The text published under the name of John XXIII on 28 September 1960 is a short Latin act declaring Saint Joseph, Spouse of the Mother of God, and Saint Michael the Archangel as “equally principal” patrons of the diocese of Toluca, and Saint Francis of Assisi, Saint John Mary Vianney, and Saint Isidore the Farmer as its secondary patrons, with the usual formulae of canonical approval, liturgical privileges, and juridical perpetuity. It presents itself as a benign pastoral response to the request of Bishop Arturo Vélez Martínez and the clergy and people of Toluca, in order to obtain “heavenly protection” and promote “Catholic growth” in that region.

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Beneath this apparently pious surface, however, stands the juridically and theologically void signature of the initiator of the conciliar revolution, an usurper whose entire “magisterium” functions as a façade masking the demolition of the very order that authentic patronage, cult, and ecclesiastical authority are meant to defend.

Patronage as a Pious Mask for a Usurped Authority

The document follows the classical style of Roman acts: invoking the benefit of heavenly patrons, commending the choice of saints, and issuing a solemn confirmation “ex certa scientia… deque Apostolicae potestatis plenitudine.” But the decisive question is not whether Saint Joseph or Saint Michael are worthy patrons (they are, in the true Church); the question is whether the one who signs possesses the authority he claims, and what spiritual architecture his acts serve.

From the perspective of the unchanging Catholic doctrine prior to 1958, several points are immediately evident:

– A manifest heretic or promoter of a heterodox council cannot be head of the Church or exercise true Apostolic authority. *Non potest esse caput Ecclesiae qui non est membrum* (he who is not a member of the Church cannot be its head). This is precisely the principle underscored by St. Robert Bellarmine and the classical theologians: a manifest heretic, by that fact, is outside the Church and cannot hold jurisdiction.
– The line beginning with John XXIII is inseparably linked to the convocation, promotion, and implementation of a “pastoral council” that produced doctrines on religious liberty, ecumenism, collegiality, and the “rights of man” condemned in substance by the pre-1958 Magisterium (for example, Pius IX’s *Syllabus Errorum*, Leo XIII, Pius XI, Pius XII). The same authority that unleashed the conciliar revolution is here simulating the exercise of Roman pontifical power in a “little” decree.

Therefore, the act must be unmasked as follows: the names of true saints are being used as an ornamental cover for a structure already oriented toward subversion. The mention of Saint Joseph and Saint Michael serves not as a bulwark against the revolution, but as a tranquilizing liturgical décor for those who will soon be led into the aggiornamento abyss.

Factual Level: The Illusion of Continuity through Harmless Decrees

The (ARTICLE) states in essence:

“Ad perpetuam rei memoriam. — Salubri ducti consilio Christifideles sibi Caelites adoptant Patronos, quorum praesidio, dum illi hanc mortalem transigunt vitam, obtegantur, quorumque exemplis, menti clarius propositis, ad virtutis viam ineundam persequendamque incitentur.”

English: “For a perpetual remembrance. Led by wholesome counsel, the Christian faithful adopt heavenly patrons for themselves, by whose protection, while they pass through this mortal life, they may be shielded, and by whose examples, more clearly set before their minds, they may be urged to enter and pursue the path of virtue.”

Taken in isolation, such words echo traditional Catholic teaching on the communion of saints. Yet three decisive factual aspects are suppressed:

1. There is not a single explicit reference to the primary end of the Church: the salvation of souls through the one true Faith and the *Most Holy Sacrifice* with the sacraments instituted by Christ. The rhetoric confines itself to generic “virtue” and “heavenly gifts,” perfectly adaptable to a soon-to-come naturalistic and sentimental religion.
2. The act assumes as unquestioned the legitimacy of the signatory and his apparatus, without confronting the doctrinal rupture that his pontificate was already preparing (announcement of a council in 1959; deliberate program of “renewal,” opening to the world, praising religious liberty tendencies condemned by his predecessors).
3. By choosing an apparently innocuous object—diocesan patrons—the document creates an illusion of organic continuity with pre-1958 Rome, precisely while the same regime was architecting the greatest deviation in Church history.

This is a classic technique of the conciliar sect: maintain traditional forms in secondary details while poisoning the doctrinal source in primary matters. *Simulatio traditionis* (simulation of tradition) serves to lull consciences and to attach venerable names (Saint Joseph, Saint Michael) to a paramasonic structure which, in dogma and cult, will soon wage open war against the very truths these saints defend.

Language as Camouflage: Pious Bureaucracy in Service of Subversion

The style of the (ARTICLE) is formulaic, canonical, and apparently orthodox:

“certa scientia ac matura deliberatione Nostra deque Apostolicae potestatis plenitudine… confirmamus seu iterum constituimus ac declaramus…”

English: “with certain knowledge and mature deliberation of Ours and from the fullness of Apostolic power… we confirm or again establish and declare…”

Several linguistic and rhetorical symptoms reveal the deeper problem:

– The insistent legal solemnity (“firms, validas atque efficaces,” “irritumque ex nunc et inane”) is deployed to assert a fullness of power which, in objective doctrinal terms, the usurper cannot possess once he embraces and promotes principles condemned by previous Popes. The stronger the juridical formula, the sharper the contrast with the doctrinal non serviam incubating in the same reign.
– The vocabulary remains antiseptically devotional and bureaucratic, without one militant assertion of the kingship of Christ over states, without one word against liberalism, Freemasonry, communism, or the modernist onslaught exposed by St. Pius X in *Pascendi* and by Pius IX in the *Syllabus*. This chilly harmlessness, in 1960—on the eve of an announced council and in the midst of global apostasy—is itself damning.
– There is a marked horizontal emphasis: “new growth” of “Catholic things” in the region, but with no explicit insistence on doctrinal integrity, sacramental validity, or separation from error. The tone is that of a benevolent administrator approving a local devotional arrangement, not that of the Vicar of Christ arming a diocese for combat against the enemies of the Faith.

Authentic pre-1958 Popes, even in seemingly minor acts, breathe the same supernatural, anti-liberal, anti-modernist air as in their major encyclicals. Here we see the beginning of another regime: identical technical dress, evacuated supernatural militancy.

Theological Level: The Patron Saints Instrumentalized by the Conciliar Project

Measured against unchangeable Catholic doctrine, the central perversion of this act is not in whom it names, but in who names them, and to what end.

1. Expropriation of Saint Joseph

Saint Joseph, proclaimed Patron of the Universal Church by Blessed Pius IX, is intimately associated with the defence of the Church against her enemies, including the liberal and masonic revolutions. Under Pius IX and Leo XIII, his cult is explicitly linked to resistance against those seeking to dissolve the temporal and spiritual rights of the Church.

For the initiator of the conciliar revolution to place Saint Joseph as “aeque principalis” patron of a diocese, while preparing a council that would:
– dilute the doctrine of the Social Kingship of Christ (condemned errors 39–55 in the *Syllabus*),
– elevate false notions of religious liberty later codified in the conciliar texts,
– begin the displacement of the Holy Mass and sacramental theology,

is to use Saint Joseph’s name against Saint Joseph’s mission. It is an implicit attempt to enroll the Protector of the Church as celestial sponsor of the very process that attacks the Church’s visible constitution and dogma.

2. Neutralization of Saint Michael the Archangel

Saint Michael, the leader of the heavenly hosts, is the one who casts down the dragon (cf. Apocalypse 12). Pope Leo XIII gave the Church the prayer to Saint Michael precisely as a post-Mass exorcistic defense against the infiltration and attacks of Satan on the Church.

Yet in this act:
– Saint Michael is invoked without any mention of the concrete enemies: modernism, indifferentism, communism, liberalism, false ecumenism, freemasonry. There is no clarion call of battle, only vague “heavenly gifts.”
– Historically, within a few years, the conciliar establishment will suppress the Leonine prayer to Saint Michael after Low Mass. The same current that here decoratively praises him will in practice silence the primary liturgical invocation that tied him to the defense against ecclesial subversion.

Thus Saint Michael is cosmetically honored while his true function is undermined. *Honor in labris, negatio in operibus* (honor on the lips, denial in deeds).

3. Appropriation of Authentic Saints as a Conciliar Vitrine

The choice of secondary patrons—Saint Francis of Assisi, Saint John Mary Vianney, Saint Isidore the Farmer—is, on its face, wholly traditional.

– Saint Francis: model of poverty and love of Christ crucified, defender of obedience and Catholic faith.
– Saint John Mary Vianney: embodiment of the sacrificial priesthood, the confessional, Eucharistic reparation.
– Saint Isidore: sanctification of rural life and labor under grace.

But in the impending conciliar context:
– Saint Francis will be recast by the conciliar sect as a mascot of ecological syncretism and dialogic “peace,” emptied of doctrinal militancy.
– Saint John Mary Vianney will be neutralized as a harmless “parish priest” symbol, while his entire theology of sin, Hell, the Real Presence, and reparation is contradicted by sacrilegious liturgies and repudiation of the propitiatory *Unbloody Sacrifice of Calvary*.
– Saint Isidore will be sentimentalized as a folkloric figure of “rural culture,” serving horizontalist narratives.

This decree is an early specimen of the same method: place indisputably holy figures into the decorative frame of a structure whose doctrinal walls are already being hollowed out. The saints become a showroom for an Antichurch.

Silence as Accusation: What the Document Does Not Dare to Say

The gravest indictment against this act is not in what it affirms, but in what it studiously omits—especially in 1960, at the threshold of unprecedented apostasy.

From the standpoint of integral Catholic doctrine, one expects in such a decree at least some of the following:

– An explicit confession of the unique truth of the Catholic Faith: *extra Ecclesiam nulla salus* (outside the Church there is no salvation), as consistently taught by the Magisterium.
– A reminder that heavenly patrons aid the faithful in persevering in the state of grace, in frequenting worthy Communion, in avoiding mortal sin, in preparing for judgment.
– A warning against the liberal, masonic, socialist, and modernist errors that Pius IX, Leo XIII, Saint Pius X, Pius XI, Pius XII relentlessly denounced, especially in Latin America, where these errors were ravaging the flock.
– A clear assertion that Christ the King must reign over public life, laws, and institutions, as taught by Pius XI in *Quas primas*: peace and order are impossible unless individuals and states recognize the reign of Christ.

Instead, the act:
– Never mentions *state of grace, mortal sin, judgment, Hell,* or the objective necessity of the sacraments.
– Never invokes the rights of Christ the King over the Mexican nation, nor the duty of civil rulers to honor the true religion.
– Never recalls the anti-Catholic persecutions in Mexico and the martyrdom of the Cristeros as a context where Saint Joseph and Saint Michael must be invoked against concrete persecutors.
– Never mentions the condemnation of laicism, indifferentism, or secret societies like Freemasonry (which Pius IX and Leo XIII had explicitly connected with attacks on the Church).

This silence is not accidental. It betrays the new naturalistic and irenic mindset: religion reduced to private devotion, celestial patrons reduced to generic protectors, the Church reduced to a pastoral NGO coexisting with error. Such omission is, in itself, a practical denial of the doctrinal combat that the saints incarnate.

Symptomatic Level: A Micro-Icon of the Conciliar Revolution

This “little” apostolic letter is a micro-icon of the larger betrayal.

1. The Technique of Pious Continuity

– Use Latin formulas, traditional saints, canonical rhetoric.
– Insert no explicit doctrinal novelty in the text itself.
– Meanwhile, in parallel, prepare the council that will introduce condemned principles (religious liberty, false ecumenism, collegiality, anthropocentric liturgy).

Thus the faithful are disarmed: “How can there be danger? We have Saint Joseph and Saint Michael as patrons, confirmed by Rome in solemn Latin!” This is precisely how the *conciliar sect* maintains credibility: it parasitically feeds off the symbols and language of the true Church while poisoning their content over time.

2. Invalid Authority and the Problem of Jurisdiction

According to the constant doctrine reflected in authors such as Bellarmine, Wernz-Vidal, John of St. Thomas, and codified juridically in 1917 CIC canon 188 §4, a public defection from the Faith causes loss or nullity of ecclesiastical office. A supposed pontiff who convenes and confirms a council teaching positions incompatible with the prior, infallible Magisterium cannot be a true successor of Peter.

This means:

– Acts such as this decree, while materially conservative and in continuity with older practices, are formally void because issued by one who lacks the *munus* he claims.
– The invocation of “plenitudo Apostolicae potestatis” is a juridical fiction when that “plenitude” is harnessed to inaugurate a program condemned by previous Popes.
– The use of genuine saints by an invalid authority does not sanctify the authority; rather, it profanes the saints by associating them with a revolutionary project.

3. Divorcing Devotion from Doctrine

The conciliar system thrives on separating pious externals from dogmatic substance:

– Patronages, Marian feasts, saintly devotions are allowed or even multiplied;
– Simultaneously, the dogmatic nucleus—exclusive truth of the Catholic religion, necessity of conversion, condemnation of false religions, objective kingship of Christ—is relativized or denied.

This decree exemplifies that pattern: saints elevated; doctrines they embody silenced.

4. Preparation for Liturgical and Doctrinal Dismantling

The (ARTICLE) grants “all rights and liturgical privileges” proper to principal and secondary patrons. Yet within a decade:

– The true Roman Rite would be replaced in the neo-church by a fabricated rite centered on assembly, dialogue, and horizontal participation, obscuring the propitiatory nature of the *Unbloody Sacrifice of Calvary*.
– The cult of saints would be recast within a calendar and liturgical theology aligned with anthropocentrism and ecumenism.

Thus the grant of liturgical privileges in 1960 is not an expression of stable tradition, but the final flourish of an order scheduled for demolition by the same governing line. It is like signing ornate titles on a building whose foundations one is about to dynamite.

Exposure of the Spiritual Bankruptcy Encapsulated in the Text

From the vantage of integral pre-1958 Catholic doctrine, the spiritual bankruptcy of the attitudes encapsulated in this act can be condensed in the following points:

1. Usurpation of Holy Names

The usurper employs the most exalted protectors—Saint Joseph, Saint Michael—and eminent saints to lend credibility to his nascent revolution. This is a sacrilegious instrumentalization: the very defenders of the Church are invoked by those who will preside over her public humiliation, doctrinal dilution, and liturgical devastation.

2. Pious Indifference to Modernism

The document’s piety is anesthetic: not one word against the errors that Pius X condemned in *Lamentabili* and *Pascendi* as the “synthesis of all heresies.” In 1960, silence about Modernism is complicity. To speak of heavenly patrons while ignoring the ferocious wolves devouring the flock is itself a betrayal.

3. Denial of the Kingship of Christ in Practice

Unlike Pius XI’s *Quas primas*, which thunders that there is no hope of peace until nations accept the kingship of Christ, this act confines itself to intra-ecclesial sentimentality. There is no affirmation that Toluca, Mexico, every state, and all public life must be subject to Christ the King. The omission aligns perfectly with the conciliar program that will enthrone the cult of “human dignity” and “religious freedom” in place of the Social Reign of Christ.

4. Liturgical and Juridical Formalism without Supernatural Combat

The meticulous juridical formulas contrast violently with the absence of spiritual combativeness. True pontifical authority uses its juridical language to defend dogma and sacraments; here, juridical solemnity is expended on a minor devotional arrangement while the same regime conspires (by council and reform) against the Mass, sacraments, and doctrine. It is the pathology of the conciliar sect: maximal procedural pomp, minimal supernatural truth.

5. Encapsulation of the Conciliar Method: Continuity in Accident, Rupture in Substance

– Accidents: Latin, saints, canonical style, invocations.
– Substance: a line of authority that will sign and enforce teachings incompatible with the prior Magisterium; a mentality allergic to condemning error; a trajectory toward ecumenical syncretism and the cult of man.

Thus this “apostolic letter” is not an isolated trinket of piety, but an early tile in the mosaic of apostasy—a mosaic that culminates in the present paramasonic “Church of the New Advent,” whose current antipope, Leo XIV, continues the same line of betrayal.

Conclusion: Reclaiming the Saints from the Conciliar Counterfeit

Those who hold the integral Catholic faith must draw the only coherent conclusion:

– Saint Joseph and Saint Michael are indeed mighty patrons—but they are patrons of the true Church, not of the conciliar sect that abuses their names.
– Saint Francis, Saint John Mary Vianney, and Saint Isidore remain luminous models—but their example condemns, rather than legitimizes, the liturgical, doctrinal, and moral corruption established after 1958.
– No proliferation of patronage decrees can compensate for or conceal the objective rupture between the Magisterium before 1958 and the “magisterium” of the usurpers beginning with John XXIII.
– The faithful must not be deceived by Latin formulas and saintly names attached to documents issuing from a counterfeit authority serving a revolution condemned in advance by authentic papal teaching—especially by Pius IX, Leo XIII, Saint Pius X, Pius XI, and Pius XII.

In such a context, true devotion to these patrons requires:
– Rejecting the illusions of the conciliar structure,
– Returning to the immutable doctrine and the authentic *Unbloody Sacrifice of Calvary*,
– Imploring Saint Joseph and Saint Michael not to bless the post-conciliar abomination, but to defend the remnant faithful against it.

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Source:
Salubri ducti, Litterae Apostolicae Sanctus Ioseph, Deiparae Sponsus, et Sanctus Michad Archangelus Patroni aeque principales, Sancti vero Franciscus Assisiensis, Ioannes M. Vianney et Isidorus Agrico…   (vatican.va)
Date: 11.11.2025