Antipopes of the Antichurch
Timeline of this heretical pontiff
Encyclical Letters
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+ 1 postsNews feed
Abrisbanensis (1959.03.17)
Venerable James Duhig is congratulated by John XXIII for one hundred years since the erection of the Brisbane diocese: the letter enumerates institutional successes (parishes, schools, hospitals, charitable works, multiplication of dioceses), applauds the dedication of a regional seminary named after Pius XII, and expresses paternal hopes for greater unity, obedience, and moral probity among clergy and faithful in Queensland, all framed in courteous, devotional rhetoric and supported by a brief citation of St Augustine. In reality, this seemingly pious epistle is a paradigm of the new conciliar mentality in embryo: a naturalistic glorification of structures and statistics, a studied silence about the combats of the true faith, and a preparatory stage-setting for the revolution that would soon devastate those very dioceses it flatters.
Primo exacto saeculo post ordinationem sacerdotalem S. Pii X (1959.03.29)
Pius X’s centenary letter by John XXIII praises the “sweet image” of Pius X, approves and extols the solemn translation of his relics from St Peter’s Basilica to St Mark’s in Venice, appoints Giovanni Urbani as personal legate to preside in his name, and grants a plenary indulgence under usual conditions to the faithful participating in those celebrations. The entire text wraps genuine Catholic elements (veneration of a pre-conciliar pope, indulgences, liturgical solemnity) in the authority-claim and signature of the man who inaugurates the conciliar revolution, thereby turning the memory of the great antimodernist pope into a façade for the nascent neo-church and its systemic betrayal of his doctrine.
Cum natalicia (1959.04.04)
In this Latin letter dated 4 April 1959, John XXIII addresses the Ministers General of the four Franciscan branches on the 750th anniversary of Innocent III’s approbation of the Franciscan Rule. He praises Francis as lawgiver and exemplar of poverty, celebrates the historical fecundity of the Franciscan movement in the Church and in “civilization,” urges fidelity to the Rule, calls for renewed zeal in preaching adapted to modern conditions, and invokes Our Lady’s patronage over the Franciscan families, concluding with his “Apostolic Blessing.”
Materna Caritas (1959.04.12)
Ioannes Roncalli, presenting himself as “Supreme Pastor,” solemnly proclaims the “canonization” of Ioachima de Vedruna de Mas, depicting her as a model of maternal charity, religious founder, and wonder-working intercessor, and inserts her into the liturgical cult of the structures then still outwardly occupying the Apostolic See. The document narrates her life in edifying style, enumerates alleged miracles, and culminates in Roncalli’s juridical formula that she is to be venerated as a “Saint” in the whole “Church.” The entire act, however, is founded upon usurped authority, modernist assumptions, and a sacrilegious falsification of the very notion of sanctity and canonization.
Varia
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