It is now well established that in the early days of Christianity it was not uncommon for infants to receive Communion immediately after they were baptized. Among others St. Cyprian (Lib. de Lapsis, c. xxv) makes reference to the practice. In the East the custom was pretty universal, and even to this day exists in some places, but in the West infant Communion was not so general. Here, moreover, it was restricted to the occasions of baptism and dangerous illness. Probably it originated in a mistaken notion of the absolute necessity of the Blessed Eucharist for salvation, founded on the words of St. John (vi, 54).
In the reign of Charlemagne an edict was published by a Council of Tours (813) prohibiting the reception by young children of Communion unless they were in danger of death (Zaccaria, Bibl. Rit., II, p. 161) and Odo, Bishop of Paris, renewed this prohibition in 1175. Still the custom died hard, for we find traces of it in Hugh of St. Victor (De Sacr., I, c. 20) and Martène (De Ant. Ecc. Rit., I bk., I, c. 15) alleges that it had not altogether disappeared in his own day.
The manner of Communicating infants was by dipping the finger in the consecrated chalice and then applying it to the tongue of the child. This would seem to imply that it was only the Precious Blood that was administered, but evidence is not wanting to show that the other Consecrated Species was also given in similar circumstances (cf. Sebastiano Giribaldi, Op. Mor., I, c. 72). That infants and children not yet come to the use of reason may not only validly but even fruitfully receive the Blessed Eucharist is now the universally received opinion, but it is opposed to Catholic teaching to hold that this sacrament is necessary for their salvation (Council of Trent, Sess. XXI, can. iv).
CHURCH LAWS TODAY ON FIRST COMMUNION
The existing legislation with regard to the Communion of children has been definitely settled by the Fourth Lateran Council, which was afterwards confirmed by the authority of the Council of Trent.
According to its provisions children may not be admitted to the Blessed Eucharist until they have attained to years of discretion, but when this period is reached then they are bound to receive this sacrament.
When may they be said to have attained the age of discretion? In the best-supported view of theologians this phrase means, not the attainment of a definite number of years, but rather the arrival at a certain stage in mental development, when children become able to discern the Eucharistic from ordinary bread, to realize in some measure the dignity and excellence of the Sacrament of the Altar, to believe in the Real Presence, and adore Christ under the sacramental veils. De Lugo (De Euch., disp. xiii, n. 36, Ben. XIV, De Syn., vii) says that if children are observed to assist at Mass with devotion and attention it is a sign that they are come to this discretion.
FIRST CONFESSION AND FIRST COMMUNION
By John Cardinal Wright
CERTAIN ERRORS ABOUT FIRST COMMUNION PASTORAL PRACTICE:
The Decree Quam Singulari, in treating the age at which children are to be initiated into their post-baptismal sacramental life, had to face (as had a decree on frequent Communion by the Sacred Congregation of the Council, five years before) certain doctrinal and ascetical errors that had become deeply rooted in Catholic life at the opening of the century, at least in some parts of the world.
One of these was the pretense that a greater discretion is required for first Communion than for first Confession. This, like most of the other errors, was rooted in Jansenism: for example, one was the idea that to receive first Holy Communion requires a nearly complete knowledge of the Articles of Faith and, therefore, an extraordinary preparation. In effect, this means deferring first Communion for the riper age of 12, 14 or even older.
Another error was the pretense that "the Holy Eucharist is a reward (for virtue), not a remedy for human frailty," a conceit which is contrary to the teaching of the Council of Trent that Holy Communion is "an antidote by which we are freed from our daily faults and preserved from mortal sins.
FIRST CONFESSION-FIRST COMMUNION
Furthermore, the coupling of Confession with Communion, if on one hand it impresses and confirms in the conscience the central position of the Eucharist-which is one of the most beneficial truths for the Christian life-on the other hand presents disadvantages, because it could determine the beginning of the habit of not going to Confession except when Communion is to be received.
The greatest disadvantage, though, lies in the danger that the child might not appreciate fully the value of the sacrament of Penance since his attention would be absorbed by the first Communion. This difficulty, however, does not necessarily imply a delay of Confession; it can be overcome by anticipating Confession, thus separating it from Communion at least for a month or so and making it the beginning of the preparatory phase of first Communion.
In any case, the emphasis should be placed more on the way of preparing the children for the two sacraments, and, in general, on the initiation of the child to Christian life. Such preparation for the two sacraments should be faced in modern terms, keeping always in mind the confrontation of the Christian with today's world sharing responsibility with the whole Christian community.
As far as age is concerned, the most suitable age seems to be still seven to eight years, as we have it today, and this for many reasons.
Pastoral experience tells us that the so-called "second infancy," due to the development of the moral self, has the same decisive importance that the "first infancy" had for the unconscious ego, since it can determine those conditionings, anxieties and impulses whose influence will remain during the whole future life of the person.
This is the age at which the child, if helped, can pass from the instinctive phase (tied to the stimulus of the binomial pleasure-sorrow) to the ethical phase, in which emerges, together and sometimes in contrast with the instinctive law, the attraction to good and disgust for evil.
It is a very delicate and precise moment, an opportunity which cannot be missed without serious consequences for the future. The awakening of ethical and moral life is not automatically linked to physiological and psychical growth; alas, as history proves in chapters writ with blood, moral sense does not necessarily develop with intelligence, least of all with mere knowledge. Without solicitous care from parents, priests and teachers, the instinctive life is prolonged through the "second infancy" and beyond, with disastrous consequences on the spiritual destiny of the individual.
FIRST CONFESSION IS NOT SPIRITUAL LAUNDRY
As Newman suggests, commenting on "the better part" and the "one thing necessary," childhood is providentially intended to provide for an accumulation of resources that will be needed when the person, no longer a child, takes up, in increasing stages best accomplished gradually and without sudden innovations and changes, the responsibilities of adult life. Moreover, it would be a mistake to delay putting into the child's hands the weapons he needs in the struggle against evil, until evil has already established a beachhead in his soul.
The school of thought that sees the confession of children only as a bore to the priest and a burden to the "little tot" who has no "mortal sins" with which to worry himself or the bored confessor makes no provision for the fact that the sacrament of Penance, as both priest and penitent should understand it in terms of spiritual direction and growth in sanctity, is not merely a spiritual launderette, but a means to spiritual refreshment, encouragement and growth.
QUAM SINGULARI (Decree on First Communion)
Sacred Congregation of the Discipline of the Sacraments
August 8, 1910
In the precise determination of "the age of reason or discretion" not a few errors and deplorable abuses have crept in during the course of time. There were some who maintained that one age of discretion must be assigned to reception of the Sacrament of Penance and another to the Holy Eucharist. They held that for Confession the age of discretion is reached when one can distinguish right from wrong, hence can commit sin; for Holy Eucharist, however, a greater age is required in which a full knowledge of matters of faith and a better preparation of the soul can be had.
As a consequence, owing to various local customs and opinions, the age determined for the reception of First Communion was placed at ten years or twelve, and in places fourteen years or even more were required; and until that age children and youth were prohibited from Eucharistic Communion.
This practice of preventing the faithful from receiving on the plea of safeguarding the august Sacrament has been the cause of many evils. It happened that children in their innocence were forced away from the embrace of Christ and deprived of the food of their interior life; and from this it also happened that in their youth, destitute of this strong help, surrounded by so many temptations, they lost their innocence and fell into vicious habits even before tasting of the Sacred Mysteries. And even if a thorough instruction and a careful Sacramental Confession should precede Holy Communion, which does not everywhere occur, still the loss of first innocence is always to be deplored and might have been avoided by reception of the Eucharist in more tender years.
Such is the injury caused by those who insist on extraordinary preparations for First Communion, beyond what is reasonable; and they doubtless do not realize that such precautions proceed from the errors of the Jansenists who contended that the Most Holy Eucharist is a reward rather than a remedy for human frailty.
This doctrine was not long ago strongly emphasized by a Decree of the Sacred Congregation of the Council given on December 20, 1905.
Daily approach to Communion is open to all, old and young, and two conditions only are required: the state of grace and a right intention. Moreover, the fact that in ancient times the remaining particles of the Sacred Species were even given to nursing infants seems to indicate that no extraordinary preparation should now be demanded of children who are in the happy state of innocence and purity of soul, and who, amidst so many dangers and seductions of the present time have a special need of this heavenly food.
The abuses which we are condemning are due to the fact that they who distinguished one age of discretion for Penance and another for the Eucharist did so in error. The Lateran Council required one and the same age for reception of either Sacrament when it imposed the one obligation of Confession and Communion.
From all this it is clear that the age of discretion for receiving Holy Communion is that at which the child knows the difference between the Eucharistic Bread and ordinary, material bread, and can therefore approach the altar with proper devotion.
Perfect knowledge of the things of faith, therefore, is not required, for an elementary knowledge suffices-some knowledge;
Similarly, full use of reason is not required, for a certain beginning of the use of reason, that is, some use of reason suffices.
Saint Pius X has deemed it needful to prescribe the following rules which are to be observed everywhere for the First Communion of children.
1. The age of discretion, both for Confession and for Holy Communion, is the time when a child begins to reason, that is about the seventh year, more or less. From that time on begins the obligation of fulfilling the precept of both Confession and Communion.
2. A full and perfect knowledge of Christian doctrine is not necessary either for First Confession or for First Communion. Afterwards, however, the child will be obliged to learn gradually the entire Catechism according to his ability.
3. The knowledge of religion which is required in a child in order to be properly prepared to receive First Communion is such that he will understand according to his capacity those Mysteries of faith which are necessary as a means of salvation (
4. The obligation of the precept of Confession and Communion which binds the child particularly affects those who have him in charge, namely, parents, confessor, teachers and the pastor. It belongs to the father, or the person taking his place, and to the confessor, according to the Roman Catechism, to admit a child to his First Communion.
5. The pastor should announce and hold a General Communion of the children once a year or more often, and he should on these occasions admit not only the First Communicants but also others who have already approached the Holy Table with the above-mentioned consent of their parents or confessor. Some days of instruction and preparation should be previously given to both classes of children.
6. Those who have charge of the children should zealously see to it that after their First Communion these children frequently approach the Holy Table, even daily if possible, as Jesus Christ and Mother Church desire, and let this be done with a devotion becoming their age. They must also bear in mind that very grave duty which obliged them to have the children attend the public Catechism classes; if this is not done, then they must supply religious instruction in some other way.
7. The custom of not admitting children to Confession or of not giving them absolution when they have already attained the use of reason must be entirely abandoned. The Ordinary shall see to it that this condition ceases absolutely, and he may, if necessary, use legal measures accordingly.
8. The practice of not administering the Viaticum and Extreme Unction to children who have attained the use of reason, and of burying them with the rite used for infants is a most intolerable abuse. The Ordinary should take very severe measures against those who do not give up the practice.
FROM POPE JOHN PAUL II
For how many children in the history of the Church has the Eucharist been a source of spiritual strength, sometimes even heroic strength! How can we fail to be reminded, for example, of holy boys and girls who lived in the first centuries and are still known and venerated throughout the Church? Saint Agnes, who lived in Rome; Saint Agatha, who was martyred in Sicily; Saint Tarcisius, a boy who is rightly called the "martyr of the Eucharist" because he preferred to die rather than give up Jesus, whom he was carrying under the appearance of bread.
"My predecessor Saint Pius X gave a touching testimony to his pastoral love for children by the changes he introduced regarding the reception of First Holy Communion. Not only did he lower the age for approaching the Eucharistic Table (I was able to take advantage of this in May, 1929), but he also introduced the possibility of receiving Communion before the age of seven, if the child demonstrates sufficient understanding. This pastoral decision to bring forward the reception of Holy Communion is most commendable. It has yielded rich fruits if holiness in children and in the apostolate among the young, in addition to a flowering of priestly vocations." (John Paul II, "Rise, Let Us Be On Our Way," Rome 2004, p. 103).
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