The Family of Divine Innocence

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When reading this web site please begin with a prayer to the Holy Spirit such as: 


“Come O Holy Spirit, fill the hearts of Thy faithful and enkindle in them the fire of Thy love.  Send forth Thy Spirit and they shall be created and Thou shall renew the face of the earth. O God who by the light of the Holy Spirit did instruct the hearts of thy faithful, grant that by the light of that same Spirit we may be always truly wise and every rejoice in His consolation through Christ Our Lord Amen.”.


1 Cor 12:7:


‘To each has been given the manifestation of the Spirit for the common good.’


1 Thess 5:19:


‘Do not quench the Spirit but test everything, hold fast to what is good.’



In sharing this inspiration we seek the good of souls and the spread of the Faith as the Church teaches.  We wish to work in harmony with our Bishops and Priests and do not wish to pre-empt the final decision of the Church, to which we will be humbly submissive.


We have always sought the advice of eminent and respected theologians as to the theological and doctrinal content of the inspiration and will continue to do so for the guidance of those who respond to this message.



The Family of Divine Innocence began from the inspiration of Divine Innocence given through the instrument, Patricia de Menezes, Surbiton, Surrey, England. It consists of a universal community of people who have the common objective to strive for holiness and innocence within God’s own family, the Holy Family and to follow what Our Lord has called the Way of Divine Innocence.  This is a non-profit making organisation whose mission is to live and raise awareness of this way of life; what Our Lord has described in the messages as ‘the Way of perfection’. It consists of a training called the Novitiate of the Holy Family, to help us individually to partake in the life of the Holy Family according to our role and vocation.  This is something that is implicit in sacred Scripture but which is being made explicit in our times.


Also, there is the request to the Catholic Church to proclaim the martyrdom of all children killed before birth as companion martyrs of the first Holy Innocents.  We strive to forward this cause in the Church and to make reparation for abortion and other sins against holy innocence.  We study our Catholic faith and other fitting subjects at what Our Lord calls the ‘Eucharistic University’ and we endeavour to ‘sing the Song of Divine Love’ in our daily lives.  Our Community consists of groups and individuals in England and in 42 countries world wide who live this way of life; who take a solemn commitment to live the life of the Holy Family and diligently study their Catholic faith.


Our foundation house is at Surbiton, Surrey where Our Lord and Our Lady requested us to establish the beginning of our community. We have always depended entirely on divine providence to supply our needs, spiritual and temporal and to allow us to continue this work and make this extraordinary grace known world wide. We deeply appreciate the charity of people who have kindly donated to Divine Innocence over the years and we welcome continued donations to further this work.


We believe from the inspiration that the charism of Divine Innocence offers an appropriate answer to great needs of our times, particularly in situations where innocence is so crucified; abortion, marriage breakup, crucified motherhood, crucified fatherhood, crucified childhood etc.  In this charism, Our Lord has described the action of this inspiration as "…A greater light of the Holy Spirit on Public Revelation".*  The ‘Way of Divine Innocence’ is a prophetic message for these times.


*  Sacred Scripture states: “I have yet many things to say to you, but you cannot bear them now.  When the Spirit of truth comes, he will guide you into all the truth; for he will not speak on his own authority…He will glorify me, for he will take what is mine and declare it to you.” (John 16:12-14)

The Catechism of the Catholic Church, no. 66 states:  “… even if Revelation is already complete, it has not been made completely explicit; it remains for Christian faith gradually to grasp its full significance over the course of the centuries.” Referring to ‘private’ revelation, the Catechism continues: ‘It is not their role to improve or complete Christ’s definitive Revelation, but to help live more fully by it in a certain period of history.’ 


See also The Message of Fatima. Congregation for the Doctrine of the Faith. Theological Commentary by Cardinal Joseph Ratzinger: CTS Publications, p.29:

‘In every age the Church has received the charism of prophecy, which must be scrutinized but not scorned.  On this point, it should be kept in mind that prophecy in the biblical sense does not mean to predict the future but to explain the will of God for the present, and therefore show the right path to take for the future […..] The prophetic word is a warning or a consolation, or both together.  In this sense there is a link between the charism of prophecy and the category of “the signs of the times”, which Vatican II brought to light anew: “You know how to interpret the appearance of earth and sky; why then do you not know how to interpret the present time?” (Lk 12:56).



The Catholic Church’s teaching regarding charisms:


Catechism of the Catholic Church (CCC.) n. 799:  ‘Whether extraordinary or simple and humble, charisms are graces of the Holy Spirit which directly or indirectly benefit the Church, ordered as they are to her building up, to the good of men and to the needs of the world’.


CCC. n. 800:  Charisms are to be accepted with gratitude by the person who receives them, and by all members of the Church as well. They are a wonderfully rich grace for the apostolic vitality and for the holiness of the entire Body of Christ, provided they really are genuine gifts of the Holy Spirit and are used in full conformity with authentic promptings of this same Spirit, that is, in keeping with charity, the true measure of all charisms’ (Cf. 1 Cor 13).


CCC. n. 801:  ‘It is in this sense that discernment of charisms is always necessary. No charism is exempt from being referred and submitted to the Church's shepherds. "Their office [is] not indeed to extinguish the Spirit, but to test all things and hold fast to what is good," (LG 12; cf. 30; 1 Th 5:12, 19-21; John Paul II, Christifideles Laici, 24) so that all the diverse and complementary charisms work together "for the common good" ‘(1 Cor 12:7).




First-time Visitors.




You are very welcome!  Our Lord once said to his disciples ‘Come and see where I live’ (Jn 1:39), this invitation continues today.  Here is an early interview (Dec 1990) with Patricia de Menezes, which might help you to understand what the Way of Divine Innocence is about. In the interview below, Patricia talks about the messages she has received through the charism to an English journalist.



Childlike and Divine Innocence


Q.   Can you say something about how it all began?


P.   About seven years ago, while I was at home, Our Lady came and asked me to write   down all she told me and showed me.  She said she had come to give me a new robe of innocence.  Our Lady said she was my heavenly Mother and I was like an orphan.  She knew me, but I did not know her because of my history and circumstances. It was these things which had orphaned me from her.  She was going to teach me how to acquire this robe of innocence. I had recently become a member of a prayer group started by a priest Fr X, in a neighboring parish, whom I had been going to confession to.  Fr. X. was a member of the Marian movement of priests.

Q.        What were his reactions, when you told him?


P.     He told me to pay no attention and stop taking the messages; that if I wanted to grow in holiness I must grow in the virtues of Christ and I was to come back to him in three weeks.  When I returned, I said Our Lord had asked me to write the messages down and give them to him.  Father replied that if I did he would throw them away.  I wrote the messages and gave them to Father and he did throw them away.  This went on for nearly a year.  But then he began to feel uneasy.  He showed later messages to a priest friend who said he thought there was a ring of truth about them.  Father told the Archbishop what was happening.


Q.    I have heard it said that, although a Catholic, you knew very little about the faith before you met Fr. X.  Is that true?


P.     Yes. I married a Catholic and promised to bring the children up as Catholics, so I took instruction to find out how to do this.  I had no intention of becoming a Catholic myself.  Later I felt an overwhelming desire to be baptised and so I received the sacrament of baptism.  The problem was that I did not understand the instruction I received and was too frightened and embarrassed to ask for an explanation. I thought, for instance, that the Eucharist, the Blessed Sacrament and Holy Communion were three separate things.  I had no understanding of mortal sin.  The one time I went to Benediction, I left quickly because it reminded me of things I had been told about Catholic worship as a child.  I was taught to be afraid of Catholics.  I was brought up in a form of extreme Protestantism.  Father said that when he first met me, he could not understand how someone who had been a Catholic for 18 years could be so ignorant.

Q.      How did you meet Fr. X.?


P.    I had gone into a Church dedicated to Our Lady Immaculate and saw Fr. X. praying. Suddenly I felt a strong urge to confess to Father, although I had not been thinking about it up to that point and had never seen Father before.  On the way to the confessional I thought, why am I doing this?  But by then it was too late.  In confession I told Father that while most Catholics seemed to have a devotion to Our Lady, I had none.  Father told me to consecrate myself to Our Lady and she would do the rest.  Later he suggested I join a local rosary group. I did not know how to say the rosary.  Father taught me.  It was as a member of this group that I made the act of consecration.  Our Lady first appeared to me some time after this.


Q.   It was Our Lady, I understand, who asked for the messages to be made public.  When the first collection of messages was printed, did the Archbishop know?


P.   Yes.  He had told Father to communicate with one of the area bishops, and the contents of the book were sent to him.  By this time the original prayer group had formed itself into a small community, the Divine Innocence Community.  It is now what is technically called a private pious association, which is acknowledged by the Archbishop.  A separate trust took charge of the printing and publishing. 


Q.   Has the Archbishop given an opinion in private or public on the theological content of the messages?


P.    The Archbishop set up a commission to examine all the information.  However no one visited our community or interviewed any members.  The Archbishop would not say who was on the commission.  We were told that the dossier was sent to Rome.  We are still waiting for Rome's reply.


Q.   And the messages continue?


P.      Yes.


Q.     Certainly your ignorance of the faith before you met Fr. X provides strong grounds for thinking the messages are genuine.  It is difficult to see how they could have come from your subconscious, as could possibly have been the case had you had a strongly Catholic childhood.  Could you now say something about the content of the messages?  Was this new robe of innocence Our Lady talked about for you or for everybody?


P.   At first I thought it was just for myself.  But I was told by Our Lord that it was for everybody.  Our Lady said we regained our innocence through the sacraments and following the teachings of the Holy Catholic Church.  To begin with she asked for prayer and amendment of life.  About this time I received messages and had visions of the crucified innocence.  I was shown a child nailed to the cross.  Our Lady asked me to have a cross like this made.  Although I needed Father's permission, he eventually left the decision to me.  However the longer I delayed, each time I was shown the child the more distressed it became.  Eventually it was screaming in agony.


Q.   What were Fr. X’s reactions to this?


P.   He said he didn't know what it meant, but I could have the cross made privately.  So I went to a metal worker and explained what I wanted.  Meanwhile I prayed to Our Lady to guide the artist's hand, and see that he made it the way she wanted, if the message really was from her.  When I went back to the metal worker a few days later, he had given the child a halo and made it chubby and happy.  I was very upset as it did not look like the crucified child I had been shown.  I told him to remove the halo and remake the figure as a suffering child.  I took the image of the happy child home.  While we were saying the rosary and asking for guidance, I saw a light coming down on the happy child. It lasted all through the rosary.  Later Our Lady came and told me to have the halo put back on the happy child and said "Remember these words. This is the triumphant crucified innocence."  I now thought Our Lady wanted two crosses, one with the suffering child, the other with the triumphant child.  But she explained there was to be one cross with the triumphant and suffering figures on opposite sides as you now see it ,

Q.   How are we to understand this?  Our Lord wasn't crucified as a child.


P.   That's what Father said.  When I asked Our Lord for an explanation, He said the crucified child did not represent Him but us.  Nevertheless He is crucified in us by sin.  The crucified figure represents first the innocent victims of sin, like aborted babies, and

secondly, what happens when we crucify the divine life of grace in ourselves and others by sin.  The messages see all of us as to some extent victims of the sins of others, of circumstances and history, as well as sinners ourselves.  The triumphant figure shows Christ triumphant in us through our repentance and amendment of life.  Of course we first regain our innocence in baptism, but rarely does it come to full fruition.  Our Lady said that bringing it to full fruition, that is drawing triumphant innocence out of crucified innocence is the special work of priests through preaching the Word of God, teaching the Church's doctrine and spirituality, and administering the sacraments.  We are eyangelised by the Church. 


But meditating on the little cross helps this process by bringing home to us what sin does to us and others and encouraging us to try and imitate the virtues of the Child

Jesus, His humility, meekness, littleness, obedience and trust in His Heavenly Father.  This is the essence of the spirituality of childlike and Divine Innocence.

Q.   Why childlike as well as Divine Innocence?   Are they different?


P.   Childlike innocence is the natural innocence of children before the age of reason.   Divine Innocence is the supernatural innocence of sanctifying grace.  Together they make up the robe of innocence Our Lady wants to give all her children.  To obtain it, She

gave us this prayer to recite:


"0, Divine Innocence, be triumphant in our crucified innocence in body mind and spirit.  Bring us health and healing, comfort and consolation.  Place in our soul the spirit of praise, adoration and thanksgiving.  Bestow and renew the gifts of the Holy Spirit and lead us to a life of holiness and joyful service.  We ask this in the name of Jesus, Saviour of all mankind and through the intercession of the Blessed Virgin Mother and all the angels and saints.  We ask this in honour of the Eucharistic Hearts of Jesus and Mary, and in praise and thanksgiving to the Most Holy Trinity.  Amen."


Q.   So this teaching about childlike and Divine Innocence, crucified or triumphant, is the heart of the messages?


P.   The heart of the messages is Eucharistic devotion.  The spirituality of Divine Innocence, based on the Gospel with its emphasis on Divine lnnocence, prepares us to love Christ in the Eucharist and live close to Him where He is truly present Body, Blood, Soul and Divinity.  Christ continues His redemptive work in the world through the Church, and in the Church first and foremost through the Eucharist and the preaching of the Word of God, then through us, but only if our hearts are united to the love of Christ in  the Eucharist.  People sometimes object that as laity they can't spend hours before the Blessed Sacrament.  But Our Lord once explained that when we leave His Eucharistic presence to fulfill our duties, we are not leaving Him, we are going to Him, and He is coming with us to help us serve Him in the world and each other.


Q.   This, I take it, is why the messages ask for devotion to the Eucharistic Hearts of Jesus and Mary.  But how can we speak of Our Lady having a Eucharistic Heart?  She is not in the Blessed Sacrament.


P.   Of course not.  When I asked Our Lord about this, He said, "Do two hearts beat in one breast?" But Our Lady loves Our Lord in His Eucharistic presence on earth, just as much as she loved Him when He lived with her on earth.  Her heart is “Eucharistic” in its union and unity with Christ's Heart, drawing all people to that same union and unity.    When I was first shown the Eucharistic Hearts, they looked like the Sacred and Immaculate Hearts except that in each of their Hearts there was a small gold sphere. The spheres were spinning and Our Lord asked me if I knew what it meant.  I had some idea from my training as a jeweler, because if you apply an intense heat on precious metals it burns off all the impurities and the gold or silver rolls up into a perfect

spinning sphere.  Likewise Our Lord said, “If you place your souls in the Eucharistic hearts of Jesus and Mary, they will be purified in the fires of Divine Love in a Fatherly and Motherly way."  Our Lady is one of the expressions of Gods Motherly love for us.  There was also a five pointed star on Our Lady's Heart representing the five wounds of Our Lord and Our Lady's five Mystical and Hidden wounds.  All this is represented in the symbolism on the Eucharistic medal which Our Lady asked to have made and for people to wear openly in honour of the Blessed Sacrament.  Our Lord said the medal would be like the blood on the door post of the soul of the person who wore it with true devotion to His Real Presence in the Blessed Sacrament - the Blood of the Divine Lamb.

Q.   What is meant by the Hidden and Mystical wounds?


P.   To begin with, Our Lady appeared with shining stars on her hands, feet and heart.  At other times they looked like Our Lord's wounds.  Later on I saw Our Lord in front of the tabernacle with Our Lady kneeling at His feet.  He asked her whether He might reveal to the world her Hidden and Mystical wounds and how she had in a hidden way appealed to God the Father, Son and Holy Spirit for all God’s children through these Mystical wounds in union with Christ.  Not that Christ's sacrifice was not sufficient.  He redeemed Our Blessed Lady like the rest of us.  But being the sinless Mother of God, she appealed through her wounded motherhood in union with her Divine Son for the children Christ gave her at the crucifixion.  This devotion is meant to help us understand the extent of Our Lady's co-operation with her Son in our redemption.  Although her sufferings are called mystical, she felt her Son's sufferings with an intensity

beyond our comprehension.


Q.   The messages also speak about a "Novitiate of the Holy Family".  What exactly does this mean?


P.   To begin with I was just given the words "novitiate of the family" and left to think about them.  Our Lord said "I can't tell you everything at once, it would be too much for you.”  But then Our Lord, Our Lady and St. Joseph spoke of  the Novitiate of the Holy Family.  What it basically means is that we are to live our lives as members of the Holy Family recognizing that the Church is intimately bound up with that first Christian Family. Our Lady is Mother of the Church, St Joseph the Guardian of the Church, and Christ its Head.  In making us members of the Church, baptism makes us members of the Holy Family too.  This is when our novitiate begins.  What the messages about “The Novitiate of the Holy Family” are really teaching us is to reflect on what our baptism means.  If we spiritually "step inside the Holy Family", as Our Lady asks us to, we shall find ourselves never wanting to do anything that shame the Holy Family or discredit the Church.  At baptism a child does not realise the full extent of its family obligations and duties and has to learn them and eventually become truly committed to a wholesome holy family life.  It is the same for us in the Holy Family.  Our Lord and Our Lady showed that all men like St Joseph were called to be guardians of holy innocence in themselves and in others and all women like Our Lady to mother holy innocence in themselves and in others.  The spirit of the Holy Family will not only transform their own families, but permeate all family situations; the family of the parish, school, workplace, diocese, nation, mankind.


Q.   So the novitiate of the family is the school where we are to learn the way of childlike and Divine Innocence?


P.   Yes.  But it is important to realise that like everything else in the messages it is not something apart from or added to the Church's teaching and practice.  It is meant to draw us more and more deeply into the Church's life, to help us live that life more fully by prayer, Mass, the sacraments, listening to and accepting the Word of God in hearts, and the practice of the virtues of Jesus, Mary and St. Joseph.  Our Lady wants to bring us up in the childhood of Christ by the grace of God coming through the Church and within the original Holy Family itself.  The Novitiate of the Holy Family is the fundamental spirituality of the Church herself.


Q.   In your community do you follow any particular rule of prayer, which others could imitate?


P.   Yes.  Our Lady gave us a structure based on daily Mass where possible, frequent confession, the Divine Office of the Church, the rosary and the angelus.  She also gave us two chaplets to say; the Eucharistic chaplet, and the Crucified Innocence chaplet.  They are explained in the community's literature.


Q.   In addition to this beautiful teaching designed to draw us deeper into the life of the Church, Our Lady also made some more specific requests.  One of these was the building of a church.


P.   That is right.  Early on, Our Lady asked for the first church dedicated to the Triumphant Crucified Innocence to be built in England on a particular spot near where I live.  She appeared there under a pine tree.  Formerly there was a convent on the site, but it was pulled down in the early 1980’s.  The shrine is to be in reparation for all sins against Divine Innocence, but particularly abortion, which is now on a mass scale worldwide and even Catholics practice it.  This is a great wound in the Church.  England, tragically, was the first country to legalise abortion, and London is known as the abortion capital of the world.  A main object of our community is reparation and adoration and amendment of life according to the Gospel and the teachings of the Catholic Church.


Q.   What about the days of reparation the messages ask for?


P.   Our Lady asked for reparation to be made particularly on each First Friday and the feasts of the Holy Innocents and the Archangels St Michael, St Gabiel and St Raphael - St Michael for defense against evil, St Gabriel for purity and St Raphael for healing.  She wishes these days to include Masses of Reparation, Confession, Adoration and processions in honour of the Blessed Sacrament, walks of reparation (preferably between two Catholic Church’s) and the rosary said.

Q.   Are these days of reparation just for England or for the whole Church?


P.   For the whole Church.  Our Lord also asked for a service for aborted children.  This  a service of intercession expressing the desire of the Church, the people and the repentant parents, joined to God's will that all souls including the souls of these children should be saved.  Very important is the need for repentance and amendment of life of the parents.  The service would include naming the child.  Our Lord said He had a name before He was born.  So did St. John the Baptist and Samson. "Before you were born, I called you by name."   On one occasion Our Lord pointed to the passage where St. John the Baptist said that ‘God could raise up children to Abraham from lifeless stones’.  So He can certainly raise up these children who have immortal souls. But according to the messages, God wants the co-operation of the Church. Our Lord requested that the Church proclaim all children killed before birth for Christ and His Church, as ‘Companion Martyrs of the first Holy Innocents’ killed by Herod in Bethlehem.  The Church now has a Mass for the souls of unbaptised children so she obviously envisages the possibility of their somehow being saved through the grace of Our Lord's Passion and Death.


R.      The messages also ask for the establishment of a religious order.


P.   Our Lady has asked for a Community to teach the spirit of childlike and divine Innocence to families.  It will Include priests and lay people engaged in the evangelisation of families.  Some of the lay members will live in the community houses, others in their own homes.  Another work will be looking after priests. There will be two kinds of houses, Bethlehem houses and Nazareth houses which will have lay, religious and priests working in holy co-operation.  The more active members will live in the Bethlehem houses, Bethlehem being where Divine Innocence was born.  The Nazareth houses will be more contemplative, reflecting the hidden life at Nazareth, during which Our Lord grew in wisdom and stature.  The prayer life of the Nazareth houses will help the Community as a whole to grow in wisdom and stature.  The rule will be the rule of St. Benedict complemented by the spirituality of Divine Innocence.  The Community has to begin in families as Christ came into a family.

Q.   The messages have now been going out for about six years.  What has the response been like?


P.   We've been getting letters from all over the world - America, Poland, Ireland, Australia, New Zealand, France, Italy, Singapore, Malta, saying they have given people great hope.  People are reciting the prayers and following the spirituality, and as a result living their Catholic faith more fully.  There have been requests for thousands of Eucharistic medals.  There have also been many Masses of Reparation.  And parents of aborted children have found consolation in the possibility of a service of naming and intercession for those children.  But what people seem specially to respond to is the idea of regaining their lost innocence. They also see the need for some kind of community so that people are not left on their own but feel part of a family where they can receive the spirituality in an organised way.