Retreat “They left to live forever... Advent considerations for families children lost’ This is simply a proposal of a spiritual formation on Advent 2025 addressed to parents in childbirth mourning. The period of preparation and Christmas of the Lord focuses attention on the joy of the birth of the child. This is simply a peculiarly hard time for families who, like the Holy Family, were expecting the birth of a child, but experienced its failure during the prenatal period as a consequence of abortion, ectopic pregnancy and dead birth. The proposed Advent considerations take on different contexts of perinatal mourning, both psychosocial and theological-pastoral. Ten-minute conferences will be aired on Advent Sundays on tv Trwam at 11.40 p.m.
I Sunday Advent, 30 November 2025.
Jesus ’ childhood Gospel affirming the dignity of a prenatal child
The consideration presents the unique value of a short biography of a lost child, written down for respective days or respective weeks of prenatal life as a complete and unique whole. Just as the prenatal period of improvement of the kid Jesus was equally crucial to Christ's Messianic mission, as the period of his public evangelization, so the prenatal biography of the kid of the aborted and dead-born constitutes the unquestionable value in itself, which the social environment of the orphaned household must without uncertainty admit and reject any attitude to basaliate his short intrauterine life as a meaningless episode in the parenting task of the spouses. In considering death of the child is understood as the highest Passover event of his biography, in no case a marginal maternity event.
Seventh Sunday Advent, December 7, 2025.
Test of religion after losing a prenatal child
Reflection by referring to the pericopy of the disciples going to Emmaus is shaping the mindfulness of the eclesiastical community and the immediate surroundings as orphan parents who frequently experience trials or even a crisis of religion in the course of perinatal mourning. The difficulties in religion associated with prenatal failure of a kid do not account for anything from the noble moral attitude of parents. On the contrary, they bear witness to their parents ’ surviving religion in Christ as a individual God, to whom they have entrusted their parenting and prenatal improvement of the kid they expect. The Gospel communicative of the mourning of the disciples of Emmaus ends with the breaking of bread, which reveals the vital importance of systematic sacramental life, especially Eucharistic life, in the process of mourning. The Eucharist allows you to cross the limits of temporality. The demarcation of time and space, temporality and eternity breaks down in the Eucharist, which is the sacrament of memory and presence.
Third Sunday of Advent, 14 December 2025.
The death of a prenatal kid and the consequences of “intergenerational sin”
Reflection addresses the problem of the widespread concept of alleged intergenerational sins. any parents view the prenatal causes of the child’s death in inheriting moral guilt from their ancestors as incorrect or neglected good. The moral wine drawn in past generations is intended to be the origin of many household misfortunes and to be the destiny that must be overcome by various practices of piety. In a peculiar way, the death of unborn children due to abortion, hormonal contraception with pre-porous effects, and extracorporeal fertilization is intended to trigger the request for expiation, which is carried out in subsequent generations by abortion and the dead birth of children desired and with love expected. reflection presents a theological argument that completely undermines the legitimacy of the concept of "intergenerational sin" and shows that the death of a child, regardless of the phase of life, is never a consequence of the moral guilt of the ancestors inherited by the kid in the act of conception.
Fourth Sunday of Advent, 21 December 2025.
Family ceremony of a prenatal kid in the parish
Reflection responds to the church's frequently accused of neglecting liturgical funerals in parishes of children dying before birth and a negative attitude towards families asking for church burials of a dead child. It points to historical and legal conditions, which have weighed on the fact that the Catholic Church in Poland for decades could not officially celebrate the liturgy of the ceremony of the unbaptized kid introduced after the Second Vatican Council. The historical and social circumstances cited let for a better knowing of the causes of deep tabooing of prenatal losses in families and the social environment and the frequent resignation of spouses from the household organisation of their child's funeral. The consideration raised the issue of formation work primarily targeting families and parish communities for the funerals of unborn children and the treatment of collective burials solely in terms of crisis intervention, alternatively than the exemplary completion of prenatal loss.
