In this short radiophonic message of 31 October 1962, John XXIII sends his greetings for the opening of the New York World’s Fair pavilion dedicated to the so-called Apostolic See. He praises the event as a testimony to human ingenuity and labour for “civilisation,” expresses hope that it will bind peoples together in friendship for the “common good,” and voices confidence that technological progress will effectively serve “spiritual advancement,” upon which “secure peace and true prosperity” are said to rest. The entire text is a courteous benediction of technical progress and international cooperation in purely natural terms, attaching to it the prestige of the Roman Pontificate.
Conciliar Worldliness Enthroned: John XXIII’s Benediction of Technocratic Humanism
Public Enthusiasm for a Secular Spectacle Without Christ the King
At the very outset we confront a symptomatic fact: the man who initiated the conciliar revolution appears, not as the Vicar of Christ calling nations to penance, faith, and the reign of the Sacred Heart, but as a diplomatic chaplain of the World’s Fair.
He rejoices that the exhibition will manifest what human genius and work can achieve “for the progress of civil culture” and strengthen bonds of friendship among nations. Nowhere does he even allude to:
– the obligation of all peoples and rulers to submit to the *social kingship of Our Lord Jesus Christ*,
– the unique truth and rights of the Catholic Church,
– the danger of naturalism, indifferentism, socialism, Freemasonry and their infiltration into public institutions (solemnly unmasked, for example, by Pius IX in the *Syllabus Errorum*),
– the necessity of grace, the sacraments, and conversion for any authentic peace.
Instead, John XXIII envelops a naturalistic event—saturated historically with masonic and secular ideologies—in a sacral vocabulary of “blessing” and “prosperous outcome,” thus functioning as a spiritual ornament to a world order that publicly refuses the reign of Christ.
This is not accidental; it is the distilled mentality of the conciliar sect.
From the Reign of Christ the King to the Cult of Progress
John XXIII’s message hinges on a pivotal sentence: that admired technical progress ought to contribute to “spiritual improvement,” in which alone secure peace and true prosperity are founded. It sounds pious; in reality, it is a paradigmatic instance of modernist ambiguity.
Compare this with the clear doctrine of Pius XI in *Quas Primas* (1925), who teaches that:
– peace is only possible in the Kingdom of Christ;
– states and rulers sin gravely when they refuse to acknowledge Christ’s sovereignty and legislate according to His law;
– secularism and the exclusion of Christ from public life are the root of wars and social dissolution.
Pius XI does not praise “civil culture” in abstraction, nor does he entrust peace to the goodwill and ingenuity of nations gathered under neutral banners; he demands public, juridical submission of societies to the law of Christ. He explicitly condemns the laicist project that treats religion as a private decoration to be displayed politely at global fairs while legislation and institutions proceed as if God had not spoken.
John XXIII, by contrast:
– speaks of the “common good,” “closer bonds,” “friendship of peoples,” and “technical arts” without once naming Our Lord Jesus Christ, the Catholic Faith, or the duty of nations toward the Church;
– presents “spiritual progress” as an almost self-evident and automatic fruit of technological advancement channeled toward fraternity, not as the fruit of supernatural grace and of adherence to revealed truth.
This is pure *naturalismus baptizatus*: a baptized naturalism, in which the vocabulary of “spiritual” cloaks a worldly optimism and displaces the Cross, sin, judgment, and the need for submission to divine authority. It is precisely the mentality anathematized in the *Syllabus of Errors*, which rejects the notion that civil progress built on religious indifferentism and human self-sufficiency can be considered true progress.
Linguistic Courtesies as Theological Surrender
The vocabulary of the message is revealing and damning.
1. Diplomatic servility:
– The whole tone is that of an amiable functionary congratulating organisers and nations. There is no apostolic warning, no prophetic edge, no call to conversion.
– The so-called Apostolic See is presented as “pleased” to participate, as if to lend its moral capital to a strictly naturalistic enterprise.
2. Absence of supernatural markers:
– No mention of:
– the *Most Holy Sacrifice*,
– the sacraments,
– the necessity of being in the state of grace,
– the Last Judgment,
– the only true Church.
– The silence is not an oversight; it is a choice. In a setting where laicist and masonic forces define the framework, the conciliar spokesman renounces the right and duty to proclaim Christ’s exclusive kingship.
3. Substitution of vague spiritualism:
– The text appeals to “spiritual progress” without definition. In integral Catholic teaching, *spiritual progress* means growth in sanctifying grace, adherence to dogma, conformity of personal and social life to divine law.
– Here it is reduced to a generic uplift that technical achievements are expected to “effectively promote.” This is an inversion of Catholic order: instead of judged-by-revelation, technology becomes quasi-sacramental, a means toward undefined spirituality.
Such language exemplifies the modernist technique condemned by St. Pius X in *Pascendi* and in the decree *Lamentabili sane exitu*: using orthodox-sounding terms emptied of their dogmatic content and refilled with immanentist, humanistic meaning. *Verba manent, fides fugit* (the words remain, the faith flees).
Ignoring the Perennial Magisterium: A Direct Collision with Pre-1958 Doctrine
From the perspective of unchanging Catholic doctrine, several precise contradictions emerge.
1. Indifferentism and denial of the Church’s exclusive rights:
– Pius IX (Syllabus, prop. 15–18 condemned) rejects the notion that each man is free to embrace any religion as he pleases and that salvation may be found equally in any religion.
– The same Pope condemns the separation of Church and state (prop. 55 condemned) and the thesis that the Church has no right to govern public life.
John XXIII, in blessing an event that symbolically equates all nations and their beliefs under one secular, neutral, technological banner, offers no reminder that only the Catholic Church possesses the fullness of truth and rights over consciences and societies. The silence functions as tacit consent to the indifferentist framework.
2. Human reason and progress as practical absolutes:
– The Syllabus (prop. 3, 4, 56–60 condemned) denounces the error that human reason alone suffices for truth and social welfare, and that moral and civil order can be built without reference to God’s law.
– Pius XI and Pius XII insist that any so-called progress detached from Christ leads to barbarism.
John XXIII extols “human genius and labour” and “technical arts” without one syllable of warning that progress against Christ is not progress but revolt. Cloaking this in a brief invocation of “divine help” at the end does not correct the foundational naturalism; it reduces God to an approving backdrop.
3. The mission of the Apostolic See falsified:
– Catholic doctrine teaches that the Papacy exists to guard and proclaim the deposit of faith, to convert nations, to condemn error, to subject public life to Christ’s law.
– In this message, the “Apostolic See” is recast as a participant and sponsor of the World’s Fair, aligning itself with a project that, in its symbolic structure, denies the exclusive sovereignty of Christ and the Church.
This is the inversion condemned by Pius XI in *Quas Primas*: instead of the world bowing to Christ through His Vicar, the “Vicar” bows to the world, confirming it in its illusions.
Systemic Modernism: A Symptom of the Conciliar Sect’s Self-Destruction
This apparently modest telegram is not a harmless diplomatic note; it is a microcosm of the entire conciliar collapse.
1. Replacement of supernatural mission with world-service:
– The conciliar sect reduces the Church to an NGO of moral encouragement for international events, “dialogue” and “peace.”
– John XXIII’s message is a textbook case: it views the Church’s role as encouraging technological and diplomatic collaboration, as if this were the heart of her mandate.
Pre-1958 Popes, while recognizing natural goods, never allowed diplomatic courtesies to obscure the duty to preach Christ crucified, to demand recognition of His rights, and to condemn structures that enthrone man instead of God.
2. Integration into paramasonic world order:
– The World’s Fair context, with its syncretic, technocratic ethos, is praised uncritically.
– Pius IX and Leo XIII repeatedly unmask the masonic plan: to build a world unified not under Christ and His Church, but under a secular, humanitarian creed that tolerates all religions as equal.
John XXIII’s message harmonizes perfectly with this program: it hallows *progressus* and *consensus gentium* (the consensus of nations) as if these were adequate foundations of peace. This is precisely what the pre-conciliar Magisterium branded as the *synagoga Satanae*’s stratagem: to dissolve the supernatural order into humanist rhetoric.
3. Silencing of the Cross and of dogma:
– No call to repentance, no mention of original sin or the need for Redemption; no insistence that without the *Unbloody Sacrifice of Calvary* made present in the true Mass, man’s works are vain.
– Instead: faith in technology ordered to vague spirituality will bring “secure peace.”
This contradicts the constant doctrine that true peace is the tranquillity of order under God’s law; without that, “peace” is a lie. As St. Pius X warned, modernists speak much of “religious sentiment” and “spiritual ideals,” but deny the objective, dogmatic, supernatural order that alone saves.
Omissions That Condemn: The Gravest Silence is About Salvation
The theological bankruptcy of this message is most evident in its omissions, which, according to Catholic logic, carry more weight than its polite phrases.
– No proclamation that:
– there is no salvation outside the Catholic Church;
– nations are bound under pain of sin to recognise Christ’s authority;
– technological power without conversion leads to greater sin and punishment;
– “peace” without Christ is an illusion.
– No warning about:
– the ideology of secular humanism dominating such expositions;
– the masonic and socialist forces denounced by Pius IX, Leo XIII, and Pius X as plotting to subjugate and destroy the Church;
– the danger of substituting internationalist spectacle for the worship of God.
– No reminder of:
– the *Most Holy Sacrifice* as the axis of true civilisation;
– the Last Things: judgment, heaven, hell, which must inform any discourse on “peace” and “prosperity.”
This silence is not neutral. *Qui tacet consentire videtur* (he who is silent is seen as consenting). When someone sitting in the Chair of Peter speaks to the nations in this way and omits the Cross, the Kingship of Christ, the demands of the true Faith, he does not merely fail; he positively collaborates with the program to enthrone man in the sanctuary.
From Pius IX to John XXIII: A Direct Betrayal of Condemned Errors
By juxtaposing this message with pre-1958 magisterial teaching, its conciliar essence becomes undeniable.
– Pius IX condemns the thesis that society can prosper while ignoring the Catholic religion, that civil authority may legislate independently of the Church, that religious indifferentism and broad liberty of cults are beneficial.
– Pius XI in *Quas Primas* teaches that laicism is the plague of our age, and that Christ must reign not only in souls but publicly in laws and institutions.
– St. Pius X in *Pascendi* unmasks the modernist who, under pious language, dissolves dogma into religious experience and aligns the Church with contemporary culture instead of converting it.
John XXIII’s message is a distilled inversion of these principles: a papal voice that blesses a laicist spectacle, speaks optimistically of peace through human cooperation and technical progress, and confines its religious content to an innocuous invocation of divine aid—without defining the true God, the true Church, or the conditions of true peace.
This is precisely how the structures occupying the Vatican function: they deploy the language of “goodwill,” “progress,” and “spiritual values” to varnish the edifice of a global naturalistic order. Their “pontiffs” cease to be guardians of dogma and become ambassadors of the cult of man.
Conclusion: A Micro-Document of the Neo-Church’s Apostasy
This 1962 radiophonic message is not an isolated diplomatic note; it is a revealing micro-document of the emerging neo-church:
– It subordinates the visible “Apostolic See” to a conciliar, globalist stage, abandoning its divine mandate to teach, judge, and rule in the name of Christ.
– It exalts human ingenuity and technological progress, naively identifying them with “spiritual progress,” in defiance of the constant warnings of the pre-1958 Magisterium.
– It is complicit, by silence, with religious indifferentism and the denial of Christ’s kingship over nations; its language is meticulously cleansed of any dogmatic assertion that would disturb the secular consensus.
– It exemplifies the modernist method: employing pious phrases emptied of their traditional meaning, integrating the Church into the very world-system that previous Popes correctly recognised as organised against Christ.
Against this counterfeit, integral Catholic faith repeats with Pius XI that only when individuals, families, and states submit to the sweet and sovereign yoke of Christ the King will there be true peace. Any “peace” built on exhibitions of technology, human fraternity, and nameless “spiritual” aspirations—praised by usurpers in Roman vesture—is not progress but the preparation of the kingdom of the Antichrist.
Source:
Nuntius radiophonicus a Summo Pontifice missus, cum Neo-Eboraci opera Expositionis ex omnibus nationibus inchoarentur, Apostolicae Sedis aedificio destinata (die 31 m. Octobris A.D. MCMLXII) (vatican.va)
Date: 08.11.2025