amdg – Page 22 – Antipope John XXIII

A solemn portrait of Cardinal Iacobus Aloisius Copello in a traditional Catholic cathedral, reflecting the contrast between Church tradition and modern flattery.

Benevolentiae caritatis (1959.11.29)

amdg / 2025-11-11

The brief Latin epistle “Benevolentiae caritatis,” dated 29 November 1959 and signed by Ioannes XXIII, is presented as a congratulatory letter to Cardinal Iacobus Aloisius Copello on the occasion of his 80th birthday. In courtly phrases it recalls Copello’s long life, his work for the Church (especially in Buenos Aires), praises his diligence as Chancellor of the Roman Church, and imparts an “Apostolic Blessing” to him and those celebrating around him. Behind its polished surface, however, this text exemplifies the vacuity, anthropocentrism, and internal corruption that characterize the conciliar revolution: a pseudo-pontifical rhetoric that replaces supernatural doctrine with humanistic compliments, masks grave scandal under sugary courtesies, and reduces the Petrine office to a dispenser of banal civilities.

Reverent image depicting the 1959 Fulda meeting of German bishops with John XXIII, symbolizing the soft launch of the conciliar revolution behind a facade of piety.

Letters

Apostolici muneris (1959.11.29)

amdg / 2025-11-11

In this Latin letter, John XXIII responds to a collective message of the German hierarchy (Frings, Wendel, Döpfner and others) after their Fulda meeting. He congratulates them on pastoral initiatives, praises devotion to the Holy Tunic of Trier, exalts the planned Munich International Eucharistic Congress, commends aid to Catholics in the “Diaspora,” encourages outreach to non-Catholics, and links all this to his announced “ecumenical council,” expressing hope that its decisions will benefit individuals and nations and foster unity. Behind a façade of piety and benign courtesies, this text reveals the operative program of a new religion: the soft launch of the conciliar revolution, masking doctrinal relativization and ecclesiological subversion under sentimental devotions, bureaucratic optimism, and ecumenical rhetoric.

A reverent depiction of Bishop Melchior Giedraitis and persecuted Lithuanian faithful in a traditional Catholic setting, reflecting the themes of fidelity and catechesis from John XXIII's 1959 letter.

Letters

A A A ES – Ioannes XXIII Epistula ad Lituaniae Episcopos (1959.12.08)

amdg / 2025-11-11

Venerable Melchior Giedraitis is praised by John XXIII on the 350th anniversary of his death as a model bishop for Lithuania: an apostolic pastor faithful to Trent, defender of Catholic doctrine, founder of parishes, promoter of catechesis, clergy formation, and Eucharistic life, proposed as an exemplar for clergy, parents, and youth amid communist persecution, with a closing appeal for perseverance, Marian devotion (Šiluva), and fidelity to the “Roman Pontiff” and “legitimate hierarchy.” The entire text, while externally recalling authentic Catholic themes, functions as a sophisticated instrument to legitimize the conciliar revolution’s usurped authority and to redirect heroic Catholic fidelity toward the nascent neo-church rather than the immutable Faith of all ages.

John XXIII presenting a congratulatory letter to Clemente Micara in a Vatican office, symbolizing the empty praise and institutional pride of the conciliar sect.

Letters

Epistula ad Clementem Micara (1959.12.12)

amdg / 2025-11-11

The Latin text presented is a congratulatory letter of John XXIII to Clemente Micara on his approaching eightieth birthday. It heaps praise on Micara’s alleged zeal, prudence, loyalty to the Roman See, his diplomatic service, his work in the Curia, his administration in Velletri, his rebuilding of churches and seminary structures after the war, and his role as Vicar of Rome, culminating in the imparting of an “Apostolic Blessing” upon him and those celebrating with him.

A solemn Catholic procession honoring Saint Paul the Apostle in Rome, led by a bishop in full liturgical vestments, with faithful kneeling in prayer before the Basilica of Saint Paul Outside the Walls.

Letters

S. PAULUS APOSTOLUS (1959.12.15)

amdg / 2025-11-11

Venerable Caesar D’Amato is here congratulated by antipope John XXIII for preparing celebrations of the 19th centenary of the arrival of Saint Paul in Rome. The text recalls Paul’s desire to see Rome, praises the Roman faithful who went out to meet him, extols Rome’s unique glory as the city of Peter and Paul, and urges solemn ceremonies, scholarly talks, and pious commemorations so that Paul’s doctrine and martyrdom be more deeply known and honoured. It ends with a “blessing” upon all engaged in these observances.

Behind this seemingly devout rhetoric stands a calculated liturgical‑pastoral maneuver: the instrumentalization of Saint Paul to crown the nascent conciliar revolution, replacing the integral faith with an irenic, purely celebratory cult of the Apostle emptied of his doctrinal intransigence and subordinated to a usurped “Petrine” authority in open rupture with Catholic Tradition.

St. Joseph Cafasso in a prayerful pose surrounded by priests in a traditional Catholic chapel

Letters

Epistula ad Maurilium (1959.12.16)

amdg / 2025-11-11

John XXIII’s Latin letter to Maurilio Fossati, written on 16 December 1959 for the centenary celebrations of St. Joseph Cafasso, briefly praises the “holiness” of priests, exalts Cafasso as a model of sacerdotal virtue (zeal, counsel, fortitude, charity, work among prisoners and the condemned), commends priestly associations and seminaries inspired by his example, and expresses the wish that such initiatives strengthen clergy and society so that “the law and love of Christ” may protect and purify social life. The entire text appears pious and edifying, yet it functions as a rhetorical veil normalizing the new conciliar project under the sentimental cult of a pre-conciliar saint, while issuing from the very author of the coming revolution.

A solemn portrait of Roncalli (John XXIII) in papal vestments addressing German bishops in a grand cathedral, symbolizing the beginning of the conciliar revolution and the betrayal of Catholic doctrine.

Letters

In primordio (1958.12.23)

amdg / 2025-11-11

At the beginning of his usurped reign, Roncalli (John XXIII) replies to the German hierarchy, praising their loyalty to Pius XII, solemnly assuring continuity of attachment to Germany, extolling German cultural virtues, invoking concordats, consoling Catholics under communist oppression and refugees, and bestowing a paternal blessing while presenting himself seamlessly as Peter’s successor and guarantor of ecclesial stability and civic cooperation. In reality, this letter is a genteel manifesto of the coming conciliar revolution: a smooth rhetorical veil covering the transfer from the Church of Christ to the emerging neo-church of humanist diplomacy and ecclesial betrayal.

A solemn Catholic priest recites the Divine Office in a dimly lit church, reflecting on the gravity of Vatican II and the exhortation Sacrae Laudis.

Apostolic Exhortations

Sacrae Laudis (1962.01.06)

amdg / 2025-11-11

Venerable brethren and beloved sons are called by John XXIII to unite in intensified recitation of the Divine Office as a “sacrifice of praise” for the “happy outcome” of Vatican II, presented as a “new Pentecost” and even a “new Epiphany,” with particular emphasis on clergy as mediators whose common prayer should prepare and sustain this conciliar event in hope of ecclesial “renewal” and adaptation of discipline to “the needs of this age.” The entire text, clothed in pious language and allusions to Bethlehem, the Magi, and the heavenly liturgy, functions, however, as a devotional-anesthetic to sanctify in advance the conciliar revolution and to conscript the sacred liturgy itself into serving an already predetermined programme of aggiornamento subversive of the unchanging Catholic faith.

A solemn bishop reflects on Ad Petri cathedram in a Vatican library, surrounded by historical texts and papal portraits.

Encyclical Letters

Ad Petri cathedram (1959.06.29)

amdg / 2025-11-11

The encyclical Ad Petri cathedram, dated 29 June 1959 and issued by John XXIII, presents itself as a doctrinal and pastoral manifesto on “truth, unity, and peace,” linking the alleged perennial youth of the Church with the announced Roman Synod, the reform of canon law, and especially the future “ecumenical council.” It exalts religious journalism and modern media as instruments for truth, condemns religious indifferentism in words, calls for social harmony, class concord, and respect for authority, proposes an irenic appeal to “separated brethren” anchored in a highly visible threefold unity of doctrine, government, and worship in the Roman Church, and concludes with paternal exhortations to bishops, clergy, religious, laity, the suffering, the poor, migrants, and the “Church of silence.” All this is enveloped in a tone of optimistic humanism and programmatic “openness,” intended to inaugurate a new season in the life of the Church. In reality, this text is the polished theological manifesto of the conciliar revolution, preparing in pious Latin the demolition of the social Kingship of Christ, the dilution of dogma, and the construction of the neo-church as a paramasonic project clothed in Catholic vocabulary.

A Catholic priest in a traditional church kneeling before St. John Mary Vianney's statue with an encyclical, highlighting the tension between traditional priestly ideals and modernist deception.

Encyclical Letters

Sacerdotii Nostri Primordia (1959.08.01)

amdg / 2025-11-11

The document Sacerdotii Nostri Primordia, issued in Latin by antipope John XXIII on 1 August 1959 for the centenary of the death of St. John Mary Vianney, is presented as an exhortation on priestly holiness, asceticism, Eucharistic devotion, pastoral zeal, and the role of the Curé of Ars as model and patron of priests. It praises poverty, chastity, obedience, prayer, sacrifice, catechesis, and the centrality of the Most Holy Sacrifice, while weaving together references to Pius X, Pius XI, and Pius XII to ground its appeals. Yet precisely in this apparently edifying tribute, we detect the carefully camouflaged beginning of a program that will, under a pious mask, separate priestly spirituality from doctrinal militancy, disarm the clergy facing liberalism and Modernism, and prepare the psychological and theological terrain for the conciliar revolution that will soon overthrow the social Kingship of Christ and the visible structures of the Church.

Author name: amdg