Author name: amdg

A traditional Catholic scene depicting St. Ubald's feast in Gubbio, with a focus on the local bishop and faithful gathered in prayer before a historic church.
Letters

Alacre pietatis (1960.05.05)

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The letter attributed to John XXIII to the bishop of Gubbio, on the 8th centenary of the death of St. Ubald, superficially exhorts to renewed piety, highlights the saint’s pastoral zeal, his defence of moral life and social peace, and concludes with a blessing that presents the celebrations as an occasion of spiritual renewal for the city and diocese. Behind this devout facade stands the programmatic use of a true saint to decorate and legitimize the nascent conciliar revolution and the authority of an antipope heading a structure already ruptured from the integral Catholic faith.

Traditional Catholic image depicting Pope John XXIII writing a letter to Cardinal Ernesto Ruffini in a richly adorned papal chamber.
Letters

Mox quinquagesima (1960.06.13)

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John XXIII’s Latin letter “Mox quinquagesima” is a brief congratulatory message to Cardinal Ernesto Ruffini on the 50th anniversary of his priestly ordination, praising his academic work, seminary formation efforts, architectural initiatives, Marian and synodal activities in Sicily, charitable works, and granting him the faculty to impart a blessing with plenary indulgence on that jubilee day.

Cardinal Aloisius Joseph Muench receiving the Sacred Roman Purple from John XXIII in a solemn ceremony within the Roman Curia.
Letters

Si religiosae (1960.06.25)

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This Latin letter of John XXIII, dated June 25, 1960, is a short congratulatory message to Aloisius Joseph Muench on the fifth anniversary of his episcopal consecration, praising his social work, his role in the United States (notably with the “National Catholic Rural Conference”), and especially his post-war diplomatic activity in Germany as Apostolic Visitor and Nuncio; it culminates in commendation for his service in the Roman Curia and the conferral of blessings. From the perspective of integral Catholic doctrine, this apparently pious panegyric is in fact a precise symptom of the new, anthropocentric, politico-social religion which was about to enthrone itself in the place of the Catholic Church.

Eucharistic Congress in Piura, Peru, 1960 with Richard James Cushing as legate showing traditional Catholic reverence and conciliar subversion.
Letters

Alta stirpe (1960.06.27)

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In this Latin letter dated 27 June 1960, John XXIII designates Richard James Cushing as his legate to preside at a national Eucharistic Congress in Piura, Peru. He recalls an earlier congress in Lima (1954), praises Peruvian piety, exhorts to greater devotion to the Blessed Sacrament and frequent Communion, underlines the Eucharist as sign of unity and charity, laments the shortage of clergy in South America, commends Cushing’s efforts to assist, and concludes with an “Apostolic” Blessing upon bishops, authorities, clergy, and faithful who will attend. From the perspective of integral Catholic doctrine, this seemingly pious missive is a calculated exercise in liturgical-romantic rhetoric that masks, legitimizes, and advances the conciliar revolution already in motion under the authority of a usurper.

A solemn High Mass during the 1960 International Eucharistic Congress in Munich, with Cardinal Testa as the papal legate presiding over the ceremony.
Letters

Monachium (1960.06.27)

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Monachium, adorned in this Latin letter by John XXIII as pious, artistic, Eucharistic, and chosen to host an “International Eucharistic Congress,” is presented as a privileged stage where the cult of the Blessed Sacrament is to be solemnly exalted under the personal mandate of Cardinal Testa, papal legate of the newly elected pontiff and herald of the coming council. The text extols the Eucharist as sign of unity, compares the Munich gathering to a “station” for the whole world in imitation of Roman stational liturgy, and explicitly subordinates the entire event to the same purposes for which he convoked the so-called ecumenical council: prayer against materialism, promotion of social structures according to “Christian principles,” expansion of “Christ’s religion” throughout the world, and blessing of marriages and public life. Behind the sacral rhetoric, however, stands the inaugural choreography of the conciliar revolution: instrumentalization of Eucharistic language as a façade for aggiornamento, dilution of Catholic doctrine into humanistic slogans, and the inauguration of a pseudo-magisterium that would soon enthrone religious liberty, collegiality, and false ecumenism against the perennial teaching of the Church.

Pope John XXIII with a letter to Cardinal Joseph Frings in a Vatican office, symbolizing the theological concerns of modernist influences in the Church.
Letters

Proximo mense (1960.07.05)

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This Latin letter of John XXIII (“Ioannes PP. XXIII”) congratulates Joseph Frings, archbishop of Cologne, on the upcoming 50th anniversary of his priestly ordination. It praises his personal character, his social initiatives (aid to Japan, Korea, South Africa, hunger relief), his attachment to the Holy See, his support for Vatican Radio, his diocesan accomplishments, and grants him the faculty to impart a blessing with plenary indulgence on a chosen day. The entire text is a self-satisfied panegyric of an episcopate already penetrated by liberal-humanitarian ideas, crowned by the approbation of the very man who inaugurated the conciliar revolution; it is therefore a symptom and instrument of the theological decomposition of the 20th century pseudo-hierarchy.

A reverent depiction of the 37th International Eucharistic Congress in Munich (1960), showing a traditional Catholic Mass with a large crowd of faithful participating in the Eucharistic procession.
Letters

Gratulationis (1960.08.21)

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At the end of the 37th International Eucharistic Congress in Munich (1960), John XXIII sends a formal Latin letter to Josef Wendel, praising his organizational zeal, commending the harmonious collaboration of clergy, laity, and civil authorities, rejoicing in the public manifestation of “ancestral faith,” and expressing hope that this worldwide gathering at the Eucharistic Lord will foster mutual charity, unity among nations, and lasting peace, sealed by his “apostolic blessing.”

A traditional Catholic priest offering spiritual consolation to villagers amidst the flooded Polesine region in 1960.
Letters

A A A ES – LA LETTERA NEI GIORNI (1960.11.21)

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In this brief letter of 21 November 1960 to Guido Maria Mazzocchi, bishop of Adria, the usurper John XXIII reacts to the floods in Polesine with sentimental recollections of the landscape, praise of local clergy and charitable organisations, appeals for technical and social reconstruction, and a vague spiritualised parallel between natural catastrophe and ideological “seductions,” concluding with assurances of his “prayer” and apostolic blessing. Already here, under a veil of pious phrases, we see the programmatic reduction of the Church’s supernatural mission to humanitarian consolation, social pacification, and naturalistic “justice,” preparing the terrain for the conciliar revolution soon to be unleashed.

John XXIII, antipope, presenting a chirograph to Ignatius Gabriel Tappouni in a Vatican hall, symbolizing the conciliar era's doctrinal shifts.
Letters

A A A La Ioannes XXIII chirographum… (1960.12.16)

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Dated 16 December 1960, this very brief Latin chirograph of antipope John XXIII congratulates Ignatius Gabriel Tappouni, Syrian Patriarch of Antioch, on the fiftieth anniversary of his being clothed with the Roman purple, praising his fidelity to the Roman See and imparting an “Apostolic Benediction” for him and his flock.

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Antipope John XXIII
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