Ioannes Roncalli’s act of “choosing” the Blessed Virgin Mary Assumed into Heaven as “principal patroness” of the Diocese of Greensburg is a short, administrative Latin text that (1) recalls the former dedication of the parent Diocese of Pittsburgh to the Assumption, (2) notes Marian churches and ethnic devotional continuity, (3) reports the request of William Connare, and (4) with the usual juridical formulae of “apostolic” power, declares Our Lady Assumed as heavenly patroness of Greensburg with attached liturgical honors. It is presented as an apparently pious confirmation of Marian devotion, yet in reality it functions as a cosmetic Marian veneer masking the usurpation of authority and the already ongoing subversion that will soon explode in the conciliar revolution.
Marian Ornament as a Mask for Usurped Authority
Invalid “Apostolic Power” and the Voidness of the Act
Any evaluation must begin from the objective canonical-theological axiom: *extra veram fidem nulla vera iurisdictio* (outside the true faith there is no true jurisdiction).
1. Ioannes Roncalli (“John XXIII”) publicly inaugurated and advanced the program that Pius IX and Leo XIII had already unmasked as the essence of condemned liberalism and Masonic naturalism.
– Pius IX in the *Syllabus Errorum* condemns the idea that the Roman Pontiff can reconcile himself with “progress, liberalism and modern civilization” (prop. 80).
– Pius X in *Pascendi* and *Lamentabili sane exitu* exposes Modernism as the “synthesis of all heresies” and demands its extirpation, not its enthronement.
2. Roncalli’s entire public line of action—ecumenical gestures, rehabilitation of heretics, calling Vatican II with an aggiornamento agenda—openly tended toward what the pre-1958 Magisterium anathematized. This is not a debatable “style”; it is material and manifest doctrinal deviation.
3. By the classical doctrine synthesized by St. Robert Bellarmine (*De Romano Pontifice*), manifest heresy severs a man from the Church; *“a manifest heretic cannot be Pope, for he is not even a Christian.”* This principle is reaffirmed in the theological tradition and reflected juridically in can. 188 n. 4 CIC 1917: public defection from the faith vacates office “ipso facto.”
4. Hence, when Roncalli proclaims:
…certa scientia ac matura deliberatione Nostra deque Apostolicae potestatis plenitudine… Beatam Mariam Virginem Caelo receptam… Patronam constituimus ac declaramus…
i.e., “with certain knowledge and mature deliberation of Ours and from the fullness of Apostolic power… We constitute and declare the Blessed Virgin Mary Assumed into Heaven… as Patroness…”
he invokes a *plenitudo potestatis* (fullness of apostolic power) which, in fact, he does not possess.
5. An act issued in the name of an authority that is not held is juridically null: *quod nullum est, nullum producit effectum* (what is null produces no effect). No amount of Marian language can supply jurisdiction where the subject is severed from the Body of Christ by adherence to condemned principles.
Therefore the basic thesis must be stated without equivocation: although Marian patronage as such is profoundly Catholic, this particular juridical act, emanating from a usurper at the dawn of the conciliar apostasy, is objectively void and serves as ecclesiastical cosmetics for a paramasonic structure occupying Catholic institutions.
The Pious Surface: A Soft Tool of Transition
The text is extremely short and outwardly orthodox. Precisely this requires deeper unmasking.
Key lines:
Qui catholico gloriantur nomine… incolae dioecesis Greensburgensis… venerari Almam Deiparam sideribus receptam.
“The inhabitants of the Diocese of Greensburg, who glory in the Catholic name, are said to cultivate and venerate with particular fervour the kind Mother of God taken up to the stars.”
…Nos autem, quibus nihil est potius quam ut religio marialis permagnis augescat incrementis…
“We, to whom nothing is more important than that Marian religion should grow with very great increase…”
Linguistically:
– The rhetoric is smooth, sentimental, and managerial. It avoids any combative, dogmatic note characteristic of pre-1958 anti-liberal documents.
– There is no reminder that true Marian devotion is inseparable from:
– submission to the integral Catholic faith,
– rejection of heresy and indifferentism,
– belief in the unique salvific authority of the Church.
– It carefully limits itself to:
– sociological observations (ethnic origin, inherited devotions),
– bureaucratic confirmation of cult.
– The tone is that of benevolent administration in a religious NGO, not of the Vicar of Christ waging war against error.
This is the first layer of corruption: Marian language detached from militant dogmatic clarity and used to crown a soft-focus ecclesiology that will soon enthrone “dialogue” and religious liberty condemned by Pius IX and Pius XI.
Silence on the Kingship of Christ: Naturalistic Reduction
The most damning indictment is not what is said, but what is systematically not said.
In an act concerning a diocesan patronage and the people “who glory in the Catholic name,” a true Pope, formed by the mind of the Church, would naturally bind Marian devotion to the social reign of Christ, as Pius XI had done so powerfully in *Quas primas*:
– Pius XI teaches that peace and order can only exist where individuals and states recognize the royal rights of Christ; that all public life must be subject to Him; and that secular laicism is a “plague” to be condemned.
– The Blessed Virgin, especially under the mystery of the Assumption, is not a vague celestial symbol but *Regina* precisely because her Son is *Rex* and because His Kingdom must rule public and private life.
In Roncalli’s text:
– There is no mention of Christ’s Kingship over the civil order of the territory.
– No call for the state or society to submit to Catholic truth.
– No warning against religious indifferentism in a pluralistic America.
– No insistence that Marian devotion demands the rejection of liberalism, socialism, or Masonic sects which Pius IX explicitly names as instruments of the “synagogue of Satan” in connection with their war on the Church.
The Blessed Virgin is reduced to a patronal emblem of an American diocese, disconnected from the integral claim of the Church over society. This naturalistic framing—Our Lady as a beautiful, unthreatening cultural ornament—is perfectly aligned with the conciliar sect’s program: empty symbols, evacuated of their militant doctrinal content, used to pacify consciences while structures are being subverted.
Legal Formalism Serving an Illicit Revolution
The text is loaded with solemn legal formulae:
…harum Litterarum vi perpetuumque in modum… Contrariis quibusvis nihil obstantibus… praesentes Litteras firmas, validas atque efficaces iugiter exstare ac permanere… irritumque ex nunc et inane fieri, si quidquam secus… attentari contigerit.
I.e., by virtue of these Letters, in perpetuity… notwithstanding anything to the contrary… we decree these Letters firm, valid and efficacious… and null and void any contrary attempt.
From an integral Catholic perspective:
– In themselves, such clauses were traditionally legitimate instruments to secure juridical stability.
– However, here they function as an assertion of full papal authority by one who, by embracing condemned principles, cannot hold that authority.
– The contrast is stark when we recall how Pius IX, in the same solemn mode, used his authority to condemn liberal errors, denounce Masonic conspiracy, and defend the independence and rights of the Church (see *Quanta cura*, *Syllabus Errorum*, and his letters on Prussian persecution). He did not drape subversion in Marian language; he used his authority to defend the Faith.
In Roncalli’s act:
– The same juridical solemnity is used for a harmless, decorative measure, while the real revolution—preparation for Vatican II, elevation of Modernist theologians, dismantling of anti-Modernist safeguards—is pursued elsewhere.
– This is juridical schizophrenia: traditional formulas invoked without traditional intention, a hollow shell of papal style over a content already deviating from pre-1958 magisterial lines.
Lex orandi, lex credendi (“the law of prayer is the law of belief”): when Marian patronage is proclaimed by one who simultaneously undermines the doctrinal edifice that gives that patronage meaning, the rite becomes an anesthetic, not a bulwark.
Instrumentalization of Marian Devotion: From Militant Queen to Apolitical Emblem
The Assumption of the Blessed Virgin Mary has defined doctrinal content:
– It proclaims her bodily glorification,
– confirms the supernatural destiny of the just,
– affirms the divine order against naturalistic and materialistic ideologies.
Pius XII, when defining the dogma (1950), did so in continuity with a magisterium that fought:
– atheistic communism,
– laicism,
– moral corruption,
– and modernist dissolution of dogma.
He linked the truth of the Assumption with a call to holiness, penance, and recognition of God’s sovereignty.
Roncalli’s letter:
– Mentions the Assumption only as the title of devotion and legal patronage.
– Does not explicitly recall the dogmatic definition, its anti-materialist force, or its implications for rejecting worldly ideologies.
– Does not exhort clergy and faithful to moral conversion, state of grace, the sacramental life centered on the Most Holy Sacrifice as the condition to benefit from the Virgin’s patronage.
– Avoids the eschatological dimension: no word on judgment, hell, the need to flee sin, or the danger of heresy.
Instead, the people’s attachment is grounded in:
…populus ille, a variis gentibus Europae originem ducens, a pristina aetate in Beatam Mariam Virginem ferri consuevit.
“…that people, deriving origin from various European nations, has been accustomed from ancient times to be drawn toward the Blessed Virgin.”
This is anthropological devotionalism: Our Lady as a continuity-marker for immigrant identity, not as the implacable enemy of heresies and protector of the one true Church against modern apostasies.
True Marian piety, as taught by the pre-1958 Church, is:
– inseparable from the integral profession of faith;
– a terror to demons, including the ideological demons of liberalism and Modernism;
– not content with cultural sentiment but demands conversion and submission to the reign of Christ.
By turning the Assumed Virgin into a neutral patronal label for a diocese that will soon be submerged into conciliar liturgy, false ecumenism, and doctrinal relativism, the conciliar sect exploits Mary’s name against Mary’s Son.
Connare and Greensburg: A Diocese Prepared for the Conciliar Program
The letter responds to the petition of William Connare as bishop of Greensburg. Historically verifiable facts (I restrict myself to confirmable data):
– The Diocese of Greensburg (erected 1951) will soon be fully integrated into the Vatican II program:
– adoption of the new pseudo-liturgical rite,
– implementation of religious liberty and ecumenism,
– dismantling of catechetical clarity,
– promotion of anthropocentric and horizontal “pastoral” priorities.
– The same ecclesiastical environment that requested this Marian patronage rapidly submitted to the conciliar revolution without resistance.
From the perspective of integral Catholic faith:
– A genuine bishop, truly successor of the Apostles, is bound *ex officio* to defend his flock against doctrines condemned by Pius IX and Pius X.
– Yet the hierarchy of such dioceses embraced precisely those novelties. This reveals that the Marian patroness decree was not the fruit of a militant Catholic bastion, but part of the smooth integration of a local church into the Church of the New Advent.
Thus the act functions as:
– a symbolic consolidation: “We are fully Catholic; look, we have Our Lady Assumed as patroness,”
– while in fact preparing the faithful to accept:
– a new “Mass,”
– a new ecclesiology (Church as “People of God” without clear borders),
– a new attitude toward heretics and false religions,
– a new cult of man—exactly the tendencies condemned in the pre-1958 Magisterium.
Signum sine re (a sign without its reality): the Marian patronage is maintained as label while its doctrinal substance is evacuated.
Absence of Anti-Modernist Note: Symptom of Systemic Apostasy
Measured against Lamentabili and Pascendi:
– There is not a word warning against:
– the denial of Scripture’s inspiration,
– the relativization of dogma,
– the idea of evolving truth,
– or the democratization of the Church’s magisterium.
– At a time when such errors were already rampant in seminaries and theological faculties (especially in Europe and North America), a true Pontiff—and a true Catholic bishop petitioning him—would frame any Marian patronage in the context of:
– fidelity to defined dogmas,
– submission to the authentic Magisterium,
– rejection of Modernism and its “new theology.”
This silence is not accidental. It reveals a new mentality:
– The letter’s gentle, non-combative style signals a rupture with the vigilant, condemnatory tone demanded by Pius X against Modernism.
– It anticipates Vatican II’s strategy: replacing clear, coercive doctrinal language with irenic, pastoral, ambiguous formulas, while dangerous theologians are quietly promoted.
This is why this apparently harmless apostolic letter is emblematic: it is a specimen of the *modus loquendi* of the conciliar sect—ornamentally pious, dogmatically declawed.
Theological and Spiritual Bankruptcy Revealed
Why must this brief document be exposed so sharply?
Because it crystallizes several layers of spiritual and theological bankruptcy:
1. Usurpation of Office:
– It presupposes Roncalli’s legitimacy, while his doctrinal trajectory aligns with errors solemnly condemned.
– A manifest adherent of condemned liberal-ecumenical principles cannot validly wield the *plenitudo potestatis* of Peter.
2. Instrumentalization of Mary:
– Marian patronage used as a decorative assurance at the very moment when Marian and Christocentric dogma is being dissolved in practice.
– The Queen of Heaven reduced to symbol of ethnic memory and diocesan branding.
3. Naturalist Tone:
– Absence of any reminder of judgment, hell, need for penance, state of grace, or the absolute uniqueness of the Catholic Church for salvation.
– No call to restore the public reign of Christ the King over civil life in line with *Quas primas*.
4. Conciliar Style Before the Council:
– Soft, diplomatic language; no naming of enemies; no denunciation of sects or ideologies.
– Canonical language retained only as stylistic shell, disconnected from its former militant substance.
5. Preparation of the Flock for the Neo-Church:
– By habituating the faithful to accept every act signed in Rome as “Catholic” whenever wrapped in Marian language, the ground is prepared for their later acceptance of:
– the liturgical revolution,
– ecumenical betrayal,
– interreligious syncretism,
– and the cult of human dignity without Christ’s Kingship.
In sum, the letter “Qui catholico” is not salvifically significant as a Marian triumph, but tragically significant as a small, polished brick in the edifice of the conciliar sect: an edifice that parasitically occupies Catholic structures, invokes Mary and the saints, but systematically undermines the pre-1958 Magisterium that gave those devotions their true meaning.
The faithful who cling to integral Catholic faith must:
– honor with all their heart the Blessed Virgin Mary Assumed into Heaven as true Queen and Patroness,
– but utterly reject the usurped “authority” and conciliar framework that exploit her name,
– and return to the unambiguous doctrine of Pius IX, Leo XIII, St. Pius X, Pius XI, and Pius XII, in which Mary is inseparable from the Kingship of Christ and the exclusive rights of His one true Church over souls and societies.
Source:
Qui catholico (vatican.va)
Date: 08.11.2025