Letters – Page 9 – Antipope John XXIII

A reverent depiction of Bishop Melchior Giedraitis and persecuted Lithuanian faithful in a traditional Catholic setting, reflecting the themes of fidelity and catechesis from John XXIII's 1959 letter.

A A A ES – Ioannes XXIII Epistula ad Lituaniae Episcopos (1959.12.08)

amdg / 2025-11-11

Venerable Melchior Giedraitis is praised by John XXIII on the 350th anniversary of his death as a model bishop for Lithuania: an apostolic pastor faithful to Trent, defender of Catholic doctrine, founder of parishes, promoter of catechesis, clergy formation, and Eucharistic life, proposed as an exemplar for clergy, parents, and youth amid communist persecution, with a closing appeal for perseverance, Marian devotion (Šiluva), and fidelity to the “Roman Pontiff” and “legitimate hierarchy.” The entire text, while externally recalling authentic Catholic themes, functions as a sophisticated instrument to legitimize the conciliar revolution’s usurped authority and to redirect heroic Catholic fidelity toward the nascent neo-church rather than the immutable Faith of all ages.

John XXIII presenting a congratulatory letter to Clemente Micara in a Vatican office, symbolizing the empty praise and institutional pride of the conciliar sect.

Letters

Epistula ad Clementem Micara (1959.12.12)

amdg / 2025-11-11

The Latin text presented is a congratulatory letter of John XXIII to Clemente Micara on his approaching eightieth birthday. It heaps praise on Micara’s alleged zeal, prudence, loyalty to the Roman See, his diplomatic service, his work in the Curia, his administration in Velletri, his rebuilding of churches and seminary structures after the war, and his role as Vicar of Rome, culminating in the imparting of an “Apostolic Blessing” upon him and those celebrating with him.

A solemn Catholic procession honoring Saint Paul the Apostle in Rome, led by a bishop in full liturgical vestments, with faithful kneeling in prayer before the Basilica of Saint Paul Outside the Walls.

Letters

S. PAULUS APOSTOLUS (1959.12.15)

amdg / 2025-11-11

Venerable Caesar D’Amato is here congratulated by antipope John XXIII for preparing celebrations of the 19th centenary of the arrival of Saint Paul in Rome. The text recalls Paul’s desire to see Rome, praises the Roman faithful who went out to meet him, extols Rome’s unique glory as the city of Peter and Paul, and urges solemn ceremonies, scholarly talks, and pious commemorations so that Paul’s doctrine and martyrdom be more deeply known and honoured. It ends with a “blessing” upon all engaged in these observances.

Behind this seemingly devout rhetoric stands a calculated liturgical‑pastoral maneuver: the instrumentalization of Saint Paul to crown the nascent conciliar revolution, replacing the integral faith with an irenic, purely celebratory cult of the Apostle emptied of his doctrinal intransigence and subordinated to a usurped “Petrine” authority in open rupture with Catholic Tradition.

St. Joseph Cafasso in a prayerful pose surrounded by priests in a traditional Catholic chapel

Letters

Epistula ad Maurilium (1959.12.16)

amdg / 2025-11-11

John XXIII’s Latin letter to Maurilio Fossati, written on 16 December 1959 for the centenary celebrations of St. Joseph Cafasso, briefly praises the “holiness” of priests, exalts Cafasso as a model of sacerdotal virtue (zeal, counsel, fortitude, charity, work among prisoners and the condemned), commends priestly associations and seminaries inspired by his example, and expresses the wish that such initiatives strengthen clergy and society so that “the law and love of Christ” may protect and purify social life. The entire text appears pious and edifying, yet it functions as a rhetorical veil normalizing the new conciliar project under the sentimental cult of a pre-conciliar saint, while issuing from the very author of the coming revolution.

A solemn portrait of Roncalli (John XXIII) in papal vestments addressing German bishops in a grand cathedral, symbolizing the beginning of the conciliar revolution and the betrayal of Catholic doctrine.

Letters

In primordio (1958.12.23)

amdg / 2025-11-11

At the beginning of his usurped reign, Roncalli (John XXIII) replies to the German hierarchy, praising their loyalty to Pius XII, solemnly assuring continuity of attachment to Germany, extolling German cultural virtues, invoking concordats, consoling Catholics under communist oppression and refugees, and bestowing a paternal blessing while presenting himself seamlessly as Peter’s successor and guarantor of ecclesial stability and civic cooperation. In reality, this letter is a genteel manifesto of the coming conciliar revolution: a smooth rhetorical veil covering the transfer from the Church of Christ to the emerging neo-church of humanist diplomacy and ecclesial betrayal.

Cardinal Muench kneeling before a traditional Catholic altar with a crucifix and candles, reflecting the betrayal of tradition by the conciliar apparatus.

Letters

Si religiosae (1960.06.25)

amdg / 2025-11-10

The brief Latin letter attributed to John XXIII, addressed to Aloisius Josephus Cardinal Muench on the occasion of the fifth lustrum of his episcopal ordination, is an adulatory panegyric: it rehearses Muench’s supposed virtues as social pastor, organizer of the “National Catholic Rural Conference,” postwar Apostolic Visitator and Nuncio in Germany, praises his service to the Roman Curia, and crowns it all with a wish for length of days under the sign of an “Apostolic Blessing,” entirely presupposing the legitimacy of the conciliar apparatus and its new orientation. In reality, this polished miniature is a distilled manifesto of the neo-church: a cult of human achievements, social technocracy, curial careerism, and mutual flattery, erected precisely where the perennial Magisterium demands the proclamation of the universal Kingship of Christ and the condemnation of the Masonic-modernist onslaught against the Church.

Cardinal Ernesto Ruffini at a solemn jubilee Mass in a traditional Italian basilica, highlighting the contrast between reverent tradition and the erosion of integral Catholic doctrine.

Letters

Mox quinquagesima (1960.06.13)

amdg / 2025-11-10

John XXIII’s Latin letter “Mox quinquagesima” is a brief congratulatory message to Cardinal Ernesto Ruffini on the fiftieth anniversary of his priestly ordination. It praises his past work in Roman universities, his curial roles, and his governance of Palermo, highlighting especially seminaries built, Marian events, diocesan synods, and charitable initiatives; it concludes by granting him the faculty to bestow, in John XXIII’s name, a plenary indulgence on the faithful present at his jubilee Mass. From the standpoint of integral Catholic doctrine, this apparently benign panegyric is in truth a symptom and instrument of the new conciliar ethos: a cult of human achievement, an empty, horizontal clericalism, and the usurpation of spiritual authority by one who had already begun to enthrone the coming revolution.

A solemn portrayal of St. Ubaldus and Bishop Beniamino Ubaldi reflecting on the doctrinal betrayal of the Church in modern Vatican City.

Letters

Alacre pietatis (1960.05.05)

amdg / 2025-11-10

The brief Latin letter attributed to John XXIII “to” Bishop Beniamino Ubaldi of Gubbio, published in the official structures occupying the Vatican, commemorates the eighth centenary of the death of St. Ubaldus. It congratulates the local clergy and faithful on their devotion, praises the saint as pastor, defender of liberty, and promoter of concord, and encourages the anniversary celebrations as an occasion for religious renewal. Beneath this apparently pious surface stands the quiet program of the conciliar revolution: instrumentalizing an authentic medieval bishop-saint as a decorative prelude to the dismantling of the very Church and social order he embodied.

Franciscan friars in traditional habits praying at the Holy Sepulchre in Jerusalem, showcasing their historic role as custodians of the Holy Land.

Letters

Sacra Palaestinae Loca (1960.04.17)

amdg / 2025-11-10

The letter “Sacra Palaestinae Loca” (17 April 1960), issued by antipope John XXIII to Augustine Sépinski, then Minister General of the Order of Friars Minor, commemorates the 400th anniversary of the stable establishment of the Franciscan seat at the Monastery of Saint Saviour in Jerusalem. It praises the Franciscans’ historical custody of the Holy Places, exhorts renewed generosity among the faithful for the maintenance of these sanctuaries, and confirms norms already given by Leo XIII and Benedict XV for an annual collection in parish churches in favour of the Holy Land. The entire text clothes itself in traditional piety toward the Holy Places, but precisely through its silences and calculated selectivity it functions as a preparatory instrument of the conciliar revolution, instrumentalizing venerable devotions to accustom Catholics to the authority and “pastoral” program of a man and a regime already departing from integral doctrine.

Cardinal Benjamin de Arriba y Castro holding a letter from John XXIII in a traditional episcopal study, symbolizing the usurped authority and spiritual emptiness of the conciliar revolution.

Letters

Quoniam mox (1960.04.05)

amdg / 2025-11-10

Quoniam mox is a short Latin letter in which John XXIII congratulates Cardinal Benjamin de Arriba y Castro, Archbishop of Tarragona, on the twenty-fifth anniversary of his episcopal consecration. The text politely recalls his supposed fidelity to the “See of Peter,” praises his concern for priestly sanctity and pastoral care for emigrant workers, exhorts him to perseverance, grants him the faculty to impart a blessing with plenary indulgence on a chosen day, and concludes with an “Apostolic Blessing” dated April 5, 1960. In its apparent harmlessness and ceremonial tone, this document perfectly encapsulates the spiritual emptiness and usurped authority of the conciliar revolution’s early phase.