amdg – Page 50 – Antipope John XXIII

A somber depiction of John XXIII delivering his secret consistory allocution in 1958 within the Apostolic Palace, surrounded by new cardinals and faithful Catholics. The image captures the gravity and historical significance of the event.

Allocutio Ioannis XXIII (1958.12.15)

amdg / 2025-11-09

On 15 December 1958, John XXIII delivered a secret consistory allocution in the Apostolic Palace: he thanked civil rulers and the world for their congratulations on his election, praised the universal sympathy shown to the “pope” as a sign of the Church’s vitality, lamented persecution of Catholics in Communist China, called for fidelity to the Roman See, condemned illicit episcopal consecrations without “Apostolic mandate,” and announced the creation of 23 new “cardinals” to strengthen the Curia and global governance of the “Church.” In reality, this text is the early programmatic self-unveiling of the conciliar imposture: a sentimental, horizontal, and political manifesto which instrumentalizes genuine sufferings, empties the supernatural Primacy into diplomatic theatrics, and lays institutional foundations for the neo-church of Vatican II and its globalist, paramasonic agenda.

Portrait of Cardinals John XXIII and Cicognani in a traditional Vatican setting, reflecting the tensions of faith and bureaucracy during the Second Vatican Council.

Letters

A A A ES – LA IOANNES PP. XXIII (1963.02.24)

amdg / 2025-11-09

The document is a brief Latin congratulatory letter in which John XXIII, acting as “pope,” flatters and praises Cicognani—then a leading Curia figure and coordinator of public Church affairs and the Second Vatican Council—for his upcoming eightieth birthday. It extols his diligence, loyalty, and merits in diplomatic and curial service, invoking God’s blessings upon him.

A traditional Catholic depiction of John XXIII and Cardinal Efrem Forni in a solemn Vatican study, symbolizing the betrayal of the Church's mission through diplomatic compromise.

Letters

Quamvis religioso (1963.02.09)

amdg / 2025-11-09

This brief Latin letter of John XXIII to Cardinal Efrem Forni, marking five lustra as bishop and ten as priest, is a courtly congratulation: it thanks God for graces, praises Forni’s diplomatic service to the Apostolic See (notably in Ecuador, Belgium, Luxembourg), commends his prudence and constancy, recalls his elevation to the cardinalate, and ends with a blessing and wish for renewed zeal for God’s glory and the good of souls.

Archbishop Tatsuho Doi kneeling in a grand cathedral receiving a letter from John XXIII, symbolizing the conciliar apostasy.

Letters

Quamvis nullum (1963.01.20)

amdg / 2025-11-09

John XXIII’s Latin letter “Quamvis nullum” (20 January 1963) congratulates Tatsuho Doi on the twenty-fifth anniversary of his episcopal consecration as Archbishop of Tokyo, praises his pastoral zeal and the growth of Catholicism in Japan, extols his elevation as the first Japanese “cardinal,” invokes biblical language about grace and divine assistance, encourages the construction of a new principal church, and grants a plenary indulgence linked to his jubilee celebration. Beneath its pious phrasing, this text is a calculated piece of conciliar propaganda, employing traditional formulas to legitimize an illegitimate hierarchy and a naturalistic, statist vision of the “Church” utterly severed from the integral reign of Christ the King and the pre-1958 Magisterium.

St. Anthony of Padua with an incorrupt tongue in a traditional Catholic church setting during the 7th centenary celebration of his relics.

Letters

Franciscalis familia (1963.01.16)

amdg / 2025-11-09

John XXIII’s Latin letter “Franciscalis familia” (16 January 1963) addresses Basil Heiser, Minister General of the Conventual Franciscans, on the 7th centenary of the translation of the relics of St Anthony of Padua. The text praises St Anthony’s holiness, veneration, miracles, the incorrupt tongue, exhorts the Franciscan family to imitate his prayer, preaching, and charity, and links these celebrations with the then-ongoing Second Vatican Council, expressing the hope that, aided by St Anthony’s intercession, the Council will yield abundant fruits for the Church.

A solemn gathering of Catholic bishops and cardinals in a grand Vatican hall during Vatican II, reflecting the theological and ecclesiastical upheaval of the conciliar revolution.

Apostolic Letters

Mirabilis ille (1963.01.06)

amdg / 2025-11-09

The letter “Mirabilis ille” of 6 January 1963, issued by antipope John XXIII to all bishops and “Fathers” of Vatican II, recalls with sentimental pathos the first session of the council, outlines the continuation of its work between sessions, establishes a central commission of “cardinals” to coordinate it, exhorts bishops to maintain spiritual and practical union with Rome, mobilizes clergy and laity in prayer and collaboration for the council, and finally inflates Vatican II into a universal event allegedly directed to the whole human family, including non-Catholics, as an epiphanic sign of grace and unity. In reality, this text is a programmatic self-unmasking of the conciliar sect: a juridical, theological, and spiritual subversion of the Catholic concept of a council, of ecclesiastical authority, and of the unique salvific mission of the Church, employed to enthrone precisely that naturalistic, ecumenical, liberal order condemned by the pre-1958 Magisterium.

Portrait of John XXIII and Joseph Pizzardo in a Roman chapel, symbolizing the spiritual emptiness and institutional corruption of the conciliar regime.

Letters

Quinque celebranti lustra (1962.12.12)

amdg / 2025-11-09

This Latin letter of John XXIII to Joseph Pizzardo, marking twenty-five years of his presence in the “College of Cardinals” and praising his curial and seminary-related labours, is a brief panegyric that congratulates a loyal functionary of the emerging conciliar regime and seals his role as an instrument of its designs — and thus already reveals the spiritual emptiness and institutional corruption of the nascent neo-church it serves.

Pope John XXIII writing a letter to Cardinal André Jullien in a dimly lit Apostolic Palace room with frescoes of saints and popes.

Letters

Octogesimum natalem (1962.10.18)

amdg / 2025-11-09

On October 18, 1962, John XXIII issued a brief Latin letter to Cardinal André Jullien on the occasion of his eightieth birthday. In a few lines, he praises Jullien’s legal expertise, prudence, diligence in the Roman Rota, and personal virtues such as piety, modesty, and affability, and then imparts an Apostolic Blessing, invoking God as the giver of every good and perfect gift. The text is short, apparently harmless, and purely congratulatory — yet precisely in this saccharine banality, issued on the eve of the Second Vatican Council, one sees the **cold substitution of supernatural Catholic mission with a self-referential cult of bureaucratic merit within the conciliar apparatus**.

A solemn portrait of Augustin Bea in a Vatican chapel, surrounded by documents including 'Cum omne', reflecting the doctrinal tensions of the pre-Vatican II era.

Apostolic Letters

Cum omne (1962.07.24)

amdg / 2025-11-09

Dated July 24, 1962, this Latin letter of the usurper John XXIII flatters Augustin Bea on the fiftieth anniversary of his priestly ordination, extols the priesthood in generic terms, and, above all, celebrates Bea’s role as head of the Secretariat for Promoting Christian Unity in preparation for the so‑called Second Vatican Council, granting indulgences linked to his jubilee celebrations. The text is a polished panegyric that cloaks in pious phrases the elevation of one of the chief engineers of doctrinal dilution and ecumenical subversion — a concise specimen of the conciliar revolution presenting apostasy as grace.

St. Teresa of Jesus in prayer before a crucifix in a monastery cell, with Vatican II documents subtly blending into the shadows.

Letters

Causa praeclara (1962.07.16)

amdg / 2025-11-09

The letter attributed to John XXIII (“Ioannes PP. XXIII”) appoints Cardinal Cento as legate to the celebrations in Ávila marking four centuries since St Teresa of Jesus began the Discalced Carmelite reform, praises Teresa’s contemplative and penitential ideal, extols cloistered prayer as eminent apostolate, and links Teresian spirituality to hopes for abundant fruits from the then-upcoming Second Vatican Council. It clothes the conciliar revolution with borrowed Teresian authority, instrumentalizing a great Doctor of the Church as a pious veil for the incipient neo-church.

Author name: amdg