Encyclical Letters

A solemn bishop reflects on Ad Petri cathedram in a Vatican library, surrounded by historical texts and papal portraits.
Encyclical Letters

Ad Petri cathedram (1959.06.29)

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The encyclical Ad Petri cathedram, dated 29 June 1959 and issued by John XXIII, presents itself as a doctrinal and pastoral manifesto on “truth, unity, and peace,” linking the alleged perennial youth of the Church with the announced Roman Synod, the reform of canon law, and especially the future “ecumenical council.” It exalts religious journalism and modern media as instruments for truth, condemns religious indifferentism in words, calls for social harmony, class concord, and respect for authority, proposes an irenic appeal to “separated brethren” anchored in a highly visible threefold unity of doctrine, government, and worship in the Roman Church, and concludes with paternal exhortations to bishops, clergy, religious, laity, the suffering, the poor, migrants, and the “Church of silence.” All this is enveloped in a tone of optimistic humanism and programmatic “openness,” intended to inaugurate a new season in the life of the Church. In reality, this text is the polished theological manifesto of the conciliar revolution, preparing in pious Latin the demolition of the social Kingship of Christ, the dilution of dogma, and the construction of the neo-church as a paramasonic project clothed in Catholic vocabulary.

A Catholic priest in a traditional church kneeling before St. John Mary Vianney's statue with an encyclical, highlighting the tension between traditional priestly ideals and modernist deception.
Encyclical Letters

Sacerdotii Nostri Primordia (1959.08.01)

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The document Sacerdotii Nostri Primordia, issued in Latin by antipope John XXIII on 1 August 1959 for the centenary of the death of St. John Mary Vianney, is presented as an exhortation on priestly holiness, asceticism, Eucharistic devotion, pastoral zeal, and the role of the Curé of Ars as model and patron of priests. It praises poverty, chastity, obedience, prayer, sacrifice, catechesis, and the centrality of the Most Holy Sacrifice, while weaving together references to Pius X, Pius XI, and Pius XII to ground its appeals. Yet precisely in this apparently edifying tribute, we detect the carefully camouflaged beginning of a program that will, under a pious mask, separate priestly spirituality from doctrinal militancy, disarm the clergy facing liberalism and Modernism, and prepare the psychological and theological terrain for the conciliar revolution that will soon overthrow the social Kingship of Christ and the visible structures of the Church.

Reverent Catholic scene with Our Lady of the Rosary statue in a traditional chapel surrounded by praying faithful.
Encyclical Letters

Grata recordatio (1959.09.26)

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The document “Grata recordatio” (26 September 1959), issued by the usurper John XXIII, superficially exhorts the clergy and faithful to the devout recitation of the Marian Rosary in October, recalls with sentiment the encyclicals of Leo XIII on the Rosary, commemorates Pius XII, underscores the alleged continuity of the Roman pontificate, invites prayer for peace among nations and for rulers, warns in generic terms against “laicism” and “materialism,” and asks special prayers for the Roman Synod and the coming “ecumenical council.” Its sweetened Marian and pacifist rhetoric, however, serves as a cosmetic veil for the preparation of a revolutionary project that will mutilate the Kingship of Christ, relativize immutable doctrine, and inaugurate the conciliar sect.

A traditional Catholic missionary in a black cassock stands at the entrance of a modest church, holding an open copy of the 1959 encyclical 'Princeps Pastorum' and blessing local people in a developing region.
Encyclical Letters

Princeps Pastorum (1959.11.28)

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This Latin text, issued under the name of John XXIII as “Princeps Pastorum,” presents itself as an encyclical “on Catholic missions,” commemorating Benedict XV’s Maximum illud and reaffirming the missionary policies of Pius XI and Pius XII. It praises the expansion of indigenous hierarchies, urges formation of local clergy and laity, promotes “Catholic Action” and lay apostolate, calls for social initiatives alongside evangelization, and concludes with rhetorical encouragement and blessings for missionaries. Behind its pious phrases, however, it codifies an ecclesiology of horizontality, ethnicization, democratization, and naturalistic activism that prepares and justifies the conciliar revolution against the universal and immutable reign of Christ the King.

Saint Leo the Great depicted in a traditional Catholic setting, contrasting his defense of Church unity with the modernist manipulation of his legacy by the conciliar revolution.
Encyclical Letters

Aeterna Dei sapientia (1961.11.11)

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Aeterna Dei sapientia is a Latin encyclical of antipope John XXIII, issued on 11 November 1961 for the 15th centenary of the death of Saint Leo the Great. It offers an historical-panegyrical portrait of Leo I as pope, pastor, and doctor of the Church, praises his defense of the Incarnation and his role at Chalcedon, extols the Roman primacy in Leonine terms, and uses Leo’s figure as a theological and symbolic preparation for the convocation of the so‑called Second Vatican Council, presented as an instrument of visible unity for all Christians under the Roman Pontiff.

A reverent portrait of a traditional Catholic priest kneeling in prayer before a crucifix in a dimly lit church.
Encyclical Letters

Paenitentiam agere (1962.07.01)

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Paenitentiam agere is a Latin circular letter of the antipope John XXIII, issued shortly before the convocation of the so‑called Vatican II, ostensibly exhorting the hierarchy and faithful to intensified prayer and penance so that “graces” may descend upon the forthcoming council; it invokes Scriptural and patristic calls to conversion, recalls precedents before earlier councils, and details internal and external works of penance as preparation for a hoped-for “renewal” and “new age” for the Church. In reality, this text is a calculated instrument for sacralizing the conciliar revolution in advance, hijacking genuine Catholic ascetic doctrine as a pious alibi for the planned demolition of the public reign of Christ the King and the immutable Magisterium.

Traditional Catholic priest in full vestments holding a torn page of the Pacem in terris encyclical, revealing modern elements like the United Nations emblem and human rights documents, set in a somber medieval cathedral.
Encyclical Letters

Pacem in terris (1963.04.11)

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Pacem in terris presents itself as a universal manifesto for peace: starting from the “order established by God,” it develops a catalogue of human rights and duties, affirms the divine origin of public authority, calls for disarmament and global cooperation, and culminates in an appeal addressed not only to Catholics but explicitly to “all men of good will,” with a strong endorsement of international institutions and a nascent world authority, presented as guarantors of universal peace, justice, truth, charity, and freedom. The entire document clothes a naturalistic, anthropocentric, and proto-globalist ideology with fragments of pre-1958 papal language, twisting them into a programmatic displacement of the reign of Christ the King by the cult of human dignity and the sovereignty of the United Nations system.

A reverent scene depicting traditional Catholic penance and prayer in response to Pope John XXIII's 'Paenitentiam agere' encyclical.
Encyclical Letters

Paenitentiam agere (1962.07.01)

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Pope John XXIII’s text “Paenitentiam agere” is presented as a solemn exhortation to prayer and penance in view of the impending Vatican II, grounding the call in Scripture, the Fathers, the practice of the Church, and previous councils, especially to obtain graces for the Council and a “renewal” of Christian life. Beneath this pious exterior, however, stands a calculated misuse of Catholic vocabulary to sanctify the conciliar revolution and to conscript the faithful’s penitential acts into the service of a project objectively ordered against the public Kingship of Christ and the immutable doctrine of the Church.

Usurper antipope John XXIII holding Pacem in terris surrounded by symbols of false peace and globalist insignia
Encyclical Letters

Pacem in terris (1963.04.11)

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Pacem in terris, issued by the usurper antipope John XXIII in 1963, presents itself as a universal charter on peace grounded in “order,” “truth,” “justice,” “charity,” and “freedom,” addressed not only to nominal Catholics but explicitly “to all men of good will.” It develops a broad catalogue of “human rights,” a natural-law flavored but systematically horizontal doctrine of person and community, endorses democratic participation, international organizations (notably the UN), and the construction of a global public authority, while proposing disarmament and a new world order as the path to peace. Its defining gesture is to shift the axis of Catholic teaching from the sovereign rights of Christ the King and the infallible Magisterium to the autonomous dignity and rights of man, thereby inaugurating the political theology of the conciliar sect. This text is not a message of Catholic peace; it is the manifesto of a new religion of humanity that betrays the integral doctrine of the Church before 1958.

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