On the eve of his death, Antipope John XXIII addressed a brief radiomessage to the faithful of Germany for Pentecost, exalting the ongoing Vatican II as an “immense work,” placing upon it “the hope of the whole world,” and urging special prayers that the Holy Spirit guide its decisions, words, and initiatives, “recall the distant to unity,” and manifest His presence in proportion to love for “the Church” as embodied in that council. It is a concentrated manifesto of the conciliar revolution: the substitution of the Holy Spirit with a new ecclesial ideology, the transfer of supernatural hope from Christ the King and His unchanging doctrine to a humanly orchestrated assembly, and the quiet canonization of Vatican II as the new Pentecost of a new church.

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The Last Pentecost of John XXIII: Enthroning the Conciliar Revolution

Exalting a Human Council as Salvific Hope of the World

John XXIII declares of Vatican II:

The Second Vatican Ecumenical Council, begun with such promising auspices, is a work of immense importance and a highly significant undertaking: it is therefore right that upon it rests the hope of the whole world, and towards it are directed Our fervent wishes.

This single sentence already unveils the theological derailment.

1. Before 1958, *all* authentic Magisterium teaches that hope—*virtus theologalis spei*—has its formal object in God Himself and, mediately, in the merits of Our Lord Jesus Christ. To ascribe that “the hope of the whole world” should “rest” upon a specific council is to displace the axis of supernatural hope from the Person and Kingship of Christ (cf. Pius XI, *Quas primas*, who insists that peace and order are possible only under the social reign of Christ the King) to an ecclesio-political event. This is not a mere rhetorical flourish; it is a programmatic relocation of trust.

2. The pre-conciliar Popes consistently warn against precisely this naturalistic transfer of expectations:
– Pius IX in the *Syllabus* condemns the errors that make human institutions and progress the horizon of salvation (propositions 3, 4, 56–60).
– St. Pius X in *Pascendi* and *Lamentabili* exposes Modernists for placing their faith in historical development, “religious experience,” and evolving institutions rather than in immutable revealed truth.

3. Thus, when John XXIII proclaims that an ongoing pastoral assembly is the bearer of “the hope of the whole world,” he manifests the Modernist inversion: from *Christus Rex* to *Concilium rex*; from the Cross to the conference hall. The Most Holy Sacrifice disappears from the horizon; the council becomes the sacrament of a new religion.

This exaltation of Vatican II as salvific axis is a direct insult to the unique mediatorship of Christ and the perennial teaching that only the unchanging Catholic faith and the social Kingship of Christ can bring true peace.

The Manipulated Pentecost: A New Spirit for a New Church

Throughout the message the language of Pentecost and the Holy Spirit is systematically annexed to the conciliar project:

Certainly, the success of such a great work requires the full and harmonious collaboration of all the faithful: but one must not forget that the Ecumenical Council is above all the work of the Holy Spirit, who is as the heart of the Church and the perpetual author and giver of her flourishing springtime.

Therefore, under His guidance and protection, the Ecumenical Council will be fruitful and salutary in every desired result.

Here appear the core features of conciliar ideology:

1. Identification of Vatican II with a guaranteed action of the Holy Ghost.
– Authentic councils of the Church are indeed assisted by the Holy Spirit, but only insofar as they define and defend what has already been revealed. They are not, by their mere convocation, “works of the Holy Spirit” in the sense of automatic approbation of every orientation, ambiguity, or novelty.
– St. Pius X in *Lamentabili* condemns the notion that revelation continues, or that dogma evolves by the force of historical consciousness. John XXIII’s rhetoric, however, functions as a blank cheque: whatever emerges from this “springtime” is pre-consecrated as pneumatological.

2. Sentimental mythology of “springtime.”
– The phrase “rifiorente primavera” (“flourishing springtime”) is not Catholic dogmatic language; it is a poetic code for rupture. It insinuates that the bimillennial Church prior to 1962 was winter, stagnation, or incomplete maturation, awaiting the thaw of aggiornamento.
– This contradicts the constant teaching that the Church, as founded by Christ, is already perfect in her constitution and deposit (cf. Vatican I, *Pastor aeternus*; *Syllabus* 19, 21, 54–55). To imply a qualitative new springtime is to insinuate defect in the past and evolution in doctrine.

3. Reduction of Pentecost to ecclesial activism.
– The true Pentecost is the outpouring of the Holy Spirit to confirm the Apostles in the full depositum fidei and empower them to preach unchanging truth to all nations.
– Here Pentecost is repurposed as the emotive backdrop for an institutional reconfiguration: prayers are requested not primarily for conversion of Germany to the integral Catholic faith and rejection of error, but “for the Council,” its “initiatives,” its “decisions,” as if the Spirit’s role were to underwrite predetermined reforms.

This is the inverted pneumatology of the conciliar sect: the Holy Ghost no longer defends the immutable truth against the world, but legitimizes adaptation to the world. Spiritus Sanctus is turned into the mascot of Modernism.

The Falsified Ecclesiology: Loving “the Church” as Loving the Conciliar System

John XXIII cites and applies to his project:

Believe, brethren, the Holy Spirit is possessed in the measure in which one loves the Church (St. Irenaeus, Adv. Haer. 3, 24, 1).

On its face, the sentence is orthodox when read in the sense of St. Irenaeus: *He who cleaves to the one visible Church founded on the Apostles, confessing the same faith, possesses the Spirit; he who departs into heresy and schism does not.* But in the mouth of John XXIII, within this context, the phrase is weaponized to mean: “He who loves Vatican II, who places his hopes in this Council, thereby shows he has the Spirit.”

Let us make explicit the perversion:

1. The object “Chiesa” is left undefined, yet the whole radiomessage equates the Church’s living heart with the conciliar event and its future orientations. Thus, love for the Church becomes indistinguishable from support for the aggiornamento.

2. Pre-1958 Magisterium affirms:
– The Church is a *perfect society* with a determinate doctrine, sacramental order, and juridical structure willed by Christ. She does not refound herself; she does not democratize herself; she does not transform dogma into historical process.
– Pius IX condemns national churches (proposition 37), subordination of doctrine to civil or popular will (19–21), and the suggestion that the Roman Pontiff or councils may “err in defining matters of faith and morals” (23).

3. By strong contrast, Vatican II—prepared, convoked, and shielded by John XXIII—became the matrix of religious liberty, collegiality, ecumenism, and anthropocentric liturgical revolution. To present adherence to this project as the criterion for “possessing the Spirit” is to reverse St. Irenaeus: it is the innovators who are declared spiritual, and those who hold the integral doctrine of the Fathers and pre-1958 Popes are implicitly disqualified.

The citation of St. Irenaeus is thus turned against the very faith he defended: the Spirit is claimed for the architects of mutation, while the guardians of Tradition are cast as resisters of “Pentecost.”

Silence About Sin, Sacrifice, and Sovereignty: The Naturalistic Heart of the Message

Most revealing is what John XXIII does not say.

1. No mention of the need for:
– the state of grace,
– repentance for personal and public sin,
– rejection of heresy and indifferentism rampant in Germany,
– condemnation of Socialism, Communism, Freemasonry—precisely the enemies denounced by Pius IX, Leo XIII, St. Pius X, Pius XI, and Pius XII.

2. No call to:
– Restore the social Kingship of Christ in German public life, as demanded by *Quas primas* and the *Syllabus* (55, 77–80).
– Defend Catholic education and doctrine against laicized, Masonic, and Protestantizing influences, which had devastated German-speaking lands since the Kulturkampf and beyond.

3. No affirmation that:
– The Holy Spirit sanctifies through the authentic sacraments, through the Most Holy Sacrifice, through fidelity to defined dogma.
– The Church’s mission is to convert Germany and all nations to the one true faith, outside of which there is no salvation in the strict sense taught uninterruptedly by the pre-conciliar Magisterium.

Instead, the message:
– Spiritualizes the Council,
– Emotionalizes unity (“recalls the distant” without naming conversion to Catholicism),
– Evades the concrete supernatural conditions of salvation.

Silentium de rebus ultimis (silence on last things) is the mark of Modernism. Where the pre-1958 Church spoke of judgment, hell, penance, and dogma, the conciliar sect speaks of dialogue, initiatives, and processes. This radiomessage is a pristine specimen of that anesthesia: pious words deployed to evacuate the hard edges of the Gospel.

The Linguistic Code: Pious Eloquence as Veil of Rupture

A close reading of the rhetoric discloses the underlying mutation.

Key elements:

– “Immense work,” “highly significant undertaking,” “presaging exultation,” “flourishing springtime,” “fruitful and salutary in every desired result.”
– Scriptural ornaments (Baruch, Psalms, St. Paul) harnessed not to call to faith and penance, but to crown a human program.

This language bears the hallmarks of what St. Pius X condemned:

– In *Pascendi*, Modernists are described as wrapping their novelties in traditional phraseology to smuggle in a new meaning under venerable terms.
– The radiomessage does exactly this:
– “Spirit,” “Church,” “Pentecost,” “unity,” “peace” are retained, but signification is shifted toward:
– horizontal reconciliation,
– institutional optimism,
– global expectations resting on a pastoral council that explicitly refused to issue condemnations or define dogma.

Such rhetoric is not accidental; it is strategic. It anesthetizes the faithful, so that the future demolition—religious liberty against the *Syllabus*, ecumenism against extra Ecclesiam nulla salus, collegiality against papal monarchy, liturgical devastation against the theology of propitiatory sacrifice—can be presented as the gentle flowering of the same “Spirit” invoked here.

This is theological gaslighting in sacral dress: the language of Tradition used as camouflage for its abolition.

Symptom of Systemic Apostasy: Vatican II as the Matrix of the Neo-Church

Seen in historical light, this short message is not an isolated piety but a node in a coherent revolution.

1. John XXIII:
– Illegitimately convoked a pastoral council without doctrinal necessity.
– Systematically excluded clear condemnations of Communism and Modernist errors.
– Elevated “aggiornamento” and “dialogue” as programmatic principles, in defiance of prior anathemas against Liberalism and relativism.

2. Vatican II, under this inspiration:
– Proclaimed “religious liberty” in open contradiction to the constant teaching that error has no rights and that the state must recognize the true religion (condemned propositions 15–16, 77–80 of the *Syllabus*).
– Promoted ecumenism that treats schismatics and heretics not as rebels to be converted, but as “separated brethren” with “elements of sanctification,” thereby dissolving the necessity of formal return.
– Undermined the visible unity of worship and doctrine, opening the way for the New “Mass” of 1969—a minimalist, Protestantized rite functioning as a staged parody of the Unbloody Sacrifice.

3. This Pentecost radiomessage preconsecrates that entire trajectory as “work of the Holy Spirit” and object of “the hope of the whole world.”

Hence its true significance: it is a funeral discourse—not of John XXIII, but of the visible structures of the Catholic Church in Rome as they had existed. With solemn voice and biblical cadences, he hands over the name “Church” to a paramasonic, anthropocentric project—the “Church of the New Advent,” the “conciliar sect”—which will occupy Catholic buildings, plunder Catholic vocabulary, and wage war against Catholic dogma from within.

From the perspective of integral Catholic faith, this is not a benign misjudgment but a manifestation of what St. Pius X called Modernism, “the synthesis of all heresies,” elevated now to governing principle. A true Vicar of Christ, bound by the solemn condemnations of his predecessors, could not have enthroned as the “hope of the world” an assembly destined to contradict those condemnations. Lex credendi cannot mutate without betraying its divine Author.

Germany and the Betrayed Duty of Pastors

The message is directed to Catholics in Germany, a land historically:

– torn by Lutheran revolt,
– ravaged by Rationalism and Liberalism,
– infiltrated by Freemasonry and Social Democracy,
– scarred by National Socialism and then by post-war secularism.

From the standpoint of pre-1958 doctrine, what should a Roman Pontiff say to German faithful at Pentecost?

– Call them back to the Most Holy Sacrifice, frequent confession, the Rosary, Catholic schooling, and the militant defense of the faith.
– Denounce socialism, atheism, and secret societies, as Pius IX and Leo XIII explicitly did.
– Warn against Protestant, Modernist, and existentialist theology perverting their universities and seminaries.
– Preach the necessity of the public reign of Christ over German laws, schools, and culture.
– Demand repudiation of any compromise with denials of the divinity of Christ, of His Resurrection, of the sacramental priesthood—precisely the propositions anathematized in *Lamentabili*.

Instead, John XXIII:

– Offers no doctrinal clarity;
– Offers no condemnation of prevalent errors;
– Reduces them to a support choir for Vatican II: “raise your prayers for the Council,” “invoke the Spirit for its decisions,” “be of one heart” in this enterprise.

This is not pastoral care. It is abdication. Those set as shepherds to guard the flock from wolves are here conscripting the flock to cheer the opening of the sheepfold.

The “clergy” of the conciliar sect thus show themselves—already in this message—not as successors of the Apostles, but as administrators of dissolution.

The Final Benediction: Biblical Words Emptied of Their Catholic Content

The radiomessage closes with St. Paul’s exhortation:

Brethren, rejoice, be perfect… be of one mind, live in peace, and the God of peace and love will be with you… The grace of Our Lord Jesus Christ, and the charity of God, and the sharing of the Holy Spirit be with you all.

But in this context, “unity,” “peace,” “one mind” have been pre-interpreted:

– Unity no longer means unanimity in the defined Catholic faith and separation from heresy;
– Peace no longer means the tranquility of order under the social Kingship of Christ;
– One mind no longer means submission to the unaltered Magisterium of the ages.

They are made to signify:

– consensus around Vatican II,
– acceptance of its coming novelties,
– docility towards a project officially refusing condemnations.

Thus Sacred Scripture is subtly re-coded. This is precisely what St. Pius X warned: the Modernist “adapts” dogma and biblical language to modern needs by emptying their constant content. The form remains; the faith does not.

Conclusion: A Pentecost Without Fire, A Council Without Christ the King

Measured against the unchanging Catholic doctrine prior to 1958:

– The radiomessage glorifies a pastoral council as the locus of world hope, thereby usurping the role of Our Lord Jesus Christ and His immutable Gospel.
– It instrumentalizes the Holy Spirit as guarantor of an imminent “springtime” that in fact unleashed religious liberty, false ecumenism, liturgical desecration, and doctrinal relativism—each condemned in advance by the authentic Magisterium.
– It appropriates patristic authority and biblical verses to sanctify a revolution aimed at neutralizing precisely the dogmas, anathemas, and hierarchical clarity that the Fathers and Popes defended with their blood and their pens.
– It is marked by a grave and telling silence regarding sin, judgment, penance, the state of grace, and the Kingship of Christ over nations—silence which, in so concise a message, is itself an indictment.

From the perspective of the integral Catholic faith, this final Pentecost message of John XXIII stands as a programmatic text of the conciliar sect: gentle in tone, devout in vocabulary, and utterly corrosive in implication. It does not feed the faithful with truth; it conditions them to accept a new religion enthroned in the name of the Holy Spirit.

Non est Deus irridetur (“God is not mocked”). That which is sown in ambiguity, naturalism, and disobedience to prior solemn teaching bears fruit in apostasy. The seeds are audible here; the poisoned harvest has covered the earth since.

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Source:
Radiomessaggio ai fedeli della Germania nella Solennità di Pentecoste (3 giugno 1963)   (vatican.va)
Date: 11.11.2025