Author name: amdg

Cardinal Giuseppe Pizzardo and Pope John XXIII in a historic Roman chapel commemorating St. Paul's Epistle to the Romans.
Letters

Existimationi nostrae (1959.01.14)

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In this brief Latin letter dated 14 January 1959, John XXIII congratulates Cardinal Giuseppe Pizzardo and the Pontifical Theological Roman Academy for organizing a solemn commemoration of the nineteenth centenary of the Epistle to the Romans. He praises the Epistle as the summit of Pauline doctrine and Christian theology, invokes Chrysostom, recalls Phoebe bringing the letter to Rome, and expresses the wish that this anniversary deepen theological study and Christian virtue among Romans and the faithful; he ends with an “apostolic blessing.” This seemingly pious note is in reality a polished veil for the nascent conciliar revolution, baptizing its future subversion with Pauline vocabulary while betraying the very doctrine of St Paul and the pre-conciliar Magisterium he pretends to honor.

A traditional Catholic gathering in Saigon, Vietnam, during the centenary of the Lourdes apparitions and 300th anniversary of the apostolic vicariates. John XXIII addresses Vietnamese clergy and faithful in front of a statue of Our Lady of Lourdes.
Letters

Animo nostro (1959.01.25)

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This Latin letter of John XXIII (25 January 1959) addresses the apostolic vicars of Vietnam on the occasion of a Marian gathering in Saigon marking the centenary celebrations of the alleged Lourdes apparitions and the 300th anniversary of the first apostolic vicariates in the region. It praises Vietnamese Catholic history, extols devotion to Mary under the Lourdes title, highlights numerical growth and indigenous clergy, and announces the sending of Gregory Peter Agagianian as papal legate to the celebrations. Already here the core defect appears: an apparently pious text instrumentalizes Marian devotion, Vietnamese martyrdom and missionary history into the emerging conciliar narrative, subordinating everything to a sentimental, apparition-centered religiosity detached from the integral Kingship of Christ and the anti-liberal, anti-Masonic doctrine of the pre-conciliar Magisterium.

A solemn Eucharistic Congress in Guatemala in 1959 with Francis Spellman as papal legate, reflecting traditional Catholic devotion and reverence.
Letters

Certiores quidem (1959.01.29)

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This short Latin letter of John XXIII appoints Francis Spellman as papal legate to the Central American Eucharistic Congress in Guatemala (February 1959), extols the “splendour” of the event, and enumerates themes to be discussed: the role of the Eucharist in “domestic concord,” youth education, social-class harmony, perfection of the human person, and the tranquillity and prosperity of the republics concerned — closing with a Marian invocation and the so‑called apostolic blessing.

A traditional Catholic scene depicting John XXIII presiding over a Marian Congress in Saigon, with a crowd of faithful Catholics gathered under the statue of Our Lady of Lourdes.
Letters

Exeunte iubilari anno (1959.01.31)

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At the end of the so‑called Marian Jubilee of Lourdes (1958), John XXIII addresses Gregory Peter Agagianian, Armenian patriarch and head of Propaganda Fide, appointing him as his legate to preside over a Marian Congress in Saigon. The letter enthusiastically approves the Vietnamese bishops’ plan to celebrate the Lourdes apparitions, extols obtaining the “powerful patronage” of the Immaculate, and grants the legate faculties to pontifically preside, bless the faithful in his name, and proclaim a plenary indulgence. It is a brief, programmatic gesture: Rome’s public embrace of Lourdes, Marian congresses, and indulgences as instruments of its global policy in a strategically anti-communist region.

St. Antoninus of Florence kneeling in prayer before a baroque altar with a statue of the Virgin Mary, surrounded by medieval manuscripts and an archiepiscopal crozier in a historic Florentine church.
Letters

Epistula ad Eliam tit. S. Marci Card. Dalla Costa (1959.02.24)

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John XXIII’s Latin letter commemorates the fifth centenary of the death of St Antoninus of Florence, praising his innocence, austerity, episcopal prudence, doctrinal writings, devotion to Our Lady, and exhorting the Florentine hierarchy and faithful to imitate his virtues, while presenting the then-archbishop Dalla Costa as continuator of his pastoral spirit and extending an “Apostolic Blessing” as confirmation of this continuity. The entire text is a carefully staged tableau: a true Dominican and Catholic saint is ceremonially co-opted to lend moral capital and pseudo-apostolic credibility to the nascent conciliar revolution.

A solemn portrait of John XXIII seated at a papal desk, holding a letter to Louis Shvoy, Bishop of Alba Regalis.
Letters

Octogesimum Natalem (1959.02.25)

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John XXIII’s brief Latin note flatters Louis Shvoy, “bishop” of Alba Regalis, on his eightieth birthday, praising his prudence, firmness, and merits, invoking divine reward, and imparting an “Apostolic Blessing” on him, his clergy, and his people; nothing more is said, and precisely this emptiness, issuing from the first usurper of the conciliar epoch, reveals an ecclesiastical power already transformed into courteous naturalism, sentimentality and institutional self-congratulation cut off from the integral kingship of Christ and the authentic Catholic notion of the episcopate and grace.

Venerable James Duhig receives a letter from John XXIII in a traditional Catholic cathedral, symbolizing the tension between institutional pride and doctrinal crisis.
Letters

Abrisbanensis (1959.03.17)

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Venerable James Duhig is congratulated by John XXIII for one hundred years since the erection of the Brisbane diocese: the letter enumerates institutional successes (parishes, schools, hospitals, charitable works, multiplication of dioceses), applauds the dedication of a regional seminary named after Pius XII, and expresses paternal hopes for greater unity, obedience, and moral probity among clergy and faithful in Queensland, all framed in courteous, devotional rhetoric and supported by a brief citation of St Augustine. In reality, this seemingly pious epistle is a paradigm of the new conciliar mentality in embryo: a naturalistic glorification of structures and statistics, a studied silence about the combats of the true faith, and a preparatory stage-setting for the revolution that would soon devastate those very dioceses it flatters.

A solemn procession for the translation of St. Pius X's relics from St. Peter's Basilica to St. Mark's in Venice, with John XXIII's letter prominently displayed.
Letters

Primo exacto saeculo post ordinationem sacerdotalem S. Pii X (1959.03.29)

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Pius X’s centenary letter by John XXIII praises the “sweet image” of Pius X, approves and extols the solemn translation of his relics from St Peter’s Basilica to St Mark’s in Venice, appoints Giovanni Urbani as personal legate to preside in his name, and grants a plenary indulgence under usual conditions to the faithful participating in those celebrations. The entire text wraps genuine Catholic elements (veneration of a pre-conciliar pope, indulgences, liturgical solemnity) in the authority-claim and signature of the man who inaugurates the conciliar revolution, thereby turning the memory of the great antimodernist pope into a façade for the nascent neo-church and its systemic betrayal of his doctrine.

Franciscan friars in brown habits kneeling in prayer before a statue of St. Francis of Assisi with the Vatican in the background.
Letters

Cum natalicia (1959.04.04)

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In this Latin letter dated 4 April 1959, John XXIII addresses the Ministers General of the four Franciscan branches on the 750th anniversary of Innocent III’s approbation of the Franciscan Rule. He praises Francis as lawgiver and exemplar of poverty, celebrates the historical fecundity of the Franciscan movement in the Church and in “civilization,” urges fidelity to the Rule, calls for renewed zeal in preaching adapted to modern conditions, and invokes Our Lady’s patronage over the Franciscan families, concluding with his “Apostolic Blessing.”

Depiction of Ioachima de Vedruna de Mas amidst suffering children and the sick, with a shadowy Roncalli's decretal in the background.
Letters

Materna Caritas (1959.04.12)

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Ioannes Roncalli, presenting himself as “Supreme Pastor,” solemnly proclaims the “canonization” of Ioachima de Vedruna de Mas, depicting her as a model of maternal charity, religious founder, and wonder-working intercessor, and inserts her into the liturgical cult of the structures then still outwardly occupying the Apostolic See. The document narrates her life in edifying style, enumerates alleged miracles, and culminates in Roncalli’s juridical formula that she is to be venerated as a “Saint” in the whole “Church.” The entire act, however, is founded upon usurped authority, modernist assumptions, and a sacrilegious falsification of the very notion of sanctity and canonization.

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Antipope John XXIII
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