amdg – Page 32 – Antipope John XXIII

A solemn image depicting the creation of the Diocese of Mazatlán in 1958, with a traditional Catholic bishop in full liturgical regalia surrounded by clergy and faithful.

DURANGENSIS – SINALOENSIS (MAZATLANENSIS) (1958.11.22)

amdg / 2025-11-11

The text presented under the name of John XXIII, supposedly exercising the Petrine office, announces the erection of a new territorial structure in Mexico: by detaching certain parishes from the Archdiocese of Durango and certain municipalities from the Diocese of Sinaloa, it constitutes a new “Diocese of Mazatlán,” determines its boundaries, assigns its cathedral (the church of the Immaculate Conception in Mazatlán), defines its suffraganeus relationship to Durango, regulates transference of clergy and goods, and entrusts execution of these norms to the Apostolic Delegate. In other words, it is a technical act of hierarchical reorganization. And yet precisely in this apparently innocuous, bureaucratic rearrangement we see unveiled the first juridical gestures of the conciliar usurper: the appropriation of the language, forms, and prestige of the Catholic Church as the launch-pad of a new, parasitic structure that will soon overthrow doctrine, worship, and discipline from within.

Archbishop Jean-Jérôme Adam receiving the pallium from Marcel Lefebvre in Libreville, 1958. A solemn moment marking the establishment of the new ecclesiastical province of Libreville amidst traditional Catholic architecture.

Apostolic Constitutions

Liberopolitana (1958.12.11)

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The Latin text published under the name of John XXIII as the apostolic constitution “Liberopolitana” (11 December 1958) decrees a new ecclesiastical province in French Africa by elevating the see of Libreville (“Liberopolitana”) to metropolitan rank, detaching it from Brazzaville, assigning Mouila as suffragan, and conferring metropolitan status and insignia on Jean-Jérôme Adam, with execution entrusted to Marcel Lefebvre as Apostolic Delegate. The entire document is a cold, bureaucratic re‑zoning act—presented as pastoral solicitude—issued at the very threshold of the conciliar catastrophe by the first usurper of the Roman See, and it already manifests the juridical self‑confidence of a structure that had begun to separate hierarchical engineering from the integral confession of the Catholic faith.

John XXIII addressing the 1960 International Thomistic Congress, symbolizing the subversion of Thomistic doctrine by the modernist agenda.

Speeches

Allocutio Ioannis XXIII ad Congressum Thomisticum (1960.09.16)

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John XXIII’s allocution to participants of the 1960 International Thomistic Congress outwardly praises the Pontifical Academy of St. Thomas, extols Leo XIII’s Thomistic program, commends the study of Aquinas’ moral doctrine, and links Thomistic moral principles to the preparation and hoped-for fruits of the then-upcoming Vatican II, especially “the triumph of the peace of Christ in the kingdom of Christ” and concord among peoples through moral formation and caritas. Beneath this apparently pious homage to St. Thomas, the text strategically subordinates immutable doctrine to an irenic, horizontal, conciliar agenda, weaponizing the Angelic Doctor as a façade for the coming revolution of Vatican II and thus corrupting both his name and his doctrine.

Cardinal Muench kneeling before a traditional Catholic altar with a crucifix and candles, reflecting the betrayal of tradition by the conciliar apparatus.

Letters

Si religiosae (1960.06.25)

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The brief Latin letter attributed to John XXIII, addressed to Aloisius Josephus Cardinal Muench on the occasion of the fifth lustrum of his episcopal ordination, is an adulatory panegyric: it rehearses Muench’s supposed virtues as social pastor, organizer of the “National Catholic Rural Conference,” postwar Apostolic Visitator and Nuncio in Germany, praises his service to the Roman Curia, and crowns it all with a wish for length of days under the sign of an “Apostolic Blessing,” entirely presupposing the legitimacy of the conciliar apparatus and its new orientation. In reality, this polished miniature is a distilled manifesto of the neo-church: a cult of human achievements, social technocracy, curial careerism, and mutual flattery, erected precisely where the perennial Magisterium demands the proclamation of the universal Kingship of Christ and the condemnation of the Masonic-modernist onslaught against the Church.

Cardinal Ernesto Ruffini at a solemn jubilee Mass in a traditional Italian basilica, highlighting the contrast between reverent tradition and the erosion of integral Catholic doctrine.

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 fiftieth anniversary of his priestly ordination. It praises his past work in Roman universities, his curial roles, and his governance of Palermo, highlighting especially seminaries built, Marian events, diocesan synods, and charitable initiatives; it concludes by granting him the faculty to bestow, in John XXIII’s name, a plenary indulgence on the faithful present at his jubilee Mass. From the standpoint of integral Catholic doctrine, this apparently benign panegyric is in truth a symptom and instrument of the new conciliar ethos: a cult of human achievement, an empty, horizontal clericalism, and the usurpation of spiritual authority by one who had already begun to enthrone the coming revolution.

A solemn portrayal of St. Ubaldus and Bishop Beniamino Ubaldi reflecting on the doctrinal betrayal of the Church in modern Vatican City.

Letters

Alacre pietatis (1960.05.05)

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The brief Latin letter attributed to John XXIII “to” Bishop Beniamino Ubaldi of Gubbio, published in the official structures occupying the Vatican, commemorates the eighth centenary of the death of St. Ubaldus. It congratulates the local clergy and faithful on their devotion, praises the saint as pastor, defender of liberty, and promoter of concord, and encourages the anniversary celebrations as an occasion for religious renewal. Beneath this apparently pious surface stands the quiet program of the conciliar revolution: instrumentalizing an authentic medieval bishop-saint as a decorative prelude to the dismantling of the very Church and social order he embodied.

Franciscan friars in traditional habits praying at the Holy Sepulchre in Jerusalem, showcasing their historic role as custodians of the Holy Land.

Letters

Sacra Palaestinae Loca (1960.04.17)

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The letter “Sacra Palaestinae Loca” (17 April 1960), issued by antipope John XXIII to Augustine Sépinski, then Minister General of the Order of Friars Minor, commemorates the 400th anniversary of the stable establishment of the Franciscan seat at the Monastery of Saint Saviour in Jerusalem. It praises the Franciscans’ historical custody of the Holy Places, exhorts renewed generosity among the faithful for the maintenance of these sanctuaries, and confirms norms already given by Leo XIII and Benedict XV for an annual collection in parish churches in favour of the Holy Land. The entire text clothes itself in traditional piety toward the Holy Places, but precisely through its silences and calculated selectivity it functions as a preparatory instrument of the conciliar revolution, instrumentalizing venerable devotions to accustom Catholics to the authority and “pastoral” program of a man and a regime already departing from integral doctrine.

Cardinal Benjamin de Arriba y Castro holding a letter from John XXIII in a traditional episcopal study, symbolizing the usurped authority and spiritual emptiness of the conciliar revolution.

Letters

Quoniam mox (1960.04.05)

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Quoniam mox is a short Latin letter in which John XXIII congratulates Cardinal Benjamin de Arriba y Castro, Archbishop of Tarragona, on the twenty-fifth anniversary of his episcopal consecration. The text politely recalls his supposed fidelity to the “See of Peter,” praises his concern for priestly sanctity and pastoral care for emigrant workers, exhorts him to perseverance, grants him the faculty to impart a blessing with plenary indulgence on a chosen day, and concludes with an “Apostolic Blessing” dated April 5, 1960. In its apparent harmlessness and ceremonial tone, this document perfectly encapsulates the spiritual emptiness and usurped authority of the conciliar revolution’s early phase.

A solemn cleric reading John XXIII's controversial letter blessing modernist Brasília, symbolizing the betrayal of the Kingship of Christ.

Letters

Publicae utilitatis (1960.03.10)

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The document is a Latin letter in which antipope John XXIII appoints Manuel Gonçalves Cerejeira as his legate for the dedication ceremonies of the new capital city of Brazil, Brasília. It wraps the political project of a modern capital in pious language, invoking “Christian civilization” and imploring divine blessing on the city, its rulers, and its future, presenting this civil undertaking as worthy of quasi-sacral consecration by the “Holy See.” In reality, this short text is a paradigmatic specimen of the conciliar revolution’s naturalistic gospel: it blesses a Masonic-style technocratic project, silences the social Kingship of Christ in its integral, confessional sense, and instrumentalizes a pseudo-Catholic “legation” to baptize secular modernity.

Cardinal de Barros Câmara at the Eucharistic Congress in Curitiba, Brazil, 1960. A solemn scene with traditional Catholic iconography and a devout crowd.

Letters

A A A LA Ioannes XXIII epistula Curitybae (1960.03.05)

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In this Latin letter dated 5 March 1960, Ioannes XXIII appoints Cardinal de Barros Câmara as his representative (legate) to the National Eucharistic Congress in Curitiba (Curitybae), Brazil. The text solemnly praises the Eucharistic mystery, exhorts Brazil to fervent devotion to the Blessed Sacrament, and urges that Catholic faith shape private morals, families, schools, public institutions, and laws, grounding everything on Christ as the only foundation.

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