Speeches – Antipope John XXIII

John XXIII addressing Redemptorist superiors in Rome, 1963, highlighting the tension between traditional Catholic religious life and modern conciliar adaptation.

Allocutio ad Moderatores Congregationis Redemptoristarum (1963.02.08)

amdg / 2025-11-11

The text is a brief allocution of John XXIII to the superiors and members of the Congregation of the Most Holy Redeemer (Redemptorists) gathered in Rome for their General Chapter in February 1963. He flatters their growth, exhorts them to revise their Rule and Constitutions to adapt them to “the needs of the times,” warns (in words) not to bend to worldly spirit while in practice urging aggiornamento, presents Saint Alphonsus as a flexible legislative model, and links their renewal to the spirit of the ongoing Vatican II, asking for prayers and sacrifices for the Council. In essence, this address is a polished manifesto of the nascent conciliar program: using the language of fidelity to disguise the systematic re-engineering of religious life and doctrine according to the demands of the world.

Pope John XXIII addressing the Central Preparatory Commission of the Second Vatican Council in 1962, highlighting the subversive optimism behind the conciliar revolution.

Speeches

Allocutio Ioannis XXIII ad Commissionem Centralem (1962.01.23)

amdg / 2025-11-11

The allocution of John XXIII of 23 January 1962 is a brief Latin address to the members of the Central Preparatory Commission of the so‑called “Second Vatican Council.” He congratulates them on eight months of work, praises their concord, invokes imagery of joy and service inspired by John Chrysostom, lists the main preparatory topics (doctrine, morals, sacraments, liturgy, Eastern questions), notes the multitude of proposals submitted, and announces two documents: one urging universal priestly prayer via the Divine Office for the success of the Council, and another promoting renewed study and use of Latin in seminaries. He closes by requesting prayers for himself and for the coming “great event.”

John XXIII addresses the Central Commission preparing the Second Vatican Council in a solemn Vatican hall with Our Lady of Czestochowa in the background.

Speeches

Allocutio Ioannis XXIII (1962.02.20)

amdg / 2025-11-11

The address of John XXIII on 20 February 1962 opens the fourth working session of the Central Commission preparing the so-called Second Vatican Council. He commemorates recently deceased cardinals, expresses sentimental devotion to Our Lady of Częstochowa, praises the Polish hierarchy, and frames the entire conciliar preparation as an effort ordered to “the glory of God, the coming of His kingdom on earth” and to “prepare for the Lord a perfect people.” Behind this apparently pious and harmless language stands a programmatic displacement of the integral Catholic faith by an irenic, earthbound, sentimental “Christianity” that instrumentalizes Marian devotion to baptize the coming subversion.

Traditional Catholic seminary scene with seminarians praying before an altar with St. Gabriel statue, symbolizing orthodox priestly formation.

Speeches

Allocutio Ioannis XXIII (1962.02.27)

amdg / 2025-11-11

The speech delivered by John XXIII on 27 February 1962 at the close of the fourth plenary session of the Central Preparatory Commission for Vatican II presents itself as a pious exhortation on seminaries, priestly vocations, and holiness of the clergy. He invokes the Magnificat, alludes to the parable of the sower, recalls the Tridentine norms on seminaries, laments modern difficulties, and solemnly insists on forming numerous, holy priests adapted to the “new age.” He crowns all this with emotionally charged references to St. Gabriel of Our Lady of Sorrows and to the festive liturgy, projecting an image of continuity, fervour, and supernatural concern. In reality, beneath this devotional varnish, the address is a calculated theological and rhetorical construction preparing the replacement of Catholic priesthood and formation with an anthropocentric, aggiornamento-oriented clergy, docile to the forthcoming conciliar revolution, and thus constitutes one of the early manifestos of the emerging neo-church’s clerical ideology.

An image depicting the 1962 allocution by John XXIII to the Secretariat for Promoting Christian Unity, highlighting the doctrinal betrayal and ecclesiastical crisis of Vatican II.

Speeches

Allocutio Ioannis XXIII: Superno Dei Nutu aut Praeparatio Adulterina? (1962.03.08)

amdg / 2025-11-11

Vatican II’s usurper John XXIII, in this allocution of 8 March 1962 to the members and consultors of the Secretariat for Promoting Christian Unity, congratulates them on their work in preparing the Council, praises their “charity” toward non-Catholics, recalls his motu proprio Superno Dei Nutu establishing this Secretariat, invokes “unitarian” hopes of all who bear the Christian name, and extends this horizon even to all “upright and God-fearing” men who, knowingly or not, are said to contribute to the coming of God’s Kingdom; he endorses juridical norms to respond to “pastoral needs,” cites with calculated selectivity a closing discourse of Trent to give traditional varnish to his initiative, and ends with blessings on the Secretariat’s ecumenical labors. In reality, this short text is a programmatic manifesto of a new, naturalistic and irenic religion: a dismantling of the exclusive claims of the Catholic Church and a preparation of the paramasonic “Church of the New Advent” that will enthrone man instead of Christ the King.

John XXIII addressing cardinals during a secret consistory in the Apostolic Palace on 19 March 1962.

Speeches

Consistorium secretum (1962.03.19)

amdg / 2025-11-11

On 19 March 1962, in a “secret consistory” in the Apostolic Palace, John XXIII addressed the assembled cardinals, lamented deceased members of the college, deplored restrictions on civil and religious “freedoms” in various regions, extolled the coming Vatican II as an instrument of “unity” and “peace,” created ten new cardinals (largely diplomatic and progressive figures), and announced his plan to confer episcopal consecration on all cardinals (including deacons) on Holy Thursday in the Lateran Basilica. Behind the pious vocabulary, this allocution manifests a deliberate re-engineering of the Sacred College, the preparation of a compliant episcopal bureaucracy for the council, and the enthronement of naturalistic, diplomatic, and anthropocentric priorities in place of the royal rights of Christ and the immutable deposit of faith.

Angelo Roncalli (John XXIII) delivering an allocution post-fifth session of the Central Preparatory Commission for Vatican II in a grand Vatican hall.

Speeches

Allocutio Ioannis XXIII post sessionem quintam (1962.04.03)

amdg / 2025-11-11

At the end of the fifth session of the Central Preparatory Commission for Vatican II, Roncalli (John XXIII) delivers a short allocution of congratulation and encouragement. He links the work of preparing the council with the liturgical joy of Laetare Sunday, praises the “serene” diversity of opinions among the members, highlights three themes treated (Sacred Liturgy, Catholic Missions, press and spectacles/media), insists that the Church does not hinder but promotes the progress of arts, sciences, and modern means of social communication, lauds contemporary liturgical studies and missionary zeal, laments political difficulties for missions, and calls for morally responsible use of media. He closes with optimistic, sentimental symbolism around the “golden rose” and expresses confident hopes for the future fruits of the council as a great pastoral and doctrinal renewal.

A group of devout farmers kneeling in prayer before a crucifix in a rustic church during Passiontide, reflecting traditional Catholic piety and the themes discussed in John XXIII's 1962 address to the Italian Confederation of Direct Farmers.

Speeches

Discorsus ad Coltivatori (1962.04.04)

amdg / 2025-11-11

On 4 April 1962, in Saint Peter’s Basilica, John XXIII addressed the participants of the XVI Congress of the Italian Confederation of Direct Farmers. He linked their gathering to the liturgical season of Passiontide and Easter, praised rural piety and sacramental practice, commended their socio‑economic demands, and situated everything under the banner of his social encyclical “Mater et Magistra,” presenting agricultural work as a “vocation and mission” within a renewed Christian social vision. This apparently devout and pastoral discourse in fact functions as a soft-launch of the conciliar revolution: a sentimental, naturalistic, socially technocratic program that instrumentalizes Christian language to prepare the demolition of the integral Catholic order.

A traditional Catholic scene depicting John XXIII addressing the Central Preparatory Commission for Vatican II in a grand hall with Gothic architecture and a large crucifix in the background.

Speeches

Allocutio Ioannis XXIII (1962.05.12)

amdg / 2025-11-11

In this allocution of 12 May 1962, John XXIII addresses members of the Central Preparatory Commission for the so‑called Vatican II, praising their work, expressing calm confidence, invoking the image of a “new Pentecost,” stressing pastoral, disciplinary, and organizational questions (diocesan administration, family, formation), and warning against excessive trust in worldly powers while presenting the coming council as a universal blessing for the Church and humanity. In reality, this text functions as a serene programmatic overture to the dismantling of the integral Catholic order and the enthronement of conciliatory naturalism under a pious veneer.

Pope John XXIII addressing clergy and seminarians in the Vatican's Apostolic Palace during a 1962 vocations congress.

Speeches

Allocutio Ioannis XXIII ad congressum vocationum (1962.05.26)

amdg / 2025-11-11

Pope John XXIII’s 26 May 1962 allocution to participants in a global congress on priestly vocations presents itself as an encouraging discourse: he praises those responsible for seminaries, recalls his own youthful attraction to the priesthood, urges confidence rather than pessimism about vocations, underlines prayer for “holy, wise, active” priests, and sketches a profile of priestly life centered on moral rectitude, detachment from worldliness, fidelity to liturgical and sacramental duties, and cautious discernment amid modern changes. It seems serene, reassuring, almost edifying—yet precisely in this measured tone and selective emphasis lies the quiet program of a new religion, preparing the subversion of the Catholic priesthood into the clerical function of the coming conciliar sect.