In this brief Latin letter, John XXIII declares St Vincent de Paul the principal heavenly patron of the diocese and mission of Cuttack, praising the local devotion to the saint and especially his charity, and granting the corresponding liturgical honours and privileges to that territory. The entire act is presented as a pastoral encouragement that, under this patronage, “the Catholic cause” in that region may flourish.
The document attributed to John XXIII, titled “Expedit sane,” declares Raphael the Archangel as principal heavenly patron and John Mary Vianney as secondary patron of the (then) Archdiocese of Dubuque, grounding this choice in local historical references and invoking their intercession and example for the promotion of “Catholic life” in that territory. It appears benign and pious on the surface, yet it is a juridical and liturgical act issued by the first usurper of the Roman See, instrumentalizing authentic saints and an archangel to cloak the nascent conciliar revolution with a counterfeit aura of continuity and sanctity.
The Latin text known as Singulari studio (1 July 1960), issued by John XXIII as an “apostolic letter,” solemnly proclaims the Blessed Virgin Mary under the title “of the Most Holy Rosary of the Río Blanco” as the principal heavenly patroness of the diocese of Jujuy, extending to this cult all rights and liturgical privileges of a diocesan principal patron. The document recounts the local attachment of clergy and people, the sanctuary by the Río Blanco, and frames this act as encouragement of Marian devotion through juridical-pontifical confirmation, ending with the usual formulas asserting perpetual validity and nullity of any contrary acts.
The text decrees, in solemn curial Latin, that Patrick, bishop and confessor, be constituted the heavenly patron of the Diocese of Ibadan (founded in 1958), at the request of Richard Finn, then bishop of Ibadan. It repeats standard formulas: the usefulness of assigning dioceses to a celestial patron for protection and example; the reliance on the saint’s intercession for growth of “Catholic affairs” in that region; and the usual juridical clauses declaring the act valid, perpetual, and nullifying any contrary attempts.
The document issued by John XXIII on 1 July 1960, under the title Praecipuo pietatis, is a brief decree declaring the Blessed Virgin Mary under the title “Nossa Senhora da Ponte” as principal heavenly patroness of the diocese and episcopal city of Sorocaba in Brazil. On the surface, it is a seemingly pious act: it notes the local Marian devotion, praises filial trust in the Mother of God, recounts the request of Bishop José Carlos de Aguirre supported by Armandi Lombardi, and by invoking “Apostolic authority” it confers liturgical honors and patronal privileges upon this title of Our Lady.
The document “Merito Praedicatur,” dated 1 July 1960 and signed by John XXIII, is a short Latin act conferring the title and privileges of a Minor Basilica on the cathedral church of Cesena. It praises the church’s historical, architectural, and devotional qualities, recalls its consecration by Cardinal Orsini (later Benedict XIII), notes that Pius VI and Pius VII were baptized there, and, “out of certain knowledge and Apostolic authority,” elevates the cathedral to the rank of Basilica Minor, granting the usual rights and privileges, with standard clauses of perpetual validity and nullity of any contrary attempt. This apparently pious and purely ceremonial text is in fact a juridical mask: a banal, horizontalistic glorification of stone and local sentiment, issued by an usurper at the dawn of the conciliar revolution, revealing in miniature the substitution of the true Roman authority by an adulterated, paramasonic structure that dares to legislate in the Church while already preparing her doctrinal demolition.
The document issued by antipope John XXIII on 20 May 1960 concerns the diocesan cathedral of Sandomierz dedicated to the Nativity of the Blessed Virgin Mary, praising Poland’s historical fidelity to Rome, recalling the church’s medieval origins and distinguished canons, and elevating this cathedral to the rank and title of Minor Basilica with the usual juridical privileges, supposedly as a mark of Apostolic benevolence and Marian honour. In reality, this short act is a polished seal affixed by a usurper to cloak the conciliar revolution with the prestige of Marian devotion and Polish Catholic memory, while preparing to demolish the very faith and liturgy that built that sanctuary.
The apostolic letter attributed to John XXIII under the title “Quemadmodum Apostolici” announces, in a brief bureaucratic formula, the erection of an Apostolic Delegation for the territories of Madagascar, Réunion, and Mauritius, with its see at Tananarive, granting it the typical competencies, privileges, and indults of such delegations, and declaring the act firm and valid “in perpetuum.”
EO INTENDENTES is a brief Latin act of John XXIII that:
– suppresses the previous title “Delegatio Apostolica Africae Orientalis et Occidentalis Britannicae,”
– renames it “Delegatio Apostolica Africae Orientalis,”
– and redefines its territorial scope to cover Sudan, Kenya and Zanzibar, Uganda, Tanganyika, Northern Rhodesia, Nyasaland, French Somaliland, and Seychelles,
all “to promote and govern” missionary work so that peoples “may be led” from “pagan superstitions” to the knowledge and worship of the one true God and aggregation to the Church.
This seemingly administrative text, signed “motu proprio, certa scientia ac matura deliberatione” by John XXIII, is in reality a juridical brick in the construction of the conciliar sect’s colonial apparatus in Africa, cloaking an approaching revolution of apostasy under vestiges of missionary zeal.
The document attributed to John XXIII under the title “Ad universae Ecclesiae” (3 May 1960) announces, in brief and technocratic Latin, the erection of an Apostolic Delegation for “Western Central Africa” with its See in Lagos, to which are assigned Nigeria, Cameroun, Gabon, Oubangui-Chari, Tchad and central regions of the Congo, all under the jurisdiction of the Congregation of Propaganda Fide, presented as a prudent step to foster the growth, organization, and governance of local ecclesiastical structures in mission territories. The entire text masks, under a veneer of canonical formality, the consolidation of a new para-structure that would soon serve as an instrument for the conciliar revolution and the dismantling of the integral Catholic mission in Africa.
