Antipopes of the Antichurch
Timeline of this heretical pontiff
Encyclical Letters
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A.A. «Curitybae» (1960.03.05)
In this brief Latin letter dated 5 March 1960, John XXIII appoints Cardinal Jaime de Barros Câmara as his legate to the National Eucharistic Congress in Curitiba (Brazil). He extols the Eucharist as the summit of Christ’s works and the bond of unity, urges fervent devotion and frequent Communion, and exhorts that from Eucharistic piety Brazil may draw strength so that Catholic religion may shape private morals, marriage, family, schools, public institutions, and laws, since no other foundation can be laid than Christ Jesus. The text is short, apparently pious, externally orthodox in phraseology—and precisely for that reason it functions as a polished mask for the nascent conciliar revolution that John XXIII was already preparing against the immutable Catholic order.
Publicae utilitatis (1960.03.10)
This Latin letter of John XXIII appoints Manuel Gonçalves Cerejeira as papal legate to the dedication ceremonies of the new Brazilian capital, Brasília, clothing the political founding of a modernist capital in pious language about “public utility,” invoking divine blessing so that the city may radiate “Christian civilization,” concord, justice, and peace. The entire text is a paradigmatic instance of how the conciliar usurpers sacralize naturalistic state projects, replacing the reign of Christ the King and the mission of the Church with an empty civil religion that flatters temporal power while remaining silent on sin, the Social Kingship of Christ, and the exclusive rights of the true Church.
Quoniam mox (1960.04.05)
The text is a brief Latin congratulatory letter in which John XXIII, acting as “Pope,” flatters Cardinal Benjamin de Arriba y Castro, archbishop of Tarragona, on the 25th anniversary of his episcopal consecration, praises his attachment to the Roman See, commends his care for priestly “holiness” and migrant workers, exhorts him to persevere, and grants him the faculty to impart a blessing with a plenary indulgence in the “Pope’s” name on a chosen day for the faithful of his diocese. It is a polished, pious-sounding diplomatic note whose form is Catholic while its context is the consolidation of the conciliar revolution’s personnel and spirit.
Sacra Palaestinae (1960.04.17)
The letter praises the Franciscan custodians of the Holy Places in Palestine on the fourth centenary of the stable establishment of their seat at the convent of Saint Saviour in Jerusalem, extols their historical merits in guarding the Locorum Sacrorum patrimony, encourages continued material and spiritual support from the faithful for the Holy Places, and confirms earlier norms requiring an annual collection in every diocese for this cause, presenting all this in a tone of piety, gratitude, and institutional continuity. Yet beneath this devotional veneer, the text functions as a polished instrument of the conciliar revolution, instrumentalizing the Holy Places to sanctify a counterfeit magisterium and a naturalistic, diplomatically useful religiosity detached from the integral Kingship of Christ and from the true Catholic Church.
Varia
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