Apostolic Letters – Page 19 – Antipope John XXIII

Portrait of Bishop Antonio Maria Barbieri holding a letter from John XXIII in a traditional Catholic chapel.

SEMPER EXPECTATUS (1961.10.12)

amdg / 2025-11-09

This brief Latin letter of John XXIII congratulates Antonio María Barbieri on the 25th anniversary of his episcopal consecration, extols his loyalty to the Roman See, praises his pastoral merits and Franciscan vocation, grants him the faculty to impart a plenary indulgence on a chosen day for the faithful present, and concludes with an “Apostolic Blessing” as a confirmation of paternal goodwill. In reality, this apparently innocuous panegyric is a distilled manifesto of the new conciliar cult of personality, sentimentalism, and juridically void “pontifical” favors flowing from usurped authority, preparing the ground for the dissolution of the Catholic episcopate into the humanistic, horizontal fraternity of the conciliar sect.

A traditional Catholic depiction of St. John de Matha and Trinitarian monks in a historic European cityscape, emphasizing the saint's mission to redeem captives.

Apostolic Letters

Septingenti et quinquaginta (1962.11.29)

amdg / 2025-11-09

The Latin letter attributed to John XXIII, addressed to Michael of Jesus, General Moderator of the Order of the Most Holy Trinity for the Redemption of Captives, marks the 750th anniversary of the death of St. John de Matha. It praises the Trinitarian founder’s charity, recalls the heroic mission of redeeming captives from infidels, commends the historical fruits of the Order, and exhorts its members to imitate their predecessors in holiness and apostolic zeal in changing times, concluding with an “Apostolic Blessing.” This apparently pious tribute, however, functions as a polished facade: beneath its devotional varnish it silently confirms the authority of an intruder, empties authentic Catholic militancy of its doctrinal content, and instrumentalizes a truly Catholic saint to buttress the conciliar revolution in statu nascendi.

A reverent depiction of Saint Paul's arrival in Rome, welcomed by the Roman faithful on the Via Appia.

Apostolic Letters

S. Paulus Apostolus (1959.12.15)

amdg / 2025-11-09

John XXIII’s letter “S. Paulus Apostolus” (15 December 1959) is a brief exhortation addressed to Caesarius D’Amato, encouraging commemorations of the 19th centenary of Saint Paul’s arrival in Rome. It praises the Roman faithful who welcomed the Apostle, urges solemn celebrations and conferences to honour Paul’s person, doctrine, and martyrdom, and stresses Rome’s unique glory in having Peter and Paul as its teachers and relics. It calls it “immane et vituperabile” (enormous and blameworthy) to oppose or despise the light of the Catholic faith brought by Paul, and concludes with a benign wish that these festivities deepen Christian life and devotion.

A solemn depiction of John XXIII signing the 'Luce Collustrans' document appointing the Blessed Virgin Mary as patroness of Yucatán.

Apostolic Letters

Luce Collustrans (1960.12.22)

amdg / 2025-11-09

The document under review is a Latin apostolic letter in which John XXIII, invoking alleged “apostolic” authority, proclaims the Blessed Virgin Mary under the title “de Izamal” as the principal heavenly patroness of the Archdiocese of Yucatán. He recalls prior authorization (under Pius XII) of a golden crown for the image, cites the approaching fourth centenary of the erection of the local diocese and a national Marian year in Mexico, and, on the petition of the local hierarchy and the recommendation of the papal delegate, decrees for this Marian title the liturgical honors accorded to a principal patron. The entire text is a juridical act of patronal proclamation, enveloped in solemn formulas of perpetuity and binding force.

This apparently pious proclamation, issued by the architect of the conciliar revolution, is in reality a calculated misuse of Marian devotion to consolidate the authority of a usurping structure and to prepare souls for the anti-doctrinal inversion that would follow.

A reverent depiction of the Blessed Virgin Mary Assumed into Heaven as the heavenly patroness of the Diocese of Greensburg, with Bishop William Connare kneeling in devotion.

Apostolic Letters

Qui catholico (1960.12.16)

amdg / 2025-11-09

Ioannes Roncalli’s act of “choosing” the Blessed Virgin Mary Assumed into Heaven as “principal patroness” of the Diocese of Greensburg is a short, administrative Latin text that (1) recalls the former dedication of the parent Diocese of Pittsburgh to the Assumption, (2) notes Marian churches and ethnic devotional continuity, (3) reports the request of William Connare, and (4) with the usual juridical formulae of “apostolic” power, declares Our Lady Assumed as heavenly patroness of Greensburg with attached liturgical honors. It is presented as an apparently pious confirmation of Marian devotion, yet in reality it functions as a cosmetic Marian veneer masking the usurpation of authority and the already ongoing subversion that will soon explode in the conciliar revolution.

Blessed Virgin Mary of the Immaculate Heart as patroness of Oudtshoorn Diocese with Bishop Bruno Hippel in prayer.

Apostolic Letters

EO CONTENDENTES (1960.12.16)

amdg / 2025-11-09

In this Latin letter “Eo contendentes,” dated 16 December 1960, John XXIII declares that, in order to promote the Kingdom of Christ, devotion to Mary should be fostered; responding to the request of Bruno Hippel of Oudtshoorn, he designates the Blessed Virgin Mary of the Immaculate Heart as the principal heavenly patroness of the Diocese of Oudtshoorn, granting the liturgical honors proper to a primary diocesan patron. The text is short, couched in pious formulas, but it functions as a devotional veneer masking a pseudo-magisterial authority already ruptured from the integral Catholic faith.

Saint Isidore the Farmer in prayer amidst a Spanish rural landscape, symbolizing traditional Catholic agrarian values and the contrast with conciliar era doctrine

Apostolic Letters

Agri culturam (1960.12.16)

amdg / 2025-11-09

In this Latin letter dated December 16, 1960, John XXIII solemnly designates St Isidore the Farmer as “heavenly Patron of all agricultural workers of the Spanish nation,” cloaking the act in pious citations of Augustine and Cicero, praising rural life and labor, and invoking divine assistance so that Spanish peasants might harmonize work with religious piety.

A traditional Catholic scene depicting the shrine of 'Notre-Dame d'Afrique' in Algiers with pilgrims visiting the Marian statue.

Apostolic Letters

Praefervidum erga (1960.11.23)

amdg / 2025-11-09

John XXIII’s apostolic letter “Praefervidum erga” (23 November 1960) declares “Notre-Dame d’Afrique” (“Afrorum Domina”) the principal patroness of the Archdiocese of Algiers, rehearsing a history of Marian devotion in Algeria, recalling episcopal consecrations, a bronze statue from Lyon, coronation by Pius IX, the growth of pilgrimage and alleged miracles, and the daily visits of Catholics and even Muslims to the shrine. It culminates in a solemn juridical proclamation of this Marian title as liturgical patronage for the whole archdiocese.

Saint Joseph as Patron of Maracay Diocese - Traditional Catholic Scene

Apostolic Letters

Vel in repositarum (1960.11.21)

amdg / 2025-11-08

The document ascribes to John XXIII an act by which he purportedly designates Saint Joseph, Spouse of the Blessed Virgin Mary, as the principal heavenly Patron of the Diocese of Maracay in Venezuela. It appeals to the traditional devotion to Saint Joseph among local faithful, notes the erection of the diocese by Pius XII, and, in solemn canonical form, declares Saint Joseph Patron with the usual liturgical rights associated with a principal diocesan patron, nullifying any contrary dispositions.

Image of Pope John XXIII signing the 'Virgo intaminata' decree with the Blessed Virgin Mary in a celestial glow above him.

Apostolic Letters

Virgo intaminata (1960.10.21)

amdg / 2025-11-08

The text under consideration is an act by antipope John XXIII, dated 21 October 1960, in which he purportedly designates the Blessed Virgin Mary under the title of the Immaculate Conception as principal heavenly patroness of the Diocese of Kisii (Kisiensis) in Kenya. Written in solemn canonical style, it invokes Marian devotion and links it to the supposed extension of the “Kingdom of Christ and Mary,” culminating in a juridical declaration that this patronage is established “in perpetuity” with all corresponding liturgical privileges, under pain of nullity for any contrary attempt.