This observance appears in the catholic calendar with liturgical color green .
Saint John XXIII, affectionately known as "Good Pope John," is revered for his profound pastoral warmth and for courageously convoking the Second Vatican Council, which initiated a transformative renewal of the Church.
Born Angelo Giuseppe Roncalli, Saint John XXIII served as Supreme Pontiff from 1958 to 1963, and is widely celebrated for his humility, profound pastoral care, and deep commitment to fostering peace and social justice in the world. His most enduring legacy is the convocation of the Second Vatican Council, a monumental event that opened the Church to a renewed engagement with modernity, promoting internal spiritual revitalization, fostering ecumenical and interreligious dialogue, and re-emphasizing the universal call to holiness among all the faithful. Through his influential encyclicals, particularly *Mater et Magistra* and *Pacem in Terris*, he articulated the Church's social teaching with remarkable clarity and compassion, leaving an indelible mark on the life and mission of believers worldwide.
Saint John XXIII, born Angelo Giuseppe Roncalli, emerged from humble peasant origins in Sotto il Monte, Bergamo, Italy, on November 25, 1881. His early life was deeply rooted in the agricultural rhythms and devout faith of his family, providing him with a grounded perspective that would characterize his entire ecclesiastical career. Recognizing his intellectual gifts and spiritual inclinations, his family supported his entry into the seminary. He pursued his theological studies in Bergamo and later at the Pontifical Roman Seminary, where he earned a doctorate in theology in 1904. Ordained a priest in the same year, his initial assignments included serving as secretary to Bishop Giacomo Radini-Tedeschi of Bergamo, teaching church history, patrology, and apologetics at the seminary, and engaging in various pastoral duties, including spiritual direction and assisting Catholic Action groups. This period laid the groundwork for his profound understanding of both theological scholarship and the practical needs of the faithful.
Roncalli's career took a significant turn towards international diplomacy in 1925 when Pope Pius XI appointed him Apostolic Visitor to Bulgaria, a nation with a complex religious landscape dominated by Orthodox Christianity. His mission was delicate, requiring immense tact and a spirit of dialogue, qualities he amply demonstrated through his efforts to build bridges with the Orthodox community. He was consecrated a bishop for this role, adopting the episcopal motto, 'Oboedientia et Pax' (Obedience and Peace), which would encapsulate his life's philosophy. In 1935, he was transferred as Apostolic Delegate to Turkey and Greece, serving simultaneously as the Administrator of the Latin Vicariate Apostolic of Istanbul. During World War II, his diplomatic posts became critical humanitarian centers, as he used his position to help save thousands of Jews from Nazi persecution, issuing transit visas and facilitating their escape, often through extraordinary measures.
Following the war, in 1944, Pope Pius XII appointed Archbishop Roncalli as the Apostolic Nuncio to France, a crucial diplomatic post in post-war Europe. His tenure in Paris was marked by his engaging personality and ability to navigate complex political and social challenges, including delicate negotiations with the French government regarding the appointment of new bishops. He fostered reconciliation and rebuilt relations, demonstrating his innate ability to connect with people from all walks of life, regardless of their political or religious affiliations. His success in these diverse and challenging diplomatic roles showcased his exceptional skills as a peacemaker and bridge-builder, earning him respect across international and interfaith divides.
In 1953, at the age of 71, Roncalli was elevated to the College of Cardinals and appointed Patriarch of Venice. This marked a shift from diplomacy to direct pastoral leadership within a major Italian diocese. In Venice, he embraced his role with characteristic warmth and simplicity, quickly endearing himself to the local populace. He prioritized pastoral visits, social outreach, and fostering a vibrant spiritual life within the archdiocese. His years in Venice allowed him to deepen his understanding of the contemporary Church's needs, not from a diplomatic distance, but from the ground level of everyday parish life. This direct engagement with the faithful would prove invaluable in his later, unexpected, and momentous role.
On October 28, 1958, following the death of Pope Pius XII, Cardinal Roncalli was elected Pope, taking the name John XXIII. His election was largely seen as a transitional choice, given his advanced age, and many expected a brief, caretaker pontificate. However, Pope John XXIII immediately surprised the world with his profound humility, pastoral warmth, and an unexpected vision for the Church. Just three months into his pontificate, on January 25, 1959, he announced his intention to convoke an ecumenical council – the Second Vatican Council. This decision sent shockwaves through the Church and the world, as no such council had been held in nearly a century. He envisioned the council not as a means to condemn errors, but as an opportunity for *aggiornamento* – a spiritual renewal and updating of the Church, enabling it to better engage with the modern world and articulate its timeless truths in a fresh way.
The Second Vatican Council, inaugurated on October 11, 1962, became the defining event of his pontificate and arguably one of the most significant events in modern Church history. Pope John XXIII's opening speech, *Gaudet Mater Ecclesia* (Mother Church Rejoices), set the tone for the council, emphasizing hope, mercy, and a pastoral approach rather than condemnations. Beyond the council, his pontificate was also marked by two significant encyclicals: *Mater et Magistra* (Mother and Teacher, 1961), which expanded on Catholic social teaching, and *Pacem in Terris* (Peace on Earth, 1963), the first encyclical addressed not only to Catholics but to "all men of good will." The latter, written during the height of the Cold War and the Cuban Missile Crisis, was a powerful plea for peace, disarmament, and human rights, demonstrating his commitment to global harmony. Pope John XXIII died on June 3, 1963, before the council concluded, but his vision and spirit continued to guide its deliberations. His legacy as "Good Pope John" is one of profound humanity, courage, and a transformative love for the Church and the world, leading to his beatification in 2000 and canonization in 2014, jointly with Pope John Paul II.
It was a cold, Roman night, not long after his election to the Chair of Peter. Pope John XXIII, though now burdened with the immense responsibilities of the papacy, felt a deep yearning to be close to his flock, especially those who suffered. Unlike his predecessors, who rarely left the Vatican, the 'Good Pope' yearned for direct connection. One evening, he quietly instructed his driver, without much fanfare or even a full retinue, to take him to the Bambino Gesù (Baby Jesus) Hospital, the children's hospital of Rome.
Upon his arrival, the hospital staff were utterly astonished. The Pope, the Vicar of Christ, stood before them, not in grand procession, but with a simple, paternal smile. The news spread like wildfire through the wards. Nurses, doctors, and even the sick children themselves, their faces pale from illness, lit up with wonder.
Pope John XXIII moved slowly through the corridors, his eyes filled with compassion. He stopped at each bedside, bending low to speak to the young patients. He didn't offer complex theological discourses, but simple, heartfelt words of comfort. To one little boy, frail and frightened, he might have said, “My dear child, I am the Pope, and I have come to tell you that Jesus loves you very much. You are precious in His eyes.” He would pat a small hand, offer a gentle blessing, and perhaps even share a chuckle, his warmth filling the sterile rooms.
He even spoke to the distraught parents, offering words of encouragement and sharing in their anxieties. His presence was not merely ceremonial; it was profoundly pastoral, radiating genuine empathy and a tangible sense of God's loving presence. He was not just a distant spiritual leader, but a loving father visiting his suffering children.
Before leaving, he addressed the staff, thanking them for their dedicated service, reminding them that in caring for these little ones, they were serving Christ Himself. His visit, entirely spontaneous and born of a deep pastoral heart, left an indelible mark on everyone present. It became a powerful symbol of his pontificate – a papacy defined by mercy, humility, and a profound desire to bring the Church closer to the daily lives and sufferings of humanity. It was a clear demonstration of why the world would come to call him 'Good Pope John,' a shepherd who truly smelled of his sheep.
April 11, 1963
Peace on Earth, which all men of every era have most eagerly desired, can be firmly established only if the order laid down by God be faithfully observed. The progress of science and the inventions of technology show beyond doubt that in created things, as well as in the forces of nature, there prevails a wonderful order; and they also bear witness to the greatness of man, who can understand that order and create suitable instruments with which to harness those forces of nature and make them serve him. But the progress of science and the inventions of technology show above all the infinite greatness of God, who created the universe and man himself.
God created man intelligent and free, and endowed him with a dignity which is personal and inalienable. Man, therefore, has the right to live, to bodily integrity, to the means necessary for the proper development of life, particularly food, clothing, shelter, medical care, rest, and, finally, the necessary services the State provides for its citizens. Consequently, man has also the right to security in cases of sickness, inability to work, widowhood, old age, unemployment, or in any other case in which he is deprived of the means of subsistence through no fault of his own.
By the natural law every human being has the right to respect for his person, to his good reputation; the right to freedom in searching for truth and in expressing and communicating his opinions, and in pursuit of art, within the limits laid down by the moral order and the common good; and he has the right to be accurately informed about public events. Every human being has the right to share in the benefits of culture, and hence to receive a basic education and to perfect himself in a variety of ways. He has the right in consequence to be given an opportunity to engage in scientific research, to form associations and to obtain the benefits thereof, and to exercise his own initiative in the field of sport and games.
Every human being has the right to worship God in accordance with the dictates of his own conscience, and to profess his religion both in private and in public. For, as Lactantius so clearly taught: "We are born for the purpose of worshipping God, Who made us, and for acknowledging Him Who gave us life... We declare that we are bound to Him by piety and faith, and to Him alone do we owe all that we are." The right to worship God according to the dictates of conscience is a right which every human being can exercise without hindrance, unless the just requirements of the public order are violated.
Every human being has the right to choose the state of life which he prefers, and therefore to set up a family, with equal rights and duties for man and woman, and also to follow a vocation to the priesthood or the religious life. The family, founded on marriage freely contracted, one and indissoluble, is and must be considered the first and natural cell of human society. The protection of this right is one of the essential duties of every public authority. For the family is the primary school of the social virtues, and it is in the family that children are introduced to the duties of citizenship and to the love of their native land.
Every human being has the right to a private right of holding goods, including that of productive goods. For, as We have elsewhere declared, "the right of private property, including that of productive goods, is a natural right which the State cannot abolish." But it is clear that the right of ownership is not absolute and unrestricted. It is hedged about by social duties. It is a right which must be exercised for the good of the community, rather than for the exclusive benefit of the individual.
Every human being has the right to freedom of movement and of residence within the confines of his own country; and, when there are just reasons for it, the right to emigrate to other countries and take up residence there. The fact that one is a citizen of a particular State does not detract from his being a member of the human family, nor from his being a citizen of the universal society, the common, universal bond of which is man himself.
In the light of these fundamental principles, which are rooted in natural law, we must consider the relations between individuals and public authorities, and between States themselves. The public authority is established for the common good, and its primary function is to protect and promote the rights and duties of individuals. The moral order requires that all authority derive from God, and that it be exercised in accordance with moral principles. Public authorities must, therefore, be just, impartial, and respectful of the dignity of the human person. They must act within the limits of the moral order and must not overstep the bounds of justice.
It is therefore obvious that the dignity of the human person is the ultimate foundation of all rights and duties. It is the dignity of the human person which makes him a subject, not an object, of political activity. It is the dignity of the human person which calls for a juridical organization of society, in which the rights and duties of individuals are recognized and protected.
From these considerations, it is clear that in our day, the universal common good presents a problem of world-wide dimensions. For it is no longer enough for public authorities to concern themselves with the common good of their own particular communities; they must also strive to promote the common good of the entire human family. This means that they must be concerned with the well-being of all peoples, and that they must cooperate with one another in order to achieve this end. This cooperation must be based on truth, justice, charity, and freedom.
It is, therefore, imperative that every nation recognize its own duties toward others, and that it contribute to the common effort to promote the progress and development of all peoples. This is particularly true of nations which are more advanced in economic development. They have a special responsibility to assist those nations which are still struggling to overcome poverty and underdevelopment. This assistance must be given in a spirit of generosity and solidarity, and it must be directed toward the true development of the human person, rather than toward the mere accumulation of wealth.
Finally, We wish to call upon all men of good will to reflect deeply on the problems of peace and war, and to work together for the establishment of a universal peace based on truth, justice, charity, and freedom. This is a task which requires the cooperation of all, and which must be pursued with courage and determination. For peace is not merely the absence of war; it is the tranquility of order, the fruit of justice, and the work of charity.
April 27, 2014 (Homily during Canonization)
Blessed John XXIII, a gift of Providence to the Church and to the world, was a true and faithful interpreter of the Lord's will, a profound interpreter of the needs of his time and a wise visionary of the future. He possessed a profound human and spiritual sensitivity, which enabled him to discern the signs of the times and to respond to them with courage and wisdom. His pontificate, though brief, was extraordinarily rich in events and initiatives that profoundly marked the life of the Church and had a significant impact on the international scene.
Born Angelo Giuseppe Roncalli, he came from a humble family in Sotto il Monte, a small village in the province of Bergamo. His simple origins imbued him with a deep sense of humility and a genuine love for the common people, qualities that remained with him throughout his life. His pastoral experience began early, serving as secretary to Bishop Radini-Tedeschi, where he learned the art of pastoral care and developed a keen understanding of social issues. His subsequent diplomatic assignments in Bulgaria, Turkey, Greece, and France provided him with a unique global perspective and an unparalleled understanding of diverse cultures and religious traditions. During World War II, his diplomatic efforts were instrumental in saving thousands of Jewish lives, a testament to his courageous humanity and unwavering commitment to human dignity.
Upon his election to the Papacy in 1958, many saw him as a transitional Pope, given his age and diplomatic background. Yet, in less than three months, he surprised the world by announcing his intention to convoke an Ecumenical Council, the Second Vatican Council. This decision was a stroke of prophetic genius, born of his deep conviction that the Church needed to open its windows to the modern world, to engage in a profound *aggiornamento* – a renewal and updating – and to present the perennial truths of the Gospel in a way that resonated with contemporary humanity. His famous phrase, 'I want to throw open the windows of the Church so that we can see out and people can see in,' perfectly encapsulated his vision.
His opening speech to the Council, *Gaudet Mater Ecclesia* (Mother Church Rejoices), set a new tone for the Church. He emphasized mercy over condemnation, hope over despair, and a pastoral approach over rigid doctrinal pronouncements. He called for a renewed understanding of the Church's mission in the world, fostering unity among Christians and promoting dialogue with all people of good will. This vision was not merely theoretical; it was rooted in his personal experience of encountering diverse cultures and faiths, and in his deep conviction that charity and understanding were the paths to peace.
Beyond the Council, his encyclicals, particularly *Mater et Magistra* on social justice and *Pacem in Terris* on peace, demonstrated his profound concern for humanity's well-being. *Pacem in Terris*, issued at the height of the Cold War and the Cuban Missile Crisis, was a powerful and timely appeal for peace, human rights, and international cooperation, addressed not only to Catholics but to all people of good will. It laid out a framework for global peace based on truth, justice, charity, and freedom, principles that remain highly relevant today.
John XXIII's pontificate was characterized by a profound simplicity, a disarming humility, and a genuine joy that captivated hearts worldwide. He was a Pope who truly 'smelled of the sheep,' always ready to listen, to comfort, and to encourage. His visits to prisons and hospitals, his informal conversations, and his famous 'Moonlight Speech' to the faithful gathered in St. Peter's Square on the opening night of the Council, all revealed a shepherd who deeply loved his flock and genuinely desired to bring them closer to Christ. His legacy is not just the Second Vatican Council, but a renewed spirit of pastoral care, dialogue, and openness that continues to inspire the Church and the world.
The official liturgical commemoration of Saint John XXIII's feast day is observed annually on October 11 throughout the universal Church, a date specifically chosen to coincide with the opening day of the Second Vatican Council, which he convoked.
The date of his feast day (October 11) was chosen to commemorate the opening of the Second Vatican Council in 1962, a pivotal event in the Church's modern history initiated by him.
Many Catholic educational institutions, theological faculties, and study groups utilize his feast day as an occasion to reflect upon and study the documents and spirit of the Second Vatican Council, given his role as its convener.
Saint John XXIII's primary legacy is the convocation and inauguration of the Second Vatican Council, making his feast day a natural time for reflection on its teachings and ongoing implementation.
Inspired by his encyclical *Pacem in Terris* and his efforts for Christian unity, some communities and organizations mark his feast day with prayers for peace, social justice, and ecumenical dialogue among Christians and people of other faiths.
His influential encyclicals, particularly *Pacem in Terris*, and his emphasis on dialogue and unity, profoundly shaped the Church's approach to peace and ecumenism.
Due to his reputation as 'Good Pope John' and his profound pastoral warmth and humility, some faithful are inspired to perform simple acts of charity, kindness, or pastoral outreach on his feast day, emulating his approachable and merciful character.
His personal character, marked by humility, simplicity, and a deep pastoral concern for all people, fostered a widespread affection and inspired acts of charity in his name.
This observance appears in the catholic calendar with liturgical color white .