The National Catholic Register, flagship organ of the conciliar sect, publishes a feature dated October 28, 2026, detailing how prominent neo-Catholic personalities — Katie Prejean McGrady, Debbie Cowden of EWTN, author Katie Warner, and Emily Malloy of “Theology of Home” — celebrate the Solemnity of All Saints. The article describes backyard soirées complete with “bounce houses,” “yard games,” “saint bingo,” “candy exchange stores,” and children dressed as the “Fatima children.” It highlights the recitation of the “Chaplet of Divine Mercy” — a devotion sprung from the condemned writings of the pseudo-mystic Faustina Kowalska — and the novel practice of drawing patron saints from a “spreadsheet” or “bowl” as a parlor game. This report exposes the neo-church’s total inversion of the Solemnity of All Saints, replacing the Communio Sanctorum and the Mysterium Ecclesiae with puerile entertainment, condemned devotions, and a naturalistic fellowship that knows nothing of the Sanctus, Sanctus, Sanctus or the horror of divine judgment.
The Liturgical Vacuum Filled by Carnal Festivity
The cited article reveals a gaping void where the Sacrum once stood. For the McGradys, the “solemnity” is a “soirée” featuring a “bouncy castle” and a “simple meal with lots of desserts (we’re convinced the saints like sweets).” This is not the language of the Ecclesia Militans looking toward the Ecclesia Triumphans; it is the vernacular of the suburban barbecue. Katie Warner adds a “Candy Exchange Store” where children “swap their candy… for saint-themed books, stickers, coloring pages.” The dies festus has been transmuted into a commercial transaction, a token economy of sugar and trinkets.
Pius XI, in Quas Primas, teaches that the feasts of the Church are instituted “so that the truth of faith may penetrate the minds and hearts of the faithful… not only once, but annually and perpetually,” moving the whole man — intellect and will — toward summum bonum. He warns that when “God and Jesus Christ were removed from laws and states… the foundations of that authority were destroyed.” Here, the King of Kings is dethroned not by the State, but by the “bounce house.” The lex orandi of the neo-church — yard games and candy stores — establishes a lex credendi of religious indifferentism and practical atheism. The “candlelit procession while praying a litany of the saints” is a mere aesthetic garnish, a “vibe” appended to the carnival, devoid of the tremor of filial fear that characterizes true Catholic piety.
Idolatry of the False Apparition: The Fatima Children as Costume Props
The article casually notes that Katie Warner’s children dressed as “the Fatima children one year.” This single detail condemns the entire enterprise. The provided documentation on the False Fatima Apparitions demonstrates conclusively that the Fatima narrative is a “Masonic psychological operation” against the Church, utilizing “mass optical manipulation” and a “disinformation strategy” spanning a century. The “symbolism of dates” (1717, 1917, 2017) marks the ritualistic cycles of Freemasonry. The “miracle of the sun” is exposed as a natural phenomenon exploited by autosuggestion.
To dress children as the seers of this Masonic fabrication is not piety; it is idolatry. It indoctrinates the young into the “ecumenism project” condemned in the dossier — the imprecise “conversion of Russia” without specification of the Catholic Faith, opening the way to “religious relativism” and “dialogue with schismatic Orthodoxy.” It validates the “Jansenist rigorism” of the seers’ mortifications, mistaking self-harm for asceticism. By celebrating these figures, the Warner family and the Register legitimize the “diversion from apostasy” — focusing on an external communist threat (long since mutated) while ignoring the “modernist apostasy within the Church” warned against by St. Pius X in Pascendi and Lamentabili Sane Exitu. The Register, by publishing this without correction, acts as an accomplice in the Masonic operation.
The Poisoned Chalice: Divine Mercy and the Condemned Mystic
Debbie Cowden’s party includes a request for guests to “bring photos of their deceased loved ones so we can pray the Chaplet of Divine Mercy together.” This devotion originates from the diary of Faustina Kowalska, a pseudo-mystic whose writings were placed on the Index Librorum Prohibitorum and condemned by the Holy Office under St. Pius X’s anti-Modernist legislation. The dossier on Lamentabili Sane Exitu condemns the Modernist error that “Revelation was merely man’s self-awareness of his relationship to God” (Prop. 20) and that “Faith… is ultimately based on a sum of probabilities” (Prop. 25). The Divine Mercy devotion, with its emphasis on subjective feeling and private revelation superseding the public deposit of Faith, embodies this Modernist subjectivism.
Furthermore, the “Chaplet” is prayed for the dead in a context utterly devoid of the Most Holy Sacrifice — the only efficacious suffrage for the Ecclesia Purgans. The Council of Trent defines: “If anyone says that the sacrifice of the Mass is only a sacrifice of praise and thanksgiving… let him be anathema” (Sess. XXII, Can. 3). The neo-church replaces the Unbloody Sacrifice of Calvary with a rosary-based novelties concocted by a controlled visionary (Sopoćko’s creation, per the FACTS AND MYTHS directive), effectively denying the ex opere operato efficacy of the Mass for the Poor Souls. This is spiritual theft from the dead.
Bureaucratizing the Communion of Saints: The “Saint Name Draw”
Katherine Bogner and Emily Malloy promote the “Saint Name Draw” — “huge baskets with hundreds of slips of paper,” a “spreadsheet with hundreds of saint names,” drawing a “patron for the year” after praying “to the Holy Spirit for guidance.” This is cleromancy disguised as piety. The Communio Sanctorum is not a lottery. Patronage arises from a real spiritual affinity, the providential convergence of a soul’s vocation and a saint’s charism, often confirmed by the Church’s liturgy or the guidance of a true spiritual father — not by a random slip of paper drawn at a parish door in the conciliar sect.
Malloy claims “each year develops its own spiritual theme, and the saints we draw consistently align with God’s plans for us.” This is the heresy of Pragmatism condemned in the Syllabus of Errors (Prop. 58: “Truth changes with man, because it develops with him, in him, and through him”). It reduces the immutable Sanctitas to a personalized “spiritual theme,” a self-help motif for the therapeutic deism of the neo-church. The “Saint Yearbook” and printable “candy price tags” complete the commodification. The saints are not “heavenly friends” to be “gotten to know” like pen-pals; they are coheredes Christi, joint-heirs of the King, whose intercession we implore pro nobis peccatoribus, not “companions for the year” selected by chance.
Memento Mori as Aesthetic: The Skull and the Selfie
Cowden decorates with “saints and skulls because of the Catholic phrase memento mori.” In the hands of the neo-church, memento mori becomes a decorative motif, a “vibe” for a party. St. Benedict commands the monk to “keep death daily before one’s eyes” (Regula, Ch. 4) to drive out sin and kindle compunction. The Syllabus condemns the error that “Moral laws do not stand in need of the divine sanction” (Prop. 56) and that “The science of philosophical things and morals… ought to keep aloof from divine and ecclesiastical authority” (Prop. 57).
A party with skulls and a bounce house is the grotesque parody of Christian ascesis. It trivializes the Quattuor Novissima (Death, Judgment, Hell, Heaven) into Halloween-adjacent kitsch. The “candlelit litany” in the “shadow of a bouncy castle” (McGrady’s own tweet) is the perfect icon of the abomination of desolation: the light of the Lumen Christi obscured by the inflated plastic idol of worldly amusement. Quas Primas declares Christ’s Kingdom “is opposed only to the kingdom of Satan and the powers of darkness — and requires its followers… to deny themselves and carry their cross.” The neo-church offers a cross made of foam padding.
Systemic Apostasy: The Fruit of the Conciliar Revolution
This article is not an anomaly; it is the necessary fruit of the Second Vatican Council’s anthropocentric turn. Gaudium et Spes and Sacrosanctum Concilium (as implemented) shifted the liturgical focus from latria (worship of God) to communio (horizontal fellowship). The result is the “community and simple prayer time” praised by McGrady — a Protestantized “fellowship” replacing the Sacrificium Laudis.
The Syllabus condemns: “The Church is not a true and perfect society… but it appertains to the civil power to define what are the rights of the Church” (Prop. 19). The neo-church has surrendered its munus sanctificandi to the culture. It adopts the world’s methods (parties, games, spreadsheets, social media content) to “evangelize,” violating Quas Primas: “When God and Jesus Christ… were removed from laws and states… the entire human society had to be shaken.” The Register, EWTN, and these “influencers” are the paramasonic structure’s marketing department, selling a Catholicism stripped of the Cross, the Mass, the Papacy (the true one, not the usurper Leo XIV/Prevost), and the Extra Ecclesiam Nulla Salus.
The Silence of the Damned: Omission as Confession
What the article omits is its loudest scream. There is no mention of:
- The Most Holy Sacrifice as the center of the feast (Warner mentions “Mass” only as a prelude to the candy store).
- The Indulgentiae for the Poor Souls (Nov 1-8), the very purpose of the Octave.
- The necessity of Confession and state of grace for the living.
- The Social Kingship of Christ over nations (Quas Primas).
- The anathemas of Trent, Vatican I, and Pius X against the very Modernism these festivities embody.
This silence is the argumentum ex silentio of the guilty. They cannot speak of Hell, Judgment, or the Propitiatory Sacrifice because their “church” has abolished them in practice. They offer “bright smiles in heaven” (Warner) — a sentimental universalism denying the poena damni and poena sensus. As St. Augustine warns, “He who does not punish sin, commands it to be committed.”
Conclusion: Return to the Catacombs of Truth
The “All Saints’ Party” is the liturgy of the Church of the New Advent: man-centered, sentiment-driven, Masonic-tolerant, and sacramentally barren. It fulfills the prophecy of Lamentabili Sane Exitu: “The pursuit of novelty… leads to deplorable consequences… aiming at such a development of dogmas as appears to be their corruption” (Intro). The true Ecclesia Militans keeps the Vigil of All Saints in fasting, in the Officium Defunctorum, in the Missa Requiem, in the Dies Irae, trembling before the Rex Tremendae Maiestatis. She does not rent bounce houses. Quas Primas commands: “Let rulers of states therefore not refuse public veneration and obedience to the reigning Christ.” Let the faithful refuse the counterfeit veneration of the neo-church. Sancti omnes, orate pro nobis — that we may escape the abomination of desolation and persevere in the Fides integra until the Parousia.
Source:
Why You Should Host an All Saints’ Day Party (ncregister.com)
Date: 28.10.2026