On October 29, 1958, shortly after the death of Pius XII, Angelo Roncalli as “John XXIII” delivered from the Sistine Chapel a solemn radio message to the “entire Catholic world.” He presents himself as unexpectedly burdened by the papal office, extends paternal greetings and blessings to the “Sacred College,” bishops, clergy, religious, laity, with particular sympathy for persecuted Catholics, calls civil rulers to peace and disarmament, and appeals to separated Eastern Christians and other non-Catholics to return to unity under the Roman See. The text culminates in a discourse on peace as ordered concord, invoking Augustine and classical authors, and concludes with a Urbi et Orbi-style benediction.

---

This apparently pious allocution is in reality the soft manifesto of a new religion: a sentimental, naturalistic humanitarianism preparing the conciliar revolution and eclipsing the Kingship of Christ by the cult of man.

The Conciliar Soft Coup in the Sistine Chapel

From Roman Pontificate to Humanitarian Presidency

At the very outset, the usurper cloaks his self-presentation in conventional humility and supernatural vocabulary:

English: “At this anxious hour, when the very heavy burden of the Supreme Pontificate… has been laid upon Us by the mysterious design of the most provident God…”
Latin: Hac trepida hora, cum gravissimum Summi Pontificatus onus… Nobis arcano Providentissimi Dei consilio impositum sit…

He strives to inscribe his accession into the continuity of the Papacy and the supernatural order. Yet, when measured by the unchanging doctrine that a manifest heretic cannot be Pope, his claim collapses. As taught unanimously by pre-1958 theologians and canonists:

– *Manifest heresy ipso facto cuts a man off from the Church.* St. Robert Bellarmine: a manifestly heretical “pope” is no pope at all; he ceases to be head because he ceases to be a member. This doctrine is echoed by Wernz-Vidal and the classical canonists.
– 1917 CIC, can. 188.4: public defection from the faith causes office to be lost automatically, “by the fact itself and without any declaration.”

Roncalli’s later deeds and doctrines—the convocation of the Second Vatican Council based on Modernist presuppositions, his ecumenical and religious liberty orientation condemned by the Syllabus, his rehabilitation of previously censured tendencies—reveal that in the very moment of this allocution we are not dealing with a Catholic Pontiff inaugurating a reign of Christ, but with the first public act of a paramasonic “Church of the New Advent” reengineering Catholic language from within.

Already here the essential strategy appears:

– Preserve the external shell of papal rhetoric.
– Carefully omit the sharp edges of the integral faith.
– Introduce the lexicon of “human rights,” “modern civilization,” “universal peace” as co-equal or superior reference points to the rights of God and the social Kingship of Christ.

This is not an innocent stylistic nuance. It is the embryonic form of the conciliar apostasy.

Sentimental Universality without the Sovereignty of Truth

The allocution generously distributes paternal embraces:

– to the “Sacred College” (including many formed in compromised milieus),
– to bishops “throughout the world,”
– to missionaries and religious,
– to “Catholic Action,”
– to all “sons in Christ,” especially suffering and poor,
– to persecuted Catholics under totalitarian regimes,
– to Eastern Christians and all separated brethren.

On the surface, this might appear as supernatural charity. Yet under integral Catholic scrutiny several grave defects emerge.

1. Silence on the non-negotiable necessity of the true faith

Nowhere does Roncalli clearly restate:

– that outside the Catholic Church there is no salvation (*extra Ecclesiam nulla salus*) in the perennial sense;
– that schismatics and heretics are objectively outside the one Ark and must submit to the Roman Pontiff and the integral faith, or perish.

Instead, he extends an almost egalitarian emotional solidarity, especially to “all who are united with Us in Christ,” in language that blurs the lines between the true Church and sects. This anticipates the false ecumenism condemned by Pius IX in the Syllabus (propositions 15–18) and exposed by Pius XI in *Mortalium Animos*, where he rejects interconfessional fraternities as betrayal of the unique Church of Christ.

2. Replacement of dogmatic clarity with affective inclusivity

The message is saturated with affective vocabulary: “dearest sons,” “paternal benevolence,” “affection,” “open arms.” What is missing is the trumpet note of *non possumus* toward error and revolution.

Integral papal language—from Gregory XVI’s *Mirari Vos*, Pius IX’s *Quanta Cura* and Syllabus, Leo XIII’s social encyclicals, St. Pius X’s *Pascendi*—speaks with crystalline sharpness: condemn, anathematize, warn, command, bind.

Roncalli’s rhetoric, by contrast, caresses where doctrine demands judgment. This tectonic linguistic shift signals the real project: to mutate the Papacy from a divinely instituted monarchy with juridical authority into a sentimental moderator of “the entire human family.”

Human Dignity and “Rights” against the Social Kingship of Christ

A crucial passage concerns persecuted Catholics in regimes hostile to the Church. Roncalli claims to share their sufferings and then adds:

English: “…inhuman persecutions… are absolutely contrary not only to the sincere peace and prosperity of those peoples, but also to the civil culture of our age and to human rights long since acquired.”
Latin: …quae non modo sincerae populorum illorum paci prosperitatique, sed civili etiam nostrae huius aetatis cultui humanisque iam diu acquisitis iuribus omnino repugnant.

Here the mask drops.

– The criterion invoked is “civil culture” and “acquired human rights,” not first and principally the violated rights of Christ and His Church.
– The order is subtly inverted: persecutions are denounced because they offend modern civilization and human rights.

Pre-1958 Catholic doctrine teaches the opposite hierarchy:

– Pius XI in *Quas Primas* (1925) proclaims that the fundamental cause of social evils is precisely the exclusion of Christ and His law from public life; true peace is found only in the Kingdom of Christ, which must govern individuals, families, and states.
– Pius IX’s Syllabus (prop. 39, 55, 77–80) condemns:
– the state as source of all rights;
– separation of Church and state;
– religious indifferentism and liberal freedoms that enthrone human whim above divine revelation;
– the claim that the Papacy should reconcile with liberal modern civilization.

Instead of reaffirming that persecuting regimes sin against the divine constitution of the Church—thereby null and void in their laws against her—Roncalli speaks the language of Masonic declarations and UN-style rhetoric. This is not an accident; it is the early articulation of the cult of man that will explode in the conciliar sect.

Lex orandi, lex credendi (“the law of prayer is the law of belief”): when the “papal” magisterial voice prefers “human rights” to the rights of Christ the King, a new faith is being codified.

Ecumenical Ambiguities: Invitation without Conversion

Roncalli turns to Eastern Christians and all separated communities:

English: “We open most lovingly Our soul and extend open arms to all those also who are separated from this Apostolic See… We await their coming into the house of the common Father… Let them come, willingly and gladly; and may this happen as soon as possible, with the help of divine grace.”
Latin: …ad eos omnes etiam, qui ab Apostolica hac Sede seiuncti sunt… amantissimum pandimus animum Nostrum, apertasque protendimus ulnas. Eorum adventum in communis Patris domum praestolantes… Adveniant igitur, precamur, volentes libentesque omnes…

Superficially the language of “return” is maintained. However:

– No explicit call to abjure errors, reject schism, and profess the integral Catholic faith.
– No reminder that unity is impossible without submission to the Roman Pontiff as defined by Vatican I’s *Pastor Aeternus*.
– No mention that false sacraments and heretical doctrines must be renounced.

The tone is deliberately irenic, relational, psychological. It treats separation more as a family misunderstanding than as objective rebellion against divine authority.

This is precisely the mental climate that enabled the post-1958 ecumenism condemned by Pius XI: an approach that obscures the necessity of conversion. It is the prelude to the scandalous later recognition of heretical and schismatic bodies as “sister churches,” an idea utterly foreign to the integral Magisterium.

Naturalistic Concept of Peace: Burying the Cross under Concord

The second half of the message addresses rulers and nations with a long exhortation to peace:

– He laments armaments and calls for using resources for social prosperity, especially for the poor.
– He invokes “peace, justice, tranquility, concord,” citing Augustine: pax est tranquillitas ordinis (“peace is the tranquillity of order”), and even Cicero: “Peace is tranquil liberty.”

Then he solemnly recalls the angelic hymn:

English: “‘Glory to God in the highest; and on earth peace to men of good will.’ True peace is not given to citizens, peoples, nations, unless it is first given to their souls.”
Latin: …« Gloria in altissimis Deo, et in terra pax hominibus bonae voluntatis ». Non datur enim sincera pax civibus, populis, gentibus, nisi prius eorum animis impertiatur.

Here two movements must be distinguished:

1. Positive: echoing immutable truth

– He affirms that external peace requires internal order and that religion is necessary for peace. This corresponds to the doctrine of Leo XIII and Pius XI: no true peace without submission to God.

2. Subversive: what he does not say and what he adds

– He does not explicitly assert that peace is founded on the social recognition of the Kingship of Christ and the juridical rights of the Church.
– He does not remind rulers of the duty to profess the Catholic faith as the only true religion, condemned to deny in Syllabus 77.
– He introduces a generic appeal to “one holy religion of God” as if it were a vague theism, rather than the specific Catholic religion defined dogmatically.

Most revealing is his warning to those “who reject the name of God” and “trample upon His sacred rights.” Yet even here:

– He uses mild admonition, devoid of concrete anathema against the systems condemned repeatedly by pre-1958 Popes: socialism, communism, liberal secularism, secret societies.
– He avoids mention of Freemasonry and the “synagogue of Satan” denounced by Pius IX and Leo XIII as the architect of the global war on the Church.

The speech thus performs a dangerous reduction:

– Peace is framed predominantly as juridical and psychological concord among peoples, supported by generic religiosity and “good will,” instead of as the fruit of public subjection to Christ the King and obedience to the true Church.
– It prepares the later conciliar deceit in which “peace,” “dialogue,” and “human fraternity” become autonomous idols, capable of being invoked together with heretics, infidels, and atheists on a common platform—a direct inversion of the Gospel, where Christ explicitly states He came not to bring such a false peace, but a sword against error.

Linguistic Symptoms of Doctrinal Mutation

On the linguistic level, the allocution is a paradigm of the new conciliar idiom. Several features are noteworthy:

1. Inflated affect, diminished dogma

– Repetitive “amatores,” “dilectissimi,” “amantissime,” “paterna benevolentia,” etc.
– Very sparse use of sharply defined doctrinal terms (heresy, error, condemnation, obligation, submission).

This sugarcoating anesthetizes resistance to doctrinal change. It replaces the juridical clarity of the Catholic magisterium with a therapeutic discourse.

2. Horizontal emphasis

– Long development on “Nations,” “peoples,” “civilization,” “human rights,” “prosperity,” “all classes of citizens,” etc.
– Minimal stress on the Four Last Things (death, judgment, heaven, hell), on the necessity of living and dying in the state of grace, on the horror of mortal sin.

The greatest accusation against a so-called pontifical message is silence on the supernatural end of man. A true Pope, especially at his accession, would thunder with St. Pius X against Modernism, call to penance, condemn the world’s apostasy, and recall that peace without conversion is illusion.

Roncalli’s silence is eloquent. The absence of eschatological urgency, the missing insistence on sacramental life as the unique conduit of grace, is itself an indictment: *tacendo docet*—he teaches by what he refuses to say.

3. Eclectic authorities

– He juxtaposes Sacred Scripture and Fathers with Cicero on peace.
– This stylistic choice is not per se blameworthy, as classic references were used before; but in this context, it subtly signals that natural philosophy and “human culture” have quasi-equal standing with supernatural revelation in elaborating social doctrine.

This anticipates the conciliar sect’s syncretistic methodology: the “signs of the times,” human experience, and secular values become co-sources of “magisterial” teaching, precisely what *Lamentabili sane exitu* and *Pascendi* anathematized.

Systemic Fruits: The Conciliar Revolution Germinating

This 1958 message must be read symptomatically, in continuity with what followed under Roncalli and the subsequent line of usurpers up to Leo XIV:

– Convocation of a council explicitly aiming to “update” (aggiornare) the Church to modernity—a program directly condemned by St. Pius X who identified Modernism as “the synthesis of all heresies.”
– Progressive displacement of the doctrine of the Social Kingship of Christ by the “religious freedom” idol, culminating in the denial that the state owes public worship to the true God and submission to the Catholic Church—a frontal attack on *Quas Primas* and the Syllabus.
– False ecumenism: treating heretical and schismatic communities as partial realizations of the Church of Christ, contradicting the dogma of the Catholic Church as the one ark of salvation.
– Cult of human dignity divorced from the state of grace; praise of “modern civilization” and “rights” without subordinating them to the law of God.

All of this is already encoded in nuce in this allocution:

– The appeal to “civilization” and “human rights” as decisive norms.
– The soft emotional approach to “separated brethren” without doctrinal exigency.
– The horizontal, socio-political preoccupation overshadowing the proclamation of Christ’s absolute sovereignty and the urgency of conversion.

Abusus non tollit usum (“abuse does not take away proper use”): peace appeals and compassion are good in themselves. But when they are torn from doctrinal foundations and wielded against the rights of Christ the King, they become instruments of subversion.

A Contrast with the Integral Magisterium on Peace and Authority

To unmask the spiritual bankruptcy of Roncalli’s discourse, contrast it with the pre-1958 Magisterium he pretends to continue.

1. Pius XI, Quas Primas:

– Teaches that the denial of Christ’s social reign is the root of modern evils.
– Declares that true peace will not bless nations until individuals and states recognize and obey the Kingship of Christ.
– Orders the universal feast of Christ the King precisely to condemn secular apostasy and reaffirm the rights of the Church.

Roncalli, standing in the Sistine Chapel, utters not a syllable about the feast and doctrine that his immediate predecessor had elevated as antidote to modern apostasy. He speaks about peace in a way that any enlightened humanitarian could almost endorse.

2. Pius IX, Syllabus:

– Condemns the propositions that the Church must reconcile with liberal progress and modern civilization understood as emancipation from the Church.
– Condemns religious indifferentism and the notion that all religions may lead to salvation.

Roncalli’s language, with its deference to “civil culture of our age” and “acquired rights,” reads instead like a cautious handshake extended toward the very errors Pius IX anathematized.

3. St. Pius X, Lamentabili and Pascendi:

– Condemn every attempt to adapt dogma to modern thought, to reduce revelation to religious experience, to treat the Church as evolving organism subject to history.

Roncalli’s rhetorical posture—measured, “open,” optimistic about the age, uninterested in denouncing Modernism by name—signals alignment not with Pius X but with those he excommunicated.

The conclusion is inescapable: the allocution is the polished opening note of the conciliar sect’s antichurch, not an act of the Roman Pontiff defending the flock.

The Gravity of Silence: No Call to Penance, No Warning of Judgment

The most devastating indictment is ultimately not what Roncalli says, but what he refuses to say at the threshold of his claimed pontificate, before the whole “Catholic world”:

– No call to repent of personal and public sin.
– No denunciation of pornography, divorce, contraception, secularism, socialism, Freemasonry—already rampant.
– No reminder of the Four Last Things.
– No insistence on the necessity of the Most Holy Sacrifice, confession, and perseverance in grace.
– No reaffirmation that the Catholic faith is the only true faith, that Protestants, schismatics, and unbelievers must convert or be lost.

Instead, an atmosphere of horizontal consolation, emotional pacifism, and universal benevolence.

But the mission of Peter is to strengthen the brethren in the faith (Luke 22:32), not in natural optimism. A shepherd who invests his inaugural global address in soothing rhetoric while wolves surround the flock is not negligent by accident; he is implementing another program. *Qui tacet consentire videtur* (“he who is silent is seen to consent”): silence about the modernist and masonic assault, already denounced by Pius IX and Leo XIII, signifies complicity.

Conclusion: Manifestation of the New Religion under Catholic Vestments

Viewed under the light of the unchanging pre-1958 Magisterium, this 1958 radiophonic message appears as:

– The inauguration of a pseudo-pontifical style that:
– sentimentalizes charity,
– evacuates doctrinal hardness,
– enthrones human rights and modern civilization alongside or above Christ’s rights,
– prepares the false ecumenism and religious liberty condemned by prior Popes.
– A programmatic refusal to exercise the Petrine office as defined by Vatican I and the entire prior tradition: no anathema, no clarity, no call to the Cross, only a gentle hand extended to the world.

The spiritual and theological bankruptcy lies precisely here: under the incense of pious formulas, the core supernatural axis—*Christus Rex, unica Ecclesia, unica fides, unica salus* (Christ the King, the only Church, the only faith, the only salvation)—is not proclaimed, but eclipsed by a horizontal gospel of peace and fraternity acceptable to the architects of the age.

It is this allocution’s perfumed ambiguity that reveals it as a cornerstone in the construction of the conciliar antichurch: a structure that keeps the vocabulary of Catholicism while systematically emptying it of its dogmatic content and subjugating it to the cult of man. Against this usurpation, the only Catholic response is a return, without compromise, to the clear, anti-liberal, anti-modernist doctrine of the Church as taught faithfully up to Pius XII, and the recognition that those who preach another gospel, however sweet their words, cannot occupy the throne of Peter in truth.

---

Source:
Nuntius Radiophonicus ad Universum Catholicum Orben Datu (Die XXIX Octobris Mensis, A.D. MCMLVIII)   (vatican.va)
Date: 11.11.2025