Encyclical Letters

A traditional Catholic priest kneeling in prayer before a destroyed altar, symbolizing the betrayal of the Kingship of Christ by Mater et Magistra's secular utopianism.
Encyclical Letters

Mater et magistra (1961.05.15)

/

The document published under the name “Mater et Magistra” (15 May 1961) presents itself as a continuation and development of Leo XIII’s Rerum Novarum, Pius XI’s Quadragesimo Anno, and the social teaching of Pius XII. It offers a lengthy treatment of economic modernization, “socialization,” state intervention, workers’ rights, agricultural policy, international aid, demographic growth, and global cooperation, framed as an adaptation of Christian social principles to contemporary conditions. It lauds scientific-technical progress, proposes a globalist conception of social justice between nations, promotes an enlarged role for public authorities, and systematically prepares the conceptual ground for the later conciliar agenda of “reading the signs of the times” and restructuring society through dialogue and development. In doing so, it subtly but decisively replaces the supernatural, hierarchical, and confessional order of Christ the King with a horizontal project of humanitarian, democratic, technocratic “Christian” social reform.

St. Leo the Great in traditional papal vestments with a scroll, juxtaposed against a shadowy figure representing antipope John XXIII and conciliar subversion.
Encyclical Letters

Aeterna Dei sapientia (1961.11.11)

/

The text presented is the Latin encyclical “Aeterna Dei sapientia” of antipope John XXIII, issued 11 November 1961 on the 15th centenary of the death of St Leo the Great. It praises St Leo I as pope, doctor, defender of Christological orthodoxy and of Roman primacy, and uses his figure as a theological and rhetorical platform to prepare and legitimize the convocation of the so‑called Second Vatican Council and to promote a program of “visible unity” among all who bear the Christian name. The entire document culminates in the claim that the same faith, the same worship, and the same obedience to the Roman See require “all Christians” to converge toward one fold under one visible head, with Vatican II presented as the privileged instrument of this restoration of unity.

A Catholic missionary priest in traditional vestments stands before a group of African and Asian bishops and laity in a tropical mission church, symbolizing the deceptive 'indigenous clergy' narrative of Princeps Pastorum.
Encyclical Letters

Princeps Pastorum (1959.11.28)

/

Princeps Pastorum is presented as an encyclical of John XXIII on Catholic missions, celebrating forty years since Benedict XV’s Maximum illud, praising the growth of “indigenous clergy” and laity, urging adaptation to local cultures, promotion of Catholic Action, social initiatives, and collaboration between missionaries and emerging local hierarchies, all under the banner of a universal, pacifying, and “non-foreign” Church presence. Behind this language, the text systematically instrumentalizes the missions as a vehicle of the coming conciliar revolution, diluting the supernatural end of the Church into sociological development and preparing a humanistic, de-clericalized, democratized “missionary” neo-church: this is its core betrayal.

A traditional Catholic family kneeling in prayer before a statue of Our Lady of the Rosary, symbolizing devotion and the importance of Marian intercession.
Encyclical Letters

Grata Recordatio (1959.09.26)

/

The text under review, issued by antipope John XXIII under the title “Grata Recordatio,” recalls with sentimental warmth the rosary encyclicals of Leo XIII, exhorts the faithful to recite the Marian rosary especially in October, commemorates the death of Pius XII and the election of John XXIII as an alleged sign of continuity of the Roman Pontificate, praises missionary initiatives and a North American seminary, calls political leaders to avoid war and respect “legitimate rights,” condemns laicism and materialism in generic terms, and finally asks for prayers for the “Roman Synod” and the upcoming “ecumenical council,” presented as a source of renewal and growth of the “Church.” Beneath this apparently pious Marian varnish, the document functions as a programmatic prelude to the conciliar revolution: it uses orthodox forms to introduce a new ecclesiology, a humanistic pacifism, and a deceptive claim of continuity that prepares the self-destruction of the visible Church.

St. John Mary Vianney surrounded by devout priests in a traditional Catholic church setting, emphasizing priestly virtues and Eucharistic devotion.
Encyclical Letters

Sacerdotii Nostri Primordia (1959.08.01)

/

The document under review is the Latin encyclical “Sacerdotii Nostri Primordia” (1 August 1959), issued by the usurper antipope John XXIII to commemorate the centenary of the death of St. John Mary Vianney. It praises the Curé of Ars as a model of priestly asceticism, poverty, chastity, obedience, Eucharistic devotion, prayer, and pastoral zeal, and exhorts clergy worldwide to imitate his virtues, stressing continual prayer, sacramental ministry (especially confession), catechesis, and personal holiness as the foundation of apostolic fruitfulness. Beneath the apparently edifying homage, the text functions as a pious cosmetic veil preparing and legitimizing the impending conciliar revolution by selectively appropriating pre-1958 doctrine while silently relocating the center of gravity from the immutable Roman Faith to a new anthropocentric, conciliatory, and ultimately modernist vision of priesthood and Church.

Pope John XXIII in traditional vestments before a grand cathedral, symbolizing the themes of truth unity and peace in the encyclical Ad Petri Cathedram.
Encyclical Letters

Ad Petri cathedram (1959.06.29)

/

Ad Petri cathedram, the first encyclical of John XXIII, outlines three main themes: “truth,” “unity,” and “peace,” presented as the programmatic framework for his reign and for the announced “ecumenical council,” canonical reform, and global outreach. Beneath a superficially pious language and selective citations of prior popes, it subtly redefines truth into a common denominator accessible to all, dilutes the obligation of conversion, transforms ecclesial unity into an invitation to horizontal reconciliation, and portrays peace as a naturalistic consensus among nations and classes—thus serving as a manifesto of the conciliar revolution and a direct prelude to the systematic demolition of integral Catholic doctrine.

A solemn bishop in traditional vestments presents the 1962 encyclical Paenitentiam agere to a gathering of clergy and faithful in a grand cathedral.
Encyclical Letters

Paenitentiam agere (1962.07.01)

/

The cited document is the Latin text of the encyclical Paenitentiam agere of John XXIII (1 July 1962), issued on the eve of the Second Vatican Council. It exhorts the hierarchy and faithful to prayer, interior and exterior penance, sacramental confession, voluntary mortification, and novenas to the Holy Ghost, so that the upcoming Council may bear “salutary fruits,” strengthen faith and morals, promote unity, and contribute to the expansion and confirmation of the “Kingdom of God.” It amasses biblical references, recalls patristic and Tridentine doctrine on penance, and insists that the whole Church prepare spiritually for the Council. Yet precisely by placing authentic notions of penance at the service of the conciliar project, it instrumentalizes supernatural truths to legitimize an impending revolution, thereby perverting penitential language into a pious varnish for apostasy.

Saint Leo the Great holding a scroll with traditional Catholic doctrine, contrasted with antipope John XXIII in the background, symbolizing the deception of Aeterna Dei sapientia.
Encyclical Letters

Aeterna Dei sapientia (1961.11.11)

/

Aeterna Dei sapientia is an encyclical issued by antipope John XXIII on 11 November 1961, ostensibly to commemorate the 15th centenary of the death of Saint Leo the Great and to present Leo as a model for the imminent Vatican II. The text exalts Leo’s doctrinal and pastoral greatness, especially his defense of the Incarnation and the primacy of the Roman See, and uses this praise as a theological and emotional platform to legitimize the conciliar project and to call all Christians—explicitly including those separated from Rome—toward a visible unity centered on the modern Roman bishopric as understood by the conciliar revolution. It culminates in a pathos-laden appeal for universal concord and “reconciliation,” while remaining deliberately silent on the reigning modernist apostasy, the secularist state, and the objective demands of the social Kingship of Christ.

Scroll to Top
Antipope John XXIII
Powered by  GDPR Cookie Compliance
Privacy Overview

This website uses cookies so that we can provide you with the best user experience possible. Cookie information is stored in your browser and performs functions such as recognising you when you return to our website and helping our team to understand which sections of the website you find most interesting and useful.