November 2025 – Page 51 – Antipope John XXIII

A traditional Catholic priest holding a letter from Pope John XXIII in the ruins of a medieval abbey in Avignon, reflecting on the conflict between tradition and the conciliar upheaval.

Duplicis anniversariae (1962.07.11)

amdg / 2025-11-09

John XXIII’s Latin letter to Joseph Urtasun for the Avignon commemorations superficially praises Innocent VI and Urban V as exemplary pontiffs, celebrates their Avignon sojourn as providentially useful for peace and ecclesiastical discipline, and culminates in an exhortation to esteem the papal office and unite spiritually with Rome, especially in view of the impending Second Vatican Council, depicted as a source of grace for the whole human family. Its polished rhetoric, however, functions as a veneer to legitimize the conciliar revolution and the authority of a manifest modernist usurper by parasitically invoking genuine pre-modern papal figures and the traditional theology of the papacy that he is simultaneously preparing to subvert.

A solemn Vatican scene depicting John XXIII presenting a letter to Eugène Tisserant, highlighting the tension between tradition and modernist undertones in Catholic Church history.

Letters

Quamvis religiosam (1962.07.10)

amdg / 2025-11-09

The Latin letter “Quamvis religiosam,” dated 10 July 1962 and issued by John XXIII to Eugène Tisserant, congratulates him on the 25th anniversary of his episcopal consecration. In a few paragraphs, John XXIII extols Tisserant’s “pastoral” activity as bishop of Ostia, Porto, and Santa Rufina, praises his prudence, zeal, and effectiveness, invokes divine assistance upon his ministry, grants him the faculty to impart a plenary indulgence on a chosen day, and concludes with an “apostolic blessing” for him, his auxiliary, and his flock.

An elderly priest in traditional black cassock praying in a dimly lit church with stained-glass windows and an antique portrait of Pope St. Pius X in the background.

Letters

Sexaginta annos (1962.05.26)

amdg / 2025-11-09

Sexaginta annos is a short Latin congratulatory note in which antipope John XXIII (Angelo Roncalli) flatters Benedetto Aloisi Masella on the sixtieth anniversary of his priestly ordination, praising his long diplomatic and curial service (notably in Chile, Brazil, and the Roman Curia), commending his zeal and diligence, and imparting an “Apostolic Blessing” on him and those present at the jubilee celebration.

Antipope John XXIII holding a document titled 'Amantissimo Patris' in front of a desolate Vatican background, symbolizing the betrayal of Catholic doctrine.

Letters

Amantissimo Patris (1962.05.03)

amdg / 2025-11-09

This Latin letter of antipope John XXIII, addressed to Gregory Peter Agagianian as head of the so‑called “Sacred Congregation for the Propagation of the Faith,” commemorates the 40th anniversary of Pius XI’s motu proprio Romanorum Pontificum and praises the “Pontifical Mission Societies” (Propagation of the Faith, Holy Childhood, St. Peter the Apostle) as privileged, centralized instruments for financing and coordinating missions worldwide, especially in view of the upcoming Vatican II. It exalts fund-raising structures, organizational “discipline,” episcopal collaboration, and lauds Roncalli’s own prior involvement, proposing universal missionary zeal channeled through these papally branded works as the model path for spreading the Gospel. In reality, this text is a paradigmatic manifesto of the conciliar sect’s naturalistic, bureaucratic, and anthropocentric reduction of the apostolic mission, preparing the ground for the destruction of integral Catholic evangelization and the public Kingship of Christ.

A reverent depiction of St. James the Less and St. Philip in the Basilica of the Holy Apostles, Rome, commemorating their martyrdom and contrasting true apostolic devotion with the conciliar revolution.

Letters

A A A ES – LA IOANNES PP. XXIII (1962.04.30)

amdg / 2025-11-09

The document is a brief Latin letter of Giovanni Roncalli (John XXIII) to Basil Heiser, superior of the Conventual Franciscans, praising the plan to celebrate the 19th centenary of the martyrdom of St James the Less in the Basilica of the Holy Apostles in Rome, exhorting to renewed devotion to St James and St Philip, linking their veneration to protection for the impending Second Vatican Council, and invoking heavenly aid so that the Council may bring about a “springtime” of spiritual renewal and renewed light and strength for the “Church.”

This apparently pious text is in fact a small but clear specimen of the conciliar revolution’s method: appropriation of apostolic language to consecrate an already‑planned betrayal, wrapping the nascent neo‑church and its Oecumenicum Vaticanum II in the borrowed halo of the Apostles to disguise the demolition of the very faith they shed their blood to defend.

A solemn Catholic bishop in traditional vestments kneeling in prayer before an ancient altar, reflecting the pre-Vatican II Magisterium's clarity and devotion.

Letters

Omnes sane (1962.04.15)

amdg / 2025-11-09

This Latin circular letter, “Omnes sane,” dated 15 April 1962 and signed by antipope John XXIII, is addressed individually to each residential bishop of the conciliar structure shortly before the opening of Vatican II. It exhorts them to prayer for the “success” of the Council, to personal “holiness” understood primarily as pastoral amiability and collaboration, and to docile participation in the conciliar agenda, presented as a great, grace-filled ecclesial event eagerly awaited by “all who bear the Christian name.” Beneath its courteous tone, the text seeks to bind the episcopate sentimentally and morally to the impending conciliar revolution, disguising rupture and subversion under the language of piety, unity, and obedience.

A solemn Catholic bishop in traditional liturgical vestments holds a Latin manuscript of 'Laeti laetum' (1962) in a grand cathedral with Gothic arches and stained-glass windows.

Letters

Laeti laetum (1962.04.05)

amdg / 2025-11-09

John XXIII’s Latin letter “Laeti laetum” (5 April 1962) is a congratulatory message to Cardinal Carlos María de la Torre, archbishop of Quito, on the fiftieth anniversary of his episcopal consecration. It extols his pastoral zeal, promotion of Catholic Action and social works, defense of ecclesiastical rights, care for youth, foundation of Catholic schools and a Catholic university, and concludes by granting him the faculty to impart a plenary indulgence on the jubilee occasion, sealed with warm paternal language and the motto “Obedientia et pax.” This apparently benign panegyric is, in reality, a concentrated manifesto of the conciliar sect’s naturalistic, ecclesiological, and liturgical subversion under the smiling mask of courtesies.

Portrait of Otmar De Grijse receiving a letter from John XXIII in a traditional Catholic setting.

Letters

Gratiarum actio (1962.03.27)

amdg / 2025-11-09

John XXIII’s Latin letter is a congratulatory message to Otmar De Grijse, superior of the Congregation of the Immaculate Heart of Mary, on the centenary of their foundation: an ornate hymn of “gratitude,” praising missionary expansion in China, Congo, the Philippines, the Americas and Asia, extolling Verbist and his successors, romanticizing their sufferings, and invoking blessings for renewed work, especially a hoped-for return to China and the growth of “Christ’s kingdom” through their institute. Behind this smooth rhetoric, the text already manifests the horizontal, diplomatic, graceless spirit that prepares and justifies the conciliar overthrow of the Catholic religion.

A solemn depiction of the 1962 Missionary Congress in Lyon, contrasting traditional Catholic martyrs with modernist conciliar figures.

Letters

GRatulamur (1962.03.20) – Missionary rhetoric in service of the conciliar apostasy

amdg / 2025-11-09

The document “Gratulamur” of John XXIII is a congratulatory letter to Cardinal Pierre-Marie Gerlier on the first so‑called “Missionary Congress of all nations” held in Lyon in May 1962. John XXIII praises the city’s ancient Catholic heritage and martyrs, extols the Pontifical Society for the Propagation of the Faith, exalts Pauline Jaricot as a model of lay missionary zeal, and presents the Congress as a decisive moment to seek “new ways” and “new methods” for missionary work in changed times, coordinated under the centralized “Pontifical Mission Societies” and explicitly detached from political interests. The entire text, under an apparently pious veneer and nostalgic references to Tradition, functions as a manifesto for redirecting missionary work into the channels of the nascent conciliar revolution—subordinating evangelization to a naturalistic, institutional, and soon ecumenical apparatus that would betray the very martyrs invoked by name.

Letters

Sanctitatis altrix (1962.02.27)

amdg / 2025-11-09

The letter attributed to John XXIII on the centenary of the death of St. Gabriel of Our Lady of Sorrows presents itself as a pious exhortation: it praises the sanctity of Gabriel, extols his Marian devotion, penance, purity, and joy; proposes him as a model for youth, religious, clergy, and families; and links the centenary celebrations to the then-forthcoming Second Vatican Council as an occasion to draw abundant spiritual fruits. Behind this apparently edifying facade, the document functions as a carefully constructed instrument to baptize the conciliar revolution with the prestige of a pre-conciliar saint, to sentimentalize sanctity, and to prepare souls to accept the ecclesiological, doctrinal, and liturgical subversion of the neo-church under the guise of continuity.