Quemadmodum: Patronage as a Veneer for the Conciliar Captivity of Nations
The document “Quemadmodum” (1 July 1960), issued by the usurper John XXIII as an apostolic letter, declares Saint Patrick, bishop and confessor, heavenly patron of the Diocese of Ibadan (Nigeria), founded in 1958. In elevated yet formulaic Latin, it appeals to the venerable custom of entrusting dioceses to celestial patrons for protection, edification, and growth in Christian virtue, and then proceeds, with the supposed plenitude of “apostolic” power, to constitute Saint Patrick as patron, granting the usual liturgical rights and privileges.
Behind this apparently pious act stands the same revolutionary authority that convoked the conciliar upheaval, and thus even such a short text functions as another brick in the construction of the neo-church: the name of an authentic saint is instrumentalized to legitimize a counterfeit hierarchy and an emerging new religion.
Usurped Authority Cloaked in Traditional Formulae
On the factual level, the structure is simple:
“Ad perpetuam rei memoriam. — Quemadmodum probata fert consuetudo, dioeceses in Caelitis alicuius fidem committuntur…”
The letter:
– Rehearses the traditional principle: dioceses are commended to the patronage of a heavenly protector.
– Notes the request of “Venerable Brother Richard Finn, Bishop of Ibadan,” that Saint Patrick be declared patron of the new diocese (1958).
– Claims, “certa scientia ac matura deliberatione… deque Apostolicae potestatis plenitudine,” to choose and constitute Saint Patrick as heavenly patron, with corresponding liturgical rights.
– Nullifies all contrary provisions and asserts enduring validity.
At first glance, this aligns with pre-1958 praxis. But that is precisely the function: to anesthetize resistance by preserving external forms while the substance of authority has already been subverted. The problem is not the choice of Saint Patrick — an authentic Catholic bishop and confessor of the true Faith — but the mouth that pronounces it and the structure it serves.
Principium standi vel cadendi (the principle by which a case stands or falls) is the legitimacy of the authority acting. If the acting subject is a manifest heretic heading a conciliar revolution, then his acts, even when materially consonant with Catholic custom, are politically and ecclesiologically ordered to the consolidation of usurpation, not to the edification of the Mystical Body.
From the perspective of integral Catholic faith, the invocation of “plenitudo potestatis” (plenitude of power) by a man preparing the greatest doctrinal devastation since the Reformation is an empty shell. The act becomes a juridical simulation: a counterfeit signature written with sacred formulas.
Instrumentalizing a True Saint for a Neo-Mission
The choice of Saint Patrick is not neutral. Patrick is the bishop who rooted Ireland in the one, exclusive, Roman Catholic Faith, overthrowing idols, extirpating paganism, and subjecting a nation to Christ the King through the Church. Pre-1958 teaching is unequivocal:
– Pius XI in Quas primas insists that peace and order come only when individuals and states publicly submit to the reign of Christ; the Church is the unique dispenser of salvation and must be acknowledged as such by nations.
– Pius IX in the Syllabus condemns the notion that all religions are equally paths to salvation (propositions 15–18), and repudiates the separation of Church and State (55), and liberal religious indifferentism (77–80).
Patrick’s legacy is, therefore:
– exclusive Catholic mission,
– destruction of false worship,
– establishment of a Catholic social order.
“Quemadmodum” mouths this continuity superficially when it recalls that Patrick “brought the Christian religion most zealously into Ireland” (“qui in Hiberniam olim christianam religionem studiosissime intulit”). However, the letter:
– says nothing about exclusive Catholic truth in the context of Ibadan;
– says nothing about the obligation of Nigeria or its regions to abandon false religions and submit publicly to Christ the King;
– says nothing about the supernatural end of the Church as the one ark of salvation amid paganism, Islam, or Protestantism;
– speaks only in generic, innocuous terms: that under Patrick’s patronage “res catholica illa in regione laetis augeretur incrementis” (“the Catholic cause in that region might happily be increased”).
This silence is damning. It anticipates precisely the conciliar program to replace militant evangelization with “dialogue,” religious liberty, and ecumenical coexistence — all condemned by the pre-1958 Magisterium. It is the quiet rewriting of Patrick: from conqueror of idols into inspirational mascot of a multi-religious, laicized order.
Linguistic Cosmetics: Traditional Latin in Service of Revolution
The rhetoric of the letter is carefully traditional: solemn Latin, references to “probata consuetudo” (approved custom), “certa scientia,” “matura deliberatio,” “Apostolicae potestatis plenitudo,” and the classical clauses of nullity against contradictions.
But language here functions as camouflage.
– There is no doctrinal confession.
– No reaffirmation of the exclusive salvific necessity of the Catholic Church as taught by Florence and repeated by pre-1958 popes.
– No mention of the social kingship of Christ over nations, as passionately articulated by Pius XI.
– No warning against the errors devouring the 20th century: naturalism, indifferentism, nationalism without God, the Masonic war on the Church, modernism condemned by Saint Pius X in Lamentabili and Pascendi.
Instead, we find bureaucratic formalism; a minimalist, administrative text that uses saintly patronage as a technical adjustment in the global apparatus, not as a clarion call for conversion and doctrinal clarity. This reduction of sacred acts to administration is a typical sign of the conciliar sect: theology drained, forms preserved, essence inverted.
The tone reveals a body that still remembers the gestures of the Church but has already lost her soul.
Theological Incongruity: Saint Patrick vs. the Conciliar Program
Measured against immutable doctrine, several points emerge.
1. Pretended plenitude of power in a context of doctrinal subversion
The letter predicates its act on “Apostolicae potestatis plenitudine.” Yet:
– A manifest heretic cannot possess or exercise the authority of the Roman Pontiff.
– Classical theologians (e.g., Bellarmine, as summarized in the provided Defense of Sedevacantism file) affirm that a public, manifest heretic is not a member of the Church and therefore cannot be its head.
– The 1917 Code (canon 188.4) recognizes tacit resignation of ecclesiastical office by public defection from the faith.
This short letter is dated 1960, between the announcement and opening preparations of the council that would enthrone:
– religious liberty against the Syllabus,
– ecumenism against the exclusive claims of the Church,
– collegiality and democratization against the monarchical constitution of the Church,
– the cult of “man” and the rights of error against the rights of Christ the King.
To invoke “plenitudo potestatis” in this trajectory is to exploit a Catholic formula to buttress an anti-Catholic enterprise. The form is Catholic; the will and direction are conciliar.
2. Silencing the mission of exclusive conversion
Saint Patrick would have regarded it as blasphemous to place the true religion alongside paganism and Islam as equal options in the public square. Pre-1958 doctrine:
– condemns the idea that man is free to embrace and profess whatever religion he deems true (Syllabus, 15),
– rejects the proposition that man may find the way of eternal salvation in any religion (16),
– denies that Protestantism is merely another form of the same Christian religion (18),
– condemns the separation of Church and State and the denial of public recognition of the Catholic Church (55, 77).
“Quemadmodum” is utterly silent on:
– the errors of Islam or native cults in Nigeria;
– the duty of rulers and peoples there to submit to the Catholic Church;
– the supernatural horror of dying outside the one true Faith.
This is not a neutral omission. It reflects the emerging conciliar ideology: Christianity as one dialogue partner; mission dissolved into “witness” without conversion; saintly patronage without exclusive truth.
Silence about supernatural stakes — grace, state of soul, judgment, hell, the absolute necessity of the true Church — is the gravest accusation against a document that pretends to guide souls.
3. Naturalizing patronage, evacuating militancy
The letter describes:
“ut Christifideles ibi incolentes superno eius praesidio obtegantur, ingruentibus arceantur malis, eiusque exemplo ad vitam christianam agendam virtutisque ineundum certamen provocentur.”
(“that the faithful living there may be covered by his heavenly protection, be warded off from impending evils, and by his example be encouraged to lead a Christian life and undertake the struggle of virtue.”)
This is materially sound language. Yet “vitam christianam” and “certamen virtutis” are left undefined; they float in a vacuum where:
– the dogmatic content of Christian life is unstated;
– the sacramental life is not stressed as necessary;
– the public social order according to Christ the King is ignored;
– the false religions surrounding Ibadan are not named as evils from which Patrick’s patronage must deliver.
By contrast, genuine pre-1958 papal acts frequently bind devotion and patronage to precise doctrinal affirmations and condemnations of contemporary errors. Here we see the earliest conciliar style: universal benevolence, zero doctrinal edge. It is precisely this soft naturalism — moral uplift without doctrinal militancy — that Pius X recognized as the mask of modernism.
Symptom of the Conciliar Sect: Holy Names, Hollow Content
“Quemadmodum” is short, but symptomatic.
1. Legitimizing a new global grid
The Diocese of Ibadan (1958) is one node in the expanding paramasonic structure of the Church of the New Advent. By selecting a venerable Western saint, the structures occupying the Vatican drape their colonial-ecclesiastical reorganization in a mantle of continuity. Yet the same structures will shortly:
– inaugurate ecumenical “openness” to false religions;
– embrace religious liberty condemned by prior Magisterium;
– reinterpret mission from conversion to coexistence.
Thus, the invocation of Saint Patrick becomes paradoxical: they call upon the destroyer of idols to preside silently over a system that refuses to destroy idols.
2. Appropriation without imitation
Saints are honored in order to be imitated. What would imitation of Patrick mean in Nigeria?
– Preaching that outside the Catholic Church there is no salvation.
– Condemning polygamy, syncretism, and false cults as objectively damnable.
– Working to shape public law according to Christ’s law.
But the conciliar sect, to which John XXIII belongs, will do the opposite: it will bless pluralism, abandon confessional states, and praise “religious liberty” as a right of man, despite the Syllabus’ condemnation of such propositions.
Therefore, the patronage is a lie in practice: Patrick is named but not followed. His name is placed as a pious emblem over a program that contradicts the very principles by which he sanctified Ireland.
3. Empty juridical maximalism
The document ends with the classic, solemn annulment formula:
“Irritumque ex nunc et inane fieri, si quidquam secus… attentari contigerit.”
(“And from now on let anything attempted otherwise… be null and void.”)
Such maximalist language comes from the authentic juridical tradition of the Church. Yet in the mouth of a usurper, it illustrates the perverse inversion already at work:
– against traditional Catholic doctrine and rites, they will not hesitate to contradict, relativize, and finally suppress;
– here, however, they assert maximal force in a matter of secondary discipline.
It is the conciliar pattern: laxity and relativism in doctrine; authoritarianism in enforcing submission to the new order. Harsh in small juridical formulas, treasonous in dogma.
Condemned Omissions: No Christ the King, No War on Error
Against the yardstick of Quas primas and the Syllabus, “Quemadmodum” stands exposed by its omissions.
– Pius XI teaches that society will not know true peace until it recognizes and submits to the reign of Christ the King publicly; that civil rulers must honor Christ; that law must be conformed to His law.
– Pius IX identifies the Masonic and liberal program: separation of Church and State, religious indifferentism, denial of the rights of the Church, all of which are to be rejected.
– Saint Pius X condemns the modernist reduction of dogma to symbol, of revelation to religious experience, and the denial of the Church’s right to dictate authentic doctrine and condemn error.
“Quemadmodum” does not:
– exhort Ibadan’s faithful and pastors to strive for the social kingship of Christ in their land;
– warn of Freemasonic, naturalistic, or syncretistic forces corroding the Church;
– remind that the Catholic Church alone holds the means of salvation;
– bind the patronage of Saint Patrick to militant, exclusive Catholic evangelization.
This silence is profound. In an epoch where the Church was under direct assault from socialism, communism, freemasonry, Islam, and Protestant sects, a genuine Roman Pontiff, even in so short a letter, would orient all such acts toward supernatural clarity and combat. Instead we find merely a decorative legalism.
Silentium de maximis est maxima accusatio (Silence about the greatest matters is the greatest accusation).
The Conciliar Exploitation of True Catholic Elements
“Quemadmodum” illustrates a key tactic of post-1958 post-conciliarism:
– retention of traditional externals (Latin, saints, juridical solemnities),
– while the underlying theology, ecclesiology, and anthropology mutate.
This tactic is especially pernicious because:
– It lulls the faithful into assuming continuity where there is planned rupture.
– It uses true saints as shields for an anti-Catholic trajectory.
– It habituates souls to accept acts of a false authority as though they bore Christ’s guarantee.
From the perspective of integral Catholic faith, any act by a manifestly modernist usurper — even when materially sound — is to be read within this logic of subversion. The choice of Saint Patrick for Ibadan, without doctrinal clarity and militant call, is not an innocent devotional gesture; it is:
– a symbolic annexation of a missionary saint into a program of non-converting “mission,”
– a quiet rebranding of authentic evangelization as generic spiritual patronage,
– a step in normalizing obedience to the conciliar sect in newly structured territories.
Saint Patrick Against the Church of the New Advent
It is therefore necessary to invert the conciliar use of Patrick and recover him as an accuser of this document’s underlying mentality.
If Patrick were invoked according to pre-1958 Catholic doctrine, his patronage over Ibadan would mean:
– A burning zeal to convert all Nigerians from Islam, paganism, and heresy to the one true Church.
– Preaching without ambiguity that there is no salvation outside the Catholic Church and no right to practice false cults before God.
– Defense of the integrity of the Most Holy Sacrifice and true sacraments against any adulteration.
– Utter rejection of syncretism, naturalism, “dialogue” that brackets truth, and humanistic cults of man.
But these are precisely the principles systematically undermined by John XXIII and his successors in the conciliar sect. Thus, if Patrick is patron, he is patron against their program, not in favor of it. His true legacy condemns the soft, naturalistic, and false-ecumenical silence of “Quemadmodum.”
Conclusion: Piety Without Truth as a Mark of Apostasy
“Quemadmodum” is outwardly pious, formally correct, canonically styled. Precisely for that reason it is revealing.
– It shows how the conciliar structure, already in 1960, uses authentic saints and venerable formulas to consolidate its jurisdictional grid, while carefully avoiding explicit doctrinal affirmations that would bind it to the integral pre-1958 Faith.
– It exhibits the new style: administrative acts bathed in traditional language but emptied of doctrinal edge, of militancy, of supernatural urgency.
– It confirms the method of the neo-church: not open denial at first, but suffocation of truth by omission, slow substitution of real mission with innocuous spiritualism.
Against this, the constant teaching of the pre-conciliar Magisterium stands as a sword. Pius IX, Leo XIII, Pius X, Pius XI, and Pius XII, together with the dogmatic councils, leave no doubt: the Church’s mission is exclusive, supernatural, hierarchical, intolerant of error as such, and ordered to the public reign of Christ the King.
Any structure that, while still wearing Catholic vestments, systematically refuses to confess and apply these principles, reveals itself as an instrument of that synagoga Satanae denounced by the popes in their warnings about the Masonic assault on the Church.
“Quemadmodum,” in its modest scope, participates in this dynamic: honoring Saint Patrick in words, while silently preparing a landscape in which Patrick’s true spirit of conquest for Christ is unwelcome. It is an ornamental stone in the edifice of the Church of the New Advent — and thus, judged by the immutable doctrine of the Catholic Church, without true authority and without binding force before God.
Source:
Quemadmodum (vatican.va)
Date: 08.11.2025