amdg – Page 26 – Antipope John XXIII

Interior of the Lateran Basilica during Ioannes XXIII's 1960 allocution to the Roman Synod, depicting a solemn atmosphere with bishops and clergy listening to his speech.

Ioannes XXIII (1960.01.24)

amdg / 2025-11-11

The allocution of Ioannes XXIII at the solemn opening of the Roman Synod in the Lateran Basilica (24 January 1960) presents itself as a pious, historical-theological meditation: he recalls the Council of Jerusalem, surveys the history of ecumenical councils from Nicaea to Vatican I, explains the nature of diocesan synods, and solemnly inaugurates the Roman Synod as a preparatory and exemplary act in view of the announced “ecumenical council.” The entire discourse culminates in an apparent call to holiness, obedience, and prayer to the Holy Ghost for a fruitful synodal renewal of clergy and faithful in Rome.

Already in this introductory allocution, however, the essential infection of the conciliar revolution is visible: under the cover of continuity and tradition, Ioannes XXIII outlines a program that relativizes immutable discipline, instrumentalizes history, and prepares a pseudo-council whose spirit and fruits stand in direct rupture with integral Catholic doctrine before 1958.

A traditional Catholic priest in prayer before an altar in St. Peter's Basilica during the Roman Synod session.

Speeches

Romanae Synodi Sessiones Allocutio (1960.01.25)

amdg / 2025-11-11

In this allocution at the opening session of the Roman Synod (25 January 1960), John XXIII addresses Roman clergy, invoking Saints Peter and Paul, exalting the sacredness of the priestly office, urging personal holiness, Eucharistic piety, attachment to the Roman Catechism, love of the liturgy, and fidelity to pastoral duties. The text appears outwardly pious and traditional, yet it functions as a carefully staged liturgical and rhetorical screen preparing the conciliar revolution, instrumentalizing orthodox vocabulary to anesthetize discernment and secure obedience to an already planned subversion of the priesthood and of the Sacrifice.

A traditional Catholic priest in 1960s attire stands solemnly in a dimly lit chapel holding Ioannes XXIII's allocution on priestly virtues.

Speeches

Ioannes XXIII: Virtutes Dignitati Sacerdotum Necessariae (1960.01.26)

amdg / 2025-11-11

Ioannes Roncalli, already acting as architect of the conciliar revolution, uses this allocution to the Roman Synod (1960) to outline an ideal of priestly “virtue” centered on external decorum, continuous study, sentimental “kindness,” moderated speech, and disciplined celibacy, framed by appeals to Trent, Scripture, and ascetical authors, and presented as a spiritual program for clergy on the eve of his planned council. Behind the pious citations stands a project that subtly replaces supernatural, sacrificial, and hierarchical priesthood with a humanistic, psychologized, and depowered functionary: a preparatory catechism for the conciliar sect’s counterfeit clergy.

Ioannes XXIII addressing Roman clergy in a solemn basilica during the 1960 synod, emphasizing traditional Catholic priestly duties.

Speeches

IOANNES XXIII ROMANAE SYNODI SESSIONES (1960.01.27)

amdg / 2025-11-11

Ioannes Roncalli’s allocution of 27 January 1960 to the Roman clergy during the so‑called diocesan synod exhorts priests to holiness, pastoral zeal, sacrificial charity, and fidelity to their duties; he unfolds the image of Christ as the Good Shepherd and “door of the sheep,” reflects on priestly identity, praises administrative and curial service as authentic apostolate, and invokes patristic models like St Gregory the Great and the Curé of Ars to inspire a renewed pastoral consciousness in Rome, especially in view of broader ecclesial tasks.

John XXIII addressing seminarians in the Church of St. Ignatius in Rome, 1960, illustrating the deceptive piety and doctrinal shift leading to the conciliar revolution.

Speeches

IOANNES XXIII Allocutio (1960.01.28)

amdg / 2025-11-11

In this allocution of 28 January 1960, delivered in the Church of St. Ignatius in Rome, John XXIII addresses seminarians of the Roman diocese and those studying in Rome, using the occasion of the Roman Synod to exhort them to priestly virtue, detachment from the world, love of Sacred Scripture, and fidelity to prayer. He develops three key exhortations drawn from biblical imagery—“Digne ambulate”, “Accipite librum et devorate illum”, “Psallite sapienter et frequenter”—presented in a warm, paternal, and apparently pious tone, proposing an ideal of the clergy as selected, purified, studious, and prayerful servants of the Church and humanity. Yet precisely in this smooth, edifying rhetoric lies the poison: a subtle displacement of the supernatural, a preparation of souls for the conciliar revolution, and an appropriation of Catholic vocabulary to inaugurate an anti-Church oriented toward a new humanistic order.

Reverent depiction of Giovanni Roncalli (John XXIII) addressing clergy and laity during the closing of the first diocesan synod of Rome in 1960, inside a majestic Roman basilica.

Speeches

IOANNES XXIII Romanae Dioecesis Prima Synodus (1960.01.31)

amdg / 2025-11-11

In this allocution, Giovanni Roncalli (John XXIII) celebrates the closing of the first diocesan synod of Rome (1960), exults over its “synodal constitutions,” praises the Roman clergy and people, presents the synod as a manifestation of spiritual vigor, and directly links it to his plan for a new ecumenical council, the future Vatican II. He frames the synod as a providential, joyful event, stresses pastoral adaptation to “present and future needs,” invokes faith, hope, and charity, and concludes by proposing a devotional focus on the Name, Heart, and Blood of Christ and Marian titles, enveloping everything in enthusiastic optimism about aggiornamento and ecclesial renewal. In reality, this speech is the programmatic self-revelation of the coming conciliar revolution: a pious-sounding theological displacement that prepares and justifies the construction of the conciliar sect and the eclipse of the Catholic Church’s public confession of Christ the King.

A solemn Catholic priest delivers a secret allocution to the Roman Curia in a dimly lit consistory hall, surrounded by ancient Roman architecture.

Speeches

LA CONSISTORIUM SECRETUM ALLOCUTIO IOANNIS XXIII (1960.03.28)

amdg / 2025-11-11

At this secret consistory allocution of 28 March 1960, Angelo Roncalli (“John XXIII”) extols the Roman Curia, laments persecutions (notably recalling Alojzije Stepinac), praises the recently concluded Roman diocesan synod, announces new members of the College of “Cardinals” from various continents as a sign of geographic expansion, and links this internationalization of the Sacred College to the coming “Second Vatican Ecumenical Council,” presented as an instrument to respond to contemporary needs, foster unity, and promote peace among nations. The whole discourse is framed as serene optimism in the face of global tensions and culminates in the creation and publication of several “cardinals,” including Laurian Rugambwa, as emblematic of a universal, inclusive Church.

This apparently pious and orderly allocution is in reality a programmatic manifesto of conciliar revolution, naturalistic optimism, and ecclesiological subversion, preparing the paramasonic neo-church that will eclipse the visible structures of the true Catholic Church.

A solemn image of the semi-public consistory of 30 May 1960 under John XXIII, featuring cardinals and bishops gathered in St. Peter's Basilica for the canonization of John de Ribera.

Speeches

La Sacrum Consistorium (1960.05.30)

amdg / 2025-11-11

The text presents a semi-public consistory of 30 May 1960 under John XXIII, convened to receive the cardinals’ and bishops’ final opinions on the proposed canonization of “Blessed” John de Ribera, Patriarch of Antioch and Archbishop of Valencia. John XXIII recalls previous stages of the cause, cites alleged “many and undoubted signs of eminent virtue” and “wondrous works above the order of nature,” notes the unanimous favorable judgments, and announces his decision to inscribe John de Ribera into the catalogue of the saints on Trinity Sunday, 12 June 1960, in St. Peter’s Basilica, exhorting prayer that this decree be for God’s glory and the utility of the Christian people. This short text, though outwardly solemn and pious, is a concentrated manifestation of the new, usurping cultic authority that presumes to fabricate “saints” without any guarantee of divine truth and thus prepares the way for the conciliar revolution.

A somber image of St. Peter's Square with Olympic athletes gathered near the Vatican obelisk, symbolizing the tension between athletic glory and divine witness.

Speeches

Allocutio Ioannis XXIII ad athletas (1960.08.24)

amdg / 2025-11-11

In this address of 24 August 1960, John XXIII welcomes Olympic athletes gathered in Rome, evokes the martyrdom of St. Peter near the Vatican obelisk, praises physical exercise and noble competition, commends the educational value of sport (health, discipline, self-denial), and briefly alludes to Rome’s providential role as center of empire and then of Christianity, concluding with a generic blessing. The entire text politely flatters a global athletic assembly while carefully avoiding any mention of the necessity of the true faith, of the One, Holy, Catholic, Apostolic Church as the unique ark of salvation, of sin, judgment, hell, the Cross, the Most Holy Sacrifice, or the Social Kingship of Our Lord Jesus Christ—the silence itself betrays the spirit of the conciliar revolution more clearly than many subsequent manifestos.

John XXIII addresses the preparatory commissions for Vatican II in St. Peter's Basilica.

Speeches

Allocutio Ioannis XXIII ad Commissiones Præparatorias (1960.11.14)

amdg / 2025-11-11

John XXIII’s 14 November 1960 allocution in St Peter’s Basilica addresses the members of the preparatory commissions for Vatican II. He invokes the history of ecumenical councils, praises the global enthusiasm for the announced council, contrasts earlier councils’ defensive, anti-heresy purpose with his own “pastoral” orientation, emphasizes optimism about the contemporary world, suggests that the task is not to define or defend particular doctrines but to give “new vigor and clarity” to Christian life, and frames the council as a luminous event for the whole world, including separated groups, pointing toward a hoped-for unity of all who bear Christ’s name. Hidden beneath this pious and scriptural vocabulary is the programmatic neutralization of dogma and the planned substitution of the Kingship of Christ and the authority of the Church with a conciliatory religion of humanity.

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