November 2025 – Page 57 – Antipope John XXIII

A solemn Catholic bishop in traditional vestments stands before a colonial-era church in Berberati, French Equatorial Africa, holding the 1959 'Berberatensi' constitution.

BERBERATENSI (1959.02.09)

amdg / 2025-11-09

The constitution “Berberatensi” (Bossangoaensis), dated 9 February 1959 and signed by John XXIII, decrees the territorial division of the Berberati diocese in French Equatorial Africa to erect a new apostolic prefecture of Bossangoa, entrusted to the Capuchin Friars, dependent on Bangui as metropolitan see and executed by Marcel Lefebvre and collaborators. Behind the bureaucratic elegance of canonical formulas, this act is one more brick in the construction of a counterfeit hierarchy: the usurper on the Chair of Peter reshapes missionary structures to serve the coming conciliar revolution, not the immutable Kingdom of Christ the King.

A solemn Catholic ceremony markig the establishment of the Sicuani Prelature in 1959, reflecting the theological crisis and administrative changes in the Archdiocese of Cuzco.

Apostolic Constitutions

CUSCHENSIS (SICUANENSI) (1959.01.10)

amdg / 2025-11-09

Apostolic Constitution “Cuschenis (Sicuanensis)” of John XXIII briefly: by an administrative act, the occupier of the Apostolic See carves out several provinces from the historic Archdiocese of Cuzco in Peru (Canchis, Canas, Espinar, Chumbivilcas) and erects a new so‑called “prelatura nullius Sicuani,” assigns its boundaries, designates Sicuani as the see, elevates the local church of the Immaculate Virgin to a “prelatic” church, regulates clergy incardination and seminary formation, and orders the transfer of archives and temporal goods according to the 1917 Code of Canon Law—presenting all this as pastoral solicitude for souls and better governance of the “universal Church.”

Image of Syro-Malabar Changanacherry diocese elevation to archdiocese with traditional Eastern Catholic liturgy and church hierarchy.

Apostolic Constitutions

Changancherrensis et aliarum (1959.01.10)

amdg / 2025-11-09

The referenced constitution of John XXIII, “Changancherrensis et aliarum,” elevates the Syro-Malabar Changanacherry diocese to an archdiocese and erects a new ecclesiastical province (Changanacherry with Palai and Kottayam as suffragans), cloaking the act in pious biblical imagery about the mustard seed and the universal spread of the Church, and decorating it with the usual juridical formulae, privileges of the pallium, and self-asserted irreformability. It is a deceptively brief text in which the future architect of the conciliar revolution seeks to dress a structural mutation of the Eastern Catholic hierarchy in the external continuity of pre-conciliar canonical language, while in reality preparing one more brick in the construction of the conciliar sect’s autonomous, national, quasi-autocephalous system opposed to the one, visible, Roman-centered Church of Christ.

A traditional Catholic scene depicting the erection of a collegiate chapter of canons in the metropolitan cathedral of Chihuahua.

Apostolic Constitutions

Chihuahuensis (1959.01.08)

amdg / 2025-11-09

The document “Chihuahuensis” of John XXIII, issued as an apostolic constitution on 8 January 1959, juridically erects a collegiate chapter of canons in the metropolitan cathedral of Chihuahua: it specifies the number of canons and prebendaries, their dignities (Archdeacon, Theologian, Penitentiary, Administrator), regulates choir dress and external habit, links the new chapter to certain solemn liturgical functions, outlines competencies regarding benefices, and declares that diocesan consultors’ office ceases ipso facto once the chapter is erected.

A solemn depiction of the newly erected Praelatura Nullius of Coroico in Bolivia, with a traditional Latin Mass being celebrated in the church of St. Peter, symbolizing the unchanging Catholic faith and tradition.

Apostolic Constitutions

Pacensis in Bolivia (1958.11.07)

amdg / 2025-11-09

In this Latin text dated 7 November 1958, Giovanni Roncalli, under the name of John XXIII, issues an apostolic constitution that reorganizes territories of the Archdiocese of La Paz in Bolivia in order to erect a new territorial jurisdiction: the so‑called praelatura nullius of Coroico (Coroicensis). The document details: the territorial detachment from La Paz, subordination of the new entity to the metropolitan see, transfer of clergy and acts, erection of the church of St Peter in Coroico as cathedral, norms on the seminary and revenues, and execution clauses entrusted to the then apostolic nunciature. Beneath the administrative precision, this text is the first cold bureaucratic seal of the conciliar usurpation: a man elected after Pius XII, without Catholic faith, begins to act as legislator of the Church while introducing a new, fraudulent line of authority.

Bishops in traditional vestments praying in a candlelit chapel for Pentecost novena with John XXIII at the center, symbolizing both piety and spiritual deception.

Apostolic Exhortations

Novem per dies (1963.05.20)

amdg / 2025-11-09

The text presented is an exhortation of John XXIII calling the episcopate to observe a Pentecost novena, uniting in prayer with him and the universal flock to implore the Holy Ghost upon the upcoming second session of the so‑called Vatican II Council. It evokes the Cenacle with the Apostles and Our Lady, encourages interior recollection, and frames these novendial prayers as oriented to the “pastoral” aims of the council, especially “renewal of life and morals,” apostolic zeal, and preparation for a supposed new “outpouring” of Pentecostal wonders upon the conciliar assembly.

A traditional Catholic priest reciting the Divine Office in a dimly lit chapel, reflecting the solemnity and historical weight of traditional liturgical piety.

Apostolic Exhortations

Sacrae Laudis (1962.01.06)

amdg / 2025-11-09

The text is a Latin exhortation of antipope John XXIII, urging the clergy to recite the Divine Office with greater fervour for the “happy outcome” of Vatican II, presenting the coming council as a “new Pentecost” and “new Epiphany,” and uniting the global presbyterate around prayers for its success, while rooting this call in traditional themes: St Joseph and the Magi, the Breviary as “sacrifice of praise,” ecclesial unity, and the four marks of the Church.

A reverent scene depicting traditional Catholic penance and prayer in response to Pope John XXIII's 'Paenitentiam agere' encyclical.

Encyclical Letters

Paenitentiam agere (1962.07.01)

amdg / 2025-11-09

Pope John XXIII’s text “Paenitentiam agere” is presented as a solemn exhortation to prayer and penance in view of the impending Vatican II, grounding the call in Scripture, the Fathers, the practice of the Church, and previous councils, especially to obtain graces for the Council and a “renewal” of Christian life. Beneath this pious exterior, however, stands a calculated misuse of Catholic vocabulary to sanctify the conciliar revolution and to conscript the faithful’s penitential acts into the service of a project objectively ordered against the public Kingship of Christ and the immutable doctrine of the Church.

Usurper antipope John XXIII holding Pacem in terris surrounded by symbols of false peace and globalist insignia

Encyclical Letters

Pacem in terris (1963.04.11)

amdg / 2025-11-09

Pacem in terris, issued by the usurper antipope John XXIII in 1963, presents itself as a universal charter on peace grounded in “order,” “truth,” “justice,” “charity,” and “freedom,” addressed not only to nominal Catholics but explicitly “to all men of good will.” It develops a broad catalogue of “human rights,” a natural-law flavored but systematically horizontal doctrine of person and community, endorses democratic participation, international organizations (notably the UN), and the construction of a global public authority, while proposing disarmament and a new world order as the path to peace. Its defining gesture is to shift the axis of Catholic teaching from the sovereign rights of Christ the King and the infallible Magisterium to the autonomous dignity and rights of man, thereby inaugurating the political theology of the conciliar sect. This text is not a message of Catholic peace; it is the manifesto of a new religion of humanity that betrays the integral doctrine of the Church before 1958.

A traditional Catholic priest kneeling in prayer before a destroyed altar, symbolizing the betrayal of the Kingship of Christ by Mater et Magistra's secular utopianism.

Encyclical Letters

Mater et magistra (1961.05.15)

amdg / 2025-11-09

The document published under the name “Mater et Magistra” (15 May 1961) presents itself as a continuation and development of Leo XIII’s Rerum Novarum, Pius XI’s Quadragesimo Anno, and the social teaching of Pius XII. It offers a lengthy treatment of economic modernization, “socialization,” state intervention, workers’ rights, agricultural policy, international aid, demographic growth, and global cooperation, framed as an adaptation of Christian social principles to contemporary conditions. It lauds scientific-technical progress, proposes a globalist conception of social justice between nations, promotes an enlarged role for public authorities, and systematically prepares the conceptual ground for the later conciliar agenda of “reading the signs of the times” and restructuring society through dialogue and development. In doing so, it subtly but decisively replaces the supernatural, hierarchical, and confessional order of Christ the King with a horizontal project of humanitarian, democratic, technocratic “Christian” social reform.