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December 20, 2008

God Can Always Talk to His Saints

by Thomas A. Droleskey

We speak of the things which you see with your own eyes, which We both bemoan. Depravity exults; science is impudent; liberty, dissolute. The holiness of the sacred is despised; the majesty of divine worship is not only disapproved by evil men, but defiled and held up to ridicule. Hence sound doctrine is perverted and errors of all kinds spread boldly. The laws of the sacred, the rights, institutions, and discipline -- none are safe from the audacity of those speaking evil. Our Roman See is harassed violently and the bonds of unity are daily loosened and severed. The divine authority of the Church is opposed and her rights shorn off. She is subjected to human reason and with the greatest injustice exposed to the hatred of the people and reduced to vile servitude. The obedience due bishops is denied and their rights are trampled underfoot. Furthermore, academies and schools resound with new, monstrous opinions, which openly attack the Catholic faith; this horrible and nefarious war is openly and even publicly waged. Thus, by institutions and by the example of teachers, the minds of the youth are corrupted and a tremendous blow is dealt to religion and the perversion of morals is spread. So the restraints of religion are thrown off, by which alone kingdoms stand. We see the destruction of public order, the fall of principalities, and the overturning of all legitimate power approaching. Indeed this great mass of calamities had its inception in the heretical societies and sects in which all that is sacrilegious, infamous, and blasphemous has gathered as bilge water in a ship's hold, a congealed mass of all filth.

These and many other serious things, which at present would take too long to list, but which you know well, cause Our intense grief. It is not enough for Us to deplore these innumerable evils unless We strive to uproot them. We take refuge in your faith and call upon your concern for the salvation of the Catholic flock. Your singular prudence and diligent spirit give Us courage and console Us, afflicted as We are with so many trials. We must raise Our voice and attempt all things lest a wild boar from the woods should destroy the vineyard or wolves kill the flock. It is Our duty to lead the flock only to the food which is healthful. In these evil and dangerous times, the shepherds must never neglect their duty; they must never be so overcome by fear that they abandon the sheep. Let them never neglect the flock and become sluggish from idleness and apathy. Therefore, united in spirit, let us promote our common cause, or more truly the cause of God; let our vigilance be one and our effort united against the common enemies (Pope Gregory XVI, Mirari Vos, August 15, 1832.)


"Furthermore, academies and schools resound with new, monstrous opinions, which openly attack the Catholic faith; this horrible and nefarious war is openly and even publicly waged. Thus, by institutions and by the example of teachers, the minds of the youth are corrupted and a tremendous blow is dealt to religion and the perversion of morals is spread. So the restraints of religion are thrown off, by which alone kingdoms stand. We see the destruction of public order, the fall of principalities, and the overturning of all legitimate power approaching. Indeed this great mass of calamities had its inception in the heretical societies and sects in which all that is sacrilegious, infamous, and blasphemous has gathered as bilge water in a ship's hold, a congealed mass of all filth."

No intellectually honest Catholic can deny that Pope Gregory XVI's characterization of attacks on the Catholic Faith on the part of the outright enemies of Holy Mother Church in the Nineteenth Century also describes most perfectly the assaults upon the Faith by those claiming to be "popes" and "bishops" and "priests" in the structures of the counterfeit church of conciliarism. Note that I wrote "intellectually honest Catholic." There is a lot of rank intellectual dishonesty extant in our midst today as those who point out the defections from the Faith on the part of wolves in shepherds' clothing must be denounced on a regular basis while the men responsible for offending God and thus injuring greatly the souls for whom He shed every single drop of His Most Precious Blood on the wood of the Holy Cross are enabled at every turn. This is especially case if the conciliar "shepherd" happens to be wearing a white cassock and has permitted traditionally-minded Catholics to have their version of an Anglican "high church" with nice ceremonies performed largely by the non-ordained who cannot defend the Catholic Faith, that he, the man in white, attacks regularly.

As I noted in Singing the Old Songs, many of us "conservatives" (who were later to be termed "neo-Catholics" by some authors), people who were flush with enthusiasm for Karol Wojtyla/John Paul II early in his false "pontificate" as we projected Catholicism into his words and actions even as he supported the conciliar agenda that many of thought had failed, criticized the "bad" "bishops" while we indemnified the "good" "pope." We wrote letters to Rome. Some of us even went to Rome to register our complaints and to document our concerns. We wrote articles. What happened? More and more "bad" "bishops" kept being appointed. Although some "conservatives" continued at that time (and are continuing today) to insist that the "pope" is surrounded by "bad" advisers who did not want him to know the truth, others of us (bright ones that we were!) came to the realization that the "bad" "bishops" were the meant that the "pope" really wanted to appoint and to keep in power.

We are faced today with a situation wherein those "conservatives"/"neo-Catholics" who continue to insist that the current false "pontiff," Joseph Ratzinger/Benedict XVI, is "unaware" of the "evil" advisers around him or that he is "unwilling" to take action in order to avoid a form schism in his false church have been joined by a new breed of "papal" indemnifiers from the "resist and recognize" crowd who formerly excoriated the "conservatives"/"neo-Catholics" for doing the same thing years ago that they are doing now, that is, pretending that the "pope" is not be held responsible for the state of things in one diocese after another that finds itself in conciliar captivity at this time.

Mr. James Larson, who, of course, is very much opposed to sedevacantism, wrote the following in the November 2008 issue of Christian Order wrote the following about this ironic turn of events:

For over two and one-half decades it was the concerted opinion of virtually all traditionalists that so-called neo-conservative Catholics were profoundly blind to the papacy of Pope John Paul II. Because of what many traditionalist commentators referred to as “popolatry”, such “Neo-Catholics” simply could not see the lack of traditional orthodoxy in this pope, and could not perceive the destructive consequences of his words and actions.

A similar blindness has now overtaken a large portion of traditionalists in regard to the papacy of Pope Benedict XVI. Presumably, because of the Motu proprio Summorum Pontificum and because of the Pope’s sympathy and affection for many forms of traditional practices in regard to the liturgy, music, art, etc., traditionalists are now practicing their own form of “popolatry” through a form of blindness which fails to perceive the extraordinary degree of heterodoxy not only in his voluminous past writings, but also in some of his statements and writings since ascending to the Chair of Peter. (James Larson, "A New Form of Blindness," Christian Order, November, 2008.)


Pope Saint Pius X, writing in Pascendi Dominci Gregis, September 8, 1907, explained that some Modernists do have an affinity for the ceremonials of the Church even as they promote their Modernist agenda:

It remains for Us now to say a few words about the Modernist as reformer. From all that has preceded, it is abundantly clear how great and how eager is the passion of such men for innovation. In all Catholicism there is absolutely nothing on which it does not fasten. They wish philosophy to be reformed, especially in the ecclesiastical seminaries. They wish the scholastic philosophy to be relegated to the history of philosophy and to be classed among absolute systems, and the young men to be taught modern philosophy which alone is true and suited to the times in which we live. They desire the reform of theology: rational theology is to have modern philosophy for its foundation, and positive theology is to be founded on the history of dogma. As for history, it must be written and taught only according to their methods and modern principles. Dogmas and their evolution, they affirm, are to be harmonized with science and history. In the Catechism no dogmas are to be inserted except those that have been reformed and are within the capacity of the people. Regarding worship, they say, the number of external devotions is to he reduced, and steps must be taken to prevent their further increase, though, indeed, some of the admirers of symbolism are disposed to be more indulgent on this head. They cry out that ecclesiastical government requires to be reformed in all its branches, but especially in its disciplinary and dogmatic departments They insist that both outwardly and inwardly it must be brought into harmony with the modern conscience which now wholly tends towards democracy; a share in ecclesiastical government should therefore be given to the lower ranks of the clergy and even to the laity and authority which is too much concentrated should be decentralized The Roman Congregations and especially the index and the Holy Office, must be likewise modified The ecclesiastical authority must alter its line of conduct in the social and political world; while keeping outside political organizations it must adapt itself to them in order to penetrate them with its spirit. With regard to morals, they adopt the principle of the Americanists, that the active virtues are more important than the passive, and are to be more encouraged in practice. They ask that the clergy should return to their primitive humility and poverty, and that in their ideas and action they should admit the principles of Modernism; and there are some who, gladly listening to the teaching of their Protestant masters, would desire the suppression of the celibacy of the clergy. What is there left in the Church which is not to be reformed by them and according to their principles?


A mere attachment to the ceremonials of the modernized version of the Roman Rite does not, however, obviate constant, unremitting offenses committed against God and that deceive souls, both Catholic and non-Catholic alike, in the process. One is not a Catholic if he keeps some unspecified, undetermined "irreducible minima" of the articles contained in the Deposit of Faith. As Pope Leo XIII noted in Satis Cognitum, June 29, 1896, one adheres to the entirety of the Faith or one is not a Catholic. It is that simple.

As noted in Orthodox Heterodoxy three days ago, Joseph Ratzinger/Benedict XVI, like many of his conciliar proteges, has little horror or detestation of personal sin. Yes, the false "pontiff" discusses what he calls the "dictatorship of relativism" in his usual contradictory manner (see Dale Vree's A Contradictory Definition of Relativism and Lyle J. Arnold's Cardinal Ratzinger's Subjectivism). As Ratzinger/Benedict is most public in the offense he gives to God and the scandal that he gives to His "little ones" by committing, objectively speaking, grave Mortal Sins against the First Commandment as he esteems the symbols of false religions and praises their nonexistent "ability" to help "contribute" to social order and world peace, he projects onto God a diffidence about personal sin that is, of course, an incentive to others to sin themselves.If you do not get the First Commandment right, my friends, how in the world are you going to get the rest correct and live a life that pleases God as you endeavor to save your soul in cooperation with Sanctifying Grace?

Ratzinger/Benedict's lack of detestation or horror of personal sin is shared by many of his conciliar "bishops," including one Kieran Conry, the conciliar "bishop" of Arundel and Brighton in England, who gave an interview to an Andrew Brown of The Catholic Herald there that was published on December 19, 2008:

Could the Church be more radical? Talk about the serious questions - repentance, salvation?

"You can't talk to young people about salvation. What's salvation? What does salvation mean? My eternal soul? You can only talk to young people in young people's language, really. And if you're going to talk to them about salvation, the first thing they will understand is saving the planet. You're talking about being saved and they will say: 'What about saving the planet?' "

Doesn't Jesus talk in black and white terms, as if we might be in danger? "Shoulder my yoke and learn from me," quotes the bishop, "for I am gentle and humble in heart and you will find rest for your souls. Yes, my yoke is easy and my burden light."

Doesn't he also say we should repent, beware of sin - a stark message? "Not stark. According to where you look in the Gospel, and again if you go to Matthew 25, the final parable of Jesus, only in Matthew's Gospel - 'When I was hungry, you fed me ... naked and you clothed me ... you visited me in prison.' That would resonate much more with young people."

Does he think people should have a sense of personal sin? "Yes [firmly]. And I think young people do."

He gives an example: the helpers' reconciliation service on the diocesan Lourdes pilgrimage. It started at nine o'clock and the last young person left the chapel at 11.15.

Is it a good idea to go to Confession regularly? "No, because my own experience when we had Confession every day at St Chad's Cathedral in Birmingham was that regular penitents came back with exactly the same words week after week. So there you would say, actually, there is no conversion taking place."

What about the Four Last Things? Has the Church lost the vigour with which it used to talk about Death, Judgment, Hell and Heaven?

"Again it would be inappropriate to say 'the Church has lost...' People have lost a sense of sin."

So the Church shouldn't bang on about sin?

"No, not necessarily. Because that won't necessarily re-instil ... and you don't know whether you want to face people with a primary experience of Church which is sin." Was the Church morbidly obsessed with guilt and sin in the past? "Might have been, but again I haven't got enough evidence."

Too much emphasis on sexual morality? "It's sometimes distorted. For instance, we rarely talk about economic honesty, financial honesty, we rarely talk about greed and wastefulness.

"But to young people, boiling a kettle, wasting water, saving the planet, that's language they will understand. Then you can move on from there: 'Right, do you understand what saving means? Do you understand what good and bad is here?' And they'll say 'yes' and you can say: 'Right now, if you look at your own life...' And again I think for a lot of the claims there is simply no evidence."

People have the evidence of their own parishes, I said. You don't hear the word "hell" mentioned that often in the average parish church, compared with in the New Testament.

"Why should you? How many times is hell mentioned in the New Testament? Do a word count." I wanted to pin this down: has the traditional homily featuring fire and brimstone been abandoned for the reason that it puts people off?

"No, no, it's not because it puts people off. It's because the truth is that God loved the world so much that he sent his only son to die for us."

He was speaking from the heart, though he couldn't resist lapsing into Greek jargon: "That is the basic kerygma of the Church. It has always been. It's not that you are a sinner, but that God loved the world so much, and you see that is the primitive Church's kerygma, its basic message.

"It's not about us, it's about God, and if we put the emphasis on ourselves we become heretical, we become Jansenists. I become the centre of the Church - an anthropocentric model of the Church, it's all about me and me being saved. It's not, it's a theocentric model of Church which is: God loved the world, this is God's action, stemming from God's love for us. It is not God's wish to condemn."

Is it possible that this image of God seems bland and boring to young people? "No, I would disagree. Young people want to be loved. We all want to be loved." Can they get that from other sources? "They can, but how many do? They need to be told God loves them. They don't need to be told: 'You're heading for hell.' No. I would disagree profoundly with that view, profoundly, profoundly." (You Can't Talk to Young People About Salvation)


"You can't talk to young people about salvation? What does that mean to them?" Well, "Bishop" Conry, salvation is supposed to mean everything to us. Parents are supposed to teach their children about the Faith as they are in their mothers' wombs by praying the Rosary audibly and exposing their children to the glories of Gregorian Chant in Solemn High Masses and by playing wonderful Catholic hymns in the home. Yes, children learn in the womb. They can learn about the Faith in the womb. They are supposed to be cradled in a loving home where the practice of the Catholic Faith is everything to every member of the family as children are taught to love God as He has revealed Himself to us through His true Church and prepared for the reception of the Sacraments in conjunction with and under the guidance of true bishops and true priests. Children are supposed to fall in love with the Holy Faith and to prefer death rather than sin.

Blessed Blanche of Castile taught her holy son, Saint Louis IX, King of France, to prefer death rather than sin in order to please God and to save his own immortal soul, advice that Saint Louis himself passed along to his son, the future King Philip III:

3. Therefore, dear son, the first thing I advise is that you fix your whole heart upon God, and love Him with all your strength, for without this no one can be saved or be of any worth.

4. You should, with all your strength, shun everything which you believe to be displeasing to Him. And you ought especially to be resolved not to commit mortal sin, no matter what may happen and should permit all your limbs to be hewn off, and suffer every manner of torment , rather than fall knowingly into mortal sin. (Letter to His Son Philip)


Little Nellie Organ of Holy God was taught by her mother to love God and to pray her Rosary with care when she, Little Nellie, was but a small infant:

Nellie Organ was born in Ireland on August 24th, 1903.  Her Father was a soldier and her Mother looked after the apartment, in the military barracks, where they lived.  The little girl was baptized a few days after she was born.

Mrs. Organ would often take little Nellie down to the seashore and make big sand castles for her.  There she talked to the little girl about God and told her many wonderful things about Him.  And even though she was so very young, Nellie learned to say the Rosary with her Mother as well.

When she was only two, Nellie would toddle off to Mass with her Father.  Along the way to Mass, she would chatter to her Daddy about “Holy God.”  She always used that special name for God, but nobody knows where she learned to call Him that.

One day Nellie’s Mother became sick.  A baby-sitter took care of little Nellie, but she dropped the baby and did not tell anybody.  Because of the fall, Nellie’s hip and back were twisted out of joint.  As the little girl continued to grow, her pains became worse and worse, but she did not know how to tell anyone what was wrong.

Mrs. Organ remained sick for some time with tuberculosis, (a disease of the lungs), and finally she died, in January of 1907, when Nellie was only three years old.  The little girl believed that her Mama went to Heaven, to be with Holy God, but she was so lonely without her Mama.  Nellie’s back hurt her as well, but she could not explain this, so she just cried.

The Good Shepherd Sisters lived in a Convent nearby, and ran St. Finbar’s School. Mr. Organ thought that Nellie and her baby sister would be happy with the Sisters, so on May 11th, 1907, he took the two little girls there. 

The Sisters wanted to take good care of the two children because they did not have any Mother.  At first, Nellie missed her Daddy but soon she got used to the new place.  She loved to call the Sisters, “Mothers.”  But soon the poor child got tuberculosis, and the Doctor said that she would not have long to live.

The Sisters learned that Nellie had a bad temper and other faults.  When she got angry, she would stomp her little feet and try to get her own way.  Like every child she had to try every day to overcome her faults and failings.  Sometimes Nellie was a naughty little girl.  One time she kept five or six girls late for supper, but after she was sorry for what she did.  She prayed, “Holy God, I am very sorry for keeping the girls late for supper.  Please forgive me and make me a good child and Bless me and my Mothers.”

Nellie could not walk well.  The Sisters bought her special shoes and some rose-coloured socks.  Nellie was proud of her pretty shoes and socks.  One day Nellie stopped before a statue of the Child Jesus and said, “Jesus, if You give me Your ball, I will give You my little shoes!” 

“O Nellie,” said her nurse, “You can not do that.”  

“He can give it to me if He likes,” Nellie repliedThe little girl was right, Jesus could have given her His ball, but He gave her suffering instead.    

One day Nellie’s nurse took her along to Church to make the Stations of the Cross.  Little Nellie could not understand why Jesus let Himself be nailed to the Cross.  She asked, “But why does Holy God let them do that?  He could stop those men if he liked.”  When the nurse told her that Jesus wanted to suffer and die for our sins, Nellie burst into tears, crying over and over, “Poor Holy God!  Poor Holy God!”

One day Nellie swallowed some beads.  They stuck in her throat, so the Doctor had to come and take them out.  He saw that Nellie was getting a bad cough, and said that she had tuberculosis, just like her Mother. He also told the Sisters that Nellie could not live for even one more year.

Sometime later, when the Bishop came to give little Nellie the Sacrament of Confirmation, she said, “I am now the little soldier of Holy God.”  She stopped being a crybaby, and she tried never to loose her temper again.

Nellie was not yet fours years old when she began to long for Holy Communion.  She wanted to receive Jesus in Holy Communion but in those days, children could not receive Holy Communion until they were twelve years old.  She used to lie quietly in her bed, whispering over and over to herself, “Oh, I am longing for Holy God!  I wonder when He will come.  I would like to have Him in my heart.” She would often cry out, “I want Holy God!” 

The Sisters were very amazed that little Nellie would often think about Holy Communion.  “Mother,” she said to her nurse one morning, “go to Mass, and get Holy God, and come back to kiss me.  Then you can go back to the chapel again.”  The nurse would always go back to kiss Nellie, after receiving Holy Communion.  Nellie longed for this, the nearest approach she could have to Holy God, and received a great deal of happiness from the fact that she could be so close to Holy God.

One day the Blessed Sacrament was exposed on the Altar. The Nurse carried Nellie down to the chapel.  It was the first time the little girl had ever seen the Monstrance.  With her eyes gazing at the Monstrance, little Nellie whispered, “There He is!  There is Holy God now!” From then on, she always knew when the Blessed Sacrament was taken out of the Tabernacle for Exposition.  Knowing this, she would say to the Sisters, “Holy God is not in the lock-up today.  Take me down to Him.”

The Child Jesus knew that Nellie was tired of lying in her bed alone, all day long, so He used to come and visit her.  One day He gave her a flower, another time He danced for her and sometimes He just came to visit and talk to her.  Little Nellie loved every minute that the Child Jesus spent with her. 

As time went on, the Sisters felt more and more that there was something special about little Nellie, because she was always asking for Holy Communion.  They asked Fr. Bury to talk with the little girl, in order to find out if she really knew enough about receiving Holy Communion.  The priest asked her a number of questions and then said, “Tell me Nellie, what is Holy Communion?”  To this the child replied,  “It is Holy God.  It is He who makes Nuns and everybody else happy!”  Truly it was the Jesus, who helped little Nellie, to give the priest such a wonderful answer.  Now the Fr. Bury felt sure that Nellie had reached the use of reason, even though she was so very young.  He knew that the little girl understood that Jesus was present in the Blessed Sacrament, and that she loved Him.  Right after speaking with little Nellie, he reported the matter to the Bishop of Cork. The Bishop then gave his permission for the child to receive Holy Communion.

Nellie made her First Holy Communion on December 6th, 1907, when she was only four years old.  She looked like a little Angel sitting on her chair, in her white dress and veil, with a wreath of flowers on her head.  She was brought to the chapel where all the other Sisters and children of the school were assembled.  There is no doubt that little Nellie knew that she was receiving “Holy God.”  When Fr. Bury brought Jesus to her, a beautiful light lit up her face.   She looked like a little Angel, as she quietly thanked Holy God.

One of the Sisters explains how pious little Nellie was, on the day of her First Communion:  “Nellie had just received Holy Communion, when her faced changed completely.  A beautiful expression of love and peace played on her face.  Her head fell back on her pillow, and she grew pale as death.  She was completely still, and I thought for a moment that she had died. 

The Sister continued, “But the reason why Nellie did not move, is because she was so overcome with love and thankfulness for Holy God, that she stopped thinking about earthly things.  She knew so well what the Blessed Sacrament is and what God is, Whom she had just received into her heart.”  Fr. Bury added, “Nellie hungers for her God, and received Him from my hands, in a transport of love.”

Nellie’s First Holy Communion was very special, and all that day she spent in prayer and thanksgiving.  Her love for the Holy Eucharist increased from day to day.  God gave Nellie special graces.  Somehow she knew, when the Sisters had not received Holy Communion. 

From her First Holy Communion until the time of her death, little Nellie received Holy Communion, thirty-two times.  She always had a very great love and respect for God, when she received Holy Communion.  Nellie was very intelligent, and she was more like one who was twelve years old, in her respect for God and the Blessed Sacrament.

Little Nellie was patient in her sufferings and she learned to offer all her pains to the good God.  When the pain was greater than usual, she would hold her crucifix more tightly and say, “Holy God suffered far more on the Cross for me.”  And if by chance she was a little impatient in her sufferings, she would quickly show her sorrow for it.

Nellie was very particular about the clothes she would wear when receiving Holy Communion.  Everything had to be spotless and white about her.  One day when she was going to receive Holy God, a Sister told her, “Nellie, you will have to be satisfied with the flowered gown you have on, to receive Holy Communion this morning.”  But the child demanded her white dress, “I want the white dress!  I can’t get Holy God in this dress!”  The Sister gave her a white dress.  “Now,” she said, “I am able to get Holy God.”

“Baby,” said one of the Sisters to Nellie one day, “When you go to Holy God, tell Him Mother Frances wants some way to pay her debts.”  The little girl replied, “Holy God knows it, that’s enough.”

“I want Holy God!  I want Holy God!”  This is what little Nellie continued to cry out.  One day after she had received Holy Communion, a Sister came to visit her.  The Sister states:  “When I visited Nellie, at about 4:45 in the evening, she was lying quite still in her little white cot turned towards the window.  I heard of her strange condition during the day and was very curious to see her.” 

The Sister continued,  “I bent over her, and as I did so, Nellie suddenly turned around and said, ‘Oh Mother, I’m so happy.  I’ve been talking to Holy God.’  Her voice trembled with delight and her face glowed.  Her little eyes shone so brightly that one could not help thinking, those eyes have seen God.  Her smile cannot be described because it was of Heaven, and around the bed there was the beautiful smell of incense.”

Nellie had a great love for Holy God and she also had a great love for her neighbour.  She used to pray for all, and for the intentions of the Pope, whom she called, “My own Holy Pader.”

When the nurse told Nellie the story of the Passion and Sufferings of Our Lord, the little girl burst into tears, “Poor Holy God! Poor Holy God!” and later she would hold the Crucifix in her hands, and say, “Poor Holy God!”

Nellie’s life was quickly coming to and end.  In 1907, she celebrated Christmas by receiving Holy Communion.  She had a special name for Christmas and called it, “Holy God’s Birthday.”

She knew she was nearing the end. On January 30th, 1908 she said to the nurse, “Tell me, Mother, how do you feel today?” “Very well, Nellie,” she replied. “But tell me,” asked Nellie, “do you feel you are nearing Holy God? I do.”

Little Nellie died on Candlemas, February 2nd, 1908.  As she lay dying, she saw something at the foot of her bed.  Her eyes followed it, and she moved her lips as if she was speaking to someone. Then she smiled and passed away.

Nellie was buried in the public cemetery, but a year afterwards her little body was removed to the Cemetery of the Good Shepherd Convent. The body was then found whole, except for the bone in the jaw which had been destroyed by disease. In regard to that decayed bone, it was declared that before she received her First Communion it gave off a terrible odor, but after that time the odor disappeared.  Many pilgrims go to visit her grave every year.

After Nellie’s death, the children of St. Finbar’s School made a special Novena that Little Nellie would obtain for them and all little children around the world, the great favour of receiving Holy Communion as near as possible to the age at which she received it.

When Pope St. Pius X was told about Little Nellie, and how she longed for Jesus in Holy Communion, and how lovingly she received Him, he said, “There! That is the sign for which I have been waiting.”  He also asked Little Nellie’s Bishop for a relic of her.

In 1910, the Pope Pius X made a Church Law stating that all children could receive Holy Communion at an early age.  The children of St. Finbar’s School then wrote a beautiful letter to Pope St. Pius X.   I will quote some parts: 


“Dear Holy Father,

We, the little children of St. Finbar’s Industrial School, write, thanking Holy God for inspiring you to issue the First Holy Communion Decree.  We will never stop praying for you, and we will ask Holy God to take you into His Sacred Heart.  The wonderful favour, granted to the little children, of receiving Holy Communion at such an early age, is such a source of great joy to us…

We often wonder if your holiness has heard of our holy baby,  ‘Nellie,’ who received Holy Communion at the age of four years and three months….  She received Holy Communion on December 6, 1907…. Holy God and Holy God’s Mother came for her February 2, 1908.

We pray to her for everything we want, and she is almost sure to hear our prayers.  Twelve months ago we began a novena at night prayers that she would work six miracles, which would obtain for her little companions and all little children over the whole world, the great favour of receiving Holy Communion as near to the age that she received it as possible.  Would it be wrong for us to think that the Decree has been granted through her intercession and that it is to our darling little Nellie that we and all little children owe this great privilege?”


Pope St. Pius X received the letter of the children a few months after he had issued the Decree about the Communion of Children.  He wrote the following letter to the children of St. Finbar’s School:


To the beloved children of the School of the Sisters of the Good Shepherd in Cork, with sincere congratulations on the sentiments expressed in their pious address of true love for Our Lord Jesus Christ in the Most Holy Sacrament of the Eucharist, with the warmest thanks for their prayers for the Holy Catholic Church and for Us, and with the wish that they may always keep as good as their companion Nellie, who was called to Heaven while still a child, where she is praying for them, for the comfort of their families, for the sisters, their dear Mistresses, for their Superiors, and especially for their very Venerable Bishop, to all of whom we earnestly impart the Apostolic Blessing.   (Little Nellie of Holy God.)


You can't talk to young people about salvation, "Bishop" Conry? Go tell that to Little Nellie of Holy God. Go tell that to the parents of Saint Dominic Savio and Saint Aloysius Gonzaga and Saint John Bosco and Saint Dominic Savio and Pope Saint Pius X. Go tell that to Saint Stanislaus Kostka, who grew in a love of the Faith despite opposition from his father. Go tell that to the millions of young martyrs for the Faith during the first three centuries of the Church. Go tell that to the converts to the Faith made by Saint Patrick in Ireland in the Fifth Century. Go tell that to the converts made in Goa, India, by Saint Francis Xavier, many of them children who loved to please God by smashing the idols of the Hindus. Go tell that young Saint Tarcisius, who gave up his life to pagan roughians in order to protected Our Blessed Lord and Saviour Jesus Christ in His Real Presence as he, Saint Tarcisius, was carrying Him on his person. Go tell that to Blessed Imelda Lambertini, who, like Little Nellie of Holy God nearly seven hundred years later, longed to receive Our Blessed Lord and Saviour Jesus Christ in Holy Communion and who entered a cloistered Dominican convent at the age of nine, two years before she died at the age of eleven. Go tell that to Saint Therese of Lisieux, the Little Flower, that you can't talk to young people about salvation when that is what her father (and her mother before she died when Therese was four years old) did constantly in their home before she entered the Carmel in Lisieux at the age of fifteen.

Go tell Saint Bridget of Kildare or Saint Elizabeth of Hungary or Saint Joan of Arc or Saint Bernadette Soubirous or Jacinta and Francisco Marto and Lucia dos Santos that "you can't talk to young people about salvation," "Bishop" Conry. Go tell that to Saint Clare of Assisi and to little Fernando Bulhom, who joined the Augustinians and then, after ordination to the priesthood, joined the Franciscans and became known to one and all as Saint Anthony of Padua. Go tell that to Saint Simon Stock of your own native England, who loved to hear his father tell stories about the martyrdom of Saint Thomas a Becket (Saint Thomas of Canterbury). Go tell that to Saint Hyacinth, whose ardor for the faith in Poland in his youth led him to become a priest and thence to become a follower of Saint Dominic de Guzman, whose mother taught him, Saint Dominic, about the Faith and knew that God had special plans for her little baby boy.

"You can't talk to young people about salvation, "Bishop" Conry? Go tell that to Saint Catherine of Siena, who was willing to suffer much from within her family for her decision to eschew marriage and espouse herself ultimately a member of the Third Order of the Dominicans:

"I want to be a Dominican," she announced. "Not a nun in a convent, but a Dominican Tertiary."

"Why can't you be like other people?" sighed her mother, when she heard the news. Lapa knew that Tertiaries were very holy people, men and women, who wore the habit of a friar or a nun and yet lived in their own homes. Usually they were middle-aged folk, not sixteen-year old girls like Catherine.

Catherine wondered if her mother were going to be angry. "I think God wants me to be a Tertiary, not a nun," she said. "It is really a wonderful thing to be called to be Tertiary, Mother."

Lapa shook her head. "Why do you want to dress like a nun and yet not really be one? Oh, Catherine, you are always causing me trouble! First you must cut off your hair. Then you must live in the worst room in the house. Now you want to go and be a Dominican Tertiary! Oh, dear ! I never had such trouble with my other children!"

"I have promised not to leave my little room," said Catherine. "Please, Mother, go to the Dominican Tertiaries and tell them I want to be a Tertiary, too."

Lapa shrugged her shoulders. "I will not," she said. "I have no use for being different from other people. Besides, the Tertiaries will never have you. They are all older women--widows, too. The would not want to take in a young girl."

"Oh, please go and ask them!" begged Catherine. "If you only knew how much I want to wear the blessed habit of Saint Dominic!"

"There is no arguing about it," said Lapa. "I will not have you in my house, wearing a religious habit and looking like a nun. Don't bother me again."

Catherine knelt down in the middle of the her little room. She was very sad. How could she go to become a Tertiary when she had promised to remain at home to pray for sinners?

"Dearest Saint Dominic, you will have to help me," she said. And then a little of her sadness left her when she offered her disappointment for the conversion of a certain man who had sworn he would never go to church again.

The same year that Catherine was sixteen, a smallpox plague swept through the town. The dyer's young daughter caught the terrible disease and for a time it seemed as though she would die of it. She lay on her hard bed, her face and body covered with sores, her thoughts far away from this world. Poor Lapa was terribly worried.

"Oh, dear! Isn't there something you would like, Catherine? Perhaps I could make you a pudding or something. Or maybe you would like a little fruit . . ."

But Catherine shook her head. "The only thing I want is to be a Dominican Tertiary," she said sadly.

Lapa realized that she could hold out no longer. "All right," she said. "I will go to the woman in charge of the Tertiaries and see what can be done." (Mary Fabyan Windeatt, Saint Catherine of Siena, published originally in 1941 by Sheed and Ward. Republished by TAN Books and Publishers in 1993, pp. 32-34.)


"You can't talk to young people about salvation," "Bishop" Conry. Go tell that to Saint Rose of Lima, who had determined at the age of five that she wanted to serve God and who later decided to follow Him in the Third Order of the Dominicans just as Saint Catherine of Siena had done two centuries before her. Here is an account of her decision to join the Third Order of Saint Dominic as she was talking about it to an older woman, Dona Maria:

Saint Rose explained her calling to be a Dominican Tertiary to a wealthy woman, Dona Maria, discussing the fact that had been inspired by the life of Saint Catherine of Siena, whose sufferings parallel those of Saint Rose's in so many ways:

The visit to the seminary was interesting, but Dona Maria de Quinones did not stay long. She informed Rose that she had other places to visit.

"The nuns at the Monastery of the Incarnation?"

"That's right. Afterward perhaps we'll have time to go to the Monastery of the Conception. And to the Trinity, too."

Dona Maria's carriage rolled swiftly through the narrow streets. Rose followed the busy scenes about her with interest, although it was not the magnificent buildings or the many colorful gardens which chiefly claimed her attention. Instead, it was the people in the streets--cripples and beggars and ragged little children. There were so many of them! and they seemed to have forgotten how to smile!

Dona Maria threw a swift glance at her young companion. "I can guess what you're thinking, my dear."

The girl's dark eyes shone. "I was thinking about if I were a boy, I'd go to Santo Domingo tomorrow so I could be a priest and do something for all these poor people. So many of them don't know a thing about God, Dona Maria. And there aren't enough priests here in Peru to teach them. It's a pity, isn't it?"

The woman nodded. "A great pity, child. But tell me why you'd like to be a Dominican. Why not a Franciscan, or a Jesuit, or an Augustinian?"

Rose smiled. So many other people were always asking the same question. "Because of Saint Catherine of Siena, Dona Maria. She was a Dominican Tertiary. And such a wonderful person! We have a book at home that tells about her. I've read it so may times that I must know every word by now."

"I've read about her, to. She certain was a wonderful person.But she was a Tertiary, spending all her days in the world. She never entered a convent."

"I know, Dona Maria. She belonged to the Third Order of Saint Dominic. It must be a lovely life since she love it so much."

"And a hard life, child. It takes a very special grace to become a saint while you go on living in the world."

Rose laughed. "I'm going to try, Dona Mari. I won't every marry or enter a convent. I've asked Saint Catherine to help me to be like her. You see, when I was five years old. . ."


"It sounds like a rather foolish story, for I was small then."

Dona Maria smiled. "You tell me your story and then I'll tell you one," she said. "By that time we should have reached the Monastery of the Incarnation. But of course if you want to keep that secret. . ."

Rose shook her head. "It's not that important. Besides, when I'm older and people expect me to marry, I'll have to explain why I can't. So I'll tell you first. I know you'll understand."

"Thank you, my dear. I'll respect your confidence."

"It was one afternoon when Ferdinand [her brother] and I were playing in the garden," began Rose. "I was five and he was seven. Marianna had just washed my hair and I was pleased with the way it shone in the son. It was soft and silky and it had little curls in it. I was proud of those curls, Dona Maria."

"No doubt they were nice."

"But Ferdinand began to make fun of me. He pretended he was a priest preaching a sermon, and he talked about how foolish it is to be proud of one's clothes and one's looks. He said people go to Hell for things like that. As I sat there listening to him, he suddenly took up a handful of dirt and threw it over my clean hair."

" 'You needn't be proud any more,' he said.

"At first I was really cross with Ferdinand. But after I thought it over I decided he was right. We really shouldn't be so concerned over our looks, or whether we have money or health or education. Of course he was only playing a game. He never thought I'd take him seriously. But I did. Then everyone was terribly angry with me."

"Why, child?"

"Because I decided to cut off my curls, as Saint Catherine of Siena did when she was a little girl, then I wouldn't be proud of my looks any more."

Dona Maria laughed. "Your mother never told me about that," she said. "And I'm glad your hair has grown again, Rose. It's really very pretty."

"Thank you, Dona Maria. Only there's more to my store than that. You see, when I cut off my hair, I promised Our Lord that I would always love Him more than anyone or anything. I was only five, but I knew that all I wanted in life was to serve Him and to work for His glory here on earth. I didn't want a husband or children--only Him."

"I understand."

"Of course Mother doesn't know about this, and probably she'll be angry when I do tell her But that's the way it is, Dona Maria. And there's nothing anyone can do that will make change my mind. I belong to God--forever and ever." (Mary Fabyan Windeatt, Saint Rose of Lima: The Story of the First Canonized Saint of the Americas, republished by TAN Books and Publishers, 1993, pp. 37-40.)


"You can't talk to young people about salvation," "Bishop" Conry? Go tell that to the saintly Catherine of Aragon, the long-suffering wife of the philandering King Henry VIII of England. Catherine of Aragon was raised by her saintly parents, King Ferdinand and Queen Isabella of Spain, to love God and to despise sin as she forgave all those who injured her. These lessons were what prompted her to write the following most remarkable letter to her husband after he had "divorced" her and married his mistress, Anne Boleyn:

My most dear lord, King and husband,

The hour of my death now drawing on, the tender love I owe you forceth me, my case being such, to commend myself to you, and to put you in remembrance with a few words of the health and safeguard of your soul which you ought to prefer before all worldly matters, and before the care and pampering of your body, for the which you have cast me into many calamities and yourself into many troubles. For my part, I pardon you everything, and I wish to devoutly pray God that He will pardon you also. For the rest, I commend unto you our daughter Mary, beseeching you to be a good father unto her, as I have heretofore desired. I entreat you also, on behalf of my maids, to give them marriage portions, which is not much, they being but three. For all my other servants I solicit the wages due them, and a year more, lest they be unprovided for. Lastly, I make this vow, that mine eyes desire you above all things.

Katharine the Queen (January 7, 1536.)  (Letter of Katharine of Aragon to her husband)


You go tell these saints and other exemplary Catholics, "Bishop" Conry, that "you can't talk to young people about salvation." Young people attached to the structures of the counterfeit church of conciliarism don't know anything about salvation because they have been fed a steady dose of lies, blasphemies, profanities, sacrileges, heresies and other falsehoods in the name of the Catholic Faith by "bishops" and "priests" and "sisters" and "brothers" and lay "teachers who are at war with that Holy Faith and who have absolute contempt for the sanctity exhibited by the saints listed above, insisting that such sanctity is not "possible" in our "modern" day, which is just another lie of the devil who does indeed want to lead souls into Hell and who is delighted with mention of Hell is omitted so that he can lead more souls there with utter impunity and with the assistance, whether witting or unwitting, of many of the conciliar shepherds themselves.

God, "Bishop" Conry, can always talk to His saints. You don't want to talk to them about the salvation of their immortal souls, "Bishop" Conry. It's that simple. It's been done in the pasta, and rather successfully. You don't want to do so as you consider it unnecessary to so as God's "love" will save the day. God has so ordered things that we need to cooperate with the graces He won for us on Calvary by the shedding of every single drop of His Most Precious Blood on the wood of the Holy Cross and that flow into our hearts and souls through the loving hands of Our Lady, she who is the Mediatrix of All Graces, to save our souls and avoid the fires of Hell for all eternity.

How many young people attached to the conciliar structures have read about the lives of the saints? How many young people attached to the conciliar structures have head the moving, fact-filled and inspiration lessons about the lives of the saints such as those that are provided each day by His Excellency Bishop Daniel L. Dolan in his daily sermons to the school children of Saint Gertrude the Great Academy? How often is it that young people attached to the conciliar structures are inspired to be saints and to abhor sin as they are giving some sense of what our sins caused Our Blessed Lord and Saviour Jesus Christ to suffer in His Sacred Humanity during His Passion and Death and caused His Most Blessed Mother's Sorrowful and Immaculate Heart to be pierced through and through with Seven Swords of Sorrow? 

Pastors should not talk about Hell? Go tell that to Saint Alphonsus de Liguori. Go tell that to Saint Jean-Marie Vianney, the Cure of Ars. Go tell that to Saint Leonard of Port Maurice. Go tell that to Saint Vincent Ferrer. Go tell that to Saint Dominic de Guzman. Go tell that, "Bishop" Conry, to the Mother of God herself, who said the following to a Catholic apostate who had "converted" to one of the devil's religion, Calvinism:

Then the Lady said, "Where does that heretic live who cut the willow tree? Does he not want to be converted?"

Pierre mumbled an answer. The Lady became more serious, "Do you think that I do not know that you are the heretic? Realize that your end is at hand. If you do not return to the True Faith, you will be cast into Hell! But if you change your beliefs, I shall protect you before God. Tell people to pray that they may gain the good graces which, God in His mercy has offered to them."

Pierre was filled with sorrow and shame and moved away from the Lady. Suddenly realizing that he was being rude, Pierre stepped closer to her, but she had moved away and was already near the little hill. He ran after her begging, "Please stop and listen to me. I want to apologize to you and I want you to help me!"

The Lady stopped and turned. By the time Pierre caught up to her, she was floating in the air and was already disappearing from sight. Suddenly, Pierre realized that the Most Blessed Virgin Mary had appeared to him! He fell to his knees and cried buckets of tears, "Jesus and Mary I promise you that I will change my life and become a good Catholic. I am sorry for what I have done and I beg you please, to help me change my life…"

On August 14, 1656, Pierre became very sick. An Augustinian priest came to hear his confession and accepted him back into the Catholic Church. Pierre received Holy Communion the next day on the Feast of the Assumption. After Pierre returned to the Catholic Faith, many others followed him. His son and five daughters came back to the Catholic Church as well as many Calvinists and Protestants. Five weeks later on September 8, 1656, Pierre died and was buried under the miraculous willow tree, just as he had asked. (Our Lady of the Willow Tree.)


Our Lady showed a vision of Hell to Jacinta and Francisco Marto and Lucia dos Santos on July 13, 2007:

"You have seen hell where the souls of poor sinners go. To save them, God wishes to establish in the world devotion to my Immaculate Heart. If what I say to you is done, many souls will be saved and there will be peace. The war is going to end; but if people do not cease offending God, a worse one will break out during the pontificate of Pius XI. When you see a night illumined by an unknown light, know that this is the great sign given you by God that he is about to punish the world for its crimes, by means of war, famine, and persecutions of the Church and of the Holy Father.

"To prevent this, I shall come to ask for the consecration of Russia to my Immaculate Heart, and the Communion of Reparation on the First Saturdays. If my requests are heeded, Russia will be converted, and there will be peace; if not, she will spread her errors throughout the world, causing wars and persecutions of the Church. The good will be martyred, the Holy Father will have much to suffer, various nations will be annihilated. In the end, my Immaculate Heart will triumph. The Holy Father will consecrate Russia to me and she will be converted, and a period of peace will be granted to the world."

Mary specifically told Lucia not to tell anyone about the secret at this stage, apart from Francisco, before continuing: "When you pray the Rosary, say after each mystery: 'O my Jesus, forgive us, save us from the fire of hell. Lead all souls to heaven, especially those who are most in need.' "  (Mary's words at Fatima. Yes, these are Our Lady's words, including "those who are in most need." )


Was Our Lady wrong, "Bishop" Conry, to speak about Hell to Pierre Port-Combet on March 25, 1656, and to show a vision of Hell to the seers in the Cova da Ira near Fatima, Portugal, on July 13, 1917? Oh, I see. You don't have to believe in private revelations? It is indeed Jansenism that seeks to disparage the apparitions that have been approved by Holy Mother Church. It is the cold-heartedness and pride of Jansenism that seeks to discourage people from praying at least one set of mysteries of the Most Holy Rosary every day and to have diffidence about her Fatima Message (see Our Lady Does Not Act on Her Own).

Frequent Confession does not help penitents? Well, I would agree with this when one is dealing with phony "priests" in the conciliar structures who are not ordained validly. True. Even if a penitent struggles with a particular sin or set of sins for a long period of time, however, frequent Confession provides him the graces to avoid giving into despair in the midst of his struggle and quitting the practice of His Faith altogether and/or daring to approach to receive Holy Communion unworthily after growing indifferent to his sins and believe them to be irreformable.

Father Martin Luther, O.S.A. did not believe that frequent Confession helped him to avoid Mortal Sins against the Sixth and Ninth Commandments, which is why he abandoned the Faith and devised his own false theology to reaffirm himself and other recidivist sinners in their lives of sin as they assured themselves, falsely, of course, of their "salvation" because they had made their "profession of faith" in Our Blessed Lord and Saviour Jesus Christ and trusted in His "love" for them. Behold the wretched consequences of Luther's betrayal of the sacramental system that God instituted to save his own immortal soul.

Saint John Bosco would bribe coachmen and others to get themselves to Confession. He told the boys who wanted to part of his Oratory that they would have to go to Confession. Saint Jean-Marie Vianney spent up to eighteen hours a day in the Confessional. Saint Dominic Savio told his schoolmates that they should not be mean to their immortal souls by sinning.

The encounter between young Dominic Savio and Don Giovanni Bosco when they first met explodes each of the shibboleths blathered by "Bishop" Conry in his interview with Andrew Brown of The Catholic Herald:

Later Don Bosco visited the free school, and Dominic was sent to talk to him.

"I hear you would like to come to our school," Don Bosco said.

"Oh, yes, Father. More than anything else in the world!"

"Tell me why, my son," said Don Bosco.

"I'd like to study Latin and become a priest," Dominic replied. "There is another reason. I have never told this one to anyone else, Father, I want to become a saint."

Don Bosco looked deep into the boy's eyes. "Yes," he said. "I believe that you have the material to become a priest and a saint."

"If I have the material, will you be the tailor?" Dominic asked earnestly.

"I will indeed, my son? Together we'll turn out a fine garment for our Lord." (Catherine Beebe, Saint John Bosco and the Children's Saint, Dominic Savio, New York: Farrar, Straus and Cudahy, 1955, pp. 155-156.)


Such is not the sense in your mind and heart "Bishop" Conry, because you are not possessed of the sensus Catholicus but are content to speak about "saving" that which will one day be destroyed forever by fire by God Himself on the Last Day, the dirt of the earth, showing yourself to be the sort of pantheist critiqued by Pope Pius IX in Maxima Quidem, June 9, 1862:

Now then, they [the plotting enemies of the Church] have reached such a degree of impiety and shamefulness that they attack the Heavens and try to eliminate even God. In fact, expressing an evilness that only equals their foolishness, they affirm that the Supreme Divinity, full of wisdom and providence, is not distinct from the universe; that God is not different from Nature, and that He, like it, is subject to changes. They say that God is mixed with man and the world; that all things are God and have the very substance of God, and God is one and the same thing with the world, and as a consequence, that there is no longer any difference between spirit and matter, necessity and liberty, truth and error, good and evil, justice and injustice. Certainly nothing could be imagined more unwise, impious, and repugnant to reason.


The "earth" does not need to be "saved." Souls need to be saved, and if young souls were formed in the truths of the Holy Faith and inspired by the lives of the saints they would know how to use the things of this earth moderately and in due proportion to their proper ends as they have been ordained by God Himself. A Catholic does not need to have "lessons" about "saving" the earth to use the created thing found thereon properly as he has learned from his mother's knee to see the world exclusively through the eyes of the true Faith and to abhor any and all forms of naturalism as but empty lies of the devil himself. We learn about the stewardship of the things of this earth by learning first how to know, love and serve God as He has revealed Himself to us through His true Church so that we can tend to the stewardship of our souls, which unlike the earth, will last forever, either in Heaven or, yes, in Hell.

Today is the Fourth Sunday of Advent. We are in the final days of Our Lady's expectation. The world was a mess politically at the time that Our Blessed Lord and Saviour Jesus Christ was born for us in poverty and humility and anonymity in Bethlehem. The world is a mess politically and ecclesiastically today. We need to prepare room for His Coming in the "inns" of our hearts by means of Holy Communion and, yes, frequent Confession, especially now during these final days of Advent. Every Rosary we pray will help us to make straight the way of His Coming by means of Sanctifying Grace.

We should take consolation in these final days of Advent from these words of the late Father Maximilian Mary Kolbe:

There are people who do not understand how it can be said that "She alone has destroyed all heresies in the whole world" when heresies still exist. It is something like this: When during one of the battles, Napoleon was informed that for some unknown reason, the enemy's cavalry was approaching, he said, "The enemy lost the battle" although the battle was still raging. And it turned out to be true. His plan worked. So, and even more so, it is with all heresies. They are already doomed. "The enemy is lost. She won, because she destroyed them." (Father Anselm W. Romb, ed., O.F.M. Conv., The Kolbe Reader, Franciscan Marytown Press, Libertyville, Illinois, 1987, p. 74.)


The likes of the conciliarists are doomed. While we pray most fervently for their conversion, perhaps for the first time, to the true Faith, we must flee from them as we entrust our souls exclusively to true bishops and true priests who make no concessions to conciliarism or to the nonexistent legitimacy of false shepherds who believe that they "can't talk to young people about salvation."

Isn't it time to pray a Rosary right now?

Our Lady of the Rosary, pray for us!


Vivat Christus Rex! Viva Cristo Rey!

Saint Joseph, pray for us.

Saints Peter and Paul, pray for us.


Saint John the Baptist, pray for us.


Saint John the Evangelist, pray for us.

Saint Michael the Archangel, pray for us.

Saint Gabriel the Archangel, pray for us.

Saint Raphael the Archangel, pray for us.

Saints Joachim and Anne, pray for us.

Saints Caspar, Melchior, and Balthasar, pray for us.

Saint Thomas the Apostle, pray for us.

Saint Frances Xavier Cabrini, pray for us.

See also: A Litany of Saints


© Copyright 2008, Thomas A. Droleskey. All rights reserved.