Ioannes XXIII, in this allocution of 8 March 1962 to the members and consultors of the Secretariat for Promoting Christian Unity, praises their preparations for Vatican II, extols a universal “spiritual wind” moving East and West, invokes “love and benevolence” toward those “adorned with the Christian name” yet separated from Rome, and justifies erecting a special Secretariat to accompany them toward unity, presenting this work as harmonious with Trent and as a service to “all upright men who fear God” everywhere. The entire text, in its assumptions, vocabulary, and omissions, manifests not Catholic unity in the Kingship of Christ, but the programmatic dissolution of that Kingship into horizontal ecumenism and naturalistic universalism.

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The Conciliar Ecumenical Program as Systematic Desertion of Christ the King

From the Catholic Notion of Unity to an Ecumenical Federation of “Christian Names”

The core of this allocution is the praise and promotion of the Secretariat “pro unitate christianorum assequenda,” created by Ioannes XXIII in the motu proprio “Superno Dei nutu” (1960). He recalls his decision:

“ut … ostendatur Noster amor atque benevolentia erga eos, qui christiano nomine decorantur, sed ab hac Apostolica Sede sunt seiuncti … peculiaris Coetus seu Secretariatus instituitur…”

(“to show Our love and benevolence towards those who are adorned with the Christian name, but are separated from this Apostolic See … a special body or Secretariat is established…”)

At first glance this may appear as pastoral solicitude. In reality it codifies a radical shift:

– Before 1958, unity is defined precisely and exclusively: *unitas fidei, unitas sacramentorum, unitas sub uno Capite visibili* (unity of faith, sacraments, and submission to the Roman Pontiff).
– The Council of Florence, in terms impossible to “reinterpret,” teaches that the Holy Roman Church “firmly believes, professes, and preaches” that none outside the Catholic Church—pagans, Jews, heretics, schismatics—can be saved unless they are incorporated before death into the Church of Christ, whose visible Head is the Roman Pontiff.
– Pius IX, in the Syllabus (prop. 16–18), condemns the notion that man can find salvation in any religion or that Protestantism is merely another form of the true Christian religion.
– Pius XI in *Mortalium Animos* (1928) explicitly forbids precisely the kind of ecumenical enterprise Ioannes XXIII praises, condemning pan-Christian meetings and insisting that true unity can only be the return of dissidents to the one true Church by abjuration of their errors.

Confront this immutable doctrine with the allocution’s programmatic direction:

– “Those adorned with the Christian name” but separated are treated not as rebels who must submit to the one true Church, but as dialogue partners whose “expectation and hope” Vatican II must meet.
– The Secretariat exists not to call them back by preaching the necessity of the Catholic faith, but to adapt the Council to their sensitivities, so they may “easier find the way” to some new, ill-defined “unity”.

This is not an accidental nuance. It is a direct practical negation of *Mortalium Animos* and of the exclusive claims reaffirmed in the Syllabus and in *Quas Primas*:

– Pius XI: peace and order will not return “as long as individuals and states refuse to recognize the reign of our Savior”; unity is restored by acknowledging the Kingship of Christ and the authority of His Church, not by bilateral engineering of a lowest common denominator.
– Ioannes XXIII here never once affirms the absolute duty of separated communities to renounce their heresies and submit to the See of Peter under pain of damnation. Instead, he speaks of “love and benevolence,” emotional categories devoid of the doctrinal sharpness demanded by Catholic Tradition.

The shift is unmistakable: from *extra Ecclesiam nulla salus* to *extra dialogum nulla unitas*. The Secretariat institutionalizes this new religion.

Linguistic Softening as Theological Sabotage

The language of the allocution is a textbook of modernist dilution:

1. Vague spiritual meteorology:

Ioannes XXIII speaks of a “vehemens spiritualis originis ventus Orientis et Occidentis plagas decurrat”, a “vehement wind of spiritual origin sweeping East and West,” arousing expectations among all “adorned with the Christian name.”

– No doctrinal content is attached to this “wind.”
– It is presented as self-validating and universally positive.
– In Catholic theology, *spiritus* must be discerned: *“Nolite omni spiritui credere”* (“Do not believe every spirit,” 1 Jn 4:1). The consistent doctrine from Trent to Pius XII warns against pseudo-spiritual movements, liberal Protestant tendencies, naturalism, and the infiltration of secret societies. The Syllabus explicitly unmasks “masonic or other” sects as a *synagoga Satanae* attacking the Church.
– This allocution neither discerns nor warns. The “wind” could just as well be the euphoric liberalism that exalts man, democracy in the Church, religious freedom, and interconfessional relativism; and history shows precisely that is what Vatican II unleashed.

2. Sentimental euphemisms:

Repeated emphasis on “love,” “benevolence,” “ardent expectations,” “human and prudent mention of separated brethren” is used without the complementary terms that constitute Catholic charity: conversion, abjuration of error, repentance, submission to the true Magisterium, rejection of condemned doctrines.

The allocution hides the supernatural drama—heaven, hell, judgment, necessity of the true faith—beneath a veil of diplomatic politeness. This omission is not neutral; it functions as denial.

3. Misuse of Trent to baptize the ecumenical experiment:

Ioannes XXIII invokes Bishop Ragazzoni’s final discourse at Trent in a way that suggests continuity with the Secretariat’s ecumenical strategy. Ragazzoni is quoted:

“The saving medicine we have had long prepared and composed; but if it is to drive out the disease, it must be taken and diffused through all the veins of the body.”

But what is Trent’s “saving medicine”?

– Dogmatic canons with anathema sit against Protestant errors on Scripture, original sin, justification, sacraments, Mass, priesthood.
– A clear assertion of the exclusive authority of the Roman Church.
– Zero hint of a joint search; instead, a call for Protestants to receive the decrees or remain condemned.

The allocution fraudulently abstracts one humane phrasing about the absent Protestants and weaponizes it to justify a Secretariat whose practical orientation contradicts the very canons of Trent.

This is *hermeneutica falsitatis*: an abuse of patristic and conciliar language to smuggle in foreign doctrine—a technique already condemned by St. Pius X in *Pascendi* as typical of modernists who cling verbally to formulas while inverting their content.

Theological Subversion: From the Church of Christ to a Global Religious Front

The most revealing—and gravely suspect—sentence in the allocution is:

“Ubicumque in terris homines recti et metuentes Deum sunt, ii, aliquo modo, scientes aut inscii, adventui Regni Dei adiutricem opem conferunt.”

(“Wherever on earth there are upright men and those who fear God, they, in some way, knowingly or unknowingly, contribute helpful assistance to the coming of the Kingdom of God.”)

This is presented approvingly, without qualification. Under pre-1958 doctrine this formulation is intolerable:

– It blurs the absolute distinction between:
– those within the true Church, who build the Kingdom by grace, faith, and sacramental life,
– and those outside, who, if saved at all, are saved by an extraordinary mercy despite, not by, their false religions.
– Pius IX condemned as an error the thesis that “good hope at least is to be had for the eternal salvation of all who are not at all in the true Church of Christ” (Syllabus, prop. 17).
– Pius XI in *Quas Primas* and *Mortalium Animos* insists that the Kingdom of Christ is identified with His Church; it is not a vaporous supra-confessional movement composed of “upright men” who may remain in heresy.

By stating that all upright and God-fearing men, “knowing or unknowing,” are cooperators in the advent of the Kingdom, Ioannes XXIII articulates the very naturalistic and latitudinarian principle later fully displayed in the conciliar sect:

– the idea of a “wider” people of God,
– the inclusion of heretics and infidels as positive co-builders of the Reign of God,
– the reduction of supernatural membership to an elastic, sociological category.

This contradicts the dogmatic teaching that:

– the Kingdom is given to the Church; membership in the Church is defined by baptism, profession of the true faith, and submission to the legitimate pastors under the Roman Pontiff (cf. Mystici Corporis, pre-1958 magisterium).
– heresy and schism sever one from this Body; a manifest heretic is not a member and cannot contribute as such to the building of the Kingdom.

The allocution thus anticipates later conciliar slogans about recognizing “elements of sanctification and truth” in sects and false religions, already stigmatized in substance by Pius IX and St. Pius X as modernist relativism.

Silence About Dogma and Sacraments: The Gravest Indictment

More damning than what is said is what is systematically not said.

In an address on “unity of Christians” to those officially charged with preparing a Council, Ioannes XXIII:

– says nothing of:
– the necessity of explicit Catholic faith for salvation;
– the supernatural note of the Church as the one ark of salvation;
– the guilt and objective sin of heresy and schism;
– the obligation of separated bodies to condemn their errors and submit to the Apostolic See;
– the Most Holy Sacrifice as the heart of unity, the sacraments as exclusive channels of grace instituted in the Church.
– instead, he:
– exalts procedures, committees, Secretariat, “norms and laws” to address “pastoral needs” in vague terms;
– reduces the Church’s response to an organizational and psychological exercise.

This naturalistic reduction is precisely what the pre-1958 Magisterium denounced:

– St. Pius X in *Lamentabili* and *Pascendi* condemns the idea that the Church’s structure, dogmas, and sacraments are mutable expressions of religious experience, and the subordination of supernatural truths to “pastoral” strategies determined by historical contexts.
– The Syllabus (prop. 55) condemns the separation of Church and State; *Quas Primas* condemns laicism and demands the public reign of Christ.

Yet Ioannes XXIII, on the eve of a so‑called ecumenical council, speaks as if the Church’s main task were to elaborate “secure norms” and legislative adjustments to accommodate contemporary expectations, without once invoking:

– the obligation of states to recognize Christ the King;
– the satanic character of modern ideologies, masonic machinations, communism, and liberalism so heavily unmasked by Pius IX and Leo XIII.

He even describes all “upright men” as allies in the advancement of the Kingdom, implicitly neutralizing the Church’s historic denunciation of the “sectae massonicae et huiusmodi” as instruments of the *synagoga Satanae* (see the Syllabus conclusion and numerous pre-1958 condemnations). This collusion by silence is the most lethal form of complicity.

Symptomatic Revelation: The Conciliar Sect in Embryo

Each element of this allocution prefigures the manifest apostasy of the conciliar neo-church:

1. Institutionalization of Ecumenism:
– The Secretariat for Promoting Christian Unity, praised here, becomes the engine of:
– joint declarations with heretics,
– recognition of Protestant sects as “ecclesial communities,”
– suppression of the missionary imperative of conversion.
– This stands in frontal opposition to *Mortalium Animos* and the constant praxis of the true Church.
– The allocution is thus not innocent; it is the first trumpet-note of systemic betrayal.

2. Doctrinal Relativization under Pastoral Pretext:
– Ioannes XXIII emphasizes pastoral “needs” and “methods,” not dogmatic clarity.
– This is the modernist method: keep dogmatic formulas on paper while in practice overturning them by new praxis—a strategy described and anathematized by St. Pius X as the “evolution of dogma” in life.

3. Humanitarian Universalism:
– The exaltation of all “upright and God-fearing men” as contributors to the Kingdom dissolves the hard boundary of the Church.
– This theological virus matures later into:
– the cult of conscience,
– religious liberty as a “right,”
– interreligious prayer assemblies,
– the practical abdication of Christ’s claim to exclusive public kingship.
– All of this is already implicitly blessed in the sentence cited; the allocution discloses the DNA of the later abomination.

4. Rhetorical Exploitation of Trent:
– Citing Ragazzoni’s gentle words while ignoring Trent’s anathemas is a calculated half-truth.
– Half-truth in theology is full lie (*dimidium veritatis, totum mendacium*).
– This manipulation will become standard in conciliar documents: citations of Tradition severed from their doctrinal edge, to mislead the faithful.

Usurpation and Rupture: Ioannes XXIII as Antipontiff of Ecumenical Dilution

According to the perennial Catholic doctrine reaffirmed by the theologians and canonists cited in the Defense of Sedevacantism:

– A manifest heretic cannot be head of the Church; by notorious defection from the faith he ceases to hold office *ipso facto*.
– Canon 188.4 (1917) specifies that public defection from the faith vacates office without any declaration.
– The Bull *Cum ex Apostolatus Officio* of Paul IV declares null any elevation of one who has deviated from the faith or fallen into heresy.

When Ioannes XXIII inaugurates a Secretariat whose principle and operation contradict solemn papal condemnations of interconfessionalism and indifferentism, and when he preaches an ecumenical openness incompatible with *Mortalium Animos* and the Syllabus, he publicly adheres to condemned propositions. Even before later, more explicit deviations, this allocution reveals:

– acceptance of the latitudinarian spirit (condemned in Syllabus props. 15–18),
– practical denial of the unique salvific status of the Catholic Church,
– subordination of dogmatic clarity to “dialogue.”

Such a one cannot be regarded as a true Vicar of Christ. His allocution is not the voice of Peter confirming his brethren, but the voice of a *praevaricator* preparing the demolition of the bastions erected by his predecessors against liberalism and Modernism.

Hence, from the perspective of integral Catholic faith, this text bears the marks not of legitimate magisterium, but of a paramasonic manifesto embedded in ecclesiastical form:

– It resonates with those “sects, masonic or under another name,” which Pius IX identifies as the core organizers of the war against the Church.
– It abandons the crusading note of *Quas Primas*: no call for states to submit to Christ the King, no denunciation of secular apostasy, only bureaucratic optimism.
– It replaces supernatural militancy with administrative humanitarianism.

Ecumenism as Engine of Apostasy: The Fruits Confirm the Poisoned Root

The surest theological test is *ex fructibus eorum cognoscetis eos* (“by their fruits you shall know them,” Mt 7:16).

From the Secretariat and the mentality displayed in this allocution flow, historically and coherently:

– the conciliar decrees that:
– recognize false religions as “means” of salvation in some sense,
– praise religious liberty contrary to prior magisterium,
– elevate “dialogue” with heretics and infidels above their conversion;
– the post-1960s collapse of:
– missionary zeal to convert Protestants and Orthodox,
– doctrinal preaching on hell, judgment, sin, and the necessity of the one true faith;
– the substitution of:
– the Most Holy Sacrifice with anthropocentric rites,
– confession of Christ’s Kingship with declarations of human rights and democratic values;
– the practical alignment of the neo-church with precisely those naturalistic, laicist, and liberal forces solemnly condemned by Pius IX and Pius XI.

This allocution, therefore, is not a minor occasional speech. It is a programmatic sign:

– It signals a will to reinterpret and neutralize the pre-1958 magisterium under the pretext of mercy and pastoral adaptation.
– It publicly inaugurates the line of ecumenical capitulation that leads to the current paramasonic structure occupying the Vatican, presided over by subsequent usurpers.

In direct opposition, pre-1958 doctrine teaches:

– *lex orandi, lex credendi*: worship, doctrine, and discipline must coherently express one immutable faith.
– The Church cannot contradict herself nor approve what she has solemnly condemned.
– Any “magisterium” that systematically undermines previous, definitive teaching manifests not continuity but rupture and therefore cannot be authentic.

By that objective measure, the theological and spiritual bankruptcy of the ecumenical attitudes presented in Ioannes XXIII’s allocution stands fully exposed.

Conclusion: Return to the Integral Kingship of Christ or Perish

This allocution offers:

– no proclamation of Christ as *Rex regum* demanding public submission from nations;
– no summons to separated “Christians” to renounce their heresies and re-enter the only ark of salvation;
– no denunciation of the laicism, indifferentism, and freemasonic aggression flooding the world, already diagnosed in terrifying clarity by Pius IX and reaffirmed by Pius XI;
– no insistence upon the necessity of the Most Holy Sacrifice, true sacraments, and sound doctrine.

Instead, it offers:

– structures, secretariats, procedures;
– diplomatic language about “love” and “benevolence” severed from truth;
– a naturalistic glorification of all “upright men” as co-operators of the Kingdom.

This is not the voice of the Catholic Church. It is the language of the conciliar revolution that enthroned man, dissolved dogma into “dialogue,” and transformed the Bride of Christ into a platform for the cult of humanity.

The only Catholic response is:

– to reject utterly the ecumenical program inaugurated here;
– to cling without compromise to the anti-liberal, anti-modernist magisterium:
– the Syllabus of Errors,
– *Quas Primas*,
– *Mortalium Animos*,
– *Lamentabili sane exitu* and *Pascendi*;
– to proclaim again, in season and out of season, that:
– there is no salvation outside the one, holy, Catholic, and apostolic Church;
– there is no true unity without unconditional submission to the unchanging doctrine and sacraments handed down before the conciliar usurpation;
– there is no peace but in the social and personal reign of Our Lord Jesus Christ the King.

Anything less is treason. This allocution is an early, lucid testimony of that treason, and thus a warning to all who still have eyes to see and ears to hear.

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Source:
Allocutio membris et Consultoribus Secretariatus pro unitate Christianorum assequenda Concilio Oecumenico Vaticano secundo apparando (die VIII m. Martii, A.D. MCMLXII)   (vatican.va)
Date: 08.11.2025