amdg – Page 18 – Antipope John XXIII

St. Catherine of Siena kneeling in prayer before a crucifix adorned with the papal tiara in a dimly lit Italian chapel, symbolizing her defense of the Roman Pontiff and the betrayal of her legacy by modernist forces.

Hoc anno (1961.07.20)

amdg / 2025-11-12

In this brief Latin letter, John XXIII commemorates the fifth centenary of the canonization of St Catherine of Siena, addressing Michael Browne, Master General of the Dominicans. He praises Catherine’s virtues, her defence of the Roman Pontiff, her Eucharistic devotion, her charity and fortitude, and recalls the honours later Popes bestowed on her as patroness of Rome, of Italian Catholic women, of Italy, and of nursing sisters. He exhorts the Dominican Order and the faithful, especially Italians and the citizens of Siena, to celebrate the jubilee devoutly and invoke her intercession for a renewal of Christian life. From the standpoint of integral Catholic faith, however, this apparently pious text is a calculated exploitation of an authentic Saint to legitimize a nascent revolution and cloak John XXIII’s usurpation and the conciliar project with counterfeit “tradition.”

Pope John XXIII writing a congratulatory letter to Cardinal Aloisio Traglia in the Vatican's Apostolic Palace.

Letters

Quintam et vicesimam (1961.12.29)

amdg / 2025-11-12

John XXIII’s Latin note “Quintam et vicesimam” (29 December 1961) is a brief congratulatory letter to Aloisio Traglia on the 25th anniversary of his episcopal consecration. John XXIII praises Traglia’s services in the Roman Curia, his role as vicar in Rome, and as president coordinating Catholic Action and lay apostolate in Italy, extols his “doctrine, diligence, devotion, urbanity,” and imparts an “apostolic blessing” upon him and those present. This apparently innocuous panegyric is in fact a synthetic manifestation of the new anthropocentric, bureaucratic, and pseudo-ecclesial order by which the conciliar sect enthroned itself against the Kingship of Christ and the divine constitution of the Church.

Lateran Archbasilica in Rome with a distant figure of John XXIII and a bust of St. Pius X, symbolizing the clash between tradition and modernism in the Catholic Church.

Letters

Chirographum «La Ioannes XXIII» (1960.01.16)

amdg / 2025-11-12

After briefly invoking the Holy Ghost, John XXIII announces his decision to convoke the First Synod of the Roman Diocese, to be opened on Sunday, 24 January 1960, in the Lateran Archbasilica, with the stated aims that the Catholic faith should be more vigorous in Rome as an example to others, that Christian morals should grow, and that the discipline of clergy and people be better adapted to “the needs of our age” and strengthened. In this seemingly pious administrative note appears the programmatic seed of the conciliar sect: the subordination of doctrine, morals, and ecclesiastical discipline to the mutable demands of the contemporary world, under the usurped authority of a manifestly modernist antipope.

A solemn depiction of St. Vincent de Paul and St. Louise de Marillac in a traditional Catholic setting, symbolizing the ideological subversion by the usurper John XXIII.

Letters

Cum tria saecula (1960.02.20)

amdg / 2025-11-12

The document is a Latin letter of the usurper John XXIII to William Slattery, then superior general of the Congregation of the Mission, on the 300th anniversary of the deaths of St. Vincent de Paul and St. Louise de Marillac. It praises their charity, extols Vincentian works (missions, clergy formation, Daughters of Charity, lay associations), and urges renewed social and charitable engagement according to their spirit in the contemporary world, presenting this Vincentian model as providentially suited to modern conditions. From the standpoint of integral Catholic doctrine, this apparently edifying text is in fact a carefully polished instrument of ideological subversion: it severs authentic sanctity and charity from the fullness of Catholic faith, prepares the ground for naturalistic humanitarianism, and cloaks the conciliar revolution against the Kingship of Christ with the borrowed halo of two pre-conciliar Saints.

A solemn Catholic image depicting John XXIII's 1960 letter to Archbishop Antonio Caggiano of Buenos Aires, highlighting traditional Catholic values in a bishop's study.

Letters

Quoniam ab episcopali (1960.03.11)

amdg / 2025-11-12

This brief Latin missive of John XXIII congratulates Antonio Caggiano, archbishop of Buenos Aires, on the twenty-fifth anniversary of his episcopal ordination. It praises his administrative achievements in Rosario (new parishes, seminary buildings, organization of lay apostolate and “Catholic Action” according to papal directives), commends his present governance in Buenos Aires, grants him the faculty to impart the papal blessing with a plenary indulgence on the jubilee celebration, and ends with a paternal “Apostolic Blessing.”

Cardinal Aloisius Josephus Muench as legate for Malta's 1960 celebrations of St. Paul's shipwreck, standing before the Maltese coastline holding a papal letter from antipope John XXIII.

Letters

Unideviginti Saecula (1960.03.03)

amdg / 2025-11-12

In this Latin letter of 3 March 1960, antipope John XXIII designates Aloisius Josephus Cardinal Muench as his legate to preside over celebrations in Malta marking nineteen centuries since the shipwreck of St Paul and the Apostle’s evangelization of the island. The text praises Malta’s natural beauty and virtues, exalts its historic fidelity to the Catholic faith, attributes this fidelity to the preaching of St Paul, and exhorts that Malta’s private and social life remain founded on Jesus Christ as proclaimed by the Apostle, while imparting an “Apostolic Blessing” to the island and its authorities. This apparently edifying language, however, functions as a pious cosmetic: it cloaks the authority-void of John XXIII’s usurped office and serves as a preparatory instrument for the conciliar revolution that would soon devastate exactly that faith and order which the letter sentimentally celebrates.

Cardinal Jaime de Barros Câmara at the Eucharistic Congress in Curitiba, Brazil, 1960. A solemn gathering of devout Catholics kneeling in prayer before a grand altar adorned with Eucharistic symbols.

Letters

A.A. «Curitybae» (1960.03.05)

amdg / 2025-11-12

In this brief Latin letter dated 5 March 1960, John XXIII appoints Cardinal Jaime de Barros Câmara as his legate to the National Eucharistic Congress in Curitiba (Brazil). He extols the Eucharist as the summit of Christ’s works and the bond of unity, urges fervent devotion and frequent Communion, and exhorts that from Eucharistic piety Brazil may draw strength so that Catholic religion may shape private morals, marriage, family, schools, public institutions, and laws, since no other foundation can be laid than Christ Jesus. The text is short, apparently pious, externally orthodox in phraseology—and precisely for that reason it functions as a polished mask for the nascent conciliar revolution that John XXIII was already preparing against the immutable Catholic order.

Cardinal Manuel Gonçalves Cerejeira as papal legate during the dedication ceremony of Brasília, surrounded by clerics and laity in a solemn Catholic setting.

Letters

Publicae utilitatis (1960.03.10)

amdg / 2025-11-12

This Latin letter of John XXIII appoints Manuel Gonçalves Cerejeira as papal legate to the dedication ceremonies of the new Brazilian capital, Brasília, clothing the political founding of a modernist capital in pious language about “public utility,” invoking divine blessing so that the city may radiate “Christian civilization,” concord, justice, and peace. The entire text is a paradigmatic instance of how the conciliar usurpers sacralize naturalistic state projects, replacing the reign of Christ the King and the mission of the Church with an empty civil religion that flatters temporal power while remaining silent on sin, the Social Kingship of Christ, and the exclusive rights of the true Church.

A solemn Catholic image depicting John XXIII's letter to Cardinal Benjamin de Arriba y Castro, highlighting the usurped authority of the conciliar church.

Letters

Quoniam mox (1960.04.05)

amdg / 2025-11-12

The text is a brief Latin congratulatory letter in which John XXIII, acting as “Pope,” flatters Cardinal Benjamin de Arriba y Castro, archbishop of Tarragona, on the 25th anniversary of his episcopal consecration, praises his attachment to the Roman See, commends his care for priestly “holiness” and migrant workers, exhorts him to persevere, and grants him the faculty to impart a blessing with a plenary indulgence in the “Pope’s” name on a chosen day for the faithful of his diocese. It is a polished, pious-sounding diplomatic note whose form is Catholic while its context is the consolidation of the conciliar revolution’s personnel and spirit.

A devout Franciscan friar and pilgrims at the Church of the Holy Sepulchre in Jerusalem, highlighting the sacredness and historical importance of the Holy Places.

Letters

Sacra Palaestinae (1960.04.17)

amdg / 2025-11-12

The letter praises the Franciscan custodians of the Holy Places in Palestine on the fourth centenary of the stable establishment of their seat at the convent of Saint Saviour in Jerusalem, extols their historical merits in guarding the Locorum Sacrorum patrimony, encourages continued material and spiritual support from the faithful for the Holy Places, and confirms earlier norms requiring an annual collection in every diocese for this cause, presenting all this in a tone of piety, gratitude, and institutional continuity. Yet beneath this devotional veneer, the text functions as a polished instrument of the conciliar revolution, instrumentalizing the Holy Places to sanctify a counterfeit magisterium and a naturalistic, diplomatically useful religiosity detached from the integral Kingship of Christ and from the true Catholic Church.

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