Ceremonies for the justification
of unborn children who died without baptism
Steps towards a simplified liturgy

French translation

(A simple catechism of doctrinal elements, a basis for this liturgy)

Question 1: Why can aborted children not be baptised?
I The Church accepts the notion of baptism of desire, formulated as
follows: "The mother's desire of baptism for the child while it
is alive has value of baptism for the child " (Scheeben).
The conditions of this justification of a dead child without
sacramental baptism can be resumed in 3 elements:
a) The natural physical relationship of mother to child
b) Actualisation of desire of baptism of the mother/or father of the
child: this desire of baptism must be truly explicit, manifest,
real
c) The child must still be alive when this desire is expressed..
before it dies.
11 - Now, the Church, before the effective death of these abandonned
children.. forgotten (for not to desire the salvation of a child is
to forget it), and killed, prays, acts and actuates the Eucharist
in desiring their salvation. She prays for the living and for the
dead at each eucharistc Sacrifice. She deposits in the
eucharistic Heart of Christ, while the future aborted children are
still alive, the desire of baptism for them, which remains potentially
in the eucharistic Heart of Christ which unites time and
eternity at each Mass.
111 - So that, the Church alone, through a normal eucharist, cannot
apply this "justification" to the children: the natural,
parental, physical relationship to the chil is missing.
1V - The parents, and/or the family or those close, have this natural..
physical relationship and their responsibility -(by the prayer of
the Church, the Virgin Mary, and their suffering child wherever
he may be)- may awaken consciousness of their fault and their
divine mission as responsible Christian parents.
V - But the efficacy in the order of justification of their child is
inoperant,.because the child is already dead. '"

Question 2: How to render operant these desires of baptism of the
Church and of the parents, both inoperant when separate?
1 - By the repentance, the discovered and renewed love of the parents
for their innocent child, and by the Eucharist: - so as to conjoin
together in one dispositive act of justification by grâce the . .
three elements indispensable to this but which have been separated
in time.
II - Celebrate a Eucharist, again, to this intention:
a) To recall the desire of Baptism which was actuated for the living
child by the Church before it died, this desire in a state of
expectancy in the eucharistic Heart of Christ reactuated today
after the death of the child.
b) To conjoin to it the repentance and forgiveness of the parents,.
who will readopt their child within this desire of baptism which
dates from when it was alive and is still conserved in the
eucharistic Heart of Christ ( § also question no6, VI)
c) Consecrate definitely these, children to the Holy Trinity and the
Precious Blood of Christ Redeemer, so their incorporation in
the grace of salvation may be realised.


Question 3: What are the constituant elements to be signified in this
liturgy?
I The Eucharist, for the reactualisation of the desire of baptismal
salvation that the members of the Church have expressed whi1e the
children were a1ive.
II Lustral water,. for purification by the e1ement of water to express
mutual forgiveness, the purification given when the parents have
manifested their repentance; a baptism simi1ar to John the
Baptist's while awaiting the Hour of Christ.
III A 1ighted cand1e and naming: to manifest the unity of desire of
their incorporation into the grace of justification, taking some
e1ements symbo1ising the ceremony of baptism, never forgetting the
importance of: - the Name given, the 1ight of Faith, and the credo.
IV The act of contrition, to manifest the return, the contrition of
the parents, and the representatives of all humanity, and even of
those in the Church who have de1ayed in taking an interest in the
torment of the sou1s of the innocents abandoned by all.
The intention of the minister of the Ho1y Sacrifice, intention of
sanctification and incorporation into the grace of the Church; the
priest shou1d be very exp1icit as to his intention to app1y the
grace of justificaion to children who àre waiting in silence after
an "innocent" death.

Question 4 : Does this question appertain to the power committed bv
Jesus Christ to his Church?
I It is necessary to explain here the question of encounter between
baptism of desire and baptism of blood. Martyrdom, baptism of
b1ood is founded when there is:
a) Putting to death of a.son of God
b) Putting to death of which the principal efficient cause is hatred
of Christ and/or of the Church.. his mystical Body.
Thus, the holy Innocents ce1ebrated on 28/12 are proclaimed by the
Church martyrs by reason of their death for hatred of Christ.

II After Vatican Council II which set full light on the royal priesthood
and the integra1 character of the mystical Body of the Church
by proc1aiming Mary Mother of the Church, it is time to define a
statute for the new innocents killed by hatred of Christ and his
Church (§question no6, I & VI)
III But is abortion a crime perpetrated by hatred of the Church?
Yes, on the following points:
a) Their principal efficient cause, the homicidal hatred of Satan, whose
first motive is hatred (of Christ, God made innocent and chi1d of
mankind, of the innocent childhood of man embraced by Christ in his
Incarnation.
b) Their secondary efficient cause: hatred of the permanent teaching of
the Church, only institution in the world of man who adopts loves
and defends humanity without defence in the human embryo. Abortion
(propaganda, ideology, organisation) is one of the most efficacious
elements to permit the disappearance of judeo-Christian culture and
above all the teaching of Christ and the Church on Life.
c) Their final cause: the intention of ideological militants in the
massacre of the new innocents seems to be principally the instauration
of a new Godless culture - of man without the Church.

IV - These e1ements doubt1ess suffice to estab1ish that these chi1dren
are victims of exp1icit1y anti-Christian organisations, working for
hatred of Christ and the Church, and engaged in the homicida1 work
of the powers of darkness; and therefore, in so much as concerns
the rootof the cause,are killed by hatred of Christand hatred
of the teachings and materna1 care of his mystica1 Body the Church.
The Eucharist will therefore
- conjoin this innocent b1ood to the Precious B1ood of Christ crucified
- conjoin the virtue of baptism of desire to the merit of baptism of
b1ood potentia11y present in the eucharistic Heart of Christ.
Is it neverthe1ess within the power of keys of the Church of Peter to
engage itself further by an express proclamation to integrate into its bosom
these innocent chi1dren awaiting justification by grâce ?

Question 5 : Can it be founded in law that the militant Church has the
possibility to attain dead children to incorporate them in grace ?
I - The militant Church can only attain to this effect people "in via"
This is the main objection.
II What does the Church think? She bas several times spoken to
maintain against the Jansenists and the pseudo mystics:
a) The impossibility for these new human 1ives to participate in the
glory of Heaven because their sou1s remain stained with original sin.
b) Their statute of waiting which some cal1, maybe ma1adroit1y, limbo;
in this respect are noteworthy Innocent III's Letter adressed to the
Archbishop of Arles, and in particu1ar Pius VI's Auctorem fidei .
This 1imbo is not hell, which contains the sou1s of those damned
for eternity. It is not Heaven, which welcomes the e1ect for
beatific vision. Nor is it a part of Purgatory (see St. Thomas
Aquinas: time in Purgatory is changed to "aevum"., Souls there are
no 1onger "in via" in univocal earth1y time.)
III At what moment does this passage from "univoca1 time" to "aevum"
take place? After particular }udgement. So, the children with
whom we are concerned here are in a place of waiting because they
are souls who cannot be }udged, properly speaking., because they are
innocent, and they await on this side of "aevum" the prayer of the
Church.
IV This state of waiting therefore puts the children under the
possible authority of the militant Church, so their statute can be
considered as that of sou1s "in via ". It is for this same reason
that the Eucharist does not rea11y baptise them, but incorporates
them into the militant Church whi1e giving them a very particular
sanctifying grâce. (§Question 7)
V The Eucharist is indeed the on1y means for the Church to reach them
in the supernatural fecundity of grace, by reason of its quality of
being the "viatic" sacrament, the faithfu1 who pious1y, with ho1y
water attempt to "baptise" them at distance are certainly
mistaken., but their gesture remains very important., for they
express with the daily Holy Sacrifice of the mass the desire of
baptism of the faithful while the child is alive (see Q.n°2, IIa))


Question 6: Why must the Church henceforth exercise an effective
maternitv on children aborted (naturallv or provoked) who
died without baptism?
I The proclamation of Mary, Mother of the Church, places her in her
hour of effective fecundity for a substitute maternity. Not only on
the level of grace, but also on a natural level.
II Philosophy and natural law recognise as a fact the privation of
parental rights when 'the parents are irresponsible or incapable of
exercising their fatherhood and motherhood. This is indeed the
case of these aborted children whose parents have not exerted their
relationship with the child, for example by not expressing their
desire of baptism for them if they are Christians, or even by not
actuating a living and conscious relationship to the child within
the womb.
III Parents who proceed to a voluntary abortion, by a crime,'de jure'
place themselves of their own act in privation of parental rights.
Similarly, those who do not consider as a human person what they
often consider as a mere mass of cells without a spiritual soul,
not enjoying all the rights to respect, to life, and to the human
dignity due to every human person created by God: these begetters
have no 'natural' relationship of fatherhood or motherhood to the
child who dies in the' womb.' .
Similarly, for those who, after the natural or induced death of the
children are unaware in fact that these children continue to live
by their immortal soul, and think that no live relationship is
possible for a child who for them does not exist.
IV For, natural law can accord that these deprived parental rights
may be inherited by those who wish to adopt these neglected, killed
and suffering children.: because they admit to their existence,
they defend the dignity of these children, and because they exert
an effective relationship of love and adoption, of prayer and life
towards them. The members of the Church who exert their humanity
in this integral way may therefore by natural law inherit of these
lost parental rights and reclaim these children as their own.
What is more, the supernatural substi tution of the militant Church
and Her Mother may henceforth exert itself on these two natural
and supernatural levels, which was not the case before the express
proclamation of Mary's divine Maternity of the Church.

Question 7 : Why is a liturgy incorporating these children into the
grace of the Church by the Mass at present inapt to introduce them instantly
into Heaven ?
I Apart from the children explicitly killed in the womb because they are
Christian (question V), and those who receive from their parents the
baptism of desire (§question n&dee Church continues to affirm rightly the
necessity of Baptism for salvation.
II The Eucharist attains them with its own grace and in so much that the
aborted children, whether naturally or induced, have remained in a state prior
to particular judgement.
III The Eucharist is not of itself apt to remove them from their status of souls
"in via" and thus introduce them to judgement which would immediately place
them in beatific vision; as already explained, the virtue of the Eucharist is to
express the maternal adoption of the Church, to incorporate the children in her bosom,
to introduce them to grace by welcoming them to the supernatural fecundity of her
sacraments,and introduce them to justification, which will in its turn introduce them
to the Vision of God at the Hour of Christ.
IV It is therefore not correct to say that this ceremony baptises them in the proper
sense, but rather that it introduces them to a new life as children of God and the
Church, of peace, pardon, gratitude, and the supernatural desire for the Hour of
Christ.
V Thus will be accomplished the word in the book of Revelation about "the souls
under the altar" who see themselves given a white robe that they may rest while
awaiting that the number of their companions who are to be put to death like them
be complete (Apoc.VI,v.9-12): <<et datae sunt illis singulae stolae albae et dictum
est illis ut resquiescerent tempus adhuc modium donec impleantur conservi
eorum et fratres eorum qui interficiendi sunt sicut et illi 12 et vidi cum
aperuisset sigillum sextum>>

PILGRIMAGES for LIFE
LITURGICAL CEREMONIES for aIl children who died before birth
and aIl the innocent victims of our world
"FIORETTI" 'CONSOLATIONS'received after 'MASSES for the NAMING and COMMITTAL of 'UNBORN' CHILDREN'and other INNOCENTVICTIMS since 1989. At the vary beginning, 28 Dec,1988, a Russian orthodox converted .just before Christmas. The priest invited her to the ceremony but had net explained. She was taken by surprise about the namingof the children, for she had only one namein mind for her first child, a miscarriage when 17, Emmanuel. She heard herse If saying aloud -"
Emmanuel".."Petep" - "John-l'1ary". She was inundated in indescribable love - within and around her. Then Our Lady 'opened her understanding' and explained the choice of the three Damesdictated to her: (lilhich explicit the interaction of forgiveness).
-" Emmanuel" - for this 1S the confirmation of God's !Jill on .l'our soul and on his when l'OUdenied .l'our own will in accepting" with love .l'our first-born .' which He took from .l'ou in a road accident. .
- "Peter" -,By this name which l chose for .l'our second unborn child.. (a litt1e boy)..
.l'OUwill in .l'our heart forgive unconditionally .l'our husband.. Peter.. for having abandoned
.l'ou at the age of 22 with two babies.; (Peter., my husband was not the father of this child named Peter by Our Lady). For thus., said Our Lady, litt1e Peter's sacrificed innocence will serve the pardon the Lord wishe5 to grant.. with .l'OU.,ta .l'our husband Peter.
!Jhat is more., "OnPeter l will build myChurch": that is., l take the soul of litt1e Peter ta serve and participate in the edification of l'1yChurch.
- For "John-l'1ary".. your third unborn soul ( aborted at 5 weeks).. - .l'ou could not know whether he was boy or girl.. - Our Lord confirms the unconditional forgiveness .l'OUhave granted and Himself forgive5 your concubine John who abandonéd .l'OUat the age of 39 with
.l'our baby l'Mikaël (but c7olmwas not the father of John-l'1ary). jhus., She said., the sacrificed innocence of "John-l'1ary" will serve the pardon that the Lard grants your ex concubine John.
l'hot is more, l have added "l'1ary".. for l associa te this 'unborn' soul ta f'/..vself by giving him my own mllTleas IIl'1atherof Love and l'1ercy". jhe soul of IIJohn-l'1ary"will in his 'ver}' littleness' participate with me in the forgiveness and mercy of sinners in the world.
Our l'1other l'1ary conc1uded: "B1essed is the Lord who dissolves evi1 by Good and transforms it for His glory and the Salvation of the wor1d.
ln 1989, a persan of Muslim origin from N.Arrica, adopted by Christians who nad
returned to France, came from Brittany, a 1200kms cross-country trip, to offer her aborted child. Hel' deceased husband nad, when olive, a cruel face. The following night he appeared to her in a dream with a magnificent smile, radiating .joy. She had been obliged ta l'un away from home because of the negative influence he was having on hep physical and spirituallife: (he had sequestered her). A young Rumanian convert, who in her home country had belonged to the Communist Youth Mvt., did net know whether she had had 2 or 3 abortions (by potions). Twodays before the ceremonysne phoned. What Dames should she give? Boys or girls? She was advised to pray
and ask God: (she did not rea1ly believe that!) On the morning of the ceremony, she had a dream of a magnificent lawn, and innumerable chi Id l'en the size of chicks: suddenly 2 tiny girls started to l'un towards hep holding out their arms crying: "Mum, Mum, l am .."X"..! giving their names. At the instant when they .jumped iota her oms, they became the size of normal children~ She was quite overcome. That clay, she aIse namecl and
offered through the Mass a long list of her Rumanian friands' aborted children, (25). A 24 yr.old, whose life was vary 'disordered', although of Catholic up-bringing, mother of a little girl - far tram Gad - had aborted 4 years earlier. One morning on awakening, to her stupefaction, she saw a lovely little boy of about 4 yrs. sitting at the end of her bed. 5he was quite panicked! Unknownto her , her aider sister the previous clay (29 SEPTEMBER) Feast of the Archangels, had corneon a 3~ heur coach pilgrimage, to COTIGNAC.Discovering the principal aim of the pilgrimage, she spontaneously offered her younger sister's aborted baby, and gave him the name of GABRIEL - without being able to contact her sister. Although the young mother did not accept true conversion, there were
a number of improvements in the disorder of her life - sne left her vary unsuitable
companion (drugs, etc), reconciliated with her mother ....
Me A.nad a depression every year on the anniversary date of her abortion, incited by her parents, although she was engaged to the father. Their marriage broke ur; as year by year she drew closer to God the depression worsened in intensity and duration. On a pilgrimage to Italy 14 years later, sne learnt that she couId offer her child through a Mass to this intention. During the Eucharist 'the Heavens opened'. showing her 14 yr.old son in a white robe holding a lighted candIe. Since then, her 11 yr.old daughter, of
rather perturbed behaviour, has completely settled. Whenshe was told that she had had a brother, she exclaimed: "1 always knew l had!" This avant completely transformed the
life of this young woman, psychically, spiritually, and somatically; these aspects being intertwined. She has since become engaged in the cause to save life, by telephone listening, witnessing in public, and attempting to inform and form a similar-minded group of Christian medical workers.
MeAspeke of this possibility of reparation to a friand, depressive after 3 abortions
and her concubine's suicide. This lady went homehaving decided she wouldtake this star. She called her 2~yr.old daughter when the meal was ready - but the child kart answering "Later.. f1um..later". 50 her mother went to the room where sne could hear the child inanimated conversation. Her little girl reproached her saying: "Why did fOU come f1um.. they were so f/ice. Now they've gof/e". According to the child, there were 3 children playing with her! Theyreturned 3 days running. These 'unborn' children were offered at
the next ceremony. .
MeA. tells aise how she nad heard that her grandmother (aged 75) had lest twins
through miscarriage many years before, 50 with her permission sne offered them at the next ceremony. The family thought the old lady was losing her head because she kart asking them 'to hush the children whowere makingsuch a noise in her room'. After a few days everything calmed clown. The symptoms of stifling and palpitations which the grandmother had suffered for soma time disappeared and sne became vary serena.
One pilgrimage organiser tells that, on 28 December 1994, a womanin a prayer group who nad aborted refused to corne: she believed in re-incarnation, so ! At home, in Marseille, during the ceremony at Cotignac, she went through the physical manifestations
of giving birth - and was convinced of the authenticity of this spi ri tuaI step and
offering.! Other womenhave testified to labour-pains during or consecutive to offering of their children.
At Paray-le-Monial, (St.f1argaret l1ary Macoque af/d the Sacred Heart), at a big
charismatic meeting of 30,000 people with F. Tardif, Our Lord asked that womenpresent who had had an abortion should go and find a priest, receive the Sacrament of Reconciliation,
give a name to their child and have a Eucharist celebrated. One of these couples, tram a neighbouring county, searched in vain for a priest who would celebrate in this way - they were told that the Mercy of God and Confession were sufficient. Providence lid them to a friend who nad my personal telephone number. This couple, parents of 5 children had, on medical advice, aborted of a handicapped child 20 years before. During the ceremony they were surprised when (physically) a great weight was lifted from their shoulders, and they bath received great peace and joy. They returned to future ceremonies in thanksgiving.
Another childless couple, practising Catholics, had many years before lest three
children tnrough miscarriage ~ since then a certain sadness and depression had reigned in their lives. Not vary convinced by this star (particularly the husbaf/dJ, they came. They received a great and lasting peace - and testified to this before a priest at a parish meeting.

A 21 yr.old girl who came to spend Christmas (94), was recovering from a 'stoppage' and had just coma out of hospital. She was pleased to assist at the ceremony but knew vary little about it. On the morning of 28 December, Holy Innocents, she awoke 'knowing'
that her father had had an aider 'unborn' brother, and that his Damewas Matthew. On her return to Paris, her father confirmed this, a hidden in secret in the family: there had been a Rhesus problem. Now, she collaborates in an active way.
A travelling representative had always longed to have children. He had had several mistresses, and knew of 3 aborted children. His wife had had several miscarriages, lest her reason, and committed suicide. His present mistress had aborted of twins, without asking him, and he brought her to us. She was far tram the Lord - had had another abortion when young: that Damewas given to her while she was asking me what Dameto give! The unborn children were offered in December. During Mass, He was told in his heart that he had 9 children, Dot three! His companion, as often happens, would have no more to do with him but she rang me: ta her amazement, 9 months later a number of children had manifested to her. She had progressed spiritually considerably. Her son
had brought home his pregnant girl-friand, and to her delight announced that Dot only were they keeping the baby but aise intending to marry in Church.
ln 1998, a child aborted 22 years befora was offered at a normal Sunday parish Mass, the congregation Dot knowing the intention. After Mass a man approached the celebrant and said "[ don't understand., but thought [ should tell .vou: at the Consecration a tall white form went up to Heaven.. sa.ving , Thank .vou.. thank .vou.- thank you "'.
ln Brazil, where similar celebrations are held regularly since 1995, including by a
Bishop, prostitutes received a 'flash' during Massof howtheir ownmothers had attempted to abort of them (the means), and the affect on their ownlives. Another woman experienced her son's immense anguish during the years waiting to be remembered and offered. The doctor ex-responsible for the maternity unit of a big hospital (in Brazil only so-called 'therapeutic' abortion is legal) publicly repented and asked forgiveness for signing the death warrant of somafive thousand children during her career.
Avery emotional and guilt-laden lady came with a box of parer hankies, fearing she would cry a lot. To her amazement, she did Dot shed a tear - only fait great peace and joy! 50 many avants had nearly prevented her from coming: It snowed, there was a train strike - in the end she risked it and drove (a 5ffhr drive). AlI the difficulties were smoothed out on the way: and after Mass, she met people who invited her to spend the night half-way home, and became warm friands. Manypeople tell of the obstacles to prevent attendance. She returned here with her husband several times.
Forgiving is a prime condition.
The most marking consequence of these celebrations is the grace of amendment of life, which enables people, - aven if those surrounding them are of no spiritual support and aven if they cao only unite at distance - to discover a life of prayer, Sacraments.. the Eucharist. Conflictual situations seem to gradually become resolved, over a lapse of time of up to two years. Onepersan testifies how 'the cloud' suddenly lifted completely when she decided to makean active contribution to reparation by organising such ceremonies in her ownregion. She received an ioDer picture of 'virgin snow'.
People realise the gift of life, witness to help others, and repent of other hidden
aspects: the coil, IVF (surnumerary destruction), the pill, refusaI of God's Will. It
has become apparent how many people are 'innocent victims' of emotional or spiritual wounds received in-utero before their own birth, or in early childhood, which have lad to depression, suicide, homo-sexuality, behaviour problems, divorce, etc. Theseshould also be 'placed on the Altar.'
The penitentialliturgy is more assimilated to the 'baptism of repentance' of St.John
the Baptist, and drawn essentially tram the Funeral Rites of children who died without baptism: it is the EUCHARISTwhich 'justifies' and 'unbinds'.

PILGRIMAGES fOR LIFE
Ceremonies for aIl the innocent victims of our world
E~rt~ula~ly children who died before birth
For our own sins. the sins of the world, aIl sin_~gainst 1nnocence
particularly abortion
As the Holy Father John Paul ll requested - "a great Frayer for 1ife is urgent. By extra-ordinary initiatives or in habitua1 Frayer"~ may an ardent supplication rise towards God" the Creator.. who loves
life".. so that the strength of the Almighty may destroy the wa11s of error and lies and change hearts and repair for innocent b1ood. Œv. Vit. 99 lr 100,; Cat.2270,; Dives in /'lis. 7) .
intercession, repàràiion ànd reconciliàtion: for the children - for the pàrents -for
iJ chonge of heiJrt of the l/fediciJl corps, liJlII-/J/iJkers;
there is a post-abortive syndrome" but a1so an aborter syndrome: 1ike a spiral into evil. engenders evil; for the seque1s of sins of a11 forms against innocence effect the generations.
Jesus is PeaGeand .JOV: LIfE is full of JOY: these ceremonies .:ire intense, fervent but full or
joy: and Our Lord and His Mother grant their blessing asked "lN THEl'lAME Of JESUS",

12 Prayers, a walk in silence united ta the silent cry or these children, 1in via " in the
nothingness or being almost completely rorgotten - arter a terrifying death, pain & rejection
- Ask them ta forgive. Ask rorgiveness or Gad. forgive those whoincited ta this act.
- Express our desire to welcomethem back iota our love: to repair,
- Express our desire to 'adopt 1 them: to becomeGodmothers/Godfathers; firstly for one or a rew,
according to the capacity, the elasticity of our hearts, during the time which precedes the ceremony:
'humanise' them: pray with them, say the Creed with them, invite/take them ta Masswith us.
- afterwards, similarly with those of a hospital,a nation, a continent, the world.
- praise Gad in unit y with them
2) The NArlE
Why give a name to 'unborn children' ?
Œveryone.. parents" 'adopters '.. the faithfu1.. go up in procession ta give the names to the priests,; ln
this manner anonymity is respected: a1sa., the intentions for other innocent victims of the wor1d.)
A father, a mother give a Dame. The Dame is our identity: gives our dignity: a Damechosen with love.
They have been deprived of their dignÜy: man has disobeyed the Ward of God: the 5th Cdt. "Thou
shalt not kill".. the 6th Cdt.., of tan the fruit of adultery or impul'it.v., the 7th Cdt. despoi1ed of
their right to spiritua1 1ife. Howcould they go into eternity without a NA/'IE?
The NAME,(SHEM in Hebrew), in a living reality" is what constitutes that it is PRESENT.FECUND. that it reaches its fINALITVi.e; in ACT. As Gad creates by his Word.. and man is a creator in the image of
Gad by his ward, man is creator for aIl below him who have a body. We must be careful, for our ward
'creates'. Our thoughts are the support of our word.. and are also potentially 'creative',
3) a CANDtE: in remembrance rOI' each innocent lire snurred out:
if lit Bach time - maybe the world wouId better realise the massacre: (1997: UNO)
1 billion in 20 years + 144,000 a day - more victims than in all the wars
10%of the world figure in Brazil where only therapeutic abortion is legal
There is also euthanasia and the Gail!
and 'the next morningpill '.. nowon sale without a prescl'ipt-ion in manycountries
ln IVf conceptions, the surplus or imperfect are destroyed.
4) apply the BlDod and the f'ier-its of Jesus Chr-ist ~ like the innocent blood of Abel. through the
Eucharist, by consecrating them to the t'iercy of God. Refore cammitting them to the Lm;e of Gad, ~Je
must receive them back into our love, Intercede for their entry into the Communionof Saints.
(2/'1ac.12-43: Apoc.6,.v. 9-11: Ps.8: Ps.138/9: Good Samaritan) "InfiJntel/f iJutel/f vestrum potestis Eide/ll
Piltri Eiusque lllisericordiil6 CUIllspe collllilittere"; Ev.Vit.lÎctiJ Ilpostolicil6 Sedes 2 Nil}' 1995.Which me.:ins:
" you !Bay commit your child ta the Father and His !Bercy. with hope."
Remember them in the l'lemento for the Dead at dai l y Masa 5)


THE EUCHARISTIC CELEBRATION

Entrance procession:
Hymn: (theme "Praise and glory to the Holy Name")

1 - OPENING OF CELEBRATION
INVOCATION OF THE HOLY SPIRIT: VENI CREATOR (all kneeling)
Veni Creator Spiritus or version in venacular

2 - WELCOMING OF FAITHFUL
The celebrant explains the procedure of the eucharistic ceremony, its meaning, and the spirit in which the Church proposes it. In particular that the the purpose is to present to the Father, through the renewal of the Sacrifice of Christ, the supplication of the Christian community in the Holy Spirit for children who died before birth without baptism, particularly for the aborted, and in reparation for innocent victims of sin of all kinds.
In the communion of saints, in communion with the silent cry of these suffering children, we rejoice in their happiness at being introduced into His mercy.

3 - GLORIA (ref. Gloria in excelsis Deo)

4 - LITURGY OF THE WORD OF GOD
a) Texts of the day or feast b) Homily

5 - PROFESSION OF FAITH
Renewal of Baptismal Promises or Credo

6 - LITANY OF SAINTS, UNIVERSAL AND PERSONAL PRAYERS
a) Litany of the Saints (SUNG) ( Cotignac)

( local saints should be added, particularly patrons of innocence or distressful situations)
Lord, have mercy
Christ, have mercy
Lord, have mercy
*
Holy Mary, Mother of God pray for us
Saint Michael
Saint Gabriel and Saint Raphael
Holy Angels of God,
Saint John the Baptist
Saint Peter and Paul
Saint Andrew
Saint John
Saint Mary Magdalene
Saint Stephen
Saint Ignatius
Saint Lawrence
Saint Perpetua and Saint Felicity
Saint Agnes
Saint Catherine of Alexandria (abortions)
Saint Lucy
Saint Maximin
Saint Tarcisius
Saint Pius (child martyr)
Saint Cyr and St.Julitte (mother and child)
Saint Gregory
Saint Augustin
Saint Athanasius
Saint Basil
Saint Martin
Saint Giles
Saint Benedict and Saint Bernard
Saint Francis and Saint Benedict
Saint Francis Xavier
Saint John-Mary Vianney
Saint Camille (the sick, hospitals, nurses)
Saint Jeremy Emilien (prisoners)
Saint Leonard
Saint Louis of Provence (King)
Saint Rita (hopeless situations)
Saint Catherine of Sienna
Saint Teresa of Avila
Saint Teresa of the Child Jesus
Saint Joan of Arc
Saint Dominic Savio
Saint Padre Pio
Saint.José Maria Escriba
Saint Edith Stein
Saint Maria Goretti
Blessed Jeanne Beretta Mo11a
All holy men and women pray for us
------------
Lord, be mercifu1, Lord, save your people
From all wounds and bonds due to offenses against innocence: Lord, save your people
From every sin and all evil, Lord, save your people
From everlasting death Lord,
By your coming as man (Incarnation)
By your death and rising to new life (Resurrection)
By your gift of the Holy Spirit Lord, hear our prayer
Be mercifu1 to us sinners Lord, save your people
May it please you to receive the souls of children
who died before birth, or at birth Lord, hear our prayer

Jesus Son of the living God, Lord hear our prayer
Christ, hear us Christ hear us
Lord Jesus, hear our prayer Lord, hear our prayer

At the end of the 1itany, the priest says:
Almighty and ever-living God, well-spring of all life on earth and
in heaven, come and act, we beseech you, in the mysteries which revea1
your love. Through Jesus Christ, our Lord.


b) Universal Prayer (Introductory prayer acc. Roman Ritual:
&sect;Chapman, N&deg;525,p371:Order of Christian Funerals
Priest : My brothers and sisters, the Lord is a faithful God who has created
us all after his own image and likeness. All things are of his making, all creation
awaits the day of salvation. We now entrust the souls of these children who died without baptism to the abundant mercy of God, that they may find a home in his Kingdom

P R A Y E R FOR L I F E

The celebrant : What do you ask of the Father for these children ?
All : "United in our desire for the eternal salvation of these children whose life has been
interrupted and for aIl children who died before birth, they whose soul was created by God
in His Image and Resemblance, we ask the Father by the power of the Holy Spirit and in the
Name of Jesus to grant them the grace of entry into eternal Life and into the Communion of
Saints
God Almighty, look with kindness on the souls of these children, innocent victims of
the sins of others; bless them and welcome them into the bosom of the Holy Family in your
Church.
(sung) Lord hear us, Lord grant our prayer

The celebrant : Are you prepared to welcome these children into the tenderness of you hearts ?
We want here to unite our desire to your Will and that of the Church :"That all be saved"
We want here to hear the voice of Jesus: "Let little children come to me"
"The Kingdom belongs to those who resemble them"
With all our souls and by the power of our ardent prayer, we desire to welcome them.
Take pity on these children: consider them as Holy Innocents;
Lord,hear us!
Grant us great hope in Your infinite Mercy:
Lord, hear our prayer!
Grant their parents the grace of true conversion and life in accordance with the teachings
of Your Holy Church. Enlighten the conscience of all those responsible in society,
that they may protect life.
Lord, hear our prayer!
******************************
- Priest: God, you who came to save a11 men and wish that
none shall be lost, hear the prayer of your people and give
them joy in granting it. Through Jesus Christ Our Lord
AMEN.
or Loving, Father, you are near to a1l who call on you.
Wecome our prayers with your generous care.. and show
us once more your abundant compassion. AMEN.

c) Personal prayer (ChapmanJ &sect;50B B)
Priest: Lord,you formed each of us in the womb, you have known us aIl by our name before time began.
We now wish to name these little ones we present to you with a name we shall treasure
in our hearts for ever.
Invoking the saving power of the Name of Jesus, according to His word, we present to You our prayers.
PROCESSION: the faithful may spiritually 'adopt' unborn children of
towns, countries, Continents. This gesture respects the anonymity
Those who wish may now advance and confide the name of the child(ren) to the
priest(s) who will lay the pictures on the altar while the assemblyparticipate in a hymn of joy). HYMN: venerating the name of "JESUS"

7 LITURGY of the EUCHARIST
SANCTUS: ANAMNESE: DOXOLOGY: OUR FATHER: AGNUSDEI: COMMUNION HYMNS

8 CONSECRATION TO THE MOTHER OF GOD
(St.Louis Marie Grignon de Montfort)
HYMN: to Our Lady

9 BLESSING of CANDLES and FAITHFUL
a) Blessing of candles: (after thanksgiving)
the candles may be distributed before the celebration and blessed from
the altar, or distributed after the b1essing).
The celebrant blesses the candles, media voce:
+ Lord our God, by your Son who is the Light of the world, you have
given the brilliance of your Light to mankind. Deign to bless these
candles:
- So that the Light of Christ, risen in glory, may dispel the darkness
of our hearts and minds.
- Grant us the grâce to go forward in life as children of the Light.
Thus, when the Lord shall come we can go forth to meet him in his
Kingdom with a11 the Saints of Heaven.
the flame is brought from the altar by the priests or acolytes. A
procession of the faithful to the Virgin Mary or the foot of the altar
permits them to commit, symbolically, aIl the chi1dren presented
personally, - all the intentions, - while hymns of joy accompany this
movement)
HYMNS: themes: e.g 'Light': 'Creation', 'children' etc.

b) Blessing of the faithful (triple blessing) e.g.
May God Almighty of loving kindness bless yeu: may he place
in your souls His wisdom which leads to salvation: AMEN
May the Lord give you the bread of his law and guard you
inclined to do good. AMEN
May the Lord turn all your actions towards Him through paths of
peace and love. AMEN
+ And may God Almighty .........

(N.B. all hymns should be chosen with wording particularly adapted to the deeper meaning of the
celebration. The occasion is one of intensity and great joy.) ( Cotignac)

This schema of celebration was elaborated in concertation
with the diocesan commission for pastoral and sacramental
liturgy and approved by the Bishop of Fréjus-Toulon "ad
experimentum", 4thDecember, 1997.

(Presided by 2 Bishops & received the Blessing of Pope John Paul II for 15th anniversary pilgrimage on 28/12/01)

(alternative Bidding prayers)
1 - (e.g. ) 1 ,,-Lord, Confident in your abundant mercy, we present to
you the souls of these children innocent victims of' the sin
of others. May they find.their dwelling in your Kingdom,
with aIl the saints ln heaven, those who are in your Glory,
the triumphant Church, whose names we bear and to whom we
commit each other
2 - Lord, we entrust to you all women who have had one or
several abortions, through ignorance, fear. or selfishness
those for whom the ordeal seemed too great.
3 - Lord, we entrust to you those who assist or incite in
a11 forms of sin against life; for men who evade their
responsibilities.
4 - Lord, .we beg you to make us more attentive to couples
in difficulty, to mothers deprived of support. May your
Church testify to our mercy and the gospel of life.
or 2)
1 - Lord, many people suffer in their heart because they
have been seriously wounded in theiir innocence and dignity.
May your love reveal within them your unaltered image and
their dignity of beloved children of He who is aIl innocence
and gives it back.
2 - Lord, we pray ,for those who wound human innocence, by
degrading behaviour, in search of unrefrained pleasure, for
love of money, or from weakness: please lead them to
repentance, convert their heart and open them to respect of
the dignity of their brothers. Forgive each of us, Lord,
our sins against innocence and purify our hearts.
3 - Lord, conf ident in yourabundant mercy, we present to
you the souls of children who have died innocent victims of
the sins of others. May they find their home in your
Kingdom, and glorify you forever with the angels.
4 - Lord, we confide to your mercy women who have had one
or several abortions, through ignorance, fear or selfishness;
for those for whom the tria1 seemed to exceed their
strength.
"
5 - Lord, we confide to your mercy people who become
accomplice to aIl forms of sin in relation to attacks
against life or innocence; for those who carry a
responsibility for structures of sin in society:
law-makers, politicians, members of the medical corps,
media personnel, and aIl those who avoid responsibility.
6 - Lord, we ask you to make us more attentive to couples
in difficulty, to mothers deprived of assistance, and to aIl
distressful situations. May your Church bear witness to
your mercy and to the gospel of life .

!**Renewal of Baptismal Promises
extract fram article in "Psychology&Faith", on spiritism and christian life.. by
F. C. IIldunate, s.j. Chili:
" Nowadays, spiritïslD is widely spread amongst those bearing the name of Christians
but who are ignorant of the differences existant between Christianism and spiritism.
$piritism touches vary deep leveis of the being, and the damageit causes cannot be
repaired by an ordinary confession. for IIY part, 1 normally ask for the renewal of the
promises of Baptism and then do a prayer of liberation of the forces the Christian has
allowed ta enter. sa as ta to close the door to aIl invasion and permit hi.. ta he filled
with the Holy Spirit who leads to complete truth."
(our pastoral care has shawn that in their distress and search for healing of depression
consequent to 'unborn babies '., Many people have been through these channels before
'returning' ta the Fald':
see also: Pro Ney. Dr.l1arie Peeters.. Dr. Kenneth Mac All, ..Dr.l1ango.
Bee "forgiveness": Nelly listelli Hidalgo &F. SllIets., S..}. (French and Spanish.J