Letters – Page 14 – Antipope John XXIII

Antipope John XXIII holding a document titled 'Amantissimo Patris' in front of a desolate Vatican background, symbolizing the betrayal of Catholic doctrine.

Amantissimo Patris (1962.05.03)

amdg / 2025-11-09

This Latin letter of antipope John XXIII, addressed to Gregory Peter Agagianian as head of the so‑called “Sacred Congregation for the Propagation of the Faith,” commemorates the 40th anniversary of Pius XI’s motu proprio Romanorum Pontificum and praises the “Pontifical Mission Societies” (Propagation of the Faith, Holy Childhood, St. Peter the Apostle) as privileged, centralized instruments for financing and coordinating missions worldwide, especially in view of the upcoming Vatican II. It exalts fund-raising structures, organizational “discipline,” episcopal collaboration, and lauds Roncalli’s own prior involvement, proposing universal missionary zeal channeled through these papally branded works as the model path for spreading the Gospel. In reality, this text is a paradigmatic manifesto of the conciliar sect’s naturalistic, bureaucratic, and anthropocentric reduction of the apostolic mission, preparing the ground for the destruction of integral Catholic evangelization and the public Kingship of Christ.

A reverent depiction of St. James the Less and St. Philip in the Basilica of the Holy Apostles, Rome, commemorating their martyrdom and contrasting true apostolic devotion with the conciliar revolution.

Letters

A A A ES – LA IOANNES PP. XXIII (1962.04.30)

amdg / 2025-11-09

The document is a brief Latin letter of Giovanni Roncalli (John XXIII) to Basil Heiser, superior of the Conventual Franciscans, praising the plan to celebrate the 19th centenary of the martyrdom of St James the Less in the Basilica of the Holy Apostles in Rome, exhorting to renewed devotion to St James and St Philip, linking their veneration to protection for the impending Second Vatican Council, and invoking heavenly aid so that the Council may bring about a “springtime” of spiritual renewal and renewed light and strength for the “Church.”

This apparently pious text is in fact a small but clear specimen of the conciliar revolution’s method: appropriation of apostolic language to consecrate an already‑planned betrayal, wrapping the nascent neo‑church and its Oecumenicum Vaticanum II in the borrowed halo of the Apostles to disguise the demolition of the very faith they shed their blood to defend.

A solemn Catholic bishop in traditional vestments kneeling in prayer before an ancient altar, reflecting the pre-Vatican II Magisterium's clarity and devotion.

Letters

Omnes sane (1962.04.15)

amdg / 2025-11-09

This Latin circular letter, “Omnes sane,” dated 15 April 1962 and signed by antipope John XXIII, is addressed individually to each residential bishop of the conciliar structure shortly before the opening of Vatican II. It exhorts them to prayer for the “success” of the Council, to personal “holiness” understood primarily as pastoral amiability and collaboration, and to docile participation in the conciliar agenda, presented as a great, grace-filled ecclesial event eagerly awaited by “all who bear the Christian name.” Beneath its courteous tone, the text seeks to bind the episcopate sentimentally and morally to the impending conciliar revolution, disguising rupture and subversion under the language of piety, unity, and obedience.

A solemn Catholic bishop in traditional liturgical vestments holds a Latin manuscript of 'Laeti laetum' (1962) in a grand cathedral with Gothic arches and stained-glass windows.

Letters

Laeti laetum (1962.04.05)

amdg / 2025-11-09

John XXIII’s Latin letter “Laeti laetum” (5 April 1962) is a congratulatory message to Cardinal Carlos María de la Torre, archbishop of Quito, on the fiftieth anniversary of his episcopal consecration. It extols his pastoral zeal, promotion of Catholic Action and social works, defense of ecclesiastical rights, care for youth, foundation of Catholic schools and a Catholic university, and concludes by granting him the faculty to impart a plenary indulgence on the jubilee occasion, sealed with warm paternal language and the motto “Obedientia et pax.” This apparently benign panegyric is, in reality, a concentrated manifesto of the conciliar sect’s naturalistic, ecclesiological, and liturgical subversion under the smiling mask of courtesies.

Portrait of Otmar De Grijse receiving a letter from John XXIII in a traditional Catholic setting.

Letters

Gratiarum actio (1962.03.27)

amdg / 2025-11-09

John XXIII’s Latin letter is a congratulatory message to Otmar De Grijse, superior of the Congregation of the Immaculate Heart of Mary, on the centenary of their foundation: an ornate hymn of “gratitude,” praising missionary expansion in China, Congo, the Philippines, the Americas and Asia, extolling Verbist and his successors, romanticizing their sufferings, and invoking blessings for renewed work, especially a hoped-for return to China and the growth of “Christ’s kingdom” through their institute. Behind this smooth rhetoric, the text already manifests the horizontal, diplomatic, graceless spirit that prepares and justifies the conciliar overthrow of the Catholic religion.

A solemn depiction of the 1962 Missionary Congress in Lyon, contrasting traditional Catholic martyrs with modernist conciliar figures.

Letters

GRatulamur (1962.03.20) – Missionary rhetoric in service of the conciliar apostasy

amdg / 2025-11-09

The document “Gratulamur” of John XXIII is a congratulatory letter to Cardinal Pierre-Marie Gerlier on the first so‑called “Missionary Congress of all nations” held in Lyon in May 1962. John XXIII praises the city’s ancient Catholic heritage and martyrs, extols the Pontifical Society for the Propagation of the Faith, exalts Pauline Jaricot as a model of lay missionary zeal, and presents the Congress as a decisive moment to seek “new ways” and “new methods” for missionary work in changed times, coordinated under the centralized “Pontifical Mission Societies” and explicitly detached from political interests. The entire text, under an apparently pious veneer and nostalgic references to Tradition, functions as a manifesto for redirecting missionary work into the channels of the nascent conciliar revolution—subordinating evangelization to a naturalistic, institutional, and soon ecumenical apparatus that would betray the very martyrs invoked by name.

Letters

Sanctitatis altrix (1962.02.27)

amdg / 2025-11-09

The letter attributed to John XXIII on the centenary of the death of St. Gabriel of Our Lady of Sorrows presents itself as a pious exhortation: it praises the sanctity of Gabriel, extols his Marian devotion, penance, purity, and joy; proposes him as a model for youth, religious, clergy, and families; and links the centenary celebrations to the then-forthcoming Second Vatican Council as an occasion to draw abundant spiritual fruits. Behind this apparently edifying facade, the document functions as a carefully constructed instrument to baptize the conciliar revolution with the prestige of a pre-conciliar saint, to sentimentalize sanctity, and to prepare souls to accept the ecclesiological, doctrinal, and liturgical subversion of the neo-church under the guise of continuity.

Saint Peter of Alcántara in prayer at a Franciscan monastery with a pre-1958 priest holding the Syllabus Errorum.

Letters

Lilium (1962.01.02)

amdg / 2025-11-09

This Latin letter “Lilium,” dated 2 January 1962 and issued by the usurper John XXIII to Augustine Sépinski, Minister General of the Order of Friars Minor, commemorates the 4th centenary of the death of Saint Peter of Alcántara. It praises Peter’s austerity, contemplative spirit, cooperation with Saint Teresa of Ávila, his reforming zeal, and proposes him as an exemplar especially for Franciscans and for all the faithful against rising “naturalism,” insisting on prayer, penance, poverty, and interior life as the soul of apostolate.

A traditional Catholic bishop in liturgical vestments stands solemnly in a historic Roman church, holding a letter from John XXIII, surrounded by devout laypeople engaged in traditional Catholic Action.

Letters

Quintam vicesimam (1961.12.29)

amdg / 2025-11-09

At the surface level, this brief Latin letter of John XXIII to Aloisius Traglia is a congratulatory note for the twenty-fifth anniversary of his episcopal consecration. John XXIII recalls Traglia’s curial service, his role as vicar in Rome, his presidency over the episcopal council coordinating Catholic Action and lay apostolate in Italy, and he showers him with praise for his doctrine, diligence, amiability, and usefulness to the “Church,” ending with a blessing. Beneath this seemingly harmless courtesy lies the distilled program of the conciliar sect: the substitution of supernatural mission with bureaucratic careerism, the exaltation of human qualities over Catholic militancy, and the quiet enthronement of the emerging lay-centered, naturalistic neo-church that would soon be unleashed at Vatican II.

A solemn Catholic bishop holding a copy of Ad Dilectos in front of a Latin American cathedral, symbolizing the theological subversion and conciliar revolution.

Letters

Ad Dilectos (1961.12.08)

amdg / 2025-11-09

The document “Ad Dilectos” (8 December 1961) of John XXIII is presented as a paternal letter to the cardinals, “bishops,” and peoples of Latin America: it praises their Catholic past, exhorts to catechesis and sacramental life, calls for more vocations, commends “Catholic Action,” and urges civil authorities to resolve social, economic, and political questions according to “divine law” and the “social doctrine” reiterated by the speaker. Beneath this apparently pious and conservative surface, the text subtly redirects the life of nations from the supernatural primacy of the Reign of Christ the King to an earthly, sociological project that will soon explode in conciliar “renewal,” liberationist subversion, and the dismantling of the true Church on that continent.