Author name: amdg

Cardinal Augustin Bea in traditional Jesuit and cardinal's vestments, holding a Latin document in a dimly lit church with stained glass windows depict the Crucifixion.
Letters

Cum omne (1962.07.24)

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This brief Latin letter of John XXIII congratulates Augustin Bea, a Jesuit and key architect of the ecumenical agenda, on the 50th anniversary of his priestly ordination. It praises Bea’s priestly service, highlights his role as President of the Secretariat for Promoting Christian Unity in preparation for the so-called Second Vatican Council, invokes pious formulae about priesthood and Christ, and grants him faculties to impart blessings and a plenary indulgence on the occasion of the jubilee.

Solemn celebration of Cardinal Iacobus Aloisius Copello's 60th anniversary of priestly ordination with John XXIII's Latin letter in a traditional Vatican chapel reflecting conciliar apostasy.
Letters

Sexagesimam anniversariam (1962.09.25)

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This brief Latin letter of John XXIII congratulates Cardinal Iacobus Aloisius Copello on the 60th anniversary of his priestly ordination: it recalls his long ministry, especially as archbishop of Buenos Aires, praises his diligence and piety, thanks God for his gifts, invokes further merits for Copello in his role as Chancellor of the Roman Church, and imparts an apostolic blessing on him and those celebrating the jubilee. Its entire horizon, however, is that of an already subverted hierarchy mutually confirming itself in human honors while remaining silent about the integral Catholic faith, the gravity of apostasy, and the rights of Christ the King, revealing the spiritual emptiness and internal contradiction of the conciliar project it serves.

Cardinal André Jullien receives a congratulatory letter from John XXIII in a Vatican office, symbolizing theological subversion and the polite mask of revolution.
Letters

Octogesimum natalem (1962.10.18)

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In this brief Latin note dated October 18, 1962, John XXIII sends courteous congratulations to Cardinal André Jullien on his forthcoming eightieth birthday, praising his juridical competence, prudence, service in the Roman Rota, and personal virtues, and imparting his “Apostolic Blessing.” Behind this apparently harmless compliment lies the quiet normalization of the very revolution that would soon dissolve Catholic jurisprudence into conciliarism, sentimentalism, and human respect.

A bronze statue of Giovanni Battista Roncalli (John XXIII) in the Madonna del Bosco sanctuary with Cardinal Montini and devout Catholics.
Letters

Con soave (1962.10.28)

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In this Italian-language letter dated 28 October 1962, the usurper Giovanni Battista Roncalli (John XXIII) writes from the Apostolic Palace to Giovanni Battista Montini, then “Cardinal” and “Archbishop” of Milan, on the occasion of inaugurating a bronze statue of Roncalli in the Marian sanctuary Madonna del Bosco. Roncalli recalls with nostalgia his childhood attachment to the shrine, his previous visits, the coronation of the image in 1954, and his last visit in August 1958 before assuming universal governance. He interprets the erection of his own statue as a “devout homage” to the Apostolic See and “the Pope,” praises the faith of the Lombard populations, and urges increased prayers for the “Holy Church” and for the conciliar assembly gathered in St. Peter’s, concluding with his “blessing.”

St. John of Matha and St. Felix of Valois praying before a crucifix with a letter from Pope John XXIII in a medieval monastery setting.
Letters

A A A ES Ioannes XXIII epistula ad Michaëlem a Iesu (1962.11.29)

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The Latin letter attributed to John XXIII on 29 November 1962 is addressed to Michael of Jesus, superior general of the Order of the Most Holy Trinity for the Redemption of Captives, on the 750th anniversary of the death of St. John of Matha. It praises St. John of Matha and Felix of Valois, recalls the founding of the Trinitarian Order for redeeming captives from infidels, commends their historic works of charity, encourages present members to imitate this zeal in new circumstances, and concludes with an “Apostolic Blessing.”

Cardinal Joseph Pizzardo receiving a letter from John XXIII in a Vatican hall, symbolizing the bureaucratic and doctrinal complacency leading to Modernist crisis.
Letters

Quinque celebranti (1962.12.12)

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This brief Latin letter of John XXIII congratulates Joseph Pizzardo on the fiftieth anniversary of his creation as “cardinal,” praising his services in the Roman Curia, in Catholic Action, and in overseeing seminaries and universities, invoking God’s protection and imparting an “Apostolic Blessing” as a token of goodwill and gratitude. It is a seemingly harmless, courtly compliment; in reality, it is a concentrated symptom of a human-centered, bureaucratic, and theologically evacuated mentality that prepared and justified the conciliar revolution and the demolition of Catholic formation.

Archbishop Jaime de Barros Câmara receiving a papal letter from John XXIII in a grand cathedral, surrounded by liturgical symbols.
Letters

Haud minus paterni animi votis (1961.01.09)

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The brief Latin letter “Haud minus paterni animi votis,” dated 9 January 1961 and signed by John XXIII, is addressed to Jaime de Barros Câmara on the 25th anniversary of his episcopal consecration. It offers paternal congratulations, enumerates his posts (bishop of Mossoró, archbishop of Belém do Pará, archbishop of Rio de Janeiro, ordinariate for Eastern-rite faithful in Brazil, military vicar, president of the Brazilian episcopal conference), praises his pastoral initiatives (visitations, missions, Eucharistic congress of 1955, support for parish schools), and grants him faculty to impart a blessing with a plenary indulgence in the “pope’s” name on a chosen day. The entire text is a polished exercise in institutional self-congratulation, concealing beneath devotional language a new ecclesial program: substitution of the supernatural Roman Catholic order by the conciliatory, bureaucratic, anthropocentric project that would soon be codified by the conciliar revolution under the same usurper.

A somber depiction of a traditional Catholic Mass in an Irish church with St. Patrick's statue, symbolizing the betrayal of his mission during the conciliar revolution.
Letters

Hibernorum Apostoli (1961.02.18)

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John XXIII’s Latin letter to John D’Alton for the 15th centenary of the death of St Patrick is, on the surface, a pious congratulation: it praises the planned celebrations in Ireland, extols St Patrick as national apostle, lauds the fidelity and missionary zeal of the Irish, highlights the historic attachment of Ireland to the Roman See, and commends especially the Irish College in Rome as a cherished nursery of clergy for the Church. Beneath this solemn veneer, however, the text functions as an early manifesto of a conciliatory, nationalist, and sentimental religion which instrumentalizes St Patrick while preparing Ireland to be integrated into the conciliar revolution against the Kingship of Christ and the immutable Catholic faith.

A traditional Catholic scene depicting an antipope writing a letter to a cardinal in a grand Vatican library.
Letters

Admodum gavisi (1961.03.08)

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Dated March 8, 1961, this letter of the usurper John XXIII congratulates Manuel Gonçalves Cerejeira, Patriarch of Lisbon, on the fiftieth anniversary of his priestly ordination, extols his loyalty to the “Apostolic See,” praises his administration of the Lisbon Patriarchate (especially liturgical splendour, seminaries, and “Catholic Action”), and highlights as particular glories the erection of a monument to Christ the King and the national consecration of Portugal to the Immaculate Heart of Mary. It concludes by granting him the faculty to impart, in John XXIII’s name, a plenary indulgence and by bestowing an “Apostolic Blessing.”

Cardinal Cicognani addressing a gathering of bishops and catechists in a grand cathedral in Dallas, symbolizing the doctrinal concerns of pre-1958 Catholicism.
Letters

Admodum gratum (1961.03.20)

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This Latin letter of John XXIII appoints Cardinal Cicognani as his legate to preside, in his name, over a catechetical convention in Dallas for hierarchs and catechists from North and South America, praising the initiative, lauding catechists as honored laborers, exhorting them to zeal, humility, prayer, and reliance on Christ rather than “persuasive words of human wisdom,” and concluding with an “apostolic blessing” on all participants. In reality, this seemingly pious note is a concentrated manifesto of the nascent conciliar revolution: a cosmetic use of Catholic vocabulary to baptize a new, horizontal, episcopo-bureaucratic machinery that will dissolve supernatural catechesis into pastoral technocracy and prepare the demolition of the Kingship of Christ.

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Antipope John XXIII
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