Christians of the Toluca region, following the initiative of their local hierarchy, petition that Saint Joseph, Spouse of the Blessed Virgin, and Saint Michael the Archangel be designated as co-principal heavenly patrons of the diocese, and that Saints Francis of Assisi, John Mary Vianney, and Isidore the Farmer be recognized as secondary patrons; John XXIII, in this brief Latin decree, solemnly approves, confirms, and promulgates this choice with the usual formulae of juridical perpetuity. The external form is pious and traditional, yet the act itself, issued by a manifestly modernist usurper, is an early symptom of the paramasonic occupiers’ attempt to cloak the impending conciliar revolution with venerable names while evacuating the substance of the Catholic religion.
Pious Language as Veil: A Patronage Decree within the Usurpation
This text stands at the threshold of the conciliar upheaval, dated 28 September 1960, in the second year of John XXIII’s regime. It appears, on its surface, to be a harmless liturgical-juridical act: the recognition of chosen patrons for the Diocese of Toluca.
Yet from the perspective of *integral Catholic doctrine before 1958*, the crucial question is not whether patron saints are objectively good, but:
– Who signs?
– In what doctrinal context?
– To what larger project does this act belong?
Here, the signatory is John XXIII, the inaugurator of the conciliar subversion. The decree’s traditional vocabulary functions as *habitus pietatis* masking *mens haeretica*: a calculated use of orthodox externals to secure docility, while the same authority prepares to undermine the very faith those saints confessed.
What presents itself as an act of honor toward Saint Joseph and Saint Michael is in fact co-opted into the legitimization of a structure already in radical rupture with the dogmatic and anti-liberal line of Pius IX, Leo XIII, Saint Pius X, Pius XI, and Pius XII.
The Factual Plane: Legitimate Form, Illegitimate Authority
On the factual level, the document:
– Acknowledges that the faithful, “guided by salutary counsel,” choose celestial patrons for protection and example.
– Reports that the Bishop of Toluca, Arturus Velez Martinez, requested formal confirmation.
– Declares:
– Saint Joseph and Saint Michael as patroni aeque principales (co-principal patrons).
– Saint Francis of Assisi, Saint John Mary Vianney, and Saint Isidore the Farmer as secondary patrons.
– Employs the classical juridical formula:
– certa scientia ac matura deliberatione,
– de Apostolicae potestatis plenitudine,
– irrevocability clauses, nullity of contrary acts, etc.
Taken in isolation, nothing in the chosen patrons or the legal style contradicts Catholic doctrine. On the contrary, these particular saints—defenders of purity, sacrifice, pastoral zeal, humility of labor—are luminous exponents of the pre-conciliar faith.
However, Catholic theology bound to reality does not examine texts in metaphysical isolation from their author and system. Authority is not a merely aesthetic category. The same John XXIII who here poses as guardian of Toluca will soon convoke a “pastoral” council that systematically contradicts the Syllabus of Errors of Pius IX, the anti-modernist legislation of Saint Pius X, the social kingship of Christ from Quas Primas, and the entire prior magisterial war against liberalism, naturalism, and religious indifferentism.
Hence, the central factual problem:
– The decree presupposes that John XXIII possesses the plenitudo potestatis of the Roman Pontiff.
– But the pre-1958 theological tradition, faithfully summarized in the sources provided, teaches with moral unanimity that a manifest heretic cannot be head of the Church, cannot wield jurisdiction, and any elevation of one who has defected from the faith is nulla, irrita, invalida.
Pius IV and Paul IV articulate, and the 1917 Code echoes, the principle that the See cannot be occupied by a public enemy of the faith. Bellarmine, Wernz-Vidal, Billot, and the classical canonists, as cited in the Defense of Sedevacantism, affirm: a manifest heretic is outside the Church, therefore not its head. This principle is not a late polemical invention; it flows from the dogmatic constitution of the Church herself (*non potest caput esse, qui non est membrum*—he who is not a member cannot be head).
John XXIII’s entire pontifical program—opening to the world, optimism toward Revolution, destabilization of doctrinal clarity—is inseparable from the modernist current condemned in Lamentabili and Pascendi. Therefore, no matter how correct the Latinity or how traditional the saints invoked, such acts are signs of a counterfeit authority parasitically using Catholic forms.
The form is immaculate; the source is poisoned.
The Linguistic Plane: Traditional Cadence as Strategic Camouflage
The rhetoric of the letter is classic:
– “Ad perpetuam rei memoriam.”
– “Salubri ducti consilio Christifideles sibi Caelites adoptant Patronos…”
– Clauses nullifying contrary acts, ensuring perpetual validity.
This is precisely what makes it dangerous. The language seeks to induce in the faithful a reflexive trust: “Everything continues as before; the style, the concepts, the saints are the same; therefore all is safe.”
Linguistically, observe:
1. The text is deliberately concise, sterilely pious, and bureaucratically serene. There is no doctrinal elaboration, no reference to the grave combat against liberalism, freemasonry, socialism, or modernism that saturates the documents of Pius IX and Saint Pius X. In an epoch (1960) already engulfed by these errors, such smooth silence is itself an indictment.
2. The invocation of Saint Michael—chief adversary of Satan—remains wholly unlinked from the concrete enemies named by Pius IX: “sects… whether they be called masonic or bear another name,” described as the “synagogue of Satan.” The text refuses to speak the word “Freemasonry,” “Modernism,” “indifferentism,” or “apostasy,” despite the Church’s long-established duty to arm the faithful by naming their enemies.
3. The noble diction (salubri ducti consilio, multiplici hoc caelesti patrocinio) floats above the real crisis. Such euphonious generalities, severed from militant doctrine, are a linguistic anesthetic. The rhetorical register imitates pre-1958 decrees while excising their doctrinal edge.
This is not accidental. Modernism, as Saint Pius X states, is protean, chameleonic, comfortably wrapped in orthodox phraseology while dissolving dogma in practice. Here we see the method: use the vocabulary of saints and patrons to maintain psychological continuity as doctrinal discontinuity is prepared.
The Theological Plane: Patronage Detached from the Kingship of Christ
The heart of the problem emerges when we compare this document with pre-1958 magisterial teaching, especially Pius XI’s Quas Primas and Pius IX’s Syllabus.
Integral Catholic doctrine demands that:
– Every ecclesial act be subordinated explicitly and concretely to the *social reign of Christ the King*.
– The faithful be formed to judge liberalism, laicism, indifferentism, and naturalistic “human rights” in the light of divine law.
– Any mention of Saint Joseph and Saint Michael be linked with their roles in safeguarding the Incarnate Word, the Church, and the faithful against precisely those anti-Christian forces (revolution, freemasonry, modernism).
Yet this letter:
– Says nothing about Christ’s kingship over society.
– Says nothing about the obligation of the Toluca diocese to oppose secularism or the errors Pius IX condemns: the separation of Church and State, false religious liberty, the sovereignty of the state as source of all rights.
– Says nothing about the sacraments, the necessity of the state of grace, the danger of heresy, or the reality of eternal damnation.
The saints chosen embody, in truth, a theology diametrically opposed to what the conciliar revolution will unleash:
– Saint Joseph: model of domestic, hierarchical, obedient piety—contrary to democratized ecclesiology and the cult of man.
– Saint Michael: militant defender against diabolical rebellion—contrary to “dialogue” with the world, with false religions, and with secret societies.
– Saint Francis of Assisi: penitent, stigmatized ascetic—contrary to ecological sentimentalism and syncretic pacifism later falsely ascribed to him.
– Saint John Mary Vianney: uncompromising confessor of sin, hell, reparation—contrary to lax sacramental practice and universalist optimism.
– Saint Isidore: sanctification of labor under grace—not Marxist, not technocratic, but subordinate to God and the Church.
A genuine Catholic act would explicitly weaponize their patronage against modern aberrations. Instead, John XXIII approves them in abstraction, soon to be reinterpreted by the “Church of the New Advent” as mascots for its horizontal humanism.
Thus the theological perversion: holy patrons are acknowledged, but their doctrinal meaning is sterilized, made innocuous, and then appropriated to comfort the faithful while the foundations are quietly removed.
Silence as Condemnation: The Missing Anti-Modernist Edge
From the perspective of *Lamentabili sane exitu* and Pascendi, the gravest sign here is not an explicit heresy in the text, but the systematic absence of those supernatural and militant notes which, prior to 1958, were considered essential:
– No mention of the Church as perfecta societas, distinct from and superior to the State in spiritual order, contrary to Syllabus-condemned liberalism.
– No appeal to defend the diocesan faithful against corrosive doctrines: rationalism, indifferentism, “progress,” liberal education, secularized marriage laws.
– No reference to the obligation of civil rulers in Toluca or Mexico to publicly honor Christ the King; Quas Primas explicitly teaches that rulers must subject laws, education, and public life to Christ’s sovereignty.
– No warning that participation in masonic or paramasonic sects is a mortal sin and a direct betrayal of Saint Michael, whose patronage is being invoked.
– No insistence on the necessity of the Most Holy Sacrifice according to immemorial rite as the heart of diocesan life; liturgy is reduced to “liturgical rights and privileges.”
This is not a minor bureaucratic oversight. It is part of a pattern:
– Before: the popes denounced freemasonry, liberalism, socialism, rationalism, and false freedom of cult as mortal poisons.
– Here: the usurper limits himself to an innocuous, aesthetic act, using saints as decor while preparing a council that will teach, in practice, those very errors under the guise of “development.”
Qui tacet consentire videtur (he who keeps silence is seen to consent). Silence, exactly at the point where tradition speaks the strongest, is theological speech. The omission of Christ’s public kingship, of the anti-liberal magisterium, of anti-modernist discipline, in a text that claims apostolic plenitude, is a practical repudiation of Quas Primas and of the Syllabus.
The Symptomatic Plane: Organic Link to the Conciliar Revolution
This letter must be read as a small tile in the mosaic of conciliar subversion. Its features are symptomatic:
1. Use of impeccable canonical formulas to exercise a fundamentally abused claim of jurisdiction.
The decree’s structure—“we declare, we confirm, we constitute… contraries notwithstanding”—mirrors genuine papal documents. Yet the system John XXIII is building is openly aiming at:
– New theology that relativizes dogma.
– Collegial “democratization” of authority.
– False religious liberty and ecumenism condemned by pre-conciliar popes.
– Hermeneutics of continuity as smoke screen for doctrinal rupture.
Such a regime depends on maintaining, for a time, the traditional external apparatus to disarm resistance. This patronage letter is precisely that: tranquil continuity in externals, revolution in gestation.
2. Instrumentalization of authentic saints to buttress an inauthentic structure.
Saint Joseph and Saint Michael are chosen not in order to fortify resistance to modern Rome’s betrayal, but to embed the diocese deeper under its control. The faithful, seeing revered names ratified by “Rome,” are less inclined to suspect that the same “Rome” is, step by step, dismantling the doctrinal edifice those saints served.
This is spiritual abuse: the capital of pre-conciliar sanctity is being spent to finance conciliar apostasy.
3. Prefiguration of the conciliar reduction of supernatural warfare to folkloric devotion.
The conciliar sect will:
– Empty notions like “patron,” “guardian angel,” “saint” of their militant content.
– Promote sentimental devotions detached from doctrinal rigor and moral combat.
– Invoke Saint Francis to advance ecological and interreligious agendas.
– Invoke Saint Joseph only in vague terms, silencing his role as guardian of the unique, exclusive Incarnation and head of the Holy Family that models Catholic hierarchy.
This letter fits that vector: a juridical calendar act that does nothing to rouse the faithful against the enemies denounced by Pius IX and Saint Pius X.
4. Ignoring the concrete persecution and subversion described by the Syllabus.
Pius IX identified the roots of modern evil in:
– State absolutism over the Church.
– Secularized education.
– National churches separated from Rome.
– Liberal “rights” that enthrone indifferentism.
Mexico, in particular, suffered brutal anti-Catholic persecution in the early 20th century. A truly Catholic Roman Pontiff in 1960, addressing a Mexican diocese, would naturally recall:
– Fidelity of martyrs.
– Duty to resist secular encroachments.
– Necessity of restoring Catholic social order.
– Condemnation of masonic and revolutionary planners of persecution.
Instead, the text floats in abstraction: not one word about the concrete battle. This evasion of historical and doctrinal reality exposes the modernist temperament: unwilling to confront the world’s enmity, preferring harmonious phrases to the Cross.
God’s Law, not Sentimental Devotion: The Missing Call to Militant Obedience
Integral Catholic faith recognizes that:
– Patronage is not talismanic; it binds the faithful to imitate the saints in confessing the integral faith, obeying divine and ecclesiastical law, resisting error.
– The invocation of Saint Michael is, in substance, a declaration of war against Satan, his pomps, and his instruments—above all, the most insidious instrument: doctrinal corruption within ecclesiastical structures.
This letter:
– Does not call the faithful of Toluca to confess that the Catholic Church is the only ark of salvation (against Syllabus-condemned indifferentism).
– Does not remind them that civil laws contrary to divine and ecclesiastical law are null before God (against naturalistic “rights”).
– Does not arm them against errors condemned in Lamentabili: the evolution of dogma, denial of inspiration, relativizing of dogmatic definitions.
By stripping patronage of its necessary doctrinal implications, the decree implicitly promotes a naturalistic understanding: saints as cultural protectors, devotional “brands,” rather than as generals under Christ the King, demanding conversion, penance, and doctrinal fidelity.
Lex orandi, lex credendi (the law of prayer is the law of belief). When the law of prayer is drafted by those who betray the faith in doctrine and in council, the external continuity of formulas becomes an instrument to reshape belief toward apostasy.
Usurped Jurisdiction and the Void of Conciliar Acts
According to the consistently taught principle, defended by the sources you provided:
– A manifest heretic cannot be a true Pope.
– Canon 188.4 (1917) confirms that public defection from the faith vacates ecclesiastical office by the law itself, without declaration.
– Paul IV’s *Cum ex Apostolatus Officio* articulates that the elevation of a heretic to the papacy is null and void.
John XXIII’s program and public orientations—preparation of a council to “update” doctrine to the modern world, deliberate softening toward condemned liberal principles, systematic sidelining of anti-modernist oaths and structures—manifest adherence to the very trends anathematized.
Therefore:
– The “Apostolic Letters” issued in his name, including this decree for Toluca, lack the guarantee and authority of the true Apostolic See.
– Objectively, under traditional canonical and theological principles, such acts, while often materially echoing Catholic content, proceed from an illegitimate authority and are deprived of binding force as papal law.
This does not stain the saints invoked; it exposes the spiritual cynicism of those who instrumentalize them.
Conclusion: Patron Saints Requisitioned for a Neo-Church
This brief text, taken alone, could deceive a superficial reader: nothing scandalous is said; venerable saints are honored; classical formulas are used. But precisely in this lies its function within the conciliar revolution:
– It normalizes confidence in an authority that will soon overturn the anti-liberal, anti-modernist bulwark of the 19th and early 20th centuries.
– It comforts the faithful with traditional externals while silently withdrawing the militant content of Catholic doctrine.
– It transforms Saint Joseph, Saint Michael, Saint Francis, Saint John Mary Vianney, and Saint Isidore into ornamental figures decorating the facade of the “Church of the New Advent,” behind which the Most Holy Sacrifice is attacked, dogma is relativized, and the social reign of Christ is denied in practice.
Against this strategy, *integral Catholic faith* demands the opposite:
– To invoke Saint Michael not as an emblem of institutional loyalty to a conciliar sect, but as captain in the battle against modernism, liberalism, and the paramasonic occupation of Catholic structures.
– To invoke Saint Joseph as defender of the true Church, not as silent accomplice of those who dissolve her doctrine in dialogue.
– To heed Pius IX and Saint Pius X, whose warnings about the “synagogue of Satan” and the “synthesis of all heresies” apply with terrible clarity to the conciliar project inaugurated by the very hand that signed “Salubri ducti.”
Where the document is silent, the pre-1958 Magisterium speaks. Where the document offers soothing forms, the perennial Faith demands discernment, resistance, and total subordination to Christ the King, not to the usurping structures that profane His name while cloaked in the language of piety.
Source:
Salubri ducti (vatican.va)
Date: 08.11.2025