This brief Latin letter of John XXIII to Cardinal Giuseppe Pizzardo praises the initiative of the Pontifical Roman Theological Academy to commemorate the nineteen centuries since Saint Paul sent the Epistle to the Romans, extols Romans as privileged recipients of this “treasure,” invites deeper theological study of Romans, and encourages moral fruits summed up in humility and charity, concluding with a so‑called Apostolic Blessing.
This Latin letter of 23 December 1958, issued by John XXIII to Cardinal Frings, Cardinal Wendel, Cardinal Döpfner, and the German episcopate, formally responds to their collective letter to Pius XII. It praises German Catholic virtues, recalls concordats, expresses paternal concern for Catholics under communist domination and for refugees, extols obedience to the “Roman Pontiff,” and exhorts bishops to fidelity amidst trials while invoking Christmas peace and Christ’s Nativity.
The document issued by antipope John XXIII under the title “Fidei Propagandae” grants the Pontifical Athenaeum Urbanianum the status and honor of a “Pontifical Urban University,” praising its historic role in forming clergy for the so‑called propagation of the faith, especially in mission territories, and aligning its academic statutes with the pre-conciliar norms of Pius XI’s Deus scientiarum Dominus, all framed as a preparation and ornament for the imminent Vatican II. In reality, this text is a programmatic inscription of missionary formation into the emerging conciliar sect: a bureaucratic rebranding that subordinates authentic apostolic mission to the coming revolution of Vatican II and its dismantling of the Kingship of Christ.
Templorum Decus is a Motu Proprio of antipope John XXIII (1962-09-11) establishing so-called “honorary canons” in the three principal Roman basilicas (Lateran, St. Peter’s, St. Mary Major), granting them seats in choir and external insignia, to “enhance” the splendour of worship and to distinguish certain clergy for merit, especially in view of the imminent Vatican II assembly. Beneath its ornate Latin and appeals to “divine worship,” this text is a cold administrative maneuver: a liturgical ornament wrapped around the nucleus of the conciliar revolution, instrumentalizing the basilicas and their capitular structures to crown the coming apostasy with a semblance of traditional magnificence.
The document “Summi Pontificis electio,” issued by John XXIII on 5 September 1962, purports to modify and supplement the norms established by Pius XII’s apostolic constitution “Vacantis Apostolicae Sedis” (1945) concerning procedures during a papal interregnum and the election of a Roman Pontiff: it reiterates secrecy obligations, regulates images and recordings of a deceased pontiff, details funeral and burial discipline, clarifies the powers of the Camerlengo, refines conclave logistics, the role and oath of conclavists and officials, and confirms the two-thirds requirement for a valid election while adding bureaucratic provisions on documentation and communication control.
In reality, this text is a juridical mask: it preserves external ceremonial while preparing the apparatus by which a usurping, modernist structure secures and hides its own succession, weaponizing secrecy and legalism to enthrone an authority that no longer serves Christ the King but the conciliar revolution.
Ioannes Roncalli, known as John XXIII, in this motu proprio “Appropinquante Concilio” of 6 August 1962, lays down the juridical and procedural norms for the forthcoming Second Vatican Council: he exults over the “admirable spectacle” of a worldwide episcopate gathering around him, invokes an undefined hope of “fruits” for the Church and the world, and then promulgates a meticulously bureaucratic “Ordo” regulating participants, commissions, observers, voting procedures, secrecy, languages, dress, and ceremonies. The entire text enthrones a humanly fabricated council-assembly around a modernist usurper as the operative center of doctrine, discipline, and “renewal,” while studiously omitting any clear affirmation of the immutable, exclusive sovereignty of Christ the King, the necessity of condemning errors, and the obligation to defend the faith against the very principles this council was convened to embrace; this is not preparation for a Catholic council, but the constitutional charter of a conciliar revolution.
The text issued under the name of John XXIII as Motu Proprio “Cum gravissima” (15 April 1962) declares that, given the “most serious” duties of the College of Cardinals, all members of this body—already styled as the “Senate of the Roman Pontiff” and principal counsellors in governing the Church—are henceforth to be elevated to episcopal dignity, so that every Cardinal (with narrow technical exceptions) becomes a bishop and Cardinal Deacons are empowered to pontificate in their titular churches. In sober juridical Latin, the document presents this as a fitting completion of previous adjustments to the College’s composition and rights, all purportedly to enhance its spiritual character and service to the Holy See.
The Motu Proprio of John XXIII dated 11 April 1962 on the governance of the suburbicarian dioceses formally restructures the relationship between the suburbicarian sees, their Cardinal-Bishops, and the local ordinaries: it deprives the Cardinals of ordinary jurisdiction over these dioceses, reserves their role to an honorary “episcopal order with suburbicarian title,” and entrusts real jurisdiction to residential bishops appointed directly by the Roman Pontiff, integrating these dioceses into a conference structure aligned with Rome. Behind solemn references to tradition, martyrs, and the historical dignity of the suburbicarian churches, the document consolidates power in the hands of the conciliar project and reduces sacred offices to functional instruments of a new ecclesiastical regime.
The motu proprio “Ad Suburbicarias Dioeceses” of John XXIII suppresses the canonical right of option for the suburbicarian dioceses (CIC 1917, can. 236 §3), centralizing in his own hands (and those of his successors) the free nomination of Cardinal-Bishops to these historic sees, under the pretext of changed pastoral circumstances and demographic growth in the territories surrounding Rome. In one short page, it encapsulates juridical voluntarism, liturgical-pastoral pretexts, and a quiet demolition of ecclesial symbolism, revealing a mentality not of guardianship but of managerial occupation of what belongs to the Church of all ages.
The document under review is a Latin apostolic letter in which John XXIII, invoking alleged “apostolic” authority, proclaims the Blessed Virgin Mary under the title “de Izamal” as the principal heavenly patroness of the Archdiocese of Yucatán. He recalls prior authorization (under Pius XII) of a golden crown for the image, cites the approaching fourth centenary of the erection of the local diocese and a national Marian year in Mexico, and, on the petition of the local hierarchy and the recommendation of the papal delegate, decrees for this Marian title the liturgical honors accorded to a principal patron. The entire text is a juridical act of patronal proclamation, enveloped in solemn formulas of perpetuity and binding force.
This apparently pious proclamation, issued by the architect of the conciliar revolution, is in reality a calculated misuse of Marian devotion to consolidate the authority of a usurping structure and to prepare souls for the anti-doctrinal inversion that would follow.
