Speeches – Page 4 – Antipope John XXIII

A solemn Catholic priest delivers a secret allocution to the Roman Curia in a dimly lit consistory hall, surrounded by ancient Roman architecture.

LA CONSISTORIUM SECRETUM ALLOCUTIO IOANNIS XXIII (1960.03.28)

amdg / 2025-11-11

At this secret consistory allocution of 28 March 1960, Angelo Roncalli (“John XXIII”) extols the Roman Curia, laments persecutions (notably recalling Alojzije Stepinac), praises the recently concluded Roman diocesan synod, announces new members of the College of “Cardinals” from various continents as a sign of geographic expansion, and links this internationalization of the Sacred College to the coming “Second Vatican Ecumenical Council,” presented as an instrument to respond to contemporary needs, foster unity, and promote peace among nations. The whole discourse is framed as serene optimism in the face of global tensions and culminates in the creation and publication of several “cardinals,” including Laurian Rugambwa, as emblematic of a universal, inclusive Church.

This apparently pious and orderly allocution is in reality a programmatic manifesto of conciliar revolution, naturalistic optimism, and ecclesiological subversion, preparing the paramasonic neo-church that will eclipse the visible structures of the true Catholic Church.

A solemn image of the semi-public consistory of 30 May 1960 under John XXIII, featuring cardinals and bishops gathered in St. Peter's Basilica for the canonization of John de Ribera.

Speeches

La Sacrum Consistorium (1960.05.30)

amdg / 2025-11-11

The text presents a semi-public consistory of 30 May 1960 under John XXIII, convened to receive the cardinals’ and bishops’ final opinions on the proposed canonization of “Blessed” John de Ribera, Patriarch of Antioch and Archbishop of Valencia. John XXIII recalls previous stages of the cause, cites alleged “many and undoubted signs of eminent virtue” and “wondrous works above the order of nature,” notes the unanimous favorable judgments, and announces his decision to inscribe John de Ribera into the catalogue of the saints on Trinity Sunday, 12 June 1960, in St. Peter’s Basilica, exhorting prayer that this decree be for God’s glory and the utility of the Christian people. This short text, though outwardly solemn and pious, is a concentrated manifestation of the new, usurping cultic authority that presumes to fabricate “saints” without any guarantee of divine truth and thus prepares the way for the conciliar revolution.

A somber image of St. Peter's Square with Olympic athletes gathered near the Vatican obelisk, symbolizing the tension between athletic glory and divine witness.

Speeches

Allocutio Ioannis XXIII ad athletas (1960.08.24)

amdg / 2025-11-11

In this address of 24 August 1960, John XXIII welcomes Olympic athletes gathered in Rome, evokes the martyrdom of St. Peter near the Vatican obelisk, praises physical exercise and noble competition, commends the educational value of sport (health, discipline, self-denial), and briefly alludes to Rome’s providential role as center of empire and then of Christianity, concluding with a generic blessing. The entire text politely flatters a global athletic assembly while carefully avoiding any mention of the necessity of the true faith, of the One, Holy, Catholic, Apostolic Church as the unique ark of salvation, of sin, judgment, hell, the Cross, the Most Holy Sacrifice, or the Social Kingship of Our Lord Jesus Christ—the silence itself betrays the spirit of the conciliar revolution more clearly than many subsequent manifestos.

John XXIII addresses the preparatory commissions for Vatican II in St. Peter's Basilica.

Speeches

Allocutio Ioannis XXIII ad Commissiones Præparatorias (1960.11.14)

amdg / 2025-11-11

John XXIII’s 14 November 1960 allocution in St Peter’s Basilica addresses the members of the preparatory commissions for Vatican II. He invokes the history of ecumenical councils, praises the global enthusiasm for the announced council, contrasts earlier councils’ defensive, anti-heresy purpose with his own “pastoral” orientation, emphasizes optimism about the contemporary world, suggests that the task is not to define or defend particular doctrines but to give “new vigor and clarity” to Christian life, and frames the council as a luminous event for the whole world, including separated groups, pointing toward a hoped-for unity of all who bear Christ’s name. Hidden beneath this pious and scriptural vocabulary is the programmatic neutralization of dogma and the planned substitution of the Kingship of Christ and the authority of the Church with a conciliatory religion of humanity.

A realistic depiction of John XXIII delivering his allocution at the Pontifical Gregorian University in 1959, surrounded by professors and students in academic robes. The grand hall features traditional Catholic symbols and stained-glass windows.

Speeches

Allocutio ad Pontificiam Universitatem Gregorianam (1959.01.18)

amdg / 2025-11-11

In this allocution of 18 January 1959 at the Pontifical Gregorian University, John XXIII offers courteous praise of the university, exalts its title “Pontifical University Gregorian,” recalls Gregory XIII, commends the Jesuits, and exhorts professors and students to unite science with piety, obedience to the “Magisterium,” and zeal for the “Kingdom of Christ” in the modern world. Behind this apparently edifying rhetoric, however, stands the embryonic program of the conciliar revolution: the instrumentalization of Catholic institutions to legitimize a new religion that will shortly betray the very doctrinal foundations it superficially invokes.

John XXIII addressing the Federation of Catholic Universities in 1959, with a traditional Catholic university setting reflecting the article's critique.

Speeches

Allocutio Ioannis XXIII moderatoribus Universitatum Catholicarum (1959.04.01)

amdg / 2025-11-11

John XXIII’s address of 1 April 1959 to the leaders and delegates of the Federation of Catholic Universities is a self-congratulatory exhortation: it praises the universities’ growth since Pius XII’s letter “Catholicas studiorum Universitates,” lauds their contribution to Church and states, calls for unity against materialism, and invites them to support the planned “ecumenical council,” presenting Catholic academia as a privileged instrument of concord, dialogue, and global influence. Already here the future architect of the conciliar revolution reveals the program of a new religion: replacing the integral Catholic order with an academic, naturalistic, and ecumenical project in which Christ is a unifying slogan, but the full sovereignty of His truth and His Church is methodically evacuated.

Antipope John XXIII addressing an international Ciceronian congress in Rome, 1959. A traditional Catholic gathering with classical Latin banners and religious symbols.

Speeches

Allocutio Ioannis XXIII ad Ciceronianum Conventum (1959.04.07)

amdg / 2025-11-11

The text is a short address by antipope John XXIII to an international Ciceronian congress in Rome (April 7, 1959). He courteously praises the participants, encourages the study and love of Cicero and classical Latinity, laments the neglect of the humanities in favour of technical utilitarianism, and presents Cicero as a noble precursor whose moral and philosophical insights harmoniously prepare for Christianity, culminating in a pious wish for spiritual and human benefits for the audience.

John XXIII addressing Canons Regular of St Augustine in San Giorgio in Alga, Venice, 1959

Speeches

A A A La Allocutio Ioannis XXIII ad Canonicos Regulares S. Augustini (1959.05.26)

amdg / 2025-11-11

The text is a short allocution of John XXIII to the Canons Regular of St Augustine (26 May 1959), commemorating 900 years since Nicholas II’s Lateran reform of their institute, praising their history, sentimentally recalling San Giorgio in Alga and its illustrious figures (Eugene IV and St Lawrence Giustiniani), and exhorting them—under their newly formed federation and newly appointed superiors—to pursue “higher, purer, better paths of virtue” in the spirit of St Augustine’s maxim: love truth, guard unity, foster charity.

This apparently benign discourse is in reality a delicate anesthetic: a soft-focus humanistic rhetoric that prepares religious for conciliar revolution by replacing supernatural militancy and doctrinal clarity with sentimental moralism and institutional consolidation under a man already resolved to convoke the council that would devastate religious life.

Benedictine monks listening to John XXIII's 1959 allocution at Anselmianum on the Aventine Hill, reflecting on its subtle revolutionary undertones.

Speeches

Allocutio Ioannis XXIII ad Ordinem Benedictinum (1959.09.25)

amdg / 2025-11-11

John XXIII’s allocution of 25 September 1959 at the Anselmianum on the Aventine is an apparently pious exhortation to Benedictine abbots and monks: it recalls the historical merits of the Order, praises “ora et labora,” extols the Divine Office and liturgical prayer, commends studies, education, missionary work, and unity of the Benedictine family, and urges fidelity to St. Benedict while being open to “new technical inventions” and “new apostolic initiatives.” Behind this mild, mellifluous monastic tableau stands the inaugural program of the conciliar revolution, cloaked in liturgical incense: a subtle displacement of supernatural Catholic militancy by a placid, horizontal, adaptable spirituality perfectly fitted to the coming neo-church.

Traditional Catholic Mass with priest elevating the Host during Consecration in a historic Roman church.

Speeches

Allocutio Ioannis XXIII (1959.10.13)

amdg / 2025-11-11

John XXIII’s address to the clergy and alumni of the German College of Santa Maria dell’Anima on the centenary of its juridical erection by Pius IX is, at first glance, a courteous panegyric: praise for the College’s history, gratitude for its contribution to dioceses, exhortations to fidelity, learning, virtue, and pastoral zeal, crowned by an “apostolic blessing.” Beneath this harmless exterior, however, stands a programmatic signal: the appropriation of pre-1958 Catholic prestige to legitimize the nascent conciliar revolution, a sentimental, horizontal, humanistic vision that carefully avoids affirming the rights of Christ the King, the necessity of doctrinal militancy against error, and the supernatural conditions of salvation. This seemingly pious allocution is thus an early stylistic manifesto of the coming neo-church: polite, decorative, and already internally displaced from integral Catholic faith.