At Piekary in May 1963, Giovanni Roncalli (John XXIII), founder of the conciliar revolution, addresses Polish workers with honeyed phrases about the Church’s concern for their “rights,” temporal condition, and families, invoking his own social encyclicals “Mater et Magistra” and “Pacem in terris” as guiding lights and entrusting them to Mary as “Queen of Poland,” all wrapped in pacifying assurances that the Church’s thoughts are of peace and not affliction.
This brief radiomessage, though clothed in pious Latin, is a distilled manifesto of the neo-church’s naturalism, reduction of Catholic social doctrine to humanitarian slogans, and instrumentalization of Marian devotion in service of a paramasonic, anti-doctrinal program.
Roncalli’s Piekary Message as a Programmatic Manifesto of the Neo-Church
From Apostolic Voice to Horizontal Flattery of the Masses
On the factual level, the text is short and apparently “innocent”:
– Roncalli greets Polish workers gathered at Piekary, praises their strength and their fidelity.
– He stresses how “the Church” (i.e. in his claim) cares for their rights, material improvement, and family life.
– He cites “Mater et Magistra” (1961) and “Pacem in terris” (1963) as instruments of this solicitude.
– He exhorts them to trust in the Church’s charity and invokes Our Lady, “Queen of Poland,” to obtain faith, protection, prosperity, joy, hope, and peace for them.
The poison is precisely in what is subtly redefined, what is ostentatiously emphasized, and what is systematically omitted. This is not an apostolic address calling workers to *state of grace*, to the *Most Holy Sacrifice*, to the Social Kingship of Christ, to resistance against communism and liberalism condemned by Pius IX and Pius XI. It is a sentimental, horizontal reassurance that their “rights” and temporal conditions are central, mediated through the very encyclicals which dissolve pre-1958 Catholic order into the cult of human dignity, juridical egalitarianism, and pacifist collaboration with Christ’s enemies.
Linguistic Sugar-Coating as a Mask for Doctrinal Subversion
The rhetoric is saturated with emotional, affective vocabulary and a carefully curated vagueness:
– “Os nostrum patet ad vos… cor Nostrum dilatatum est” (Our mouth is open to you… our heart is enlarged) – effusive sentimentality, but without one precise dogmatic injunction.
– The workers are praised as those who “retain spiritual life and inheritance as an unimpaired treasure,” yet there is no explicit mention that this treasure is the integral Catholic faith opposed to communism, liberalism, indifferentism, condemned clearly in the *Syllabus Errorum* of Pius IX (1864) and in *Lamentabili* and *Pascendi* of St. Pius X (1907).
– Rights and temporal betterment are linked to “Evangelical precepts,” but never in the objective, juridical, *ex cathedra* sense of the pre-1958 Magisterium; they are merely suggestive phrases, perfectly compatible with the modern UN language.
Note the calculated softness:
– No denunciation of atheistic communism which then enslaved Poland.
– No reiteration of Pius XI’s *Quas Primas* that peace is impossible where Christ is not publicly acknowledged as King and where states refuse obedience to His law.
– No warning against Masonic and socialist infiltration, despite Pius IX’s clear teaching that such sects are “the synagogue of Satan” that wages war on the Church (Syllabus, appended allocutions).
Instead, we have a pacified, “non-conflictual” vocabulary, structurally aligned with the condemned thesis 80 of the Syllabus: that the Roman Pontiff “ought to come to terms with progress, liberalism, and modern civilization.” Roncalli’s whole pontificate attempted precisely that accommodation; this message is a micro-specimen of that betrayal.
Theological Inversion: From Christ the King to Pacem in Terris
The central theological perversion lies in where he grounds concern for workers:
– He says that through “Mater et Magistra” and “Pacem in terris” he has sought to promote their condition.
– He encourages trust in the Church’s charity and presents her thoughts as “of peace, not affliction.”
– He invokes Mary to obtain “prosperity” and “peace,” but without a word on conversion, penance, the Four Last Things, or the necessity of a Catholic social order.
Pre-1958 Catholic doctrine is unequivocal:
– Pius XI, *Quas Primas*: peace can only be secured when individuals and states recognize and submit to the *regnum Christi*; secularism and the dethronement of Christ are the root of social disorder. Any “peace” founded on religious indifferentism is illusory.
– Pius IX, *Syllabus*: the State must not be religiously neutral; religious liberty understood as equal rights for truth and error is condemned; the Church cannot accept a liberal order as normative.
– St. Pius X, *Pascendi* and *Lamentabili*: modernist naturalism, historicism, and the subordination of supernatural truths to temporal “progress” are anathematized.
Roncalli’s message, by explicitly elevating his own two documents as the operative framework, embeds the workers’ pastoral care inside a new ideological matrix:
– “Mater et Magistra” dilutes the Catholic doctrine of property and authority, shifts the focus from conversion of individuals and societies to economic redistribution and “social justice” language easily appropriated by socialism.
– “Pacem in terris” explicitly reconfigures social doctrine upon the foundation of “human rights” as understood in secular liberal discourse, treating all religions and systems as equal partners in constructing peace, silently setting aside the obligation of the State to recognize the true Church.
Thus at Piekary he silently replaces:
– the Kingship of Christ with democratic-humanitarian “rights”;
– the militant Church with a conciliatory NGO of moral encouragement;
– the demand of conversion from communism and liberalism with gentle coexistence.
This is, in substance, a practical repudiation of Pius XI’s teaching that secularist laicism is the root plague and must be condemned publicly; instead, Roncalli’s vocabulary makes such laicism a neutral or even cooperating framework.
Silenced Realities: Sin, Heresy, Communism, and the Most Holy Sacrifice
The gravest indictment is the silence.
In a message to workers in a country enslaved by Marxist tyranny, Roncalli utters not one word about:
– the mortal sin of official atheism;
– the intrinsic perversity of communism, earlier condemned by Pius XI in *Divini Redemptoris* as a system fundamentally opposed to God and the natural order;
– the obligation to confess Christ not only privately but publicly, resisting participation in structures of iniquity;
– the necessity of the *Unbloody Sacrifice of Calvary* as the centre of life, the need for confession, the danger of hell, the last ends of man.
Instead, everything is reduced to:
– generic “rights”;
– material “improvement”;
– a spirituality that must be harmonized with earthly goods (“ut spiritualia et aeterna bona principatum teneant et terrestria cum eis… apte componantur”), a phrase that, in this mouth, becomes a dialectical balance between grace and a humanistic order already defined by anti-Christian states.
Authentic Catholic doctrine insists:
– The rights of workers are subordinate to the rights of God and His Christ; injustice is primarily offense against divine law, not merely against human welfare.
– Any “coexistence” with a system that structurally denies God and persecutes the Church is morally intolerable unless explicitly directed to its conversion.
– Peace is the tranquility of order: *tranquillitas ordinis* (St. Augustine), where order is defined by divine law, not international declarations crafted under Masonic influence.
Roncalli’s silence on these points, given his office claim and circumstances, is not neutral. *Qui tacet consentire videtur* (he who is silent is seen to consent). In theological terms, this is a culpable omission and practical cooperation with evil structures, rebranded as “peaceful” pastoral prudence.
The Marian Invocation: Instrumentalizing Devotion for a Counterfeit Ecclesiology
Roncalli ends with a Marian flourish:
– Our Lady as “Queen of Poland” is invoked to grant faith, protection, prosperity, joy, hope, peace.
– The language is externally pious; internally, it is severed from the doctrinal context in which pre-1958 popes placed Marian devotion: as bulwark against heresy, Islam, Freemasonry, liberalism, communism.
Here, Mary is placed in a new role:
– Patroness of a “peace” founded on “Pacem in terris,” that is, on human rights universalism, religious coexistence, and disarmed denunciation of error.
– Silent accomplice of the emerging “Church of the New Advent,” which soon publicly renounces the confessional State, blesses religious liberty, and engages in “dialogue” with systems condemned by Pius IX and St. Pius X.
Such usage of Marian titles without the substance of militant Catholic doctrine is a hallmark of post-1958 paramasonic structures: outwardly preserving signs to tranquilize the faithful, inwardly subverting their meaning.
How the Piekary Message Manifests the Conciliar Revolution
1. Naturalistic Humanism:
– Workers are addressed primarily as a social class whose “rights” and material living conditions are objects of ecclesial concern.
– The supernatural is affirmed only in generalities, primarily as a benevolent atmosphere that ought to harmonize with temporal prosperity.
Pre-1958 teaching, as reiterated in Pius XI’s *Quas Primas*, subordinates all social questions to the public reign of Christ. Roncalli’s text reverses this order: he places his modern social encyclicals as the hermeneutical key, in practice subjugating supernatural claims to immanentist categories.
2. Doctrinal Minimalism and Strategic Ambiguity:
– No dogmatic precision, no reference to the Council of Trent’s solemn teaching on grace, justification, the Mass, or the anathemas against Protestant naturalism.
– The kind of prudently calculated ambiguity explicitly condemned by St. Pius X as a modernist tactic: keeping formulas, emptying them from within.
3. Ecclesiological Mutation:
– The workers are told to “trust in the Church’s charity” and “rest secure” that her thoughts are of peace.
– But which “Church”? The same Roncalli-led apparatus that was already preparing the doctrinally subversive texts of Vatican II, contradicting the Syllabus and *Quas Primas*, enthroning religious freedom and collegiality, and initiating liturgical sabotage.
The wording anticipates the neo-church’s self-presentation: an institution of universal benevolence, non-condemning, non-doctrinally demanding, specializing in social pacification. This is precisely the “Church of the New Advent” later visible under his successors.
4. Absence of Condemnation as Positive Program:
– The fact that Roncalli, addressing Catholics under communist oppression, refuses to condemn the regime, is entirely consistent with “Pacem in terris,” which neutralizes the traditional doctrine of the Church concerning anti-Christian states.
– Pius IX, in the Syllabus, and Leo XIII in multiple encyclicals, insisted that the State must conform its laws to divine and natural law and that grave injustices must be denounced. Roncalli’s soft radio voice in Piekary is the antithesis of these papal protests against “laws null and void because contrary to the divine constitution of the Church,” to use Pius IX’s language.
This refusal is not mere prudence; it becomes a theological signal: the “pope” of the new order will no longer speak as a prophet against Christ’s public enemies, but as a chaplain to the global status quo.
Piekary as Catechism of the Paramasonic Strategy
Viewed integrally, the radiomessage condenses the methodological traits of the conciliar sect:
– *Conservatio signorum, eversio sensus* (conservation of the signs, inversion of the meaning):
Cross, Mary, “Catholic faith,” Latin style – all left intact externally, interiorly replaced with an anthropocentric agenda.
– *Human rights language supplanting divine rights:*
The concrete doctrinal framework of *Quas Primas* and the Syllabus is not mentioned; instead, the reference axis is “Mater et Magistra” / “Pacem in terris,” which reinterpret social life in terms compatible with Masonic and UN paradigms.
– *Pacification of the faithful:*
Workers are told to rest secure; the Church’s thoughts are “of peace, not affliction.” No call to vigilance, to discernment of wolves within, no echo of St. Pius X’s solemn warning about “enemies within” the Church. The faithful are disarmed precisely when infiltration and doctrinal demolition are at their peak.
– *Instrumental Marianism:*
Our Lady is invoked not as destroyer of all heresies, but as a celestial guarantor of the very “peaceful coexistence” and humanistic progress project that contradicts historic Catholicism.
This is why, from the perspective of integral Catholic doctrine, the Piekary radiomessage is not a harmless devotional greeting but a polished fragment of an apostate program.
The Only Catholic Alternative: Return to the Pre-1958 Magisterium
Against the sugary verbosity of Roncalli, the authentic Magisterium speaks with crystalline severity:
– *Quas Primas* (Pius XI) teaches that:
– States must publicly recognize Christ; secularism is rebellion.
– Peace is inseparable from the juridical and public reign of Christ and His Church.
– The *Syllabus of Errors* (Pius IX) solemnly rejects:
– Indifferentism, religious relativism, liberal separation of Church and State, the cult of “modern civilization” as normative.
– The pretension that the Roman Pontiff can reconcile himself with such principles.
– *Lamentabili* and *Pascendi* (St. Pius X) condemn:
– The reduction of dogma to historical-sociological constructs.
– The subordination of supernatural truth to temporal progress and democracy.
– The modernist tactic of preserving Catholic words while distorting their meaning.
Measured by this unaltered standard, Roncalli’s Piekary discourse reveals its essence:
– It does not call workers to fight for the Kingdom of Christ; it enlists them, through flattery and sentimentalities, into the unfolding revolution that will dissolve that Kingdom into an indistinct “family of nations” and interreligious fraternity.
– It does not confirm them in the Militant Church; it soothes them into the arms of the emergent neo-church, which no longer condemns but “dialogues,” no longer demands but “accompanies,” no longer exalts the Cross as judgment upon the world but as a vague symbol of human solidarity.
Therefore, this message must be rejected as part of the doctrinal and spiritual sabotage inaugurated by Roncalli’s usurpation. True Catholic workers, faithful to the inheritance of the saints, will not rest secure in the soft assurances of “Mater et Magistra” and “Pacem in terris,” but will cling to the perennial teaching of Pius IX, Leo XIII, St. Pius X, and Pius XI, under the true Queenship of Mary, which tolerates no compromise with the enemies of her Son’s reign.
Source:
Ai lavoratori della Polonia in pellegrinaggio al Santuario Mariano di Piekary, 26 maggio 1963, Giovanni XXIII (vatican.va)
Date: 11.11.2025