November 2025

A solemn liturgical ceremony in a grand Byzantine-inspired church marking the elevation of Changanacherry to a metropolitan archdiocese in 1959.
Apostolic Constitutions

Changanacherrensis et aliarum (1959.01.10): Oriental Ornament for a Conciliar Revolution

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Regnum caelorum is invoked, missionary expansion is praised, and in polished curial Latin the text informs us that the eparchy of Changanacherry (Changanacherrensis) of the Syro-Malabar rite is elevated to a metropolitan archdiocese and made the head of a new ecclesiastical province, with Palai and Kottayam as suffragans; the archbishop gains the use of the pallium and certain ceremonial privileges, and the whole is clothed with the solemn formulae of perpetuity and canonical efficacy under John XXIII.

Catholic faithful in 1961 Algeria praying for peace amidst violence, symbolizing the lack of confessional clarity in John XXIII's allocution.
Speeches

Allocutio “Pace in Algeria” (1961.07.06)

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On 6 July 1961, John XXIII addressed members connected with the Commission for the Apostolate of the Laity, using recent bloodshed in Algeria as the occasion for a short exhortation. He expressed sorrow over the violence, spoke of having visited those lands, mentioned offering the Eucharistic Sacrifice for peace, and urged prayers so that rulers might establish peace “founded on justice and charity” among all peoples redeemed by Christ’s Blood and gathered “as one family.”

Traditional Catholic chapter of canons in Chihuahua Cathedral praying solemnly in 1950s attire.
Apostolic Constitutions

CHIHUAHUENSIS (1959.01.08)

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The document issued by John XXIII on 8 January 1959, titled “Chihuahuensis,” externally appears as a brief Apostolic Constitution erecting a chapter of canons in the metropolitan church of Chihuahua. It prescribes: the establishment of six canons and two prebendaries; one archdeacon and specific dignities (theologian, penitentiary, administrator); concessions regarding choir dress and the so‑called “Pian habit”; norms on cumulative benefices due to a shortage of clergy; a minimal schedule of capitular liturgical functions; reference to statutes to be drawn up by the local ordinary; and the automatic cessation of diocesan consultors once the chapter is erected. It culminates in the usual solemn formulas of perpetuity, nullification of contrary dispositions, and threats of canonical penalties.

Behind this seemingly pious and orderly façade stands the juridical and spiritual self-exposure of an emerging conciliar regime that manipulates authentic ecclesiastical forms while already hollowing out their substance.

Pope John XXIII addressing the Central Commission for Vatican II in 1961, surrounded by bishops in traditional liturgical attire within the Vatican. The image reflects the sedevacantist perspective on the conciliar revolution.
Speeches

Allocutio Ioannis XXIII ad Commissionem Centralem Concilii Vaticani II (1961.06.12)

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John XXIII’s 1961 allocution to the Central Commission for preparing Vatican II presents the Council as a serene, pastoral, non-combative gathering of the “Sacred Hierarchy” aimed at renewal, unity, aggiornamento, lay collaboration, and a more effective engagement with the modern world, stressing organizational details, the role of commissions, the possibility of vernacular interventions, the watching eyes of all nations, and a vision of the Church as an inviting, adorned house embracing all humanity. It is precisely in this suavely triumphant self-presentation that we recognize the programmatic inauguration of a new religion: a horizontal, naturalistic, anthropocentric project masked with pious phrases, architected by an antipope and implemented through a paramasonic structure usurping Catholic authority.

Pope John XXIII addressing the Central Commission for the Second Vatican Council in 1961.
Speeches

Allocutio Ioannis XXIII (1961.06.12)

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Pope John XXIII’s allocution of June 12, 1961, addresses the newly formed Central Commission preparing the so‑called Second Vatican Council. He recalls his 1959 announcement of a council and code revision, rejoices in global expectations (including from those outside the Church), praises preparatory work and commissions, invokes past councils as precedent, and attempts to set a serene, optimistic, and “pastoral” tone. Beneath this exuberant surface stands the programmatic displacement of the immutable Catholic order by an anthropocentric, conciliatory, and politically attuned neo-structure, whose seeds of doctrinal subversion are already visible and which this speech spiritually legitimizes.

Catholic bishops in traditional vestments stand amidst ruins of a cathedral in Madagascar, symbolizing the spiritual decay under the conciliar revolution.
Apostolic Constitutions

TANANARIVENSIS (1958.12.11)

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The Latin text under the name of John XXIII, titled TANANARIVENSIS, announces the erection of two new ecclesiastical provinces in Madagascar (“De Diego Suarez” and “Fianarantsoaënsis”) by partitioning the former province of Tananarive, and raises the apostolic prefecture of Tsiroanomandidy to a diocese; it enumerates suffragan sees, grants metropolitan prerogatives, regulates external insignia, assigns material resources, and delegates implementation to Marcel Lefebvre as Apostolic Delegate.

Pope John XXIII addressing cardinals during a secret consistory in 1961, reflecting the doctrinal shift towards humanitarian optimism and ecumenism.
Speeches

Consistorium secretum (1961.01.16)

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In this secret consistory of 16 January 1961, John XXIII addresses the assembled cardinals at the opening of the new year, laments persecutions and moral dangers in the world, expresses hope for peace and human concord, presents the coming ecumenical council as the privileged instrument for renewal and unity, praises the Curia, commemorates deceased cardinals, and concludes by creating four new cardinals from various nations as a sign of the universal character of the Church. In one word: the text ideologically discloses the emerging religion of the conciliar revolution – a humanitarian optimism which veils, rather than denounces, the apostasy that John XXIII himself was engineering.

Pope John XXIII delivering his 1960 allocution in St. Peter's Basilica, surrounded by cardinals and bishops in traditional liturgical garb.
Speeches

Allocutio Ioannis XXIII ad Commissiones praeparatorias (1960.11.14)

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In this address of 14 November 1960 in St Peter’s Basilica, John XXIII opens the work of the preparatory commissions for what would become Vatican II. He invokes previous ecumenical councils as inspirations, praises the universal enthusiasm provoked by the announcement of the council, and proposes the central aim not as condemning errors or defining dogma, but as “updating” and presenting the faith with new clarity for the modern world. He insists that the Church must read the “signs of the times,” avoid pessimism about contemporary humanity, and radiate confidence, unity, and openness, including a disposition toward separated communities who allegedly “desire a return” to apostolic foundations. The address frames the coming council as a universally hopeful, pastoral endeavour marked by optimism about history and “dialogue,” more concerned with renewing methods and discipline than with dogmatic confrontation.

John XXIII addressing Olympic athletes in St. Peter's Square, highlighting the contrast between traditional Catholic values and conciliar naturalism.
Speeches

Allocutio Ioannis XXIII ad Athletas (1960.08.24)

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The cited allocution of John XXIII to Olympic athletes (24 August 1960, St. Peter’s Square) offers a courteous welcome, recalls Pius X’s benevolent reception of Pierre de Coubertin, praises sport as formation of body and character, evokes “mens sana in corpore sano,” and alludes to Rome’s providential role as centre of empire and then Christianity, concluding with a general invocation of divine blessings.

A Catholic missionary scene in New Guinea with a Capuchin friar and native converts, symbolizing traditional faith and orthodoxy.
Apostolic Constitutions

Portus Moresby (Mendiensis) (1958.11.13)

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At first glance, this act of Eugenio Roncalli (John XXIII), dated November 13, 1958, presents itself as a strictly administrative decree: the division of the Apostolic Vicariate of Port Moresby in New Guinea and the erection of a new Apostolic Prefecture of Mendi, entrusted to the Capuchin Friars Minor, with meticulously described territorial boundaries, delegated execution to Romolo Carboni, and the usual juridical clauses of validity. Behind this apparently pious and technical language, however, stands the inaugural program of the conciliar revolution: consolidation of a new power-structure usurping Catholic forms while preparing the demolition of Catholic substance.

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Antipope John XXIII
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