Antipopes of the Antichurch
Timeline of this heretical pontiff
Encyclical Letters
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Sacra Palaestinae Loca (1960.04.17)
The letter “Sacra Palaestinae Loca” (17 April 1960), issued by antipope John XXIII to Augustine Sépinski, then Minister General of the Order of Friars Minor, commemorates the 400th anniversary of the stable establishment of the Franciscan seat at the Monastery of Saint Saviour in Jerusalem. It praises the Franciscans’ historical custody of the Holy Places, exhorts renewed generosity among the faithful for the maintenance of these sanctuaries, and confirms norms already given by Leo XIII and Benedict XV for an annual collection in parish churches in favour of the Holy Land. The entire text clothes itself in traditional piety toward the Holy Places, but precisely through its silences and calculated selectivity it functions as a preparatory instrument of the conciliar revolution, instrumentalizing venerable devotions to accustom Catholics to the authority and “pastoral” program of a man and a regime already departing from integral doctrine.
Quoniam mox (1960.04.05)
Quoniam mox is a short Latin letter in which John XXIII congratulates Cardinal Benjamin de Arriba y Castro, Archbishop of Tarragona, on the twenty-fifth anniversary of his episcopal consecration. The text politely recalls his supposed fidelity to the “See of Peter,” praises his concern for priestly sanctity and pastoral care for emigrant workers, exhorts him to perseverance, grants him the faculty to impart a blessing with plenary indulgence on a chosen day, and concludes with an “Apostolic Blessing” dated April 5, 1960. In its apparent harmlessness and ceremonial tone, this document perfectly encapsulates the spiritual emptiness and usurped authority of the conciliar revolution’s early phase.
Publicae utilitatis (1960.03.10)
The document is a Latin letter in which antipope John XXIII appoints Manuel Gonçalves Cerejeira as his legate for the dedication ceremonies of the new capital city of Brazil, Brasília. It wraps the political project of a modern capital in pious language, invoking “Christian civilization” and imploring divine blessing on the city, its rulers, and its future, presenting this civil undertaking as worthy of quasi-sacral consecration by the “Holy See.” In reality, this short text is a paradigmatic specimen of the conciliar revolution’s naturalistic gospel: it blesses a Masonic-style technocratic project, silences the social Kingship of Christ in its integral, confessional sense, and instrumentalizes a pseudo-Catholic “legation” to baptize secular modernity.
A A A LA Ioannes XXIII epistula Curitybae (1960.03.05)
In this Latin letter dated 5 March 1960, Ioannes XXIII appoints Cardinal de Barros Câmara as his representative (legate) to the National Eucharistic Congress in Curitiba (Curitybae), Brazil. The text solemnly praises the Eucharistic mystery, exhorts Brazil to fervent devotion to the Blessed Sacrament, and urges that Catholic faith shape private morals, families, schools, public institutions, and laws, grounding everything on Christ as the only foundation.
Varia
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