November 2025 – Page 2 – Antipope John XXIII

A solemn depiction of the historic suburbicarian sees of Rome reduced to empty titles by the 1962 Motu Proprio of John XXIII.

Suburbicarian Sees As Mirrors Of The Conciliar Power Usurpation

amdg / 2025-11-12

The text issued under the name of Ioannes XXIII on 11 April 1962, a Motu Proprio concerning the “regimen of the suburbicarian dioceses,” reorganizes the relationship between the historic suburbicarian sees and those bearing the red hat: it transforms Cardinal-Bishops into merely titular holders of suburbicarian churches without real jurisdiction, centralizes in the antipope the free appointment of such titles, assigns actual ordinary power to separate residential bishops, and integrates these ancient sees structurally into a “conference” with the Roman diocese, all under the sign of administrative optimization and curial efficiency. In one stroke, the historic nexus between the episcopal dignity, real pastoral jurisdiction, and the highest rank of the Roman clergy is stripped and replaced by a functionalized, bureaucratic, jurisdictionless aristocracy at the service of a new power structure—an act that manifests not pastoral care, but the progressive demolition of the visible constitution of the Church in favor of the conciliar sect’s paramasonic regime.

A gathering of Cardinals in Vatican City, reflecting the solemn atmosphere of a traditional Catholic liturgy before the conciliar revolution.

Motu Proprio

Cum gravissima (1962.04.15)

amdg / 2025-11-12

The document “Cum gravissima” (15 April 1962), issued Motu proprio by John XXIII, decrees that all members of the College of Cardinals are henceforth to be endowed with episcopal dignity; it confirms the threefold internal division (episcopal, presbyteral, diaconal) as merely honorific and juridical while granting all Cardinals the fullness of the priesthood, and it adjusts canon law so that Cardinal Deacons may pontificate in their diaconal churches similarly to Cardinal Priests in their titles. In the self-congratulatory rhetoric of institutional efficiency and universal representation, this text calmly instrumentalizes the episcopate, desacralizes hierarchical order, and prepares a bureaucratic oligarchy as the governing core of the conciliar revolution.

John XXIII and modernist cardinals plotting Vatican II Council with symbolic elements of apostasy.

Motu Proprio

Appropinquante Concilio (1962.08.06)

amdg / 2025-11-12

The document “Appropinquante Concilio” (Motu Proprio, 6 August 1962) issued by John XXIII lays down the procedural rules, structures, and personnel for the forthcoming Vatican II assembly: it exalts the “spectacle” of a worldwide episcopal gathering, defines who are “conciliar fathers,” establishes commissions (including for missions, liturgy, ecumenism, media, and a “Secretariat for Promoting Christian Unity”), prescribes Latin and ceremonial order, and details voting mechanics, secrecy, and organizational bureaucracy—thus constructing the juridical and technical framework of Vatican II as an allegedly ecumenical council. In reality, it codifies the machinery of a pseudo-council designed to enthrone a new religion within the visible structures of the Church and to instrumentalize episcopal authority against the perennial Magisterium.

A solemn traditional Catholic conclave scene with cardinals gathered in the Sistine Chapel voting for the next Pope.

Motu Proprio

SUMMI PONTIFICIS ELECTIO (1962.09.05)

amdg / 2025-11-12

Ioannes Roncalli’s motu proprio “Summi Pontificis Electio” modifies selected procedural norms of Pius XII’s apostolic constitution “Vacantis Apostolicae Sedis” concerning the interregnum and conclave: it regulates photography and recordings of a dying or deceased “pope,” details the transfer and sealing of the corpse, clarifies interim roles if the Camerlengo’s office is vacant, specifies non-use of papal apartments during conclave, reiterates subordination of conclave personnel to the Camerlengo, expands and recalibrates oaths of secrecy and of resistance to civil veto or interference, updates rules on conclavists, communication control, ballot documentation, and reaffirms the two-thirds majority as ordinary mode of election.

Interior view of St. Peter's Basilica with honorary canons in their stalls, highlighting the external splendor and liturgical pomp described in Templorum Decus.

Motu Proprio

Templorum Decus (1962.09.11)

amdg / 2025-11-12

Templorum Decus is a Latin motu proprio of John XXIII dated 11 September 1962, in which he establishes the category of “honorary canons” in the three major Roman basilicas (Lateran, St Peter’s, St Mary Major), granting selected clerics decorative privileges (stall in choir, insignia, limited use of canonical dress) without binding obligations, with explicit linkage to the forthcoming Vatican II as a moment to display more solemn rites in Rome. In reality, this apparently innocuous act exposes the spirit of the conciliar revolution: liturgical pomp without doctrinal substance, honorary titles without sacrificial duty, aesthetic solemnity weaponized to conceal the transfer of authority from the true Church to a paramasonic neo-structure.

Traditional Catholic seminary classroom in Rome, 1962, with seminarians studying under a professor's guidance.

Motu Proprio

Fidei Propagandae (1962.10.01)

amdg / 2025-11-12

The Latin text entitled “Fidei Propagandae” (1962.10.01), issued by antipope John XXIII, is presented as a motu proprio elevating the Pontifical Athenaeum Urbanianum to the title and status of “Pontifical Urban University,” framed as a continuation of the work of Propaganda Fide and as an instrument for forming clergy—especially from mission territories—to spread the Gospel worldwide. It praises the Urban College’s history since Urban VIII, stresses academic dignity, legal recognition, and alignment with Pius XI’s Deus scientiarum Dominus, and links this academic promotion explicitly with the imminent Vatican II as a sign of the Church’s universal mission. In reality, this text is a programmatic consolidation of the emerging conciliar sect’s apparatus: it weaponizes missionary language to install a paramasonic, pseudo-academic infrastructure ordered not to the reign of Christ the King, but to the global diffusion of Modernist, naturalistic, and ecumenical ideology.

Antipope John XXIII delivering his Pentecost radiomessage in 1963, surrounded by cardinals and bishops in a Vatican room adorned with traditional Catholic iconography.

Messages

Ad Pentecosten Radiomessagium (1963.06.03)

amdg / 2025-11-12

On the eve of his death, Antipope John XXIII addressed a brief radiomessage to the faithful of Germany for Pentecost, exalting the ongoing Vatican II as an “immense work,” placing upon it “the hope of the whole world,” and urging special prayers that the Holy Spirit guide its decisions, words, and initiatives, “recall the distant to unity,” and manifest His presence in proportion to love for “the Church” as embodied in that council. It is a concentrated manifesto of the conciliar revolution: the substitution of the Holy Spirit with a new ecclesial ideology, the transfer of supernatural hope from Christ the King and His unchanging doctrine to a humanly orchestrated assembly, and the quiet canonization of Vatican II as the new Pentecost of a new church.

Giovanni Roncalli addressing Polish workers at Piekary in 1963, highlighting the subversive nature of his conciliar message.

Messages

LA RADIOMESSAGGIO DEL SANTO PADRE GIOVANNI XXIII AI LAVORATORI DELLA POLONIA (1963.05.26)

amdg / 2025-11-12

At Piekary in May 1963, Giovanni Roncalli (John XXIII), founder of the conciliar revolution, addresses Polish workers with honeyed phrases about the Church’s concern for their “rights,” temporal condition, and families, invoking his own social encyclicals “Mater et Magistra” and “Pacem in terris” as guiding lights and entrusting them to Mary as “Queen of Poland,” all wrapped in pacifying assurances that the Church’s thoughts are of peace and not affliction.

Ioannes XXIII addressing the New York World's Fair pavilion with the Apostolic See's building in the background.

Messages

Ioannes XXIII and the Masonic World’s Fair: A Blessing for the Religion of Man (1962.10.31)

amdg / 2025-11-12

The radiophonic message of Ioannes XXIII on 31 October 1962, addressed to the inauguration of the Holy See pavilion at the New York World’s Fair, is a brief congratulatory note. It praises the “most happy event” of the exposition, lauds human genius and labor for the progress of “civilization,” rejoices that peoples are bound by closer ties toward the “common good,” and expresses confidence that admirable technical advances will contribute to “spiritual progress,” wherein alone secure peace and true prosperity rest. It presents the participation of the so‑called Apostolic See as ordered to this aim, ending with a generic invocation of divine help.

A traditional Catholic scene depicting John XXIII addressing an audience at Santa Maria di Galeria before a field of radio antennas crowned with crosses, symbolizing the conciliar revolution's media propaganda.

Messages

LA IOANNES PP. XXIII NUNTIUS RADIOPHONICUS (1961.10.01)

amdg / 2025-11-12

The radiophonic message of John XXIII on 1 October 1961, delivered at Santa Maria di Galeria on the 30th anniversary of Vatican Radio, is a brief celebratory address: he praises the technical installations, commemorates Pius XI and Pius XII for promoting this “apostolate,” thanks Jesuits and technicians, invokes “peace and truth… unity and peace,” links radio outreach with the coming “ecumenical council,” and urges generosity for the missions, concluding with a paternal blessing of “Benediction, peace, joy of the Holy Spirit, unfailing hope.”