38 John XXIII (3) Pope but Semi Heretic

John XXIII (3)

Semi-heretical Pope

Errors after his Election until his Death

 

Table of contents

 

1. Introduction

 

2. Universal acceptance of the papacy of John XXIII from the conclave until 1971

 

2.1. The conclave of 1958 and immediate acceptance

 

2.2. Absence of organised opposition before the opening of Vatican II (1958- 1962)

 

2.3. The apparitions of Seredne and the Penitents: no explicit rejection before 1971

 

2.4. Late emergence of sedevacantism

 

2.5. Criticisms of Vatican II without contestation of legitimacy (1962-1971)

 

2.6. Ecclesiastical proofs of legitimacy

 

2.7. The crucial date: 1971

 

2.8. Conclusion of part 2

 

3. The doctrinal errors of John XXIII after his election

 

3.1. Possible heresy in the encyclical Pacem in Terris (11 April 1963)

 

3.1.1. Pacem in terris, number 12 of the English and French versions

 

3.1.1.1. The English text on the Vatican website

 

3.1.1.2. The authentic Latin text

 

3.1.1.3. Observation of the falsification

 

3.1.2. Pacem in terris, number 14 of the English and French versions

 

3.1.2.1. The English and French text on the Vatican website

 

3.1.2.2. The authentic Latin text

 

3.1.2.3. Observation of the falsification

 

3.1.3. Conclusions

 

3.1.3.1. These observations show that certain translations

 

3.1.3.2. Following of conscience

 

3.1.4. Paragraph 144 of Pacem in terris, French and English versions. Praise of the Universal Declaration of Human Rights

 

3.2. Other post-electoral acts and speeches

 

3.2.1. Promotion of a non-traditional ecumenism

 

3.2.2. Ecumenical meetings

 

4. Theological notes and doctrinal conclusion

 

5. Final conclusion

 

6. List of sources

 

 

 

1. Introduction

 

Angelo Giuseppe Roncalli, elected under the name of John XXIII on 28 October 1958 after the death of His Holiness Pius XII, exercised his pontificate until his death on 3 June 1963. Although brief, this reign was marked by the announcement of the Second Vatican Council in 1959, opened in 1962.

 

As we have seen in a previous chapter, historically no open and explicit contestation of his papal legitimacy appeared before 1971, 8 years after his death, as the ecclesiastical and historical facts demonstrate. The whole Church, clergy and faithful, unanimously recognised his papacy from 1958 until that date.

 

Sedevacantism, of which a certain number of adherents consider the apostolic see vacant since Pius XII, others after 1964 with the public heresy of Paul VI in Lumen Gentium, emerged only after 1970, with retrospective contestations.

 

2. Universal acceptance of the papacy of John XXIII from the conclave until 1971

 

2.1. The conclave of 1958 and immediate acceptance

 

As demonstrated in the said chapter, the conclave gathered 51 cardinals (Acta Apostolicae Sedis, vol. 50, 1958, “Conclave”, p. 866-867) and took place according to the strict canonical rules established by the Church. The election of John XXIII was accepted unanimously by the cardinals present and by the worldwide Catholic community. No historical proof attests to a contemporary contestation.

 

Even the so-called Siri thesis, alleging an election of Cardinal Giuseppe Siri that was supplanted, emerged only in the course of the 1960s and was not formulated seriously until after 1971. Cardinal Siri, archbishop of Genoa, himself publicly and officially recognised John XXIII (Giuseppe Siri, Discorso nella funzione di ringraziamento per l’elezione di Giovanni XXIII [Discourse during the thanksgiving ceremony for the election of John XXIII], 1 November 1958: “Sia dunque ringraziato Iddio perché abbiamo nuovamente il Papa”; “Que Dieu soit donc remercié, puisque nous avons de nouveau le pape” [May God therefore be thanked, since we have the pope again]), without ever openly contesting his election.

 

If ever Siri had been elected pope in the conclave, of which there exist six concordant testimonies and signs, it would then be clear that he would have abdicated in that same conclave or else this hypothesis would imply that he subsequently tacitly renounced any pretension to the pontificate by openly and officially accepting John XXIII as pope for years after the conclave.

 

2.2. Absence of organised opposition before the opening of Vatican II (1958-1962)

 

During the first years, John XXIII devoted himself to pastoral initiatives and to the preparation of the council, arousing hope among the progressives and measured concern among the conservatives.

 

Before 1962, no Catholic group, nor bishop or Catholic authority qualified him as illegitimate. Even Mgr Marcel Lefebvre, then superior general of the Holy Ghost Fathers, ardently desired a council to continue the work of Vatican I, suddenly interrupted by the Franco-German war, and he expressed only prudent reservations on the conciliar orientation, without ever rejecting the papacy of John XXIII, nor casting doubt upon it.

 

2.3. The apparitions of Seredne and the Penitents: no explicit rejection before 1971

 

At Seredne (Ukraine), the Marian apparitions began on 20 December 1954 under the direction of Father Ignatius Soltys and his sister Hanna Kuzminska. The messages, reported in the study by Roman Skakun, “Отець Ігнатій Солтис і “Середнянське об’явлення”: есхатологічні трансформації в підпільній Греко-Католицькій Церкві” [Le père Ignace Soltys et les apparitions de Seredne : transformations eschatologiques dans l’Église gréco-catholique clandestine] [Father Ignatius Soltys and the apparitions of Seredne: eschatological transformations in the underground Greek-Catholic Church], Kovcheh, vol. 7, Lviv, Ukrainian Catholic University Press, 2015, p. 481-482 and 490, predicted that the pope would be betrayed and assassinated and that Rome would fall. These visions, prior to 1958, did not necessarily nor directly aim at John XXIII. Between 1958 and 1971, the Penitents (Pokutnyky) were able to reinterpret these messages in the light of Vatican II, but no proof indicates that they explicitly qualified John XXIII as antipope. Their priority remained the Soviet persecution, and their isolation limited public declarations.

 

2.4. Late emergence of sedevacantism

 

The conviction that the see is vacant since Pius XII appeared only after 1970. No structured group nor bishop or priest rejected John XXIII as antipope before that. Father Joaquín Sáenz y Arriaga published Sede vacante : Paulo VI no es legítimo Papa [The vacant see: Paul VI is not a legitimate pope] only in 1973 (1st edition, México, Editores Asociados), retrospectively qualifying John XXIII and Paul VI as illegitimate. In 1971 (La nueva Iglesia postconciliar o La Iglesia montiniana [The new postconciliar Church or the Montinian Church], 1st edition, Hawthorne, The Christian Book Club of America; 2nd edition, México, Editores Asociados, 1972), he criticised Vatican II without yet designating John XXIII as antipope.

 

2.5. Criticisms of Vatican II without contestation of legitimacy (1962-1971)

 

Vatican II aroused concerns among traditionalists, but these concerned the reforms, not the legitimacy of John XXIII. From his death in 1963 until 1971, Catholics, including conservatives, recognised him as pope. Groups such as the Roman Catholic Movement (founded in 1972) and the sedevacantists organised themselves only after 1971, under the impact of the reforms of Paul VI (new Mass of 1969).

 

2.6. Ecclesiastical proofs of legitimacy

 

The official documents of the Church and the worldwide clergy recognised John XXIII as legitimate pope from 1958 to 1963 and long after his death. His death was universally mourned, and Paul VI confirmed his authority by continuing Vatican II.

 

As mentioned, before 1971, no documented case shows a Catholic group openly contesting his papacy.

 

2.7. The crucial date: 1971

 

Let us summarise: the first explicit contestation arose in 1971, marking the beginning of organised sedevacantism of which a part retrospectively rejected John XXIII because of Vatican II. Before that, all Catholics, from the Penitents of Seredne to the conservative priests, recognised him as pope, despite implicit reservations or later eschatological reinterpretations. The apparitions of Seredne, too early, therefore did not aim at him; the later interpretations remained internal.

 

1971 separates universal acceptance from explicit questionings.

 

2.8. Conclusion of part 2

 

No historically documented case attests a public organised contestation before 1971 concerning the papacy of John XXIII.

 

3. The doctrinal errors of John XXIII after his election

 

3.1. Possible heresy in the encyclical Pacem in Terris (11 April 1963)

 

False translations on the Vatican website.

 

Let us note at the outset that the Vatican website has no magisterial value. Only the official Latin edition is authoritative. In case of divergence between a translation and the typical Latin edition, only the Latin text is authentic.

 

In the encyclical Pacem in terris [Peace on earth] of John XXIII, of 11 April 1963, published in Rome by the Typis Polyglottis Vaticanis in 1963 in Latin, Acta Apostolicae Sedis 55 (1963), pages 257-304, translations are presented on the official English website of the Vatican that deviate from the authentic Latin text. These deviations introduce heretical elements that are not present in the original document.

 

3.1.1. Pacem in terris, number 12 of the English and French versions

 

3.1.1.1. The English text on the Vatican website

 

The English text on the Vatican website reads as follows: Rights Pertaining to Moral and Cultural Values. Moreover, man has a natural right to be respected. He has a right to his good name. He has a right to freedom in investigating the truth, and, within the limits of the moral order and the common good, to freedom of speech and publication, and to freedom to pursue whatever profession he may choose. He has the right, also, to be accurately informed about public events. (John XXIII, Pacem in terris, 11 April 1963, English version published by the Holy See, n° 12.)

 

Literal translation of this: Rights relating to moral and cultural values. Moreover, man possesses a natural right to respect. He has the right to a good reputation. He has the right to freedom to investigate the truth and, within the respect of the limits of the moral order and the common good, to freedom of speech and of publication, as well as to the freedom to exercise the profession of his choice. He also has the right to be accurately informed of public events.

 

3.1.1.2. The authentic Latin text

 

The authentic Latin text reads: Homo praeterea iure naturae postulat, ut in debito habeatur honore; ut bona existimatione afficiatur; ut libere possit verum inquirere, et, morali ordine communique omnium utilitate servatis, opinionem suam declarare, vulgare, et artem qualemcumque colere; ut denique ex veritate de publicis eventibus certior fiat. (John XXIII, Pacem in terris, 11 April 1963, Acta Apostolicae Sedis 55 [1963], p. 260, Latin text.)

 

Literal translation of this: Man moreover demands, by virtue of natural right, to be treated with the honour that is due to him; to be provided with a good reputation; to be able freely to seek the truth and, while safeguarding the moral order and the common utility of all, to express and to disseminate his opinion and to practise any form of art or trade; and finally to be informed on the basis of the truth of public events.

 

3.1.1.3. Observation of the falsification

 

The word profession in a text whose title is Rights relating to moral and cultural values and in a context of freedom of thought, of expression and of conscience, is normally understood without further explanation as conviction.

 

Now, the English translation contains the phrase to freedom to pursue whatever profession he may choose (the freedom to exercise the profession of his choice; John XXIII, Pacem in terris, 11 April 1963, English version published by the Holy See, n° 12), while the Latin text has artem qualemcumque colere (Acta Apostolicae Sedis 55 [1963], p. 260, Latin text), which means to practise any form of art or trade and contains no reference to the freedom to choose a life conviction or a religion.

 

Conclusion: the English version on the Vatican website introduces an ambiguous and heretical interpretation that does not exist in the Latin original.

 

The heresy is indifferentism: one may follow any conviction and one has the right to it. Therefore a right to error.

 

3.1.2. Pacem in terris, number 14 of the English and French versions

 

3.1.2.1. The English and French text on the Vatican website

 

The English text on the Vatican website reads as follows: Also among man’s rights is that of being able to worship God in accordance with the right dictates of his own conscience, and to profess his religion both in private and in public. (John XXIII, Pacem in terris, 11 April 1963, English version published by the Holy See, n° 14.)

 

The French text on the same site gives the same text: Chacun a le droit d’honorer Dieu suivant la juste règle de la conscience et de professer sa religion dans la vie privée et publique. (John XXIII, Pacem in terris, 11 April 1963, French version published by the Holy See, n° 14.)

 

The translation of the two texts is the same: Among the rights of man there figures also the right to be able to honour God according to the just prescriptions of his own conscience, and to profess his religion both in private and in public.

 

3.1.2.2. The authentic Latin text

 

The authentic Latin text reads however: In hominis iuribus hoc quoque numerandum est, ut et Deum, ad rectam conscientiae suae normam, venerari possit, et religionem privatim publice profiteri. (John XXIII, Pacem in terris, 11 April 1963, Acta Apostolicae Sedis 55 [1963], p. 260, Latin text.)

 

Translation of this: Among the rights of man one must also count this: that he may honour God according to the just norm of his conscience, and profess the religion both in private and in public.

 

3.1.2.3. Observation of the falsification

 

The English and French versions (and also the German and Swahili texts) speak of to profess his religion (his religion; Pacem in terris, English and French versions published by the Holy See, n° 14; German and Swahili versions, n° 8), which implies his (possibly false) religion, while the Latin text has religionem (Acta Apostolicae Sedis 55 [1963], p. 260, Latin text), which means the religion (the unique true one, the Catholic), as a pope would understand it.

 

Conclusion: the English and French translation places all religions on the same level, which is a heresy, while the Latin text does not do so.

 

NB

 

It is strange that the following versions give the correct translation, the Spanish: y profesar la religión (and to profess the religion; Spanish version of the Holy See, n° 14), as well as the Italian il diritto al culto di Dio privato e pubblico (the right to render to God a private and public worship; Italian version of the Holy See, n° 8) and the Portuguese e de professar a religião (and to profess the religion; Portuguese version of the Holy See, n° 14).

 

3.1.3. Conclusions

 

3.1.3.1. These observations show that certain translations

 

These observations show that certain translations on the Vatican website modify the original text on points that concern Catholic teaching. According to the teaching of the Church before 1964, there exists only one true religion, the Catholic, and there can exist no natural right to the exercise of false religions.

 

These heresies are attributed to John XXIII, whereas his text (original Latin) contains no error. Those who, at the Vatican, made these false translations are gravely guilty of multiple heresies and of their diffusion and they are also guilty of falsification of pontifical documents.

 

Cf. Syllabus errorum of Pius IX, 8 December 1864, section III, proposition 15: Liberum cuique homini est eam amplecti ac profiteri religionem, quam rationis lumine quis ductus veram putaverit. (Condemned.) It is free to every man to embrace and to profess the religion which he will have judged true under the guidance of the light of reason.

 

Cf. Mirari Vos of Gregory XVI (15 August 1832): From this poisoned source of indifferentism flows this false and absurd maxim or rather this delirium: that one must procure and guarantee to each the freedom of conscience; error of the most contagious… (Gregory XVI, Mirari vos, in Lettres apostoliques de Pie IX, Grégoire XVI, Pie VII, Paris, A. Roger et F. Chernoviz, p. 211, French translation; Latin text opposite, p. 210.)

 

The pope is directly responsible only for the Latin original; the translations are made only by secretariats of dicasteries of the Roman Curia.

 

3.1.3.2. Following of conscience

 

The pre-1963 doctrine condemns the public following of an erroneous conscience if it propagates error.

 

Cf. Immortale Dei of Leo XIII (1 November 1885): It is thus that, in his Encyclical Letter Mirari vos, of 15 August 1832, Gregory XVI… rejected what was then advanced, that in the matter of religion, there is no choice to make: that each one answers only to his conscience… (Acta Sanctae Sedis 18 [1885], p. 173, Latin text; French translation.)

 

Saint Thomas Aquinas: To act against a certain conscience is sinful (Summa theologiae, I-II, q. 19, a. 5, body of the article; Leonine edition, Rome, 1891). An erroneous conscience does not dispense if it propagates error against the divine law (Summa Theologica, Ia-IIae, q. 19, a. 6, ad 3).

 

Rectam conscientiae aims at objective truth (Thomism). The Latin prevails and remains faithful.

 

3.1.4. Paragraph 144 of Pacem in terris, French and English versions. Praise of the Universal Declaration of Human Rights

 

(John XXIII, Pacem in terris, 11 April 1963, Acta Apostolicae Sedis 55 [1963], p. 295-296, Latin text; French and English versions, n° 144.)

 

Praise without explicit subordination to Catholic revelation.

 

In an isolated reading this gives a material heresy of naturalism, contrary to Quanta cura of Pius IX (8 December 1864, passage beginning “Etenim probe noscitis, Venerabiles Fratres”). And read in context (paragraphs 10-15 of the French and English versions: subordination to the natural law) it is ambiguous.

 

Cf. Pius IX, Syllabus, 8 December 1864, section VI, proposition 39 (condemned proposition: the State considered as source of all rights).

 

In conclusion, it is fitting carefully to distinguish the official Latin text, sole authentic act of the Roman Pontiff, from the later translations published by various services of the Holy See. If a translation introduces a doctrinal error absent from the original, this error cannot be imputed to the Pontiff as author of the magisterial act, but only to the translators or to those responsible for that edition. This distinction is essential in dogmatic theology, where only the authentic text possesses normative value.

 

3.2. Other post-electoral acts and speeches

 

3.2.1. Promotion of a non-traditional ecumenism

 

The opening discourse of Vatican II (11 October 1962) by John XXIII gives this astonishing statement: “… incertas cernimus hominum opinationes alias alias excipere, atque enascentes errores saepe cito velut nebulam sole depulsam evanescere. […] Ad praesens tempus quod attinet, Christi Sponsae placet misericordiae medicinam adhibere, potius quam severitatis arma suscipere” (Gaudet Mater Ecclesia, Acta Apostolicae Sedis 54 [1962], p. 792).

 

Translation: “… we see the uncertain opinions of men succeeding one another, and the nascent errors often disappearing rapidly, like a mist driven away by the sun. […] As regards the present time, the Spouse of Christ prefers to employ the remedy of mercy rather than to take up the arms of severity.”

 

Materially, this affirmation weakens vigilance. See Pascendi dominici gregis of Saint Pius X, 8 September 1907 (Acta Sanctae Sedis 40 [1907], p. 593-650), which seeks to neutralise the modernists. Read also Saint Thomas on the public correction of grave errors in the Summa theologiae, II-II, q. 33, a. 4, ad 2, and a. 7, body of the article: fraternal correction is of precept (ibid., a. 2, body of the article; Leonine edition, Rome, 1895). See finally Pius XI, Mortalium animos (6 January 1928): “fovendo dissidentium ad unam veram Christi Ecclesiam reditu” (in favouring the return of the dissidents to the unique true Church of Christ; Acta Apostolicae Sedis 20 [1928], p. 14).

 

3.2.2. Ecumenical meetings

 

During the reception of the Anglican archbishop of Canterbury Geoffrey Francis Fisher at the Vatican (2 December 1960; Mark D. Chapman, “Vatican II and the Redefinition of Anglicanism” [Vatican II and the redefinition of Anglicanism], in Vladimir Latinovic et al. [dir.], Catholicism Opening to the World and Other Confessions: Vatican II and its Impact [Catholicism opens itself to the world and to the other confessions: Vatican II and its impact], 2018, p. 263). This meeting constitutes the first audience granted by a Roman pontiff to a primate of the Anglican Church/sect since the rupture of Henry VIII in 1534. The final communiqué speaks of fraternal exchange and of common prayer for unity, without mentioning the necessity of return to the Catholic Church.

 

See Extra Ecclesiam nulla salus [Outside the Church, no salvation] (Unam sanctam of Boniface VIII, 18 November 1302, opening and conclusion: “… extra quam nec salus est nec remissio peccatorum […] Porro subesse Romano Pontifici omni humanae creaturae declaramus, dicimus, diffinimus omnino esse de necessitate salutis.” Translation: “… outside of which there is neither salvation nor remission of sins […] Moreover, we declare, say and define that it is absolutely necessary for salvation that every human creature be subject to the Roman pontiff.”)

 

Pius XI, in Mortalium animos (6 January 1928), had reaffirmed this doctrine: “It is not permitted, indeed, to favour the union of Christians otherwise than by favouring the return of the dissidents to the unique true Church of Christ” (Acta Apostolicae Sedis 20 [1928], p. 14, translation from the Latin).

 

It was presented as a diplomatic act, but it seems ambiguous. For to advocate religious equality is to favour indifferentism (see Mirari Vos).

 

4. Theological notes and doctrinal conclusion

 

1. Pacem in Terris, paragraph 14: French version is heretical on the surface.

 

2. Paragraph 144: Material error of naturalism (ambiguous in context).

 

3. Ecumenism (1962 discourse): Dangerous (weakens condemnation).

 

4. Meetings (1960): Suspectus de haeresi [suspect of heresy] (tends towards indifferentism if equality).

 

These errors, examined in the light of the pre-1963 tradition, are contrary to the exigence of integral fidelity in the articles of the faith (Saint Thomas Aquinas, Summa theologiae, II-II, q. 5, a. 3, body of the article; Leonine edition, Rome, 1895).

 

Without clear public heresy, they constitute a semi-heresy: John XXIII favoured heresy by multiple ambiguities, without being formally heretical.

 

5. Final conclusion

 

We return to the conclusion of the previous chapter:

 

What is certain is that Mgr Angelo Giuseppe Roncalli, after his election and until his death, was semi-heretical in the sense of favouring heresy, without ever himself proffering clearly a public heresy in the strict sense.

 

Yet that he is heretical outright is disputed among sedevacantists, among whom a certain number find that all his suspicious acts and thoughts together constitute a heretical attitude.

 

This is nevertheless not the classical definition of the formal heretic. To designate someone as formal heretic one must have the proof of his public expression of a heresy in the strict sense (see chapter on Heresy).

 

Up to the present we are not convinced of the existence of a clear proof of a public heresy in Mgr Roncalli. And as long as there is none, we must well accept that John XXIII is pope (but favouring heresy).

 

Universal principle of Law:

 

Nulla poena sine culpa certa et publica. (No penalty without certain and public fault)

 

Code of 1917: (on the distinction between suspectus and convictus) An individual is never declared heretic without public, notorious, certain proof.

 

Indeed the Code of 1917 requires, for any declaration or sanction of heresy, a public, notorious and certain proof. No ecclesiastical authority can declare someone heretic on the basis of suspicions, rumours or doubtful proofs. This principle is an application of natural justice and of traditional Catholic doctrine: nulla poena sine culpa certa et publica.

 

Thus, the principle that we cite is certain, sure and conformable to the canon law of 1917, and it is an exact synthesis of canons 2195, 2197, 2223 paragraph 4 and 2314.

 

AMDG

 

Note:

 

Since in the sedevacantist world several confreres, of whom a certain number of bishops and priests, hold an opinion different from mine, I accept and apply the adage “in fide unitas, in opinionibus libertas, in omnibus caritas” (“in the faith, unity; in opinions, liberty; in all things, charity”).

 

Since they are quite numerous, one must take account with an “extrinsic evidence” in their favour, although the force of the arguments that I employ in the text above seems to it to give the value of an “intrinsic evidence”. In any case I submit myself in advance to any decision of the Church in this matter.

 

6. List of sources

 

1. Acta Apostolicae Sedis, vol. 50, 1958, “Conclave”, p. 866-867. Original language: Latin.

 

2. Acta Apostolicae Sedis, vol. 54, 1962, Gaudet Mater Ecclesia, p. 792. Original language: Latin.

 

3. Acta Apostolicae Sedis, vol. 55, 1963, Pacem in terris, p. 257-304 (especially p. 260 and p. 295-296). Original language: Latin. Typical edition: Typis Polyglottis Vaticanis, Rome, 1963.

 

4. Acta Apostolicae Sedis, vol. 20, 1928, Pius XI, Mortalium animos, 6 January 1928, p. 14. Original language: Latin.

 

5. Acta Sanctae Sedis, vol. 18, 1885, Leo XIII, Immortale Dei, 1 November 1885, p. 173. Original language: Latin.

 

6. Acta Sanctae Sedis, vol. 40, 1907, Saint Pius X, Pascendi dominici gregis, 8 September 1907, p. 593-650. Original language: Latin.

 

7. Boniface VIII, Unam sanctam, 18 November 1302. Original language: Latin.

 

8. Codex Iuris Canonici 1917, canons 2195, 2197, 2223 §4 and 2314. Original language: Latin.

 

9. Gregory XVI, Mirari vos, 15 August 1832, in Lettres apostoliques de Pie IX, Grégoire XVI, Pie VII, Paris, A. Roger et F. Chernoviz, Latin text p. 210, French translation p. 211.

 

10. John XXIII, Pacem in terris, English, French, German, Swahili, Spanish, Italian and Portuguese versions published by the Holy See (Vatican website). These versions have no proper magisterial value.

 

11. Pius IX, Quanta cura, 8 December 1864. Original language: Latin.

 

12. Pius IX, Syllabus errorum, 8 December 1864, section III, proposition 15; section VI, proposition 39. Original language: Latin.

 

13. Saint Thomas Aquinas, Summa theologiae, I-II, q. 19, a. 5 and a. 6 ad 3; II-II, q. 5, a. 3; II-II, q. 33, a. 2, a. 4 ad 2 and a. 7. Leonine edition, Rome, 1891 and 1895. Original language: Latin.

 

14. Giuseppe Siri, Discorso nella funzione di ringraziamento per l’elezione di Giovanni XXIII, 1 November 1958. Original language: Italian.

 

15. Joaquín Sáenz y Arriaga, La nueva Iglesia postconciliar o La Iglesia montiniana, 1st edition, Hawthorne, The Christian Book Club of America, 1971; 2nd edition, México, Editores Asociados, 1972. Original language: Spanish.

 

16. Joaquín Sáenz y Arriaga, Sede vacante : Paulo VI no es legítimo Papa, 1st edition, México, Editores Asociados, 1973. Original language: Spanish.

 

17. Roman Skakun, “Отець Ігнатій Солтис і “Середнянське об’явлення”: есхатологічні трансформації в підпільній Греко-Католицькій Церкві”, Kovcheh, vol. 7, Lviv, Ukrainian Catholic University Press, 2015, p. 481-482 and 490. Original language: Ukrainian.

 

18. Mark D. Chapman, “Vatican II and the Redefinition of Anglicanism”, in Vladimir Latinovic et al. (dir.), Catholicism Opening to the World and Other Confessions: Vatican II and its Impact, 2018, p. 263. Original language: English.