amdg – Page 82 – Antipope John XXIII

A solemn scene in the Apostolic Palace in 1960 depicting John XXIII presiding over a semi-public consistory to announce the canonization of Juan de Ribera.

Sacrum Consistorium of John XXIII (1960.05.30)

amdg / 2025-11-08

On 30 May 1960, in a semi-public consistory in the Apostolic Palace, John XXIII convened the assembled “cardinals” and “bishops” to receive their unanimous opinion on the proposed canonization of “Blessed” Juan de Ribera, Patriarch of Antioch and Archbishop of Valencia. The cited speech presents this act as the fulfillment of the “institute of the Apostolic See,” notes prior discussions in secret and public consistories, recalls the examination of virtues and miracles, and then, after soliciting and hearing the concordant votes, John XXIII declares his intention to inscribe Juan de Ribera among the saints on Trinity Sunday, 12 June 1960, in St Peter’s Basilica with great liturgical solemnity, exhorting prayers that this decision serve the glory of God and the good of the Christian people.

A traditional Catholic bishop establishes the diocese of Sanctae Catharinae in Ontario with solemn reverence.

Apostolic Constitutions

Constitutio “Sanctae Catharinae in Ontario” (1958.11.09)

amdg / 2025-11-08

The cited document is an apostolic constitution in Latin, dated 9 November 1958 and issued under the name of John XXIII, which formally erects the diocesan circumscription of “Sanctae Catharinae in Ontario” by detaching territories from the then archdiocese of Toronto and the diocese of Hamilton. It defines borders, designates St. Catharines as diocesan seat, subordinates the new structure as suffragan to Toronto, regulates the cathedral church, seminary, chapter/consultors, temporal goods, transfer of clergy and acts, and entrusts execution to the apostolic delegate.

A solemn scene depicting the secret consistorial allocution of John XXIII on 28 March 1960 in the Apostolic Palace.

Speeches

Allocutio Ioannis XXIII (1960.03.28): Cardinalatial Engineering for the Conciliar Revolution

amdg / 2025-11-08

On 28 March 1960, in the Apostolic Palace, John XXIII delivered a secret consistorial allocution announcing the creation and publication of new members of the College of Cardinals, praising the Roman Curia, lamenting persecutions (notably recalling Aloysius Stepinac), exalting the recently concluded Roman Synod, and explicitly linking this new wave of cardinals from various continents with the preparation of the Second Vatican Council and the universal mission of the Church. He presents this expansion as a sign of unity, catholicity, and peace, and as an answer to contemporary social and political crises, concluding with the formal creation of several cardinals (including Traglia, Doi, Lefebvre, Alfrink, Santos, Rugambwa, Bacci) and three in pectore.

A solemn scene inside St. Peter's Basilica during the 1960 Roman Diocesan Synod, with Pope John XXIII delivering his closing allocution to cardinals, clergy, and laity.

Speeches

Ioannes XXIII – Romanae Dioecesis Prima Synodus (1960.01.31)

amdg / 2025-11-08

Laudatory address of John XXIII on the closing of the 1960 Roman Diocesan Synod in St Peter’s Basilica, exalting the Synod’s decrees as a “superabundant gift of God,” glorifying the Roman diocesan clergy and laity as proof of the vitality of the post-war Church, presenting the Synod’s eight thematic areas as a model of pastoral renewal, linking this local synod directly to the projected convocation of the Second Vatican Council, and proposing a program of “firm faith, invincible hope, and effusive charity” crowned by popular devotions (Name, Heart and Precious Blood of Christ) and Marian piety, in view of a universal aggiornamento.

A Catholic priest praying devoutly before an open Breviary in a dimly lit church, reflecting the theme of Sacrae Laudis by antipope John XXIII.

Apostolic Exhortations

Sacrae Laudis (1962.01.06): Liturgical Piety Enlisted for Conciliar Revolution

amdg / 2025-11-08

Vatican portal presents the Latin text of the apostolic exhortation “Sacrae Laudis” of antipope John XXIII (January 6, 1962), which solemnly calls the entire clergy “in peace and communion with the Apostolic See” to recite the Divine Office with greater fervour for the “happy outcome” of the Second Vatican Council. John XXIII frames Vatican II as a “new Epiphany” and “new Pentecost,” exhorts priests to unite daily prayers and the Most Holy Sacrifice with this intention, links the Breviary with the marks of the Church (*una, sancta, catholica, apostolica*), and presents the Council as an organic flowering of Tradition aimed at adapting ecclesiastical discipline to “the needs of this age” and attracting separated communities back to unity. In reality this document is a programmatic attempt to conscript authentic Catholic devotion, liturgy, and hierarchical obedience into serving the conciliar subversion of the Church.

A solemn bishop in traditional vestments presents the 1962 encyclical Paenitentiam agere to a gathering of clergy and faithful in a grand cathedral.

Encyclical Letters

Paenitentiam agere (1962.07.01)

amdg / 2025-11-08

The cited document is the Latin text of the encyclical Paenitentiam agere of John XXIII (1 July 1962), issued on the eve of the Second Vatican Council. It exhorts the hierarchy and faithful to prayer, interior and exterior penance, sacramental confession, voluntary mortification, and novenas to the Holy Ghost, so that the upcoming Council may bear “salutary fruits,” strengthen faith and morals, promote unity, and contribute to the expansion and confirmation of the “Kingdom of God.” It amasses biblical references, recalls patristic and Tridentine doctrine on penance, and insists that the whole Church prepare spiritually for the Council. Yet precisely by placing authentic notions of penance at the service of the conciliar project, it instrumentalizes supernatural truths to legitimize an impending revolution, thereby perverting penitential language into a pious varnish for apostasy.

A solemn depiction of antipope John XXIII addressing clerics at the Roman Synod in 1960, highlighting the tension between pious rhetoric and the emerging conciliar revolution.

Speeches

Allocutio Romanae Synodi (1960.01.27)

amdg / 2025-11-08

Vatican portal presents an allocution of antipope John XXIII (27 January 1960) delivered at the third session of the Roman Synod, a programmatic discourse on the priesthood, pastoral ministry in Rome, and the example of the “Good Shepherd,” framed as exhortation to the clergy and praise of “pastoral” service both direct (parochial) and indirect (curial and institutional). It exalts the dignity of the priesthood, honors administrative and institutional roles as true apostolate, invokes St Pius X and St Gregory the Great to legitimize this vision, and links Roman central structures with universal pastoral care in view of the coming council. This text, though clothed in pious language, lays out the embryonic ideology of the conciliar revolution, subtly displacing the sacrificial and dogmatic essence of the priesthood with functionalist pastoralism, bureaucratic activism, and a horizontal vision of the Church.

A somber depiction of the subversion of Christ's Kingship by Pacem in terris, highlighting the naturalistic and anthropocentric vision promoted by antipope John XXIII.

Encyclical Letters

Pacem in terris (1963.04.11)

amdg / 2025-11-08

Pacem in terris, issued in 1963 by antipope John XXIII and promoted by the conciliar Vatican structures, presents itself as a universal charter of peace grounded in human rights, global authority, and international cooperation. It systematically addresses: the so‑called “order” inscribed in human nature; the catalogue of individual rights and duties; the role of public authority; relations among states; disarmament; migration; world organizations (notably the UN); and the participation of all “men of good will.” It explicitly extends its scope beyond Catholics to “all men of good will,” proposing a common ethical and juridical platform for humanity. Beneath pious biblical citations and selective references to Leo XIII, Pius XI, and Pius XII, the document in fact inaugurates a new naturalistic, anthropocentric, and democratized religion of humanity, displacing the Kingship of Christ and the exclusive salvific mission of the Catholic Church with the cult of “universal human dignity,” “rights,” and “world community.”

Traditional Catholic priest in a solemn church setting, holding the Council of Trent, with shadows suggesting modernist threats.

Speeches

Allocutio die XXVI Ianuarii A. D. MCMLX habita in secunda (1960.01.26)

amdg / 2025-11-08

Vatican portal publishes the Latin allocution of John XXIII from 26 January 1960, delivered at the second session of the Roman Synod, in which he exhorts clergy on the “virtues necessary to the dignity of priests,” organized under the rhetorical triad: “head, heart, and tongue.” He appeals to the Council of Trent, recommends study, defends discipline and clerical celibacy, calls for charity and prudence in speech, and frames all this as the ideal of the “true priest of Jesus Christ.” Behind a veneer of traditional vocabulary and citations, the text functions as a carefully calculated exercise: anchoring an already-planned revolution in a sentimental simulacrum of pre‑conciliar Catholicism.

A solemn image depicting the false teachings of antipope John XXIII's encyclical Mater et Magistra.

Encyclical Letters

Mater et Magistra (1961.05.15)

amdg / 2025-11-08

The cited text is the Latin version of the encyclical “Mater et Magistra,” issued on 15 May 1961 by antipope John XXIII and published by the Vatican structures as a social doctrine document updating Leo XIII’s Rerum Novarum and Pius XI’s Quadragesimo Anno. It praises modern “socialization,” expands the role of the State in economic life, promotes global cooperation and development programs, and proposes a pastoral program (“see-judge-act”) to implement a continually “developing” social teaching, presented as perennially relevant and universally binding. The document clothes itself in Thomistic and traditional vocabulary while practically subordinating the supernatural end of man and the public rights of Christ the King to an optimistic, naturalistic, and globalist social project—thus preparing doctrinal, methodological, and psychological ground for the conciliar revolution.

Author name: amdg