Author name: amdg

Pope John XXIII signing the Qui Servatorem document in a traditional papal study, surrounded by clergy in ornate vestments.
Apostolic Letters

Qui Servatorem (1960.07.25)

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Sanctus Vincentius a Paulo is here invoked by John XXIII to be proclaimed as the principal heavenly patron of the Cuttack diocese and mission. The text extols Vincent de Paul’s charity, praises existing local devotion, and, at the request of bishop Paulus Tobar Gonzales and the clergy and faithful, “by apostolic authority” designates him as the primary patron with the usual liturgical honors, emphasizing canonical validity and perpetuity of this act.
This apparently pious brief is in fact a pristine specimen of the conciliar sect’s method: using authentic saints, ornate Latin, and technical legal formulas as a cosmetic veil over a dissolving of the true apostolic mission into humanitarian sentimentalism and juridical voluntarism detached from the Kingship of Christ and the integral Catholic faith.

Saint Raphael the Archangel and Saint John Mary Vianney depicted in a traditional Catholic setting, symbolizing divine patronage and spiritual protection.
Apostolic Letters

Expedit sane (1960.07.25)

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The document “Expedit sane” (25 July 1960), issued by John XXIII, nominally designates Saint Raphael the Archangel as principal heavenly patron and Saint John Mary Vianney as secondary patron of the Archdiocese of Dubuque. It recalls the historical dedication of an early mission church to Saint Raphael and the personal connection of Dubuque’s first bishop with the Curé of Ars, then concludes with the solemn juridical formula typical of Roman acts, granting liturgical honors and privileges associated with diocesan patrons.

A solemn Catholic scene depicting the proclamation of Our Lady of Sorrows as patroness of Sololá diocese in Guatemala, with clergy and faithful gathered in prayer.
Apostolic Letters

CHRISTIANI POPULI (1960.08.18)

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Christiani Populi is a Latin document of 18 August 1960 issued by John XXIII, in which he proclaims the image of the Blessed Virgin Mary under the title of the Seven Sorrows (Virgen de Dolores) as the principal heavenly patroness of the diocese of Sololá in Guatemala. The text praises the popular devotion to Our Lady of Sorrows, notes the existence of confraternities and special cult in the cathedral, and, invoking alleged apostolic authority, “confirms” and “again constitutes and declares” this Marian title as Patroness of the diocese with all liturgical honors and privileges due to principal patrons. In other words, beneath pious language about Marian sorrow and Christ’s Passion, John XXIII uses a seemingly minor patronal decree as another act of an authority he did not possess, integrating local piety into the program of the conciliar revolution he was preparing to unleash.

A reverent portrayal of Cardinal Valerian Gracias and the Indian Catholic hierarchy in a traditional setting, highlighting the themes of missionary work and doctrinal ambiguity in the 1960 apostolic letter 'Quod dilectum'.
Apostolic Letters

Quod dilectum (1960.08.20)

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Dated 20 August 1960 and issued under the name of John XXIII, the apostolic letter “Quod dilectum” is addressed to Cardinal Valerian Gracias and the hierarchy of India on the occasion of their quinquennial meeting, praising ecclesial growth, seminaries, charitable works, lay formation, and hierarchical unity, and exhorting them to collaborate harmoniously for the expansion of the Church in India. Its soothing phrases and selective piety, however, already disclose the programmatic naturalism, ecclesiological dilution, and proto-conciliar strategy by which the conciliar sect prepared its Asian bridgehead: an operation of soft apostasy cloaked in Catholic vocabulary.

A reverent Catholic procession in La Spezia carrying the relic of St. Venerius' skull, with bishops in ceremonial vestments and faithful kneeling in prayer.
Apostolic Letters

Probatum studium (1960.09.03)

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Ad perpetuam rei memoriae huius imposturae: the short Latin rescript of John XXIII concerning the transfer of the head of St Venerius, presented as a pious concession to local devotion in the Gulf of La Spezia, orders that the relic (the skull) be moved from Reggio Emilia (church of St Peter) to the church of St Venerius in La Spezia, derogating, if needed, prior norms of Clement VIII on relics, and clothing the whole act with the full weight of supposed apostolic authority, perpetual validity, and canonical efficacy. Beneath this apparently humble gesture of honoring a confessor lurks the same principle that governs the entire conciliar revolution: the usurper on the Chair of Peter manipulates sacred things and venerable devotions to consolidate the counterfeit authority of the neo-church and to shift the faithful’s gaze from the reign of Christ the King and the immutable Magisterium to a sentimental cultic folklore obedient to a paramasonic regime.

A reverent depiction of the Immaculate Virgin Mary as the patroness of the Diocese of Divinópolis, highlighting traditional Catholic devotion amid the backdrop of conciliar apostasy.
Apostolic Letters

Virginis Immaculatae (1960.09.05)

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The text promulgated in Latin under the name Virginis Immaculatae (5 September 1960) attributes to John XXIII an act by which the Immaculate Virgin Mary, in her privilege of the Immaculate Conception, is declared principal heavenly patroness of the Diocese of Divinópolis in Brazil, recalling the long-standing Marian devotion of the region and granting the corresponding liturgical rights and privileges attached to a primary diocesan patroness. The entire document, though clothed in pious language and centered on an exalted Marian title defined infallibly by Pius IX, is an act of jurisdiction issued by one who had already initiated the conciliar revolution, and therefore functions as another brick in the paramasonic edifice of the neo-church that occupies Catholic symbols while dissolving Catholic authority.

A reverent depiction of Saint Joseph, Saint Michael the Archangel, and other Catholic saints as patrons of the diocese of Toluca, emphasizing their role in defending the Faith against modern errors.
Apostolic Letters

Salubri ducti (1960.09.28)

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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.

Reverent depiction of the parish church of Steinfeld as a minor basilica with clergy and pilgrims in traditional Catholic devotion
Apostolic Letters

Religione (1960.10.07)

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The document issued under the name of John XXIII grants to the parish church of Steinfeld, dedicated to Saints Potentinus, Felicius, and Simplicius, the title and privileges of a minor basilica. It exalts the antiquity, architecture, monastic history, and pilgrim cult of the shrine, notes the suppression of the abbey by civil law in 1802, recalls its past as a center of ascetic and canonical life, and concludes with a solemn juridical formula conferring the new dignity and its associated spiritual prerogatives. In doing so, it wraps a purely honorific, aesthetic, and emotional gesture in solemn canonical rhetoric to cloak the deeper reality: a paramasonic, conciliar usurper uses traditional forms to legitimize his counterfeit authority and to divert souls from the reign of Christ the King as taught by the true Magisterium before 1958.

Church of Our Lady of Mount Carmel in Padua during a solemn Marian procession, capturing traditional Catholic devotion and historic architecture
Apostolic Letters

Pietatis Marialis (1960.10.07)

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The document “Pietatis Marialis” of John XXIII, dated 7 October 1960, is a brief Latin decree by which the conciliar usurper artificially confers the title and privileges of a “minor basilica” upon the parish church of Our Lady of Mount Carmel in Padua, praising its architecture, artistic treasures, Marian devotions, and diocesan role, and then, by invoking “Apostolic authority,” legislates its new status with the usual legal formulae. This apparently pious gesture, issued by one who had already set in motion the demolition of the Catholic order, is a paradigmatic example of how the conciliar revolution cloaks its usurpation of authority in traditional forms and Marian language to anesthetize the faithful and normalize the emerging neo-church.

Catholic depiction of the Immaculate Conception as patroness of Kisii Diocese during a Latin Mass.
Apostolic Letters

Virgo intaminata (1960.10.21)

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Ad perpetuam rei memoriae: this brief Latin text of John XXIII proclaims the Immaculate Conception of the Blessed Virgin Mary as the “principal heavenly patroness” of the newly erected Diocese of Kisii in Kenya, granting her all liturgical honors and privileges due to a diocesan patron and issuing the usual juridical formulae declaring the act firm and nullifying anything contrary attempted by any authority whatsoever. It appears Marian and pious in its phrasing, yet it is in reality an instrument by which an already manifestly modernist usurper exploits true Marian devotion to consolidate the conciliar sect’s colonial capture of souls in Africa under a counterfeit authority.

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Antipope John XXIII
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