Letters – Page 10 – Antipope John XXIII

A solemn cleric reading John XXIII's controversial letter blessing modernist Brasília, symbolizing the betrayal of the Kingship of Christ.

Publicae utilitatis (1960.03.10)

amdg / 2025-11-10

The document is a Latin letter in which antipope John XXIII appoints Manuel Gonçalves Cerejeira as his legate for the dedication ceremonies of the new capital city of Brazil, Brasília. It wraps the political project of a modern capital in pious language, invoking “Christian civilization” and imploring divine blessing on the city, its rulers, and its future, presenting this civil undertaking as worthy of quasi-sacral consecration by the “Holy See.” In reality, this short text is a paradigmatic specimen of the conciliar revolution’s naturalistic gospel: it blesses a Masonic-style technocratic project, silences the social Kingship of Christ in its integral, confessional sense, and instrumentalizes a pseudo-Catholic “legation” to baptize secular modernity.

Cardinal de Barros Câmara at the Eucharistic Congress in Curitiba, Brazil, 1960. A solemn scene with traditional Catholic iconography and a devout crowd.

Letters

A A A LA Ioannes XXIII epistula Curitybae (1960.03.05)

amdg / 2025-11-10

In this Latin letter dated 5 March 1960, Ioannes XXIII appoints Cardinal de Barros Câmara as his representative (legate) to the National Eucharistic Congress in Curitiba (Curitybae), Brazil. The text solemnly praises the Eucharistic mystery, exhorts Brazil to fervent devotion to the Blessed Sacrament, and urges that Catholic faith shape private morals, families, schools, public institutions, and laws, grounding everything on Christ as the only foundation.

A reverent depiction of St. Paul's shipwreck in Malta, contrasting authentic Catholic devotion with the shadow of conciliar subversion.

Letters

UNDEVIGINTI SAECULA (1960.03.03)

amdg / 2025-11-10

This short Latin letter of John XXIII commissions Aloisius Iosephus Muench as papal legate to preside over celebrations in Malta marking nineteen centuries since the shipwreck and apostolic preaching of St Paul on the island. It praises Malta’s natural and supernatural gifts, extols its historical fidelity to the Catholic faith, and exhorts that all private and social life be founded solely on Jesus Christ, as preached by the Apostle, concluding with a so‑called “apostolic blessing.” The entire text, though seemingly pious and scriptural, functions as a sacral varnish applied by the initiator of the conciliar revolution, transforming an authentic Pauline memory into an instrument for consolidating the nascent neo-church of aggiornamento and humanist diplomacy.

A traditional Catholic bishop in full episcopal vestments stands solemnly in a grand cathedral during a pontifical Mass celebrating his 25th jubilee as a bishop.

Letters

Quoniam ab episcopali (1960.03.11)

amdg / 2025-11-10

This Latin letter of John XXIII to Antonio Caggiano commemorates the 25th anniversary of Caggiano’s episcopal ordination, praising his work in Rosario and Buenos Aires: diocesan expansion, seminary construction, promotion of Catholic Action, collaboration of laity, and pastoral zeal. John XXIII grants him the faculty to impart, in his name, a blessing with a plenary indulgence to the faithful present at a solemn pontifical Mass marking the jubilee.

A reverent depiction of St. Vincent de Paul and St. Louise de Marillac in prayer before an altar, surrounded by the poor. The scene highlights the authentic Vincentian spirit in contrast to conciliar perversion.

Letters

Cum tria saecula (1960.02.20)

amdg / 2025-11-10

Dated 20 February 1960 and issued in Latin, this letter of John XXIII to William Slattery, Superior General of the Congregation of the Mission (Vincentians), commemorates the third centenary of the deaths of St. Vincent de Paul and St. Louise de Marillac. It praises their lives, exalts Vincentian works of charity (especially the Congregation of the Mission and the Daughters of Charity), presents Vincent as a providential model for post-Tridentine renewal and for contemporary social needs, and urges renewed charitable zeal adapted to modern conditions, culminating in an “Apostolic Blessing.” From the standpoint of integral Catholic doctrine and historical reality, this apparently pious text is a polished manifesto of sentimental humanism and a subtle legitimation of the nascent conciliar revolution, instrumentalizing authentic saints to pave the way for a counterfeit church.

Portrait of St. Joseph Cafasso in traditional priestly garb before an altar with pre-1958 Roman Rite symbols, contrasting with a shadowy figure of antipope John XXIII holding a document in the background.

Letters

Epistula ad Maurilium… (1959.12.16)

amdg / 2025-11-10

The letter issued on 16 December 1959 by antipope John XXIII to Maurilio Fossati, presented as a paternal exhortation on the centenary of the death of St. Joseph Cafasso, briefly praises the saint’s priestly virtues, his role in forming clergy, his charity toward prisoners and those condemned to death, and encourages the flourishing of diocesan priestly associations under episcopal guidance, proposing Cafasso as a model for priests in “calamitous times” so that “the law and love of Christ” may sustain individuals and society. Behind a veneer of Catholic piety, this text functions as a subtle inaugural manifesto of the conciliar revolution: appropriating a genuine pre-conciliar saint to legitimize a nascent paramasonic neo-church whose principles contradict the very priestly spirit Cafasso embodied.

Saint Paul the Apostle arriving in Rome on the Appian Way, surrounded by reverent Roman Christians, with ancient Roman architecture in the background.

Letters

S. Paulus Apostolus (1959.12.15)

amdg / 2025-11-10

John XXIII’s Latin letter to Caesarius D’Amato announces and encourages celebrations in Rome for the nineteen-hundredth anniversary of the Apostle Paul’s arrival in the city, praising the Romans who welcomed Paul, extolling Paul as intrepid defender of the Gospel, recommending solemn liturgies, conferences, and devotions, and imparting an “apostolic blessing” upon those who will organize and attend these commemorations.

Cardinal Clemente Micara in the ruins of a post-war church in Rome, 1959

Letters

A A A LA IOANNES PP. XXIII (1959.12.12)

amdg / 2025-11-10

Venerable Clemente Micara is praised by John XXIII on the occasion of his approaching eightieth birthday, with emphatic thanks for his long diplomatic and curial service, his loyalty to the Roman See, his administration of various dicasteries, his rebuilding of churches and seminary after the war, and his role as Vicar of Rome; the letter concludes with pious wishes and an “apostolic blessing” upon him and those celebrating him. In this seemingly benign panegyric, the masked canonisation of a system already sliding into apostasy reveals the programmatic self-celebration of the nascent conciliar sect.

Bishop Melchior Giedraitis in a traditional Lithuanian Catholic church with faithful kneeling before Our Lady of Šiluva

Letters

A A A ES – IOANNES PP. XXIII EPISTULA AD LITHUANIAE EPISCOPOS (1959.12.08)

amdg / 2025-11-10

The text, dated 8 December 1959 and signed by John XXIII, is presented as a paternal letter to the bishops of Lithuania on the 350th anniversary of the death of Bishop Melchior Giedraitis. It praises Giedraitis as a zealous Tridentine reformer, extols Lithuanian fidelity under persecution, laments atheist oppression, and encourages perseverance in sacramental life, catechesis in families, and devotion to the Blessed Virgin Mary of Šiluva, culminating in an “Apostolic Blessing” to hierarchy and faithful. In reality, this document is an elegant veil: it instrumentalizes a genuinely Catholic figure and a suffering nation as a moral decor for the nascent conciliar revolution whose architect and symbol is John XXIII himself.

Cardinal Iacobus Aloisius Copello receiving a letter from John XXIII in a traditional Catholic setting.

Letters

Benevolentiae caritatis (1959.11.29)

amdg / 2025-11-10

Dated 29 November 1959 and signed by John XXIII, this short Latin letter is addressed to Cardinal Iacobus Aloisius Copello on the occasion of his eightieth birthday. It offers polite congratulations, recalls his service (especially in Buenos Aires), praises his zeal for religion and his role as Chancellor of the Roman Church, and imparts an “Apostolic Blessing” upon him and those celebrating with him. Behind its seemingly harmless courtesies lies the distilled mentality of the nascent conciliar revolution: a purely humanistic, horizontal, and self-referential clericalism that confirms a usurped authority and prepares the way for the dismantling of the visible Church’s supernatural constitution.