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.”
This seemingly pious allocution is in reality a distilled program of conciliatory naturalism, media sentimentalism, and conciliar propaganda that prepares and legitimizes the conciliar revolution against the Kingship of Christ and the immutable Church.
Electrifying the Betrayal: Radio, Sentiment, and the Coming Conciliar Apostasy
Glorification of Technical Power as a New Magisterium of Emotion
On the factual level, the allocution turns a technical visit into a quasi-liturgical self-congratulation of the conciliar project.
John XXIII exults over the antenna field of Santa Maria di Galeria, where, as he notes, “ingentes antemnae… Crucem Christi in summo vertice ad caelum attollentes — mira silva — consurgunt”: a “marvellous forest” of masts crowned with crosses. He commemorates Pius XI and Pius XII for having “providently” prepared this tool of radio “apostolate,” praises the Jesuit staff and technicians, and urges the continued expansion of this enterprise through worldwide generosity.
This cultic tone around machinery is not accidental; it betrays a shift from the supernatural organ of faith—* authentic Magisterium and sacraments*—to technological instruments and mass communication as privileged vehicles of authority and unity. The Cross reduced to a decorative finial above transmitters is emblematic: instead of the *Crux* as sign of the *Unbloody Sacrifice of Calvary* and of dominion over nations, we are given the cross as logo of a global broadcast brand.
From the perspective of integral Catholic doctrine (the only norm: the constant teaching of the Church up to 1958), this is a profound dislocation:
– The Church was instituted as a *perfect, supernatural society* with intrinsic divine authority, not as a media network sanctifying modern inventions through sentimental rhetoric. Pius IX in the *Syllabus* condemns the notion that the Church must bend to “progress, liberalism, and modern civilization” (prop. 80).
– Pius XI in *Quas Primas* grounds peace and order not in technological dissemination of pleasant messages, but in the *public, juridical reign of Christ the King* over individuals, families, and states. Peace cannot be manufactured by radio slogans; it flows from submission to the law and rights of the Redeemer.
The very arrangement of this speech—celebration of infrastructure, praise of donors, and a vague universal benediction—is an embryonic liturgy of the “Church of the New Advent,” where technical reach substitutes for doctrinal clarity and where emotion replaces dogmatic authority.
Manipulative Language: “Peace, Truth, Unity” Without Christ the King
At the linguistic level, the key formula John XXIII sets at the center of his message is:
“Pax et veritas; veritas et unitas; unitas et pax.”
The triad “peace-truth-unity” is undeniably scriptural in vocabulary, yet in his presentation it is uprooted from its Catholic content. Nowhere in this brief manifesto does he explicitly affirm:
– the absolute necessity of the Catholic Church as the only Ark of salvation;
– the obligation of states to recognize and honor the social Kingship of Christ;
– the condemnation of religious indifferentism, liberalism, and secret societies working against the Church, so forcefully exposed by Pius IX and Leo XIII;
– the need for conversion of error, repentance, sacramental life, and perseverance in the state of grace.
The omission is not neutral. It is the linguistic strategy of Modernism: retain sacred words, empty them of their defined content, and refill them with a horizontal, humanitarian meaning.
– “Peace” is invoked as a global aspiration, detached from the condition laid down by Pius XI: “The peace of Christ in the Kingdom of Christ.” Without the Kingdom, “peace” becomes a naturalistic ideal, perfectly compatible with religious pluralism.
– “Truth” is mentioned, yet never identified concretely as *the dogmatic teaching of the Catholic Church* to which minds must submit (cf. condemned proposition 4 in *Lamentabili*, denying magisterial determination of Scripture’s sense). Instead, “truth” floats as a benign aura around his benevolent persona.
– “Unity” is highlighted, but without the note of Catholic unity—unity in the same faith, sacraments, and government under the true Roman Pontiff. The allocution prepares for an “ecumenical council” whose very conception is oriented toward false ecumenism, dialogue with error, and dilution of defined dogma.
This rhetoric of soft abstractions is symptomatic. It corresponds exactly to the errors condemned by Pius X as Modernism: reduction of dogma to religious experience and practical slogans; subordination of supernatural content to sentiments designed for modern man. It also anticipates the conciliar trick: speak incessantly of “unity” while refusing to demand submission to revealed truth, and speak of “peace” while silencing the war waged by Satanic sects and modernist infiltrators against the Church.
Silencing the Real Enemy: No Mention of Modernism, Freemasonry, or Apostasy
Most damning is what this message does not say.
Delivered in 1961—after decades of systematic modernist penetration condemned by Pius X in *Pascendi* and *Lamentabili*, after relentless attacks of Freemasonry and secular states detailly exposed by Pius IX in the *Syllabus* and subsequent allocutions—the “pope of the conciliar sect” speaks at length about:
– antennae,
– donors (Spellman, Frings, Gilroy, Knights of Columbus),
– “peace,” “concord,” “charity,” “morals,”
– and the wish that the coming council produce abundant fruits.
Yet he utters not one explicit word:
– against *Modernism, “the synthesis of all heresies”* (Pius X, *Pascendi*);
– against the Masonic plot which Pius IX unequivocally unmasks as the engine of the war on the Church;
– against socialism, liberalism, indifferentism and laicism, directly condemned in the *Syllabus*;
– against the doctrinal relativism and liturgical experimentation already fermenting among theologians and clergy.
This is not ignorance; it is deliberate pastoral policy. While Pius X commands pastors to root out Modernism and excommunicates its defenders, John XXIII chooses instead anodyne exhortations to generalized goodness and “concord,” thereby neutralizing the Church’s militant role. Silence here is complicity.
By refusing to name and condemn the real doctrinal and spiritual enemies, the allocution exemplifies the fatal modernist tactic: make the Church appear friendly to the world’s principles, while abandoning her duty to judge, condemn, and convert. This corresponds exactly to the condemned liberal thesis that the Church must “come to terms with progress, liberalism and modern civilization” (Syllabus, prop. 80).
Abuse of Angelic Imagery to Legitimize a Humanitarian Program
John XXIII invokes the Angels whose liturgical feast follows, asking that they become “amabiles praecones vocis Nostrae” — “amiable heralds of Our voice” entering homes and conveying his concerns for peace, morals, charity, social concord, and “just peace among nations.”
The inversion is subtle and grave:
– In Catholic doctrine, Angels are ministers of God, guardians of souls, warriors against demons, adorers of the Most Holy Trinity, defenders of the Church.
– In this allocution, they are rhetorically enlisted as charming distributors of a humanly crafted program focusing on inter-civic concord, social morality, humanitarian charity, and diplomatic peace.
He thus subordinates celestial spirits, at least verbally, to his own sentimental communication strategy. The Angelic hosts, instead of being invoked above all as guardians of the *Most Holy Sacrifice* and as protectors of the faithful against heresy and moral corruption, are called to “bring into homes” his message of peace and social stabilization.
The omission again betrays the poison:
– No word on Angels as defenders of the true faith against heresy;
– No reminder of Angels witnessing sacrilege committed when false worship or profaned sacraments are offered;
– No word on their role in the Last Judgment or in separating the faithful from the reprobate.
The supernatural order is verbally referenced but effectively pressed into the service of a naturalistic agenda: tranquil societies, civic morality, and global harmony—all beloved slogans of the paramasonic structures occupying the Vatican.
The “Ecumenical Council”: Vague Invocations Masking a Revolution
Central in this short address is the appeal for prayers so that the “Concilium Oecumenicum” may be happily convoked and bear “salutares utilitates” for the Church and humanity.
On the surface, this looks pious: asking prayer for a council. But read in light of pre-1958 doctrine and the unfolding history, it is the advertising jingle for the conciliar revolution.
Note the elements:
– The council is explicitly oriented not only to the Church’s internal needs but “Ecclesiae et generi humano” — “the Church and the human race.”
– This coupling prefigures the anthropocentric turn condemned in principle by previous popes: the Church exists *for the glory of God and salvation of souls*, not for the celebration of mankind and its aspirations.
– There is no mention that the council must reaffirm and defend dogma, crush heresies, and condemn errors—as all true councils in history have done.
– Instead, it is implied that its “usefulness” will be measured by benefits to “the human race,” a formula alarmingly consonant with the very liberalism and humanitarianism the *Syllabus* rejects.
By 1961, John XXIII’s intention for the council is already publicly known as “aggiornamento”—updating, opening to the modern world. This speech strengthens that orientation: the global radio station is presented as an instrument through which this conciliar spirit will be diffused, a worldwide catechesis in the new religion.
*Integral Catholic teaching* knows only one legitimate purpose of councils: to safeguard, define, and defend the deposit of faith, to correct discipline, and to condemn error. Any “council” conceived as a dialogue with the world, as a foundation of religious liberty, ecumenism, and collegial relativism, betrays the very nature of an ecumenical council. This message reveals such a false conception: it prepares the faithful to accept a council judged by secular criteria of “peace” and “unity,” rather than by fidelity to Tradition.
Mission Sunday Reduced to Philanthropy and Emotional Almsgiving
When John XXIII turns to the upcoming World Mission Sunday, the same pattern appears.
He affirms that nothing is dearer than that “the word of God run and be glorified” and that Christ’s salvation reach all nations. This phrase, in itself Catholic, is immediately emptied by the way he frames missionary support:
– Emphasis falls on “munificent liberalitas” and financial generosity.
– He insists that any offering, even small, is acceptable to God: “not weighed, but valued by the affection of benevolence.”
– He presents missionary contributions primarily as secure treasures in heaven for the donor.
Entirely absent:
– Any explicit insistence that missionary work has as its goal the conversion of infidels and heretics to the one true Church.
– Any warning against the false ecumenical approach, already nascent, that would later treat pagan religions and heretical sects as “ways of salvation.”
– Any doctrinal clarity on baptismal necessity (*extra Ecclesiam nulla salus* in its defined sense), repentance from error, and rejection of false worship.
Given the forthcoming conciliar betrayal of Catholic missionary doctrine—replaced with “dialogue of cultures” and the refusal to seek conversion—this language is a soft-launch: retain pious vocabulary about missions while forbidding the sharp edge of exclusive truth.
This contradicts the constant pre-1958 teaching:
– Pius XI in *Quas Primas* and missionary encyclicals teaches that nations and peoples must be brought under Christ’s reign, abandoning idols and heresies.
– Pius IX and others reject the idea that any religion can save or that “good hope” may be entertained for those outside the Church without reference to conversion.
By homogenizing missions into charitable funding and emotional solidarity, John XXIII supports the future program of the conciliar sect, in which “missions” often mean sociological projects without insistence on integral conversion.
Systemic Omission of the Sacrifice and the State of Grace
The gravest accusation against this message is its silence on the core supernatural realities:
– No explicit reference to the *Most Holy Sacrifice of the Mass* as the center of apostolic life and source of grace.
– No mention of the need for a state of grace, sacramental confession, or the danger of mortal sin as the condition for authentic peace and unity.
– No reminder of the Last Judgment or eternal punishment as ultimate horizon of human actions.
– No invocations of the Church’s right and duty to command, legislate, and judge in the name of Christ.
Instead, the allocution is dominated by:
– the beauty of a radio station,
– the good will of donors,
– a diplomacy of “concordia civium,”
– invocations of “iusta pax inter nationes,”
– and a vague “Benedictio, pax, Spiritus Sancti gaudium, haud defutura spes.”
This evacuation of the Cross as redemptive sacrifice and of sin as objective rebellion against God is textbook Modernism. As Pius X condemns, Modernists transform dogma and supernatural order into symbols serving ethical and social uplift. Here, divine realities are vague background music for a program of humanistic peace and organizational optimism.
An address truly Catholic in 1961, given the attacks on faith, morals, and the papacy, would have:
– Denounced Modernism in seminaries and universities by name.
– Warned against infiltration of Masonic and communist ideologies into clergy and laity.
– Reaffirmed with force the social Kingship of Christ and the obligation of nations to submit to His law.
– Exhorted the faithful to fidelity to the integral faith, sacramental life, penance, and readiness for persecution.
None of this is present. The silence is itself a proclamation: the priorities of the conciliar sect are not supernatural salvation, but harmonious coexistence.
Convergence of Donors, Media, and Future Architects of Apostasy
The message presents in glowing terms the generosity of named figures: Cardinals Frings, Spellman, Gilroy, other Australian and New Zealand “pastors,” and the Knights of Columbus.
Historically, several of these protagonists would be instrumental in advancing the conciliar revolution:
– Joseph Frings played a prominent role in undermining the Holy Office and pushing a liberal agenda at the council, guided by periti who became leading architects of theological subversion.
– Francis Spellman epitomized the Americanist conjunction of political, financial, and ecclesiastical power that would soften resistance to liberal democracy and religious pluralism condemned in the *Syllabus*.
By saluting them precisely as financiers of mass communication used to project the new “pastoral” profile, John XXIII showcases the emerging alliance: media technology + compromised hierarchy + rich laity as pillars of the neo-church.
Where earlier popes sternly warned against pernicious influence of secret societies, anti-clerical powers, and liberal oligarchies, this address integrates their cultural logic, praising visibility, influence, and infrastructure without recalling the necessity to safeguard doctrine and discipline from those very worldly vectors.
Theological Verdict: A Programmatic Text of the Conciliar Sect
Measured strictly against the pre-1958 Magisterium:
– Pius IX’s *Syllabus of Errors*,
– Leo XIII’s social encyclicals defending the Church’s rights,
– St. Pius X’s *Pascendi* and *Lamentabili*,
– Pius XI’s *Quas Primas* on Christ the King,
– and the constant doctrine of the Fathers and Councils,
this radiophonic message is not an innocent trifle. It functions as a concentrated manifesto of the mentality that would explode at Vatican II and in the Church of the New Advent:
1. Replacement of militant doctrinal clarity with sentimental generalities.
2. Subordination of supernatural ends to humanitarian and diplomatic ideals.
3. Embrace of technology and mass media as quasi-sacramental instruments of a new, universalist message.
4. Silence about Modernism, Freemasonry, liberalism, and their assault on the Church.
5. Instrumentalizing Angels, missions, and blessings to promote an “ecumenical council” whose orientation is outward to “the human race” rather than upward to Christ the King.
Lex orandi, lex credendi (the law of prayer is the law of belief): if the public speech of the supposed supreme pastor repeatedly reduces the faith to peace-talk and goodwill, the belief of the people is refashioned accordingly. This allocution participates in that deformation. It aligns not with the unchanging Catholic faith but with the program of the conciliar sect and its line of usurpers beginning with John XXIII, culminating in the current antipope enthroned amid the same media theatrics.
In light of integral Catholic teaching, this message must be read not as a benign historical curiosity but as a revealing piece of the architecture of apostasy: theological minimalism, humanitarian rhetoric, and conciliar propaganda broadcast over powerful transmitters, preparing souls to accept the dismantling of the reign of Christ the King and the eclipse of the true Church.
Source:
Nuntius radiophonicus Christifidelibus catholici orbis, cum Beatissimus Pater radiophonicam « Sanctae Mariae Galeriae » stationem inviseret, tricesimo expleto anno a statione radiophonica Vaticana con… (vatican.va)
Date: 11.11.2025