturgy and feasts must form consciences in militant allegiance to Christ’s rights over society.

Here, the heavenly patronage is harnessed to a merely institutional end:

– “That the Catholic cause may flourish in that diocese.”

But “Catholic cause” is left undefined, while the same regime is already working to redefine “Catholic” in terms contrary to *Syllabus*, *Pascendi*, and *Quas Primas*.

This is the conciliar method:

– Replace the explicit rights of Christ the King with the implicit “rights” of ecclesial entities to survive and adapt.
– Turn the hierarchy from guardians of immutable dogma into managers of “growth” and “renewal,” even when that renewal contradicts perennial doctrine.
– Reduce the supernatural horizon to functional rhetoric that can be filled with any content—including ecumenism, religious liberty, and dialogue with the world.

The letter is a micro-specimen of this substitution.

No Salvation in Usurped Structures: The Duty to Distinguish

From the standpoint of integral Catholic doctrine:

– Honor and devotion to true saints like St John Bosco are good and necessary.
– But:
– Their names and images, when used by those who propagate or protect Modernism, become instruments of deception.
– The faithful must distinguish between:
– Authentic pre-1958 papal acts in continuity with all prior teaching.
– Post-1958 acts that, while mimicking form, serve a different faith.

The letter’s own juridical clause—declaring all contrary attempts “irritum et inane” (null and void)—boomerangs:

– Because an antipontiff’s legislative will against the rights of Christ and His true Church is itself null and void.
– Because canonical form without Catholic substance cannot bind consciences in the order of salvation.

Therefore, in light of pre-conciliar ecclesiology:

– The Rivadavia “diocese” as administered under the conciliar sect is not guaranteed as a juridical organ of the Mystical Body of Christ.
– Saint John Bosco’s true patronage is not confined to the structures of the neo-church; rather, he intercedes for those who preserve the faith he professed, the liturgy he knew, and the papal doctrine he obeyed.

Invoking him under the seal of Roncalli’s usurpation only underscores the tragic inversion: an authentic saint pressed into service to crown an alien edifice.

Conclusion: A Pious Shell Concealing Systemic Subversion

This short letter, superficially harmless, exhibits all the key characteristics of the conciliar disaster in embryo:

– Usurped papal formulas: claims of “plenitudo potestatis” while undermining the very papal tradition that defines that plenitude.
– Exploitation of saints: using revered figures as endorsements for new structures destined to propagate novelty.
– Cowardly silence: vague references to “evils” instead of explicit continuity with anti-modernist condemnations.
– Institutional self-referentiality: concern for diocesan “growth” severed from unambiguous confession of the social Kingship of Christ and the exclusivity of the Catholic religion.
– Legalistic theatre: meticulous canonical language masking the absence of true authority.

The gravity here is not in the choice of a holy patron—which in itself conforms to Catholic instinct—but in who presumes to choose, in what framework, and towards which end.

As long as such acts are read uncritically, without the criterion of pre-1958 doctrine, souls will be led to confuse fidelity to saints and tradition with submission to the conciliar sect that systematically betrays both. The mask of “Expedit sane” must therefore be torn away, revealing an artifice of continuity deployed in the service of rupture.

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Source:
Expedit sane, Litterae Apostolicae Sanctus Ioannes Bosco, Conf., Dioecesis Rivadaviae Patronus praecipuus renuntiatur, d. 12 m. Februarii a. 1960, Ioannes PP. XXIII   (vatican.va)
Date: 11.11.2025