amdg – Page 23 – Antipope John XXIII

Reverent Catholic scene with Our Lady of the Rosary statue in a traditional chapel surrounded by praying faithful.

Grata recordatio (1959.09.26)

amdg / 2025-11-11

The document “Grata recordatio” (26 September 1959), issued by the usurper John XXIII, superficially exhorts the clergy and faithful to the devout recitation of the Marian Rosary in October, recalls with sentiment the encyclicals of Leo XIII on the Rosary, commemorates Pius XII, underscores the alleged continuity of the Roman pontificate, invites prayer for peace among nations and for rulers, warns in generic terms against “laicism” and “materialism,” and asks special prayers for the Roman Synod and the coming “ecumenical council.” Its sweetened Marian and pacifist rhetoric, however, serves as a cosmetic veil for the preparation of a revolutionary project that will mutilate the Kingship of Christ, relativize immutable doctrine, and inaugurate the conciliar sect.

A traditional Catholic missionary in a black cassock stands at the entrance of a modest church, holding an open copy of the 1959 encyclical 'Princeps Pastorum' and blessing local people in a developing region.

Encyclical Letters

Princeps Pastorum (1959.11.28)

amdg / 2025-11-11

This Latin text, issued under the name of John XXIII as “Princeps Pastorum,” presents itself as an encyclical “on Catholic missions,” commemorating Benedict XV’s Maximum illud and reaffirming the missionary policies of Pius XI and Pius XII. It praises the expansion of indigenous hierarchies, urges formation of local clergy and laity, promotes “Catholic Action” and lay apostolate, calls for social initiatives alongside evangelization, and concludes with rhetorical encouragement and blessings for missionaries. Behind its pious phrases, however, it codifies an ecclesiology of horizontality, ethnicization, democratization, and naturalistic activism that prepares and justifies the conciliar revolution against the universal and immutable reign of Christ the King.

A solemn image of an empty cathedral pew with a broken link on a digital screen, symbolizing the doctrinal void of the conciliar revolution. A traditional Catholic missal lies open to a passage from Pius XI's Quas Primas.

Encyclical Letters

Mater et Magistra (1961.05.15)

amdg / 2025-11-11

The indicated URL points to an encyclical attributed to John XXIII and hosted on the official portal of the conciliar establishment, but the page itself returns “Not Found,” symbolically mirroring the doctrinal void, ambiguity, and rupture characteristic of his so‑called magisterium and of the entire conciliar revolution he initiated. This missing document is not a neutral technical error; it is an apt image of a pseudo‑pontificate whose social teaching dislocates Catholic doctrine from the Kingship of Christ and bends it toward naturalism, humanism, and the cult of temporal “development” detached from the integral reign of Our Lord Jesus Christ.

Saint Leo the Great depicted in a traditional Catholic setting, contrasting his defense of Church unity with the modernist manipulation of his legacy by the conciliar revolution.

Encyclical Letters

Aeterna Dei sapientia (1961.11.11)

amdg / 2025-11-11

Aeterna Dei sapientia is a Latin encyclical of antipope John XXIII, issued on 11 November 1961 for the 15th centenary of the death of Saint Leo the Great. It offers an historical-panegyrical portrait of Leo I as pope, pastor, and doctor of the Church, praises his defense of the Incarnation and his role at Chalcedon, extols the Roman primacy in Leonine terms, and uses Leo’s figure as a theological and symbolic preparation for the convocation of the so‑called Second Vatican Council, presented as an instrument of visible unity for all Christians under the Roman Pontiff.

A reverent portrait of a traditional Catholic priest kneeling in prayer before a crucifix in a dimly lit church.

Encyclical Letters

Paenitentiam agere (1962.07.01)

amdg / 2025-11-11

Paenitentiam agere is a Latin circular letter of the antipope John XXIII, issued shortly before the convocation of the so‑called Vatican II, ostensibly exhorting the hierarchy and faithful to intensified prayer and penance so that “graces” may descend upon the forthcoming council; it invokes Scriptural and patristic calls to conversion, recalls precedents before earlier councils, and details internal and external works of penance as preparation for a hoped-for “renewal” and “new age” for the Church. In reality, this text is a calculated instrument for sacralizing the conciliar revolution in advance, hijacking genuine Catholic ascetic doctrine as a pious alibi for the planned demolition of the public reign of Christ the King and the immutable Magisterium.

Traditional Catholic priest in full vestments holding a torn page of the Pacem in terris encyclical, revealing modern elements like the United Nations emblem and human rights documents, set in a somber medieval cathedral.

Encyclical Letters

Pacem in terris (1963.04.11)

amdg / 2025-11-11

Pacem in terris presents itself as a universal manifesto for peace: starting from the “order established by God,” it develops a catalogue of human rights and duties, affirms the divine origin of public authority, calls for disarmament and global cooperation, and culminates in an appeal addressed not only to Catholics but explicitly to “all men of good will,” with a strong endorsement of international institutions and a nascent world authority, presented as guarantors of universal peace, justice, truth, charity, and freedom. The entire document clothes a naturalistic, anthropocentric, and proto-globalist ideology with fragments of pre-1958 papal language, twisting them into a programmatic displacement of the reign of Christ the King by the cult of human dignity and the sovereignty of the United Nations system.

John XXIII addressing Redemptorist superiors in Rome, 1963, highlighting the tension between traditional Catholic religious life and modern conciliar adaptation.

Speeches

Allocutio ad Moderatores Congregationis Redemptoristarum (1963.02.08)

amdg / 2025-11-11

The text is a brief allocution of John XXIII to the superiors and members of the Congregation of the Most Holy Redeemer (Redemptorists) gathered in Rome for their General Chapter in February 1963. He flatters their growth, exhorts them to revise their Rule and Constitutions to adapt them to “the needs of the times,” warns (in words) not to bend to worldly spirit while in practice urging aggiornamento, presents Saint Alphonsus as a flexible legislative model, and links their renewal to the spirit of the ongoing Vatican II, asking for prayers and sacrifices for the Council. In essence, this address is a polished manifesto of the nascent conciliar program: using the language of fidelity to disguise the systematic re-engineering of religious life and doctrine according to the demands of the world.

Pope John XXIII addressing the Central Preparatory Commission of the Second Vatican Council in 1962, highlighting the subversive optimism behind the conciliar revolution.

Speeches

Allocutio Ioannis XXIII ad Commissionem Centralem (1962.01.23)

amdg / 2025-11-11

The allocution of John XXIII of 23 January 1962 is a brief Latin address to the members of the Central Preparatory Commission of the so‑called “Second Vatican Council.” He congratulates them on eight months of work, praises their concord, invokes imagery of joy and service inspired by John Chrysostom, lists the main preparatory topics (doctrine, morals, sacraments, liturgy, Eastern questions), notes the multitude of proposals submitted, and announces two documents: one urging universal priestly prayer via the Divine Office for the success of the Council, and another promoting renewed study and use of Latin in seminaries. He closes by requesting prayers for himself and for the coming “great event.”

John XXIII addresses the Central Commission preparing the Second Vatican Council in a solemn Vatican hall with Our Lady of Czestochowa in the background.

Speeches

Allocutio Ioannis XXIII (1962.02.20)

amdg / 2025-11-11

The address of John XXIII on 20 February 1962 opens the fourth working session of the Central Commission preparing the so-called Second Vatican Council. He commemorates recently deceased cardinals, expresses sentimental devotion to Our Lady of Częstochowa, praises the Polish hierarchy, and frames the entire conciliar preparation as an effort ordered to “the glory of God, the coming of His kingdom on earth” and to “prepare for the Lord a perfect people.” Behind this apparently pious and harmless language stands a programmatic displacement of the integral Catholic faith by an irenic, earthbound, sentimental “Christianity” that instrumentalizes Marian devotion to baptize the coming subversion.

Traditional Catholic seminary scene with seminarians praying before an altar with St. Gabriel statue, symbolizing orthodox priestly formation.

Speeches

Allocutio Ioannis XXIII (1962.02.27)

amdg / 2025-11-11

The speech delivered by John XXIII on 27 February 1962 at the close of the fourth plenary session of the Central Preparatory Commission for Vatican II presents itself as a pious exhortation on seminaries, priestly vocations, and holiness of the clergy. He invokes the Magnificat, alludes to the parable of the sower, recalls the Tridentine norms on seminaries, laments modern difficulties, and solemnly insists on forming numerous, holy priests adapted to the “new age.” He crowns all this with emotionally charged references to St. Gabriel of Our Lady of Sorrows and to the festive liturgy, projecting an image of continuity, fervour, and supernatural concern. In reality, beneath this devotional varnish, the address is a calculated theological and rhetorical construction preparing the replacement of Catholic priesthood and formation with an anthropocentric, aggiornamento-oriented clergy, docile to the forthcoming conciliar revolution, and thus constitutes one of the early manifestos of the emerging neo-church’s clerical ideology.

Author name: amdg