The radiophonic message of Ioannes XXIII on 31 October 1962, addressed to the inauguration of the Holy See pavilion at the New York World’s Fair, is a brief congratulatory note. It praises the “most happy event” of the exposition, lauds human genius and labor for the progress of “civilization,” rejoices that peoples are bound by closer ties toward the “common good,” and expresses confidence that admirable technical advances will contribute to “spiritual progress,” wherein alone secure peace and true prosperity rest. It presents the participation of the so‑called Apostolic See as ordered to this aim, ending with a generic invocation of divine help.

---

Pontifical Applause for the Temple of Secular Progress

From the perspective of integral Catholic faith, this text is not anodyne; it is a concise programmatic manifesto of the conciliar revolution. In a few lines Ioannes XXIII abandons the doctrine of the social Kingship of Christ, substitutes naturalistic “progress” and internationalist solidarity for the supernatural end of man, and recasts the visibility of the Holy See as an ornament and chaplaincy of the emerging global, technocratic, paramasonic order. What appears as a pious greeting is in truth a benediction of the religion of man.

Factual Level: From Apostolic Witness to Exhibition Pavilion

Ioannes XXIII situates himself “present in spirit” at the inauguration of works for an exposition “of all nations” in New York, specifically the construction of a building destined for the “Apostolic See.” He:

– Extols this as a “faustissimum eventum” (most fortunate event).
– States that the exposition will “openly bear witness” to what human ingenuity and labor can achieve for the progress of “civilization.”
– Affirms that it will help peoples bind themselves with closer ties and “conspire” in friendly fashion toward the “common good.”
– Expresses confidence that technical achievements will “effectively conduce” to spiritual progress, “in which alone secure peace and true prosperity are founded.”
– Presents the participation of the Apostolic See in the exposition as directly ordered to this purpose.
– Ends with a brief prayer for divine assistance.

At the factual level, several decisive points emerge:

1. The Holy See is officially aligning its public, symbolic presence with a global exposition marked by:
– Religious indifferentism (pavilions of nations and creeds presented on a purely horizontal plane).
– Faith in technology, industry, and human progress as quasi-salvific.
– A Masonic, humanist narrative of universal brotherhood without the submission of nations to Christ the King.

2. The message offers no reminder that:
– The Catholic Church is the one true Church, outside of which there is no salvation.
– Civil society and nations must recognize and publicly honor Christ’s Kingship (Pius XI, Quas primas).
– “Progress” severed from the reign of Christ becomes a vehicle of apostasy and tyranny (Pius IX, Syllabus of Errors, esp. 3, 39–41, 55, 77–80).
– Technological power in the hands of those who reject divine law is a scourge, not a blessing.

The “Apostolic See pavilion” is not presented as a missionary bastion proclaiming the necessity of conversion and submission to Christ, but as a dignified participant and partner in a pluralistic spectacle. The Apostolic identity is dissolved into cultural representation. The supposed Vicar of Christ becomes master of ceremonies for a sacralized world fair.

Linguistic Level: The Pious Dialect of Naturalism

The vocabulary of this message is short but decisive. Every word is chosen to express the ethos condemned by the pre‑1958 Magisterium:

– “civilis cultus progressus” – “progress of civilization”: treated as self-evidently positive, without subordination to the true religion. This is the very formula of liberal naturalism anathematized by Pius IX, which makes human reason and social development the measure of good (Syllabus 3, 56–60).
– “arctioribus vinculis devinciantur… ad commune bonum conspirent” – peoples bound with tighter bonds that they may “conspire” toward the “common good”: but “common good” is left in purely natural terms, emptied of its formal cause: the glory of God and the social kingship of Christ. This is the language of the United Nations and Masonic humanitarianism, not of Trent or Quas primas.
– “admiranda technicarum artium incrementa… ad hominum spiritualem profectum efficaciter conducant” – admirable growth of technical arts will effectively contribute to “spiritual progress”: this synthetically expresses the modernist confusion between spiritual life and immanent human development condemned by St. Pius X in Pascendi and Lamentabili sane exitu (e.g., the propositions reducing revelation and faith to evolving religious consciousness).
– “faustissimum eventum,” “prosperum exitum,” “feliciter expleantur” – a rhetoric of optimism that never introduces the Cross, repentance, or submission to Christ’s law; it is the sentimental preface to the conciliar cult of “signs of the times.”

Most revealing is the coupling of “technical progress” with “spiritual progress” without any doctrinal condition. This is not accidental; it is the lexicon of the new religion: homo technicus as both priest and beneficiary of a universal cult of progress. The message’s pious closing invocation cannot conceal the fact that its core is pure naturalism.

Theological Level: Betrayal of Christ’s Kingship and the Mission of the Church

Measured by the integral Catholic doctrine as taught consistently up to Pius XII, the message stands under a threefold indictment.

1. Silence on the True End of Man and Society

Catholic teaching is unequivocal:

– The final end of man is the vision of God; therefore, the true common good is ordered essentially to the supernatural end.
– Civil rulers and nations are bound to acknowledge and worship Christ and to recognize His Church (Pius XI, Quas primas; Pius IX, Syllabus 55, 77).
– Peace is possible only under the reign of Christ the King: “Peace is only possible in the kingdom of Christ” (Pius XI, Quas primas).

Ioannes XXIII speaks of:

– “secure peace” and “true prosperity” as rooted in “spiritual progress” arising from technological development and international cooperation at a world expo.

He does not say:

– That this “spiritual progress” is impossible without adherence to the Catholic faith and repudiation of errors.
– That the very form of such expositions, which place the true religion on the same plane as false religions and godless ideologies, is intrinsically contrary to divine law (cf. Syllabus 15–18, 77–80).
– That nations sin gravely when they refuse to recognize Christ’s social rights.
– That any “unity” not grounded in the one Church is counterfeit.

The omission is itself doctrinal. By refusing to name Christ’s Kingship and the unique salvific mission of the Church in precisely the context where religious indifferentism and secularism are institutionalized, the message implicitly accepts that the Holy See should function as a spiritual ornament of a neutral, pluralist order. This contradicts the perennial teaching that the Church must condemn and resist such an order, not sanctify it.

2. Confusion of Natural Progress with Supernatural Life

The core proposition appears thus: advancements in technology, showcased at a global exposition, will – and should – lead to “spiritual progress,” foundation of peace and prosperity, and the Holy See participates to foster this connection.

But:

– The Magisterium has always warned that technical power without conversion deepens sin and social disaster. Leo XIII, Pius X, Pius XI, and Pius XII constantly insisted that:
– Science and industry are good only when subordinated to Christ’s law.
– Secularization, liberalism, and Masonic influence turn “progress” into an instrument of apostasy and persecution.

St. Pius X specifically condemns the modernist reduction of grace and supernatural life to an immanent “experience” evolving with human culture (Pascendi, Lamentabili 20–26, 57–65). The message of Ioannes XXIII is permeated with that very error: the suggestion that technical and social evolution almost automatically generate a higher “spiritual” plane.

There is no mention of:

– Sanctifying grace.
– The state of grace as the condition for true spiritual life.
– The Sacraments, the Most Holy Sacrifice, or the necessity of penance.
– The Last Judgment, hell, or the danger of damnation for apostate nations.

This silence about the supernatural order, Sacraments, and judgment, in a context saturated with praise of human achievement, is the gravest accusation: it is practical naturalism. It tacitly replaces the Cross with the exhibition pavilion.

3. Apostolic Sedes as Servant of the New World Order

The message explicitly states:

“Hoc sibi proposuit Apostolica Sedes, quae Expositioni isti libentissime interesse voluit” – “This is what the Apostolic See has proposed to itself, which has very gladly wished to be present at this Exposition.”

What is “this”? That technological progress, as celebrated at the World’s Fair, may lead to spiritual progress, peace, and prosperity, through tighter bonds among nations.

Thus the supposed Apostolic See declares as its intention:

– To integrate itself into the globalist narrative of peaceful, technological, pluralist progress.
– To collaborate symbolically in a setting where false religions and secular ideologies stand alongside the true religion as equal “exhibitors.”

This is directly contrary to:

– The condemnation of religious indifferentism and of equal juridical standing for false worship (Pius IX, Syllabus 15–18, 77–79).
– The duty of the Church to reject a “separation” that relegates her to the private or merely cultural sphere (Syllabus 55).
– The insistence of Pius XI in Quas primas that ignoring Christ’s Kingship is the root of war and disorder, and that public institutions must recognize Him.

By identifying its own objective with the aims of a paramasonic world exposition, the conciliar leadership manifests itself as a different religion. The Apostolic See is instrumentalized, turned into an ideological “partner” in the cult of man. This is not a mere prudential error; it is the manifestation of another church.

Symptomatic Level: Prototype of the Conciliar Religion of Man

This brief 1962 message is a concentrated germ of the later, overt doctrines of the conciliar sect:

– The exaltation of the “human person,” technological development, and international organizations as privileged places of grace.
– The refusal to proclaim the exclusive rights of the true Church in diplomatic and symbolic acts.
– The embrace of “dialogue,” “cooperation,” and “common good” language, emptied of its supernatural anchor, as the new missionary method.
– The rebranding of the Holy See as “moral authority” within a pluralistic concert of nations, not as the divinely constituted teacher commanding all to obey Christ.

From Ioannes XXIII’s benediction of the World’s Fair pavilion, one passes seamlessly to:

– The cult of the United Nations.
– The acceptance of religious liberty in the condemned sense.
– The idolatrous assemblies of Assisi and similar spectacles.
– The “World Youth Day” exhibitions of a horizontal, anthropocentric “faith.”

The message is thus prophetic, but not of the Gospel; it is prophetic of the abominatio desolationis (abomination of desolation) occupying sacred places. Where the pre‑1958 Papacy condemned the Masonic systems undermining the Church (Pius IX’s explicit linkage of masonic sects with the “synagogue of Satan”), Ioannes XXIII’s rhetoric aligns the “Apostolic See” with their humanitarian liturgies.

The Inversion of Quas Primas: From Christ the King to Curator of Civilisation

Pius XI solemnly taught:

– That the miseries of the world proceed from the exclusion of Christ and His law from private and public life.
– That there is no hope of lasting peace until states recognize Christ’s reign.
– That the Church demands full freedom and independence from secular authority in preaching, governing, and sanctifying.
– That the celebration of Christ the King is meant precisely to condemn public apostasy and recall rulers to their duty.

In Quas primas, Christ is presented as:

– Lawgiver.
– Judge of nations.
– Universal King whose rights bind states, laws, education, customs.

In the 31 October 1962 message:

– Christ is not named.
– His Kingship is not invoked.
– The specific rights and claims of the Church over nations are not mentioned.
– Instead, a worldly “exposition of all nations” is praised as witnessing to human genius and as a means to “unity” and “peace.”

This is not a mere omission; it is an inversion. The very sphere in which Pius XI demands the affirmation of Christ’s social Kingship (international gatherings, public institutions) becomes, in Ioannes XXIII’s hands, the sphere in which the Holy See learns to speak a neutral, “religiously modest” language, compatible with all beliefs.

Thus the paramasonic structure publicly renounces the duty to demand publica professio (public profession) of Christ and His law; it confines itself to benevolent good wishes for “progress,” i.e., for the continued enthronement of man in Christ’s place.

Exposure of the Core Errors: Naturalism, Indifferentism, and Humanitarianism

Summarizing the doctrinal bankruptcy manifested in this message:

– Naturalism: Peace and prosperity are tied to technological and civil progress and “spiritual progress” in an undefined, immanent sense, not explicitly to conversion, grace, or subjection to Christ.
– Indifferentism: In a context of multi-national, multi-religious exhibitionism, there is no assertion of the uniqueness of the Catholic Church nor condemnation of errors, contrary to Syllabus 15–18.
– Humanitarianism: The emphasis is on peoples uniting for a horizontal “common good,” echoing condemned liberal and Masonic slogans, not on their submission to divine law.
– Functionalism of the Holy See: The so-called Apostolic See is portrayed as a collaborator in secular projects, rather than as the divinely instituted authority to judge, condemn, and convert nations.

All these elements are irreconcilable with the unchanging doctrine as codified by the solemn and ordinary Magisterium before 1958. Lex credendi statuit lex orandi et loquendi (the law of belief establishes the law of praying and speaking): a pontifical voice that systematically refuses to confess the integral truth in crucial public acts reveals not a tactical choice, but a different faith.

Conclusion: The Pavilion as a Monument of Apostasy

In light of pre‑1958 Catholic doctrine, this radiophonic message is not an innocent historical curiosity. It is a symbolic act of complicity. It blesses:

– A pluralistic, naturalistic conception of “peace” and “unity.”
– The sacralization of technological “progress.”
– The reduction of the Church to an exhibitor among exhibitors.

The silence on Christ’s exclusive Kingship, on the necessity of the Catholic faith, on the reality of judgment and hell for apostate societies, is not an oversight; it is the foundation of the conciliar sect’s religion of man.

Where Pius XI proclaims, “Only in the Kingdom of Christ is there any hope of lasting peace,” Ioannes XXIII implicitly proclaims: “In the World’s Fair of Nations, adorned by an Apostolic pavilion, lies the path to peace.” Between these two sentences yawns an unbridgeable chasm—not of style, but of faith.

---

Source:
Nuntius radiophonicus a Summo Pontifice missus, cum Neo-Eboraci opera Expositionis ex omnibus nationibus inchoarentur, Apostolicae Sedis aedificio destinata, d. 31 m. Octobris a. 1962, Ioannes PP. XXI…   (vatican.va)
Date: 11.11.2025