November 2025 – Page 60 – Antipope John XXIII

A sacred image of a Carmelite nun praying before St. Teresa of Jesus while Cardinal Cento holds the letter 'Causa praeclara,' symbolizing the misuse of St. Teresa's legacy for the Vatican II agenda.

Causa praeclara (1962.07.16)

amdg / 2025-11-09

This Latin letter of antipope John XXIII, addressed to Cardinal Cento as his legate to Ávila for the fourth centenary of St. Teresa of Jesus’ Carmelite reform, is a solemn panegyric of Teresa, an exhortation to the Teresian family to fidelity to contemplative life, and a pious framing of her reform as a providential flowering parallel to Trent and as spiritual support for the then-upcoming Vatican II; it culminates in the wish that the Council bring forth a “new springtime” of beauty and renewal in the Church, allegedly obtained through the prayers and penances of Teresian Carmel. In reality, this text instrumentalizes St. Teresa’s authentic Catholic mysticism to bless the conciliar revolution, masking, under an odor of incense and rhetoric, a program that subverts the very doctrine and ascetical-theological principles she defended.

A somber image of Avignon's cathedral with traditional Catholics in prayer, reflecting on the 600th anniversary of Innocent VI and Blessed Urban V, juxtaposed with a historic letter signed by John XXIII.

Letters

Duplicis anniversariae memoriae (1962.07.11)

amdg / 2025-11-09

The text is a Latin letter of the usurper John XXIII to Joseph Urtasun, Avignon, marking the 600th anniversaries of Innocent VI’s death and Blessed Urban V’s election. It praises the Avignon popes’ personal virtues, their governance from exile, their support of learning, their efforts to restore discipline, pacify rulers, and return to Rome, and it culminates by exhorting the faithful to esteem the Roman Pontificate as supreme spiritual fatherhood and to unite in prayer for the then-upcoming Second Vatican Council as a source of spiritual renewal for the whole human family. In reality, this short composition is a carefully polished manifesto of the conciliar sect’s self-legitimization: it uses true Catholic titles and concepts to crown a counterfeit papacy and prepare the ideological stage for the most destructive pseudo-council in history.

A solemn bishop in traditional vestments stands in a dimly lit Vatican office, surrounded by ancient books and documents, symbolizing the betrayal of the Catholic faith during the conciliar revolution.

Letters

Quamvis religiosam (1962.07.10)

amdg / 2025-11-09

The document “Quamvis religiosam” (10 July 1962) is a brief congratulatory letter of John XXIII to Eugène Tisserant on the 25th anniversary of his episcopal consecration, praising his pastoral zeal, administrative activity, and granting him, for that jubilee, the faculty to impart with “papal” authority a plenary indulgence to the faithful on a chosen day. Beneath this apparently pious courtesy text stands the cold, bureaucratic face of the conciliar revolution: the self-congratulating apparatus of a hierarchy already in rupture with the integral Catholic faith, canonizing itself while preparing the systematic demolition of the reign of Christ the King, the subordination of the Church to the world, and the replacement of true episcopal authority with a paramasonic managerial caste.

A solemn depiction of a sedevacantist priest in a traditional Catholic chapel, emphasizing the contrast between authentic devotion and modernist deviations.

Letters

Sexaginta annos (1962.05.26)

amdg / 2025-11-09

John XXIII’s Latin letter “Sexaginta annos” is a brief congratulatory note to Benedict Masella, praising sixty years of priesthood and his long service to the Apostolic See, particularly as nuncio and as Prefect of the Congregation of the Discipline of the Sacraments, Bishop of Palestrina, and Archpriest of the Lateran Basilica; it invokes divine blessings upon him and extends an “Apostolic Blessing” over him and those present at his jubilee.

A Catholic priest in traditional vestments holds a historical letter in a chapel adorned with missionary artifacts.

Letters

Amantissimo Patris (1962.05.03)

amdg / 2025-11-09

This Latin letter of John XXIII, addressed to Gregory Peter Agagianian for the 40th anniversary of Pius XI’s motu proprio Romanorum Pontificum, praises the Pontifical Society for the Propagation of the Faith, recalls Roncalli’s own involvement in its Italian branch, extols centralized collection and distribution of mission funds under the “Sacred Congregation for the Propagation of the Faith,” and urges bishops and faithful worldwide to support the “Pontifical Mission Societies” through prayer, organization, and financial contributions, especially in view of the upcoming Vatican II. It wraps missionary language around an essentially bureaucratic, centralizing program ordered to the conciliar revolution rather than to the explicit proclamation of the unique necessity of the Catholic Church for salvation.

A solemn image of the Basilica of the Holy Apostles in Rome, highlighting the altars of St James the Less and St Philip. Devout Catholics in traditional attire pray amidst a scene that contrasts sacred tradition with the subversive undertones of John XXIII's 1962 letter 'Apostolorum choro', illustrating the tension between unchanging Catholic doctrine and the conciliar revolution.

Letters

APOSTOLORUM CHORO (1962.04.30)

amdg / 2025-11-09

John XXIII’s Latin letter “Apostolorum choro,” addressed to Basil Heiser of the Conventual Franciscans, commemorates the 19th centenary of the martyrdom of St James the Less, praises the decision to celebrate solemn festivities in the Roman Basilica of the Holy Apostles, links this cult of the Apostle (and of St Philip) with spiritual support for the then-forthcoming Second Vatican Council, and exhorts that the faithful be instructed from the Epistle of St James so that their faith be living and fruitful. The entire text appears devout and scriptural, yet it quietly instrumentalizes the Apostles’ authority in order to place a halo over the already programmed conciliar revolution, making the Apostolic cult a liturgical prelude to the demolition of Apostolic doctrine itself.

A traditional Catholic bishop kneeling in prayer before a monstrance with a copy of 'Omnes sane' on the altar.

Letters

Omnes sane (1962.04.15) – Preparatory Manifesto of the Conciliar Revolution

amdg / 2025-11-09

John XXIII’s letter “Omnes sane” (15 April 1962) is addressed individually to each diocesan bishop, urging intensified prayer for the coming Vatican II, extolling episcopal sanctity, invoking the Eucharistic Sacrifice and personal piety, and presenting a vision of harmonious unity between the “Pope” and bishops as they prepare for a “great event” awaited “by all who bear the Christian name.” Beneath its devout vocabulary, this text functions as a carefully staged spiritual preamble: a sentimental consecration of the episcopate to an already-programmed council that will subvert the Catholic notion of the Church, dissolve the public kingship of Christ, relativize doctrine, and inaugurate the conciliar sect.

Archbishop Carlos Maria de la Torre in traditional vestments during his 50th episcopal anniversary celebration in Quito's cathedral.

Letters

Laeti laetum (1962.04.05)

amdg / 2025-11-09

This short Latin letter of John XXIII congratulates Carlos Maria de la Torre, archbishop of Quito and cardinal of the conciliar structure, on the 50th anniversary of his episcopal consecration. John XXIII praises his pastoral zeal, promotion of Catholic Action and social initiatives, founding of schools and a Catholic university, and grants him the faculty to impart a plenary indulgence on the faithful during the jubilee celebrations. The text’s sugary rhetoric, its silence about the impending doctrinal catastrophe of Vatican II, and its reduction of episcopal mission to sociological efficiency and institutional prestige expose the hallmark features of the conciliar usurpation: pious language masking an already operative revolution against the integral faith of the Church.

A traditional Catholic priest holding a letter from John XXIII before an altar with the Immaculate Heart of Mary statue.

Letters

Gratiarum actio (1962.03.27)

amdg / 2025-11-09

This Latin letter of John XXIII, addressed to Otmar Degrijse on the centenary of the Congregation of the Immaculate Heart of Mary, is a brief panegyric: it lauds the congregation’s missionary expansion (especially in China and other lands), praises its founder Theophile Verbist, exalts the sacrifices and blood of missionaries, encourages perseverance, and imparts an “apostolic blessing” upon the institute and its jubilee celebrations. Beneath this seemingly pious thanksgiving lies the programmatic signature of the conciliar revolution: a sentimental and selectively supernatural rhetoric instrumentalized to baptize the new ecclesiology, detach missionary work from the rights of Christ the King and the exclusivity of the Catholic Church, and legitimize an usurped authority presiding over the nascent neo-church.

Catholic priest in traditional vestments at Lyon Cathedral with martyr icons and missionary group in prayer.

Letters

Gratulamur (1962.03.20)

amdg / 2025-11-09

The letter “Gratulamur” of John XXIII, addressed to Pierre-Marie Gerlier on the occasion of the First World Missionary Congress at Lyon, praises the city’s Catholic heritage, extols the Pontifical Mission Societies—especially the work of Pauline Jaricot—and calls for renewed missionary zeal adapted to “changed times,” emphasizing organizational coordination, financial support, and a universalistic, de-politicized presentation of evangelization. The entire text, however clothed in pious rhetoric and adorned with references to martyrs and Fathers, functions as a polished façade concealing the neo-modernist reprogramming of the missions in the service of the conciliar revolution rather than the reign of Christ the King.