A study paper for first confession


STATES

CATHOLIC

CONFERENCE





A Study Paper

For

First Confession

Prepared by the

DIVISION OF RELIGIOUS EDUCATION—CCD;
UNITED STATES CATHOLIC CONFERENCE

1973

Publications Office

UNITED STATES CATHOLIC CONFERENCE
1312 Massachusetts Avenue, N.W.

Washington, D.C. 2D0D5



Copyright 1973 U.S. Catholic Conference Publications Office

D@addl9d



A STUDY PAPER

FOR

FIRST CONFESSION

FOREWORD

A new stage in sacramental, catechetical and pastoral prac-
tice has begun, relative to the first reception of Penance and

Eucharist by young children, with the recent joint Declaration
of the Roman Congregations for the Sacraments and for the
Clergy. This new stage is characterized by connecting the prac-
tice of reception of first Confession before first Communion
(affirmed by the Addendum to the General Catechetical Di-
rectory and the joint Declaration) with the positive and legiti-

mate developments gained from the recent experience of

delaying first Confession.

It is important that the Declaration should not be interpreted

as an order to return to an older practice. It is best seen

rather as a gradual development characterized by these three

stages:

1. The practice affirmed in Quam singulari (1910) of placing
the reception of Confession and first Communion at the age
of discretion, i.e., about the seventh year, more or less.

2. The practice, since the early sixties, of postponing first
Confession until some time after first Communion, usually
until the ninth or tenth year or the fourth grade, in many
places in the United States and in other countries.

3. The present situation of forging a new sacramental prac-
tice based on:

(a) the practice of putting reception of first Confession

ahead of first Communion (cf. Addendum, no. 5);

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(b) the positive catechetical knowledge and advantages
learned from the first Confession after first Communion
experiences;

(c) the continuing study and research into the ques-
tions raised by early first reception of Penance, such
as that of the age of reason:

It is praiseworthy to study by research in pastoral

psychology and to describe this age which de-
velops gradually, is subject to various conditions,

and which presents a peculiar nature in every child
(Addendum to the General Catechetical Directory,
no. 1).

In pastoral care, appropriate use must be made
not only of theological principles, but also of the

findings of the secular sciences, especially of psy-

chology and sociology. Thus the faithful can be

brought to live the faith In a more thorough and
mature way (Pastoral Constitution on the Church
in the Modern World, no. 62).

A return to every detail of the practice of seven or eight
years ago in regard to first reception of Penance and Eucharist

is neither possible nor desirable. Careful planning of liturgical

practice with an accompanying catechesis adapted to the

needs of the present situation is called for. Catechesis espe-

cially must be coordinated with overall pastoral activity (cf.

CCD, no. 129). Hence, study, planning and evaluation must be
undertaken at both parish and diocesan levels. This work should
engage individuals and groups who share the various aspects
of pastoral responsibility for first reception of Penance and

Eucharist.

The following paper, prepared with the assistance of litur-
gists and canonists, is intended merely as an aid to assist

study. It attempts neither to state guidelines nor to reflect offi-

cial positions. Its aim, rather, is to foster the efforts of those

responsible for a more effective pastoral practice in a new stage
of liturgical and catechetical development. Thus will be kept

alive the spirit of devoted service which has already prompted

new efforts to bring children to a fruitful and healthy spiritual
life nurtured by the sacraments of Penance and Eucharist.

2



This study aid also encourages the planning of a liturgical

and catechetical practice wherein the child will be* not only
"gently led to the sacrament of Penance" (Addendum, no. 5)
but also toward catechetical preparation of a first Confession

that is "kind and prudential" (Addendum, no. 4). Finally, the
study aid calls attention to fullest respect for the rights of the

child who must neither be obliged to confess if he is not truly
ready, nor denied Communion solely on the basis of not being
ready for Confession.

Charles C. McDonald, Director
Division of Religious Education-CCD

United States Catholic Conference

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I

BACKGROUND CONSIDERATIONS:
HISTORICAL AND CANONICAL

Before practical suggestions can be made concerning cate-
chesis for Confession and forms of celebration of the sacra-

ment, it is important to provide background information. It may
be that the strictly disciplinary considerations are of secondary

significance, but the whole issue of the sequence of the two
sacraments of Penance and Eucharist has involved questions

of usage and norm. It is essential also to understand the twen-

tieth-century development in this matter and to know pre-
cisely what is said in the relevant documents.

Introduction

On May 24, 1973, two Congregations of the Apostolic See,
the Congregation for the Discipline of the Sacraments and the

Congregation for the Clergy, issued a joint Declaration con-

cerning the first reception of the sacraments of Penance and

the Eucharist by children, bringing an end to the practice by

which preparation for Penance was put off until after first

Communion. In effect, this Declaration seeks universal observ-
ance of the judgment expressed in the General Catechetical

Directory of April 11, 1971: . . the Holy See judges it fitting

that the practice now in force in the Church of putting Con-
fession ahead of first Communion should be retained" (Adden-
dum, no. 5).

Such a declaration is not a decree or a law of the Church,
any more than is the admonition just quoted from the 1971
Directory. So far as the general church order of the Latin

Church is concerned, it is rather easy to distinguish the formal
precepts (conciliar decrees, canons of the Code of Canon Law,
norms in apostolic constitutions and letters issued by the pope,
general decrees Issued by congregations by papal authority)

from the explanatory, doctrinal, interpretative, and hortatory

5



statements which frequently accompany such precepts and
from the many other forms of ecclesiastical pronouncement
(instructions, declarations, directories, notifications, etc.). The
latter explain how the formal discipline (the canon law) should
be observed; they do not constitute new precepts or supersede
existing discipline.

Nevertheless the Importance of such documents in church
life should not be underestimated, any more than the custom
and usage of the Christian community which may well be more
significant than the formal written precepts themselves, as

suggested below.

Since the practice of postponing the preparation for first

Confession until one, two, or three years after first Com-
munion is very widespread in the United States, the develop-
ment of a catechesis which will permit and encourage access
to Confession prior to first Communion must be done with
pastoral prudence and serious catechetical reflection. This re-

flection is the purpose of these background notes just as much
as the more specific catechetical and liturgical suggestions.
Moreover, the postponement of first Confession was welcomed
by the majority of parents who helped in the preparation of
their children for Communion and, later. Penance. Its success,
as attested by the formal vote of the National Conference of

Catholic Bishops to continue the experiment (November, 1972),

makes it Imperative that a fresh approach to early catechesis for

Penance, In accord with the joint Declaration, sacrifice as

little as possible of the insights and spiritual benefits already

experienced.

The reasons prompting the postponement of the first re-
ception of Penance were summarized by the Apostolic See
even in its original decision to urge the retention of the older

practice: "So that the Communion of children may be ap-
propriately received early, so that psychological disturbances

in the future Christian life which can result from too early a
use of Confession may be avoided, and so that better educa-
tion for the spirit of Penance and a more valid catechetical
preparation for Confession itself may be fostered, it has
seemed to some that children should be admitted to first
Communion without first receiving the sacrament of Penance"

6



(Addendum, no. 4). These purposes prompted catechists and
other teachers and especially parents to welcome the change
during the past decade. Although the contrary reasons have

now prevailed, none of these purposes should be neglected
or minimized.

Since there Is no question of change In the age now custom-
ary for first Communion, the considerations below are pri-
marily concerned with the usage of the first Confession and,

in particular, with the implications of the sequence which

places first Confession before first Communion: this is the
direct object of the joint Declaration of May 24, 1973, as it
was of the Addendum of the General Catechetical Directory
of 1971.

HISTORICAL CONTEXT

The question of the sequence of the sacraments of Penance
and the Eucharist did not arise for most of the Church's his-

tory—certainly not during the many centuries when infants
and very young children regularly received the Eucharist, as is
still the legitimate and praiseworthy usage of the Eastern

Churches. Similarly, It did not arise directly in the modern pe-
riod when first Communion was itself postponed until the age
of ten to fourteen years, since the child might have received

the sacrament of Penance for several years.

In most recent times, the sequence of these sacraments was
not touched by the Second Vatican Council. Although the

Council was concerned with the sacrament of Penance, its

stress was on the ecclesial reconciliation effected by the sac-

rament (see Constitution on the Church, no. 11; Constitution

on the Liturgy, nos. 27, 73). With regard to the relation of the

sacraments, the Second Vatican Council sought rather to re-

store the sequence of baptism, confirmation, and Eucharist (see

Constitution on the Liturgy, no. 71; Roman Ritual, General In-
troduction to Christian Initiation, no. 2).

The sequence of the sacraments In the titles of the unrevised
Roman Ritual (baptism, confirmation, penance, Eucharist) Is
perhaps evidence of actual usage in the Church in modern
times. Without prescribing the first reception of the sacrament

of Penance prior to first Communion, the ritual seemed to
take this for granted (except in the case of neophytes). The

7



same is true of the canonical sources, specifically the decree
Quam singulari of 1910 and the 1917 Code of Canon Law.
These sources do not directly prescribe the sequence but as-
sume it to be the existing usage of the Latin Church. The back-
ground and context of the decree and the Code are important
as leading to the formal consideration of the matter in the

General Catechetical Directory of 1971.

Quam Singulari

Quam singulari, the 1910 decree of the Congregation for
the Discipline of the Sacraments, is related to the earlier de-

cree of the Congregation for the Council, Sacra Tridentina

Synodus (December 20, 1905) on the restoration of frequent
and daily Communion. Although the primary purpose of Quam
singulari was to vindicate the right of young children to re-
ceive the Eucharist after reaching the age of discretion, it does

make reference in several places to Confession.

The decree is principally concerned with the reprobation
of a number of abuses: the requirement of a greater age for
first Communion than for first Confession, the postponement
of first Communion to the age of ten to fourteen or even more
years of age, denial to young children of the remedial effects

of Communion on Jansenistic grounds of a required ''extra-
ordinary preparation," denial of the sacrament of Penance to

children before admission to Communion or refusal of abso-
lution to such children, denial of the Eucharist as viaticum to

young children, and burial of such children as infants without

the usual suffrages of the Church.

The explanatory section of the decree, besides reciting these
abuses, gives a summary history of the question of first Com-
munion. It mentions (a) the Western usage of communicating
infants immediately after baptism and regularly thereafter ("as

was prescribed In almost all of the ancient rituals until the thir-
teenth century"), (b) the conciliar enactments (IV Lateran,

canon 21; Trent, session XXI, on Communion, c. 4; session
XII, on the Eucharist, c. 8, canon 9), and (c) the teaching of

theologians. The decree then has a dispositive section of eight

formal norms, quoted below.

The norms of Quam singulari refer always to Confession and
Communion in that order. Insisting that the same age of dls-

8



cretion is required for both and assuming that Confession is

a preparation for first Communion. There is, however, no norm
or requirement that first Confession must precede first Com-
munion.

Code of Canon Law

In 1918 the Code of Canon l.aw for the Latin Church, which
had been promulgated in 1917 by Pope Benedict XV, went into
effect. With some exceptions, the Code replaced the entire
corpus of preceding ecclesiastical disciplinary legislation. As

a codification, however, it repeated—the form of canons and
by the formal authority of Benedict XV—the old law, with
whatever modifications seemed necessary. This was the case
with the norms of the decree Quam singular!, and the canons
derived from or related to the decree are quoted below.

It should be explained that the norms of Quann singular!

which were introduced into the Code have canonical authority
from the Code rather than from their original enactment. On
the other hand, except to the extent modified, the respective

canons must be understood as in the earlier decree.

The canons of the Code do not allude directly to the se-
quence of first Confession-first Communion. Only in the con-
text of those who have sinned gravely is sacramental Confes-
sion prescribed before Communion (canon 856). The treatment
of the sacraments follows the traditional order; baptism, con-

firmation, Eucharist, penance (an order which safeguards the
relationship and sequence of the three sacraments of Chris-
tian initiation).

The Code of Canon Law thus does not impose any obligation
of first Confession prior to first Communion, any more than did
Quam singular!. If such a disciplinary precept had been found
in the earlier decree, it would have been abrogated by the
very fact of its omission from the Code (canon 6, no. 6).

General Catechetical Directory

It was only in the 1960's that, for a variety of reasons, the
question of somewhat postponing first Confession was seriously
raised. And, although the usage of first Confession-first Com-
munion was long since established, it could not be said nor

9



can it now be said that a child who is not in grave sin is obliged
to confess his sins and receive sacramental absolution. The
reasons for the pastoral and catechetical change were sum-

marized and analyzed in the five sections of the Addendum to
the 1971 General Catechetical Directory. (For text and com-
mentary, see Berard L. Marthaler, Catechetics in Context, Our
Sunday Visitor, Huntington, Indiana, 1973, pp. 260-281.)

In the Addendum a negative decision was reached in prin-
ciple and per se on the postponement of first Confession until

after first Communion. The possible continuance of the newer
practice was contemplated: bishops were urged not to depart

from the practice In force ''without having first entered into

communication with the Holy See in a spirit of hierarchical

communion," and episcopal conferences were asked to submit
experiments with new practices to a new examination. The
continuance of such existing practices was made contingent
upon having "first communicated with the Holy See. . .
As of the end of the school year 1972-1973 even this possi-

bility was foreclosed by the joint Declaration of May 24, 1973.

ECCLESIASTICAL DOCUMENTS

Although the eight norms of the 1910 decree Quam singular!
were formally replaced by the new language of the 1917 Code
of Canon Law, they are reprinted below in their entirety with
the corresponding canons printed next to them. The 1910
norms and the present canons should be examined with the
following in mind:

(a) After each of the canons the reference in the footnotes

of the Code is given. These footnotes, prepared by Gasparri,
indicate the sources employed in each canon. Sometimes very
little remains of the original or the relationship of the orig-

inal and the canons is very tenuous.

(b) Anything omitted in the Code is abrogated (for example,
the norm of general Communion in no. 5) In virtue of canon
6, no. 6. Similarly, the formal reprobation of various abuses

does not appear in the canons. In case of discrepancy the

discipline of the canons prevails (canon 6, no. 3). But the
interpretation of the canons is to be derived, as far as pos-
sible, from Quam singular! (canon 6, no. 2).

10



Quam singular'/ (1910)

1. The age of discretion both
for Confession and for Holy Com-
munion, is the time when a child
begins to reason, that is about the

seventh year, more or less. From
that time on the obligation of ful-
filling the precept of both Con-
fession and Communion begins.

2. A full and perfect knowledge
of Christian doctrine is not neces-

sary either for first Confession

or for first Communion. After-
wards, however, the child will be
obliged to learn gradually the en-

tire 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 (necessitate
medii) and that he can distinguish
between the bread of the Eu-
charist and ordinary, material
bread and thus receive Holy
Communion with a devotion be-
coming his age.

Code of Canon Law (1917)

859, § 1. Everyone of the faith-

ful of both sexes is bound, after
he has reached the years of dis-
cretion, that is, the use of reason,

to receive the sacrament of the

Eucharist once a year, at least at
Easter, unless It happens with the
counsel of his own priest, for a
reasonable cause, he is convinced

that he should temporarily abstain
from receiving it [Quam singulari,
no. 1].

906. Everyone of the faithful of

both sexes is bound after he has
reached the years of discretion,

that Is, the use of reason, to con-

fess faithfully all his sins at least

once a year [Quam singulari, nos.
1, 4].

854, § 1. The Eucharist shall not
be administered to children who,
because of the deficiency of age,

do not have the knowledge or the
intention required for the recep-

tion of this sacrament [Quam
singulari, no. 3].

854, § 3. Outside the danger
of death a more thorough knowl-
edge of Christian doctrine and a
more detailed preparation are
properly required, namely, that by
which they may know, in the
degree in which they are able, at
least the mysteries of faith, the

knowledge of which is necessary
for salvation by necessity of means
and by which they may approach
the Holy Eucharist with the de-
votion that is appropriate to their

age [Quam singulari, nos. 2, 3].

11



4. The obligation of the pre-
cept of Confession and Com-
munion which binds the child
principally affects those who have
charge of the child, namely, par-

ents, confessors, teachers, and
the pastor. It belongs to the
father, or the person taking his
place, and to the confessor, ac-
cording to the Roman catechism,
to admit a child to his first Com-
munion.

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 ap-
proached 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.

854, § 4. The decision regard-
ing the sufficient disposition of

children for first Communion be-
longs to their confessor and to
their parents or those who take
the place of their parents [Quam
singularly no. 4].

854, § 5. It is the duty of the

pastor to be on guard, and he
may require an examination if he
prudently judges it called for, lest

children be admitted to Holy
Communion before they have ob-
tained the use of reason or with-

out sufficient preparation and at
the same time to see that those
who have attained the use of
reason and who are sufficiently
prepared shall be refreshed as
soon as possible with this divine

food [not referred to in Quam
singular!].

860. The obligation of the pre-
cept of receiving Holy Commun-
ion binding on children under the
age of puberty affects also and
principally those who are charged
with their care, that is, their par-

ents, guardians, confessors, teach-

ers, and pastors [Quam singular!,
no. 4].

863. The faithful should be
urged that they refresh themselves
frequently, even daily, with the
Eucharistic bread in accord with

the norms laid down in the de-
crees of the Apostolic See and
that those who assist at Mass re-
ceive Communion not only by a
spiritual desire but also by the
sacramental reception of the Holy

Eucharist [Quam singular!, nos. 5,
6].

12



6.

Those who have charge of
the children should zealously see

to it that after their first Com-
munion 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 obliges them to have
the children attend public cate-

chism classes; if this is not done
they must supply religious instruc-
tion 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 aban-
doned. Local ordinaries shall
therefore take care that it is en-

tirely abolished, even by using
canonical punishments.

8.

The practice of not admin-
istering the viaticum and ex-
treme 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. Local ordinaries

shall proceed severely against
those who do not abandon this
custom.

1330. A pastor is obliged:

1° to prepare children at

fixed times for the proper recep-

tion of the sacraments of Penance

and confirmation by a series of in-
structions lasting several days;

2° to train them even more
carefully for the first reception of

Holy Communion, especially dur-
ing Lent, if nothing prevents this.

1331. Besides this instruction of

children (canon 1330), the pastor

shall not fail to train more fully
and thoroughly In the catechism
those children who have recently
received first Communion.

892, §1. Pastors and others to
whom the care of souls Is com-
mitted In virtue of their office are

bound by the serious obligations
of justice to hear, personally or

through others, the confessions of

the faithful entrusted to them,
whenever the latter reasonably re-
quest to be heard [Quam singular},
no. 7].

854, § 2. In danger of death, to
permit and oblige the minister to
give the Holy Eucharist to chil-

dren, it suffices that they should

have the knowledge to distinguish
the body of Christ from ordinary
food and reverently to adore it
IQuam singular!, no. 8].

As is evident, the first reception of Penance prior to first

Communion Is not a matter of formal legislation in the decree
Quam singular!. It is referred to explicitly, however, in the ex-
planatory part of the decree, where it is presupposed or taken
for granted as a matter of ordinary usage:

13



Even though a more thorough preparation and an ac-
curate sacramental Confession should precede first Holy

Communion, which does not happen everywhere, yet the
loss of first innocence is always to be deplored and might

have been avoided by receiving the Holy Eucharist in more
tender years.

Not less to be condemned is that custom, which exists in
many places, whereby children are not allowed to receive
the sacrament of Penance before they are admitted to Com-
munion; or else absolution is not given to them.

In addition, the explanatory section of Quam singulari is sig-
nificant as an interpretation of the law which:

(a) speaks of "one and the same age for [the precept concern-
ing] both sacraments" (IV Lateran, canon 21; canons 859, § 1,
and 906 of the Code of Canon Law); but also

(b) employs somewhat different language to describe the
requirements in the Individual communicant. Thus, Quam
singulari explains:

The Lateran Council requires one and the same age for
both sacraments, since It imposes a joint obligation of Pen-

ance and Communion. Therefore, since the age of discretion
required for Penance Is that at which right can be distin-

guished from wrong, namely, when one comes to the use
of reason, so also for Holy Communion that age is required
which can distinguish the Eucharistic bread from the com-
mon, which age indeed is that at which the child attains the
use of reason.

Still more important, in understanding the precept of Con-
fession, Is canon 901. This makes it clear—In accord with con-
stant moral and canonical teaching—that the precept of annual
Confession (canon 906) applies only in the case of grave sin:

One who has commited grave sins after baptism which
have not yet been directly remitted by the power of the
keys of the Church must confess all the sins of which he

Is conscious after diligent self-examination and explain

in confession the circumstances which change the species

of the sin.

14



General Catechetical Directory, Addendum (April 11, 1971)

The following is the pertinent text from the Addendum of
the General Catechetical Directory:

Among the tasks of catechesis, the preparation of chil-
dren for the sacraments of Penance and the Eucharist is of

great importance. With regard to this, it is held opportune

to recall certain principles and to make some observations
about certain experiments that have been taking place very

recently in some regions or places of the Church.

The Age of Discretion

1. The suitable age for the first reception of these sacra-
ments is deemed to be that which in documents of the
Church is called the age of reason or of discretion. This

age '"both for Confession and for Communion is that at which
the child begins to reason, that is, about the seventh year,

more or less. From that time on the obligation of fulfilling
the precepts of Confession and Communion begins" (De-
cree Quam singulari, 1, AAS 1910, p. 582). It is praiseworthy
to study by research in pastoral psychology and to describe

this age which develops gradually, Is subject to various con-

ditions, and which presents a peculiar nature in every child.

One should, however, be on guard not to extend beyond the
above-mentioned limits, which are not rigid, the time at

which the precept of Confession begins to oblige per se.

Formation and Growth of the Moral Conscience of Children

2. While the capacity to reason is evolving gradually in a

child, his moral conscience too Is being trained, that Is, the

faculty of judging his acts in relation to a norm of morality.
A number of varying elements and circumstances come to-
gether in forming this moral conscience of a child: the char-

acter and discipline of his family, which is one of the most

important educative factors during the first years of a

child's life, his associations with others, and the activities

and the witness of the ecclesial community. Catechesis, while

carrying out Its task of instructing and forming in the Chris-

tian faith, puts order into these various factors of education,

promotes them, and works in conjunction with them. Only

15



in this way will catechesis be able to give to the child timely
direction toward the heavenly Father and correct any goings

astray or incorrect orientations of life that can occur. With-

out doubt children at this age should be told in the simplest

possible way about God as our Lord and Father, about his love
for us, about Jesus, the Son of God, who was made man for
us, and who died and rose again. By thinking about the love
of God, the child will be able gradually to perceive the malice

of sin, which always offends God the Father and Jesus, and
which is opposed to the charity with which we must love our
neighbor and ourselves.

Importance of Explaining the Sacrament of Penance to

Children

3. When a child begins to offend God by sin, he also begins
to have the desire of receiving pardon, not only from parents

or relatives, but also from God. Catechesis helps him by
nourishing this desire wholesomely, and it instills a holy

aversion to sin, an awareness of the need for amendment,
and especially love for God. The special task of catechesis

here is to explain in a suitable way that sacramental Confes-
sion is a means offered children of the Church to obtain
pardon for sin, and furthermore that It is even necessary per

se if one has fallen into serious sin. To be sure, Christian
parents and religious educators ought to teach the child in

such a way that above all he will strive to advance to a
more intimate love of the Lord Jesus and to genuine love of
neighbor. The doctrine on the sacrament of Penance is to

be presented In a broad framework of attaining purification

and spiritual growth with great confidence in the mercy and

love of God. In this way, children not only can little by little

acquire a delicate understanding of conscience, but do not
lose heart when they fall into some lesser fault.

The Eucharist is the summit and center of the entire Chris-

tian life. In addition to the required state of grace, great

purity of soul is clearly fitting for the reception of Com-
munion. One must be very careful, however, that the children
do not get the impression that Confession is necessary be-
fore receiving the Eucharist even when one sincerely loves
Cod and has not departed from the path of God's command-
ments in a serious way.

16



Certain New Experiments

4. In very recent times in certain regions of the> Church
experiments relative to the first reception of the sacraments

of Penance and of the Eucharist have been made. These have

given rise to doubt and confusion.

So that the Communion of children may be appropriately
received early, and so that psychological disturbances in the

future Christian life which can result from a too early use of

Confession may be avoided, and so that better education for
the spirit of Penance and a more valid catechetical prepara-
tion for Confession itself may be fostered, it has seemed to
some that children should be admitted to first Communion
without first receiving the sacrament of Penance.

In fact, however, going to the sacrament of Penance from

the beginning of the use of reason does not in itself harm
the minds of children, provided it Is preceded, as it should

be, by a kind and prudent catechetical preparation. The
spirit of Penance can be developed more fully by continuing
catechetical Instruction after first Communion; likewise, there
can be growth in knowledge and appreciation of the great

gift that Christ has given to sinful men in the sacrament of
the pardon they will receive and of reconciliation with the

Church (cf. LG, 11).

These things have not prevented the introduction in cer-

tain places of a practice In which some years regularly elapse
between first Communion and first Confession. In other
places, however, the innovations made have been more cau-
tious, either because first Confession was not so much de-
layed, or because consideration is given to judgment of the

parents who prefer to have their children go to the sacra-
ment of Penance before first Communion.

The Common Practice in Force Must be Highly Esteemed

5. The Supreme Pontiff, Pius X, declared, "The custom of
not admitting children to Confession or of never giving them
absolution, when they have arrived at the use of reason,
must be wholly condemned" (Decree Quam singulari, VII,
AAS, 1910, p. 583). One can scarcely have regard for the
right that baptized children have of confessing their sins, if

17



at the beginning of the age of discretion they are not pre-

pared and gently led to the sacrament of Penance.

One should also keep in mind the usefulness of Confes-
sion, which retains its efficacy even when only venial sins
are in question, and which gives an increase of grace and of

charity, increases the child's good dispositions for receiving
the Eucharist, and also helps to perfect the Christian life.

Hence, it appears the usefulness of Confession cannot be

dismissed in favor of those forms of Penance or those min-

istries of the word, by which the virtue of Penance Is aptly

fostered in children, and which can be fruitfully practiced

together with the sacrament of Penance, when a suitable
catechetical preparation has been made. The pastoral experi-

ence of the Church, which is illustrated by many examples
even in our day, teaches her how much the so-called age
of discretion is suited for effecting that the children's bap-

tismal grace, by means of a well-prepared reception of the
sacraments of Penance and of the Eucharist, shows forth

its first fruits which are certainly to be augmented afterwards

by means of a continued catechesis.

Having weighed all these points, and keeping in mind the

common and general practice which per se cannot be dero-
gated without the approval of the Apostolic See, and also

having heard the Conferences of Bishops, the Holy See judges

it fitting that the practice now In force in the Church of
putting Confession ahead of first Communion should be re-
tained. This in no way prevents this custom from being car-
ried out in various ways, as, for instance, by having a

communal penitential celebration precede or follow the
reception of the sacrament of Penance.

Since the Addendum in no way departs from the earlier
discipline and does not itself constitute new ecclesiastical law,
it is Important to stress that there is no precept obliging chil-
dren to first Confession prior to first Communion. The mis-
conception that such a precept exists or has been newly es-
tablished is perhaps at the root of both extremes of reaction to

the Addendum and the more recent Declaration: It is equally
erroneous to employ the documents as authority to compel
children to receive the sacrament of Penance and to reject the

18



documents as if they interfered with the freedom of children,

parents, teachers, confessor, and pastor.

. It may be unfortunate that the direct purpose of the Adden-
dum and Declaration remains only implicit in the ecclesiastical
law, but it is easy to arrive at what is intended: since the child

may be obliged to annual Confession at an early age and since
the child should be free to receive the sacrament of Penance

as soon as he or she is able, adequate preparation for the op-

portunity or access to the sacrament should not be delayed.

Needless to say, this expression of intent of the Church docu-

ments leaves open many questions of catechetical practice and
indeed the specific question whether the individual child does

or does not receive the sacrament of Penance prior to first

Communion.

CUSTOM AND DISPENSATION

The General Catechetical Directory is properly concerned as

much or more with the values in customary church usage (see
no. 106). This is somewhat complicated in the case of the
priority of Confession to first Communion because the received
usage arose or was confirmed in a period when first Com-
munion was erroneously postponed—and the correction of this
custom took place without apparent advertence to other ele-

ments in the sequence of Penance and Communion: as men-
tioned above, this sequence was assumed, early in this century,
to be usual or traditional, and it is this custom which has con-

tinued.

It might be worthwhile, however, to point out the great

value of custom in the discipline of the church community.

In some circumstances the custom of the people may abrogate
the canon law after a long period of time (canon 27); the

usage or actual practice of the people Is understood to be the

best interpreter of the canon law (canon 29). In this broad

sense, the greatest attention should be paid to accepted and

long-standing usage, although this, too, like other ecclesiastical

law, is subject to subsequent reappraisal and change.

The question with regard to any customary precept of

Confession prior to first Communion is somewhat different.
Briefly, it may not be asserted that such an obligation has grown

19



up from practice. The present canon law demands that, for the
church community to bring about a new precept, it is neces-
sary that it act ''knowingly and with the intention of obliging

itself" (canon 28) over a lengthy period of time. This is the

critical element: it can hardly be said that the Christian com-
munity, having been free of any written law—including the
law of IV Lateran Council continued In canon 901—obliging
Confession except in the case of grave sin, has at any time

consciously acted to create such an obligation.

Another question, again canonical In nature, is that of dis-

pensation from ecclesiastical law (or legal custom, which is

the equivalent In force of written church law). This question

does not directly arise in the matter treated above, namely,

the absence of any law or custom requiring Confession before
first Communion—apart from the case of the person, including
the child, conscious of grave sin. In many other aspects of the
catechetical and pastoral discipline of Confession and Com-
munion, however, it should be clear that the diocesan bishop

has the right to dispense from general ecclesiastical law (and,

by analogy, from law deriving from custom) in particular cases.

That this authority resides in the local church or diocese, to

be exercised by the bishop, was made clear by Vatican Coun-
cil II, which overturned a contrary norm of the Code of Canon
Law:

Individual diocesan bishops have the faculty to dispense

from the general law of the Church in a particular case the

faithful for whom they exercise authority according to law,
when they judge that this will be for their spiritual good,
unless a special reservation shall have been made by the
supreme authority of the Church (Decree on the Pastoral

Office of Bishops in the Church, Christus Dominus, no. 8b).

Matters of the kind covered by the quoted canons on Com-
munion and Confession have not been specially reserved or

withdrawn from the dispensing authority of the diocesan bish-

ops either by the ecumenical council or by the pope. (A list of

some twenty such reservations, none of them affecting the
present matter, was published by Pope Paul VI on June 15,

1966: motu proprio De Episcoporum muneribus.)

20



While the bishop may not use this authority to dispense
from general church law so as to abrogate the latter complete-

ly or permanently—dispensation is considered to be a relaxa-
tion of the law for a cause—it is within his discretion to use it
as broadly or as frequently as he "judges will be for the spiritual

good" of the faithful.

PASTORAL DISCIPLINE

The preceding treatment should remove any obstacles of a
canonical kind to the proper development of pastoral and

catechetical practice. What follows is by way of conclusions to
be drawn from the basic dimensions of the above: the need

to develop catechesis and a practice of complete and early ac-

cess to the sacrament of Penance, without sacrificing elements

of recent experience.

It is not possible to do more than call attention to the com-
plex questions of pastoral practice. Parents, catechists, and

priests should be particularly aware of the flexible limits of the

age of reason and discretion.

Marthaler treats this with great precision and in a spirit

which should remove any inclination to rigidity of practice:

With respect to the Addendum, the chief question is
whether in codifying the norms of Quam singular!, canon
law interpreted the age for first Confession and first Com-
munion in the same way. In 1920 the Commission for the
Code was asked: "Is the use of reason mentioned in canon
854, No. 2, 3, and 5; c. 859, No. 1; and 906 that required for

a mortal sin or that sufficient for the commission of only a
venial sin?" The Commission replied: "The use of reason for
Holy Communion is that clearly indicated in canon 854, No.
2 and 3; for the precept of annual Confession it is that indi-

cated in canon 906."

Frank Buckley of the University of San Francisco, who has
made an extensive study of the problem, writes:

By this reply, a clear distinction was made between the
age for receiving the Eucharist (an age sufficient to dis-

tinguish the Body of Christ from ordinary bread and adore

21



it, and to know the principal mysteries of faith necessary
for salvation) and the age at which a child can commit sin.

The Addendum, based as it Is on Quam singular}, does not
distinguish. It simply emphasizes that the limits when '"the
precept of Confession and Communion begins to oblige
per se" are ''not rigid." Cardinal Wright, prefect of the con-

gregation responsible for the Directory, in a widely dissem-

inated essay, "The New Catechetical Directory and Initiation
of the Sacraments of Penance and Eucharist," speaks of seven

to eight years old when referring to the age of first Confes-
sion and first Communion. He leaves some leeway. The
seventh year dates from a child's sixth birthday (for many
years it was usual in the U. S. for a child to make his first
Communion in first grade). The cardinal extends the upward
limits to the eighth and ninth years. Although Quam singular!,
the Code, the Addendum and the commentators agree that
the age of discretion of individual children must be judged

case to case, the general norms of church law allow a mod-
erate degree of tolerance. "About the seventh year, more
or less," conceivably spans the time in a child's life when he
is five to eight years old, a period of three, possibly four

years (Catechetics in Context, pp. 267-269).

In addition, the following observations may be helpful.

Presentation of the Practice

The practice of Confession—catechesis and access to the
sacrament—prior to first Communion should now be presented
positively. Those who have held differing positions in recent
years should scrupulously avoid any polemics which would
confuse children, parents, and the Catholic community.

In many places first Confession has not been postponed.
Parents, catechists, and priests should now learn from the
profound insights of the recent experience with the postpone-

ment. The present hope is to retain all that has been learned,
for example, by separating the two sacraments, while en-
larging the period of catechesis for Penance. Those who have
not shared in the experience should now benefit from it and
employ its catechetical methods and insights.

22



Distinction of the Sacraments

The sacraments of Penance and the Eucharist must remain

clearly distinct, and this should be one goal of catechesis. On
this point the Addendum to the General Catechetical Directory
is most explicit: "One must be very careful, however, that the
children do not get the Impression that Confession is necessary

before receiving the Eucharist even when one sincerely loves
God and has not departed from the path of Cod's command-
ments in a serious way" (no. 3). Such a misconception has been
gradually and providentially rooted out since 1905 (the time

of the decree of the Congregation of the Council on frequent

Communion). It would be tragic if it should reassert itself.

Related to this concern for keeping the Eucharist and Penance

distinct is the recent norm of the Congregation for the Doctrine
of the Faith: "The celebration of this rite [generally sacramental

absolution] is to be kept quite distinct from the celebration of

Mass" (June 16, 1972, no. X). Only by maintaining the distinc-

tion between Eucharist and Penance can the reconciling effects

of the Eucharist itself be properly appreciated. These effects

are expressed, for example, in the location of the Lord's Prayer

in the Communion rite.

The catechetical preparation for the two sacraments should
thus be separated to the extent possible. It will also be helpful to

separate the first reception of the two sacraments by a sufficient
interval to provide this emphasis.

The interval must not be so long that the child who does
receive the sacrament of Penance first will be delayed in ap-

proaching the Eucharist for a long period. Nor should the inter-
val be so long as to conflict with the Easter Communion: every
child should receive Communion at Easter or at least during
the Easter season immediately following the attainment of the

"age of discretion."

Rights and Freedom of the Child

A prominent motive for catechesis on Confession prior to
first Communion is the respect due to the child's right to have
access to the sacrament of Penance. The General Catechetical
Directory makes this point strongly:

23



One can scarcely have regard for the right that baptized
children have of confessing their sins, if at the beginning

of the age of discretion they are not prepared and gently

led to the sacrament of Penance (Addendum, no. 5).

In fact, together with the positive desire to provide for early

Confession (and the underlying concern over the decline in

the use of the sacrament), this insistence on the child's right

to the sacrament seems to be one of the most striking reasons

for the 1971 Addendum and the 1973 joint Declaration.

This right must be protected, certainly to the extent of pro-

viding catechesis and opportunity for first Confession. As a

practical matter, it proposes that first Confession prior to first

Communion will become the ordinary usage.

Nevertheless, the freedom of the child who is not conscious
of grave sin not to confess must also be scrupulously respected.

The ecclesiastical precept of annual Confession does not bind
such a child (or adult) and, however necessary the catechesis
and however spiritually profitable the sacrament, no child
should be placed in erroneous conscience about the precept:

the child's freedom of decision should be maintained.

In most cases this need create no difficulty. Parents, however,

who have been deeply engaged in the catechesis of their chil-
dren and who are truly convinced that first Confession should
be postponed may well feel that the freedom of their children
Is at issue. It may thus happen that a child in fact does not con-
fess; such a child may never be denied the Eucharist, since such
denial would be an even graver violation of the right of the
baptized.

The official documents of the past have been drawn some-
what differently concerning the rights of parents and priests

(pastor or confessor). The parental right nevertheless has primacy

and should be respected. It would be in altogether extraor-
dinary circumstances that the priest should deny the Eucharist

to the child whose parents judge to be ready—and the fact
that the child has not yet been absolved is not ground for

denial of the Eucharist. At the same time the pastor and others
should afford both catechetical help to parents in preparing

children for Confession and every opportunity of access to the

sacrament.

24



Similarly, it may be the priest's decision—confessor or even
pastor—that in individual cases a child who cannot be prepared
for first Confession or who is unable to confess may nonethe-
less be admitted to first Communion. While such a condition
is readily verified in the case of retarded or exceptional children,

it may exist also in other cases, for example, if the confessor,
according to accepted principles, is unable to absolve, in the

absence of contrition for personal sin. There should be no

hesitation about the first Communion of children in such cases,
provided the minimal knowledge and intention required by
the discipline of the Latin Church are present.

It may be that the possibility of making rather different judg-
ments concerning readiness for the two sacraments (either by
the parents or by the catechists, confessor, pastor) may re-
solve many problem cases. See above, where Marthaler is
quoted on the broad flexibility in the accepted "age of dis-

cretion."

CATECHESIS

There Is no intention here of repeating or summarizing the

elements of catechesis prior to first Confession (or first Com-
munion) in which significant and beneficial progress has been

made In the past decade (see below) or the Importance, now
almost universally recognized, of full parental participation in

such catechesis. When Confession precedes first Communion,
however, the following points should be carefully considered.

When very young children are prepared for Penance, a bal-
anced presentation should be sought. The element of Confes-
sion should not be overemphasized at the expense of ecclesial

reconciliation or absolution and satisfaction; the latter should

be expressed positively in terms of acts of Christian love and

witness.

Diversity of Usage

The longstanding practice in the Latin Church of first Con-
fession before first Communion should never be presented as
the single Catholic practice or as the authentic tradition of the

Church. In fact, the more venerable tradition is the reception
of first Communion prior to the age of discretion; it remains
the discipline in the Eastern Churches, both Catholic and non-

25



Catholic, to give Communion to the newly baptized (and con-
firmed) infant.

The current usage of the Latin Church, now reaffirmed by
the Apostolic See, should instead be presented as a custom

of lengthy duration with its own sacramental Insights and di-
mensions, in particular, the reconciling role of the sacrament

of Penance. In this way it may be possible to avoid a common
error of the past, namely, of teaching a contemporary discipline

as If it were an unchangeable absolute with later serious conse-
quences when the discipline changes.

Ecdesial Reconciliation

The conciliar concern for the meaning of Penance as recon-
ciliation with the Church should be prominent in catechesis, in

accord with the Constitution on the Church:

Those who approach the sacrament of Penance obtain
pardon from the mercy of God for offenses committed against
him. They are at the same time reconciled with the Church,
which they have wounded by their sins and which by charity,
example and prayer seeks their conversion (no. 11).

This element of reconciliation with the Church is of course

one of the reasons for encouraging communal celebration (be-
low). It is related also to a proper catechesis concerning the

role of the minister of the sacrament. The action of the church
community in the celebration of Penance may be manifested
to a greater or lesser degree, but is always present through

the ministry of the ordained priest.

"Devotional Confession"

There may seem to be a certain conflict arising from the
conviction that most children are not bound in practice by the
ecclesiastical precept of annual Confession when they reach the
age of discretion (use of reason), since it obliges only those

conscious of grave sin. Either such children are incapable of

grave sin, as many hold, or they do not in fact sin gravely, as
almost all would hold.

The legitimate conclusion is clear: children are not bound to
confess upon reaching the age of discretion, except in the most
unlikely circumstances that they are certainly guilty of grave sin.

26



(It is quite different to insist that children may confess at this
age, that they should be prepared for the sacrament at this age,

and that access to the sacrament should not be denied them.)

Each child should be instructed that he or she is bound to
confess only when conscious of grave sin. The precept of an-
nual Confession should always be explained In this way, ac-

commodating to the capacity of the child (or the adult) the termi-
nology of canons 901 and 906. Any other explanation is er-
roneous and can place children (and adults) in bad conscience.

On the other hand, children who have reached the age of
discretion (use of reason) are properly instructed to confess just

as adults have traditionally been urged to confess although not

conscious of grave sin. Perhaps the resolution of the apparent

conflict is to apply to the confessions of young children some
elements of the traditional pastoral principles of "confessions

of devotion." This practice has been stressed recently by the

Congregation for the Doctrine of the Faith in its June 16, 1972,

pastoral norms on Penance:

Priests should be careful not to discourage the faithful

from frequent or devotional Confession. On the contrary, let
them draw attention to its fruitfulness for Christian living (see
Pius XII, encyclical letter Mystici Corporis: AAS 35 [1943] 235)
and always display readiness to hear such a confession when-
ever a reasonable request Is made. It must be absolutely pre-

vented that individual Confession be reserved for serious sins

only, for this would deprive the faithful of the great benefit
of Confession and would Injure the good name of those who
approach the sacrament singly (no. XII).

The text of the encyclical on the Mystical Body of Christ
is as follows:

It is true that venial sins may be expiated in many ways
which are to be highly commended. But to hasten daily prog-
ress along the path of virtue we wish the pious practice of
frequent Confession to be earnestly advocated. Not without

the inspiration of the Holy Spirit was this practice introduced

into the Church. By it a genuine self-knowledge is increased,

Christian humility Is developed, bad habits are corrected,

spiritual neglect and tepidity are countered, the conscience

27



is purified, the will is strengthened, salutary self-control is

obtained, and an increase of grace is secured by the very fact

that the sacrament is received (cf. no. 88).

The terminology of this pronouncement must of course be
accommodated to the circumstances and psychology of young
children. The proposal is only that their confessions should be
treated (and prepared for) as devotional confessions.

This application is also the burden of the following statement

in the General Catechetical Directory:

One should also keep in mind the usefulness of Confes-
sion, which retains its efficacy even when only venial sins
are in question and which gives an increase of grace and of

charity, increases the child's good dispositions for receiving
the Eucharist, and also helps to perfect the Christian life

(Addendum, no. 5).

In view of the judgment of many, grave offenses are most

unlikely to occur In the first few years after the "use of reason."

Therefore the catechesis on first reception of Penance should

be almost exclusively In terms of the traditional devotional Con-
fession. Under no circumstances should it be suggested that

children in fact regularly commit grave sins at the earlier age.
Much less should children be placed in false conscience about
lesser offenses or imbued with feelings of psychological as op-
posed to genuine moral guilt.

LITURGICAL CELEBRATION

The Second Vatican Council enacted the following norm of
preference for communal celebration of the liturgy:

It is to be stressed that whenever rites, according to their
specific nature, make provisions for communal celebration
involving the presence and active participation of the faith-

ful, this way of celebrating them is to be preferred, so far
as possible, to a celebration that Is individual and quasi-

private. This applied with special force to the celebration of

Mass, even though every Mass has of itself a public and

social nature, and to the administration of the sacraments

(Constitution on the Liturgy, no. 27).

28



The communal forms of celebration are therefore to be en-
couraged in every way, including the occasion of the first re-

ception of Communion. Nevertheless, the Congregation for the
Doctrine of the Faith has imposed a limitation upon communal
absolution after individual Confession, while otherwise fostering

such celebrations:

The faithful are careful to be taught that liturgical cele-

brations and community rites of Penance are of great useful-
ness for the preparation of a more fruitful confession of
sins and amendment of life. Care must be taken, however,
that such celebrations or rites are not confused with sacra-

mental Confession and absolution. If in the course of such

celebrations the penitents make an individual Confession,
each is to receive absolution singly from the confessor to

whom he goes (Pastoral Norms, June 16, 1972, no. X).

A similar point has been made earlier in the Addendum on
"The First Reception of the Sacraments of Penance and the

Eucharist":

This in no way prevents the custom [of putting Confession
ahead of first Communion] from being carried out in various
ways, as, for instance, by having a communal penitential cele-
bration precede or follow the reception of the sacrament of

Penance (no. 5).

There are various ways in which—while respecting the pas-
toral norms quoted above—the priest can celebrate the sacra-
ment of Penance with young children. In addition to the out-
line of the elements of communal celebration given in a
separate section below, the following general principles may be
suggested:

1. The ordinary elements of penitential service (singing,

readings, preaching, prayer) should be accommodated to the
age of the children and should be extremely simple and in-

deed brief. In addition to the sacramental rite of Penance

(below), it is appropriate to include ritual and symbolic

actions, such as the exchange of a sign of peace and recon-

ciliation.

2. The individual confessions (with absolution) should take
the form of a simple dialogue of the priest and the child, in

29



which the priest accommodates himself to the child's way of
thinking and any unnecessary formalism is avoided. Nothing

should be done or said to arouse hesitation, much less
fear, in the child. The elements of greater reconciliation and
closer unity with God and the Church should be stressed,
again in a manner suitable to children.

3. It is preferable that the individual confessions not take

place In the enclosed confessional, but in another place des-

ignated by the confessor. It can be a matter of simple ex-

planation and later practice that the privacy of the enclosed

confessional Is available. On the occasion of first Confession
the proper privacy may be had by the priest hearing the
child's confession at a distance from the congregation or

community. It may be done at the altar or in the sanctuary
area or even near the Church door (so that there is a sign

of reconciliation and reunion with the Church).

4. The unrevised Roman Ritual speaks of the laying on of
hands in sacramental absolution in a somewhat attenuated
way (because of the use of the confessional screen): "with
his right hand elevated toward the penitent." In the first

Confession of children (and on other occasions, as possible

and appropriate), the priest should make this an authentic
laying on of hands, either by stretching his right hand over the

child or by the physical imposition of the hand.

5. The actual text and other context of a penitential cele-

bration are not prescribed, apart from the prayers and formu-

las of individual Confession. Like other services in which

such freedom of choice Is allowed, this service should be

carefully prepared by the priest in consultation with parents,

catechists, and the children themselves.

30



It

CATECHETICAL CONSIDERATIONS:
SUGGESTIONS FOR PLANNING A
FIRST CONFESSION CATECHESIS

The document of the U. S. bishops Basic Teachings for Cath-
olic Religious Education, quoting from the Second Vatican

Council's Decree on the Bishops' Pastoral Office in the Church,

no. 14, calls for careful attention on the part of teachers to levels

of maturity and understanding:

In this instruction a proper sequence should be observed, as

well as a method appropriate to the matter that is being
treated and to the natural disposition, ability, age and cir-

cumstances of life of the listener (Introduction).

Penance catechesis directed to the first Confession of the

young child has two stages:

1. Before first Confession: what Is necessary for valid and

fruitful reception of the sacrament of Penance.

2. After first Confession: continuation of what has been
begun; gradual development during the normal course of
catechesis.

The catechesis should genuinely provide for the child's
right to go to Confession; it should be very simple and In

keeping with what is required for the first Confession of young
children, for example:

1. Ability to distinguish between right and wrong.

2. Awareness of need of forgiveness and trust in Jesus'
forgiving love.

3. Ability to express sorrow.

4. Ability of the child to describe wrongdoing in his or her
own words.

31



Catechesis, as the General Catechetical Directory points out,

has many modes: "In a word, catechetical activity can take on
forms and structures that are quite varied, that is to say, it can
be systematic or occasional, for individuals or for communities,

organized or spontaneous, and so on" (19). Planning of the
catechesis should make use of these various ways to provide a
simple approach.

Accordingly, catechesis for first Confession must not only

take Into consideration the level of understanding of the child

but also carefully adapt the instruction of his actual condition.

Catechesis should be careful to preserve, incorporate and
evaluate the many positive and legitimate developments that
have occurred in recent years of delaying first Confession. Some
of these developments are:

1. Pastoral advantages have been found in extending the

preparation to allow the child to grow and to develop. The

child's first encounter with sacramental Confession will be

a more meaningful and lasting experience if preceded by a
sufficiently spaced preparation. The catechesis itself for first

Confession could be quite simple, because later, when the
child will demonstrate greater ability to grasp the meaning

of sacramental Confession and to develop a stronger capacity

for those penitential attitudes which are of the essence of the

sacrament of Penance, a more complete catechesis can be
provided.

2. The experience of delayed first Confession has created

a stronger focus on the Eucharist as the primary sacrament,

which In turn has fostered a catechetical emphasis upon the
positive aspects of Cod's love in relation to sin and forgive-

ness.

3. With a time interval separating first reception of Eucharist

and Penance, children have been directly and immediately

prepared for each sacrament, assisted by a distinct catechesis.

Since it is much easier and more effective to prepare children
for one sacrament at a time, parental involvement in the

catechesis has been much more substantive and direct than
before.

32



4. Wherever first Communion took precedence, parents
have become more involved in preparing children for this
sacrament and in coming to judgment about their children's
readiness. When the more difficult task of preparing children
for first Confession is allotted to another time, a better

catechesis for first Communion has been possible. Such pa-
rental involvement, it has been asserted, has led the parents to

deeper personal Eucharistic devotion from which the chil-

dren also have benefitted.

5. Paraliturgical forms have now been developed and are
aimed to prepare children for first Confession. Where utilized,
experience shows that children have been generally better

prepared for first Confession, since they demonstrate a better

understanding both of personal guilt and of the harmful

effects sinfulness has upon others.

The following matters, therefore, need to be considered rela-

tive to any plan providing catechesis for first Confession be-

fore first Communion. Each item needs to be examined in the
context of the local situation.

1. The legitimate and positive developments of the first

Confession after first Communion experience should be pre-
served, incorporated, developed.

2. The respective roles of parents, confessor, teacher, pas-
tor, should be identified in:

(a) the decision to lead the child to first Confession;

(b) the catechesis preparatory to first Confession;

(c) the liturgical Initiation into the act of first Confession;

(d) the catechesis following first Confession.

3. The catechetical program for children of the first and
second grade should be reviewed to determine what should
be changed or supplemented. Specifically, two matters could
be investigated:

(a) Whether a catechesis of forgiveness and sinfulness
adequate for first Confession is already present in the

curriculum and other elements of the catechetical program

for grades 1 and 2.

33



(b) Whether this catechesis prior to first Confession could
include the children's participation in paraliturgical services

and their presence at communal Penance services of the
parish community as the basic preparation for first recep-
tion of this sacrament.

4. An interval adequate for a distinct catechetical prepara-
tion for first Confession and first Communion should be de-
termined.

5. Catechesis should be planned so that progression can

take place from the simpler modes of preparation, as well as
first Confession itself, toward that fuller experience of Pen-

ance possible at later ages.

34



Ill

LITURGICAL CONSIDERATIONS:
SUGGESTIONS FOR PLANNING THE CELEBRATION

OF THE SACRAMENT OF PENANCE WITH
YOUNGER CHILDREN

Introduction

In view of the recent Declaration from the Roman Congre-
gations, the practice of putting Confession ahead of first Com-
munion is expected to be the ordinary usage of the Church.
Planning and practice must be reconsidered; now programs
must be developed to replace ones that hardly had time to

prove themselves. What can be done to make Confession, the
sacrament of reconciliation, a meaningful and fruitful sacra-

mental experience for the younger grade school children?

Parish Developmental Approach

A process of initiation and catechesis has already been de-
veloped in this country whereby a child is gradually led to an
understanding of the elements of reconciliation. In time the

child is moved to present himself (herself) before the priest
for sacramental reconciliation. This is a gradual process, a de-

velopmental approach. American dioceses have initiated pro-

grams of this nature.

Such a program begins in the home, is reinforced at school
and celebrated in the Church (in the community of the faithful).

The home and school aspects of this developmental approach
are not considered here. They are, however, important presup-

positions. The liturgical celebration of Penance must be ground-

ed in the vital home-school life experience of the child.

STAGES OF LITURGICAL CELEBRATION

It is possible to envision stages of celebration through which

a child might pass on his way to a regular celebration of Pen-

35



ance. The first stage is the paraliturgical. The second is the par-
ticipation in communal Penance celebrations in preparation
for personal sacramental Confession. Full participation (actual

sacramental forgiveness) marks stage three. All subsequent com-
munal or individual celebrations of the sacrament would con-
stitute the final stage.

A. Stage One: Paraliturgical Celebrations

On all levels of education the abstract concepts of wrong-
doing and forgiveness must be given concrete form in some
ritualized word and action. Through a planned program, young-
er children can be gradually led to a sufficient understanding

of sin and forgiveness to the point where freely and voluntarily
the child will seek sacramental absolution.

There are numerous ways, on the paraliturgical level, that this
can be brought about. Prior to first Confession (that occasion

when the child does In fact offer himself freely for the forgiving
mercy of God in the sacrament), the child could be exposed to
types of paraliturgical services that help him to become aware
of the realities of sin and forgiveness. In designing such services

there are several items that might be incorporated into the

paraliturgical prayer:

1. Biblical and nonbiblical storytelling;

2. Picture drawing and explaining;

3. The use of films and/or slides;

4. Simulation or role-playing in sin-forgiveness situations.

Source material for these services can be found in current

religion manuals and catechetical periodicals, (cf. also: Chil-

dren's Liturgies, Virginia Sloyan, ed.. Liturgical Conference:

Washington, D. C. 1970).

B. Stage Two: The Communal Celebration of Penance — Oppor-
tunities for Learning Experience

The Advent period is a time of preparation for the celebra-

tion of the mystery of the Lord's birth and manifestation. Lent is

traditionally a period of penance during which the Christian

community Is prepared to participate fully In the paschal mys-

36



tery. It is therefore advisable that during these seasons some
type of communal penance service be prepared for the parish
community. Those children who have not made their first Con-
fession would also be present at this celebration. Experiencing

the Church's plea for forgiveness and witnessing the actual

submission of the individual church members to sacramental
absolution will be a learning experience for the children. The

form and structure of such communal penance services are al-
ready well known and they are easily constructed.

Recent pastoral norms from the Congregation for the Doctrine

of the Faith, while opposing communal or collective absolution,
do encourage communal penitential services at which, for those
who wish, there Is individual Confession and absolution.

After such a celebration, a suitable time should be set aside

and spent with the children explaining the service as well as

anything that might have raised questions. Thus, the experience

is clarified and becomes part of the learning process.

C. Stage Three: Full Participation in Comnnunal Celebration of
Penance — First Confession
Communal penance celebrations during Advent and then

again during Lent might be enough of an Immediate catechetical
introduction for a second grader to ask freely to receive sacra-

mental absolution. The child might be, in fact, at that point in
understanding where the parents and pastor should positively
encourage him to do so. Obviously, no child should be forced.

When it is judged opportune, a communal celebration might
be prepared at which those children who so desire might re-
ceive sacramental Confession—absolution. In preparing the
form and content of the celebration, these children should be

kept in mind, although adults should be encouraged to partici-

pate as well.

It is therefore possible that during the communal celebration
of the parish, the children will make their first Confession. Sub-
sequently, communal celebrations might be prepared for a
specific group or class of children.

It would seem appropriate to plan first Confession celebra-
tion during a communal penance service in which adults also

37



participate. If, indeed, the celebration is communal everyone
present will participate—children, young adults, adults. What-
ever is done, the child should learn that Confession is an act in

which adults participate. Such learning is important for impress-

ing upon the child that Confession is a lifelong act.

D. Stage Four: Communal Penance — Individual Confession
Once the child has made his first Confession he should be

encouraged to continue the reception of the sacrament. This

might be either within or outside a communal celebration. Pro-
vision should be made for both. As a transition, however, a brief
period of preparation and thanksgiving might be made in com-
mon before individual Confession. Such continued reception of
sacramental Penance should be directly related to the much
deeper catechesis of later grades.

In the celebration of the sacrament of Penance, as a group

or individually, the role of the celebrant is of great importance.

His personality must be such that he is able to communicate on
a human level. This is especially true with very young children.
The celebrant must express personal warmth and kindness with-
out condoning wrong. He must radiate God's forgiveness and
joy at the return of the wrongdoer. The entire celebration, as
a sacrament of grace, is to be a prayer, reestablishing and/or

strengthening man's relationship with God. This is done through
human instruments: words and signs in a celebration of God's
love and mercy.

PREPARING A PENANCE CELEBRATION

Many suitable and varied examples of penance celebration
can be cited. The following material is offered for further con-
sideration. The "Communal Celebration: General Structure"
was outlined for the full parish community and should be used
flexibly. The presence of children should be kept in mind and
necessary adaptations should be made.

A. Communal Celebration: General Structure

1. Opening Song. As the priest and assisting ministers enter

the church, it is fitting that all sing a psalm or an appropri-

ate song. Psalm 85 (especially verses 1-6, 11-12, 15) with

its response, "Lord our God, patient and full of mercy,"

38



is most fitting, or Psalm 102 (especially 1-5, 8-14, 15-18)

with its response, "As a father has mercy on his sons, so the

Lord has mercy on those who fear him."

2. Initial Greeting. As in the Eucharist celebration, the presi-

dent greets those present with a fitting scriptural greeting.

Two are suggested: "Grace, mercy and peace from Cod
the Father and from Christ Jesus our Lord be with you

all" (I Tim. 1:2); "Grace and peace from God the Father
and from Christ Jesus our savior" (Titus 1:4). A brief ad-
monition is then made, providing the reason for this cele-

bration and the way in which it will be celebrated.

3. Opening Prayer. The celebrant invites all present to pray
in these or similar words: "Let us pray my brothers that
God who calls us to conversion may grant us a true and
faithful celebration of Penance." The deacon then adds,
"Let us kneel" or "Bow down your heads to the Lord."
After a short period of silent reflection the celebrant con-

tinues with an opening oration.

4. Scripture Readings. The number of readings should be
selected ahead of time, suitable to the occasion. If there

Is only one reading it should be from the gospels. If more
than one reading is used, then a psalm, song or silence
should be placed between them in the way of a communal
response. Non-scriptural readings should not replace the

scriptures.

5. Homily. The homily, taking its thrust from the scripture

readings, should help to lead the people into an examina-

tion of their conscience, to a displeasure for sin which is

the rejection of God's love and grace, to a horror for

everything that works contrary to the Church and to
all that is good, to an awareness of one's need of forgive-

ness and a trust in the mercy of God who forgives in the
sacrament. It should also Include the ecclesial dimension of

reconciliation In accord with the conciliar teaching: pardon

and peace with the Church.

6. Silent Reflection. Time should be included for a period

of self-examination. On occasion It might be good that the
silence be punctuated with short sentences or phrases to

39



help in the examination of conscience. These may be
voiced by the priest or deacon. They could take the form

of a litany.

7. Confession Absolution — Penance. The individual con-
fessions of sin may take place in public, that is with the
confessors seated before the community and the peni-
tents approaching them for private individual Confession.
The priest should always include the gesture of reconcilia-
tion by extending his hand over the penitent. (This is the

usage of the current Roman Ritual.) Absolution is given in-
dividually. Penance could be fulfilled individually or In

common. At this point a community exchange of a sign
of peace might be judged Important. Opportunity for a

more private meeting with a confessor might be provided
as well (e.g., in the confessional).

8. Confession of Praise and Thanksgiving to God. Once the
individual confessions have been completed, it is fitting

that all present sing a hymn expressing their belief in the
power and mercy of God. Psalm 117 (verses 1-9, 13-19,
28-29) and Psalm 135 (verses 1-9, 13-14, 16, 25-26) are

suggested.

9. Concluding Prayer. The concluding prayer, as with the

prayer after Communion, would be a recognition of the
graces received while at the same time a prayer of God's
continued assistance.

10.

Final Blessing. The final blessing might take the form of

the solemn blessing found in the forthcoming translation

of the newly revised Roman Missal.

B. Individual Confession: General Structure

Note: According to the "Introduction To Penance" of the
unrevised Roman Ritual, "the subjective dispositions of the
recipient play a more significant part in Penance than they
do in the other sacraments." The following suggestions are
presented as Ideas whereby individual Confession—outside
the communal celebration—might Increase the fruitful partici-
pation of the penitent. They are based broadly on the norms

of the Roman Ritual flexibly adapted to current needs.

40



1. Place. Provision should be made for Confession outside
the confessional. In fact, the use of an appropriate room
or setting where the confessor and penitent may dialogue
face to face is recommended. Provision should be made
that the penitent may kneel or sit.

2. Greeting. The initial greeting that the celebrant gives to
the penitent should be one that is warm and friendly, In-
stilling peace and confidence in the penitent. An example
is:

May Cod, who enlightens our hearts,
give you the strength

to confess your sins

and proclaim his mercy.

Response: Amen.

3. Opening Prayer. At this point a prayer is said In common,
petitioning for God's grace and assistance.

4. Scripture. As in the communal celebration of Penance, so
also during private individual Confession, It is suggested

that an appropriate passage from scripture be read and re-

flected upon. If a scripture reading is not possible, it is

suggested that at least a short scriptural quotation be

used, such as:

Cod does not wish the death of a sinner
but that he be converted and live.

Have faith in him.

OR

Our Lord Jesus did not come to call the just
but to call the sinner.

Have faith in him.

5. Response. In response to the readings, a penitential psalm

might be recited in common.

6. Confession of Sins. After the above period of preparation,

the individual then proceeds to confess his sins according

to common practice.

41



7. Admonition — Counsel. It is at this point that the con-
fessor is able to assist the individual penitent in his person-

al growth in holiness. The admonition should be pertinent

to the individual and his needs.

8. The Lord's Prayer. Prior to the administration of absolu-

tion, the confessor suggests that together they address the

Father, the Lord of mercy, with the prayer that Christ

taught. He does so in these or similar words:

We ask God our Father
to have mercy on us sinners,

saying the prayer that Christ himself taught us.

9. Absolution. The confessor, with hand extended over the

head of the penitent, prays the formula of absolution. Pen-

ance is assigned according to common practice.

10.

Prayer of Thanksgiving. As the occasion demands, some
type of prayer of thanksgiving might at this point be said

in common. It might be a spontaneous prayer or one re-
cited together from some predetermined text.

42



DrSCUSSION QUESTIONS

Discussion Questions for Background Considerations: His-

torical and Canonical.

1. What is the importance of a declaration of the Holy See
in the life of the Church?

2. How do Quam singular! and the Code of Canon Law
relate to one another? In the context of these and other

related documents, what is to be said about Penance
and Eucharist regarding the:

(a) sequence of the sacraments?

(b) decision concerning readiness for first reception of

each sacrament?

(c) obligation of receiving the sacraments?

(d) role of parents, confessors, pastors, guardians, teach-

ers?

3. What do the Addendum to the CCD and the joint Dec-
laration say in regard to the first reception of Penance?

4. What is the value of custom in the discipline of the
church community and what is its significance in the
specific matter of early reception of Penance?

5. Each diocesan bishop has a certain right to dispense

from general ecclesiastical law. Does this have any re-

lationship in your diocese/parish in regard to the pastoral

practice pertaining to the implementation of the joint

Declaration?

6. What practical considerations should be kept in mind in
regard to a pastoral practice through which Confession

prior to first Communion will become the ordinary
usage?

7. What rights of access to the sacraments of the Eucharist
does the child possess? to the sacrament of Penance?

43



8. How can the principles of the devotional Confession aid
the development of the catechesis for the Confession of
younger children?

9. How can the obligation pertaining to Confession be best
explained to children?

10.

What general principles can be kept In mind while
planning the celebration of Penance with younger chil-
dren?

II. Discussion Questions for Catechetical Considerations: Sug-

gestions for Planning a First Confession Catechesis.

1. At what age should Penance catechesis begin?

2. Over how long a period of time should a catechesis
preparatory to first Confession extend?

3. Given the need for simplicity and the fact that at a later

age the child will demonstrate a greater ability to grasp

the meaning of sacramental Confession, what elements
should a catechesis for first Confession Include?

4. How can catechesis for first Confession be planned so
that emphasis during the second grade—pertaining to
first reception of sacraments—can focus on Eucharist
as primary sacrament?

5. How can catechesis preparatory to first Confession draw
upon the occasional, communal and spontaneous modes
pointed out by the CCD?

6. How can catechesis be planned so that there is dis-
tinct emphasis upon preparation for one sacrament at a

time?

7. What can we learn from the successful involvement of
parents in the catechesis for first Communion during re-
cent years that might aid their participation in catechesis

for first Confession?

8. What catechetical safeguards need to be taken to as-
sure a child's participation In the sacrament of Penance

freely and without coercion?

44



9. How can paraliturgical services be utilized as catechetical
preparation for first Confession? Could these be held

in pre-school years?

10. How can the concluding five items be developed in the
plan relative to providing catechesis for first Confession

before first Communion?

III. Discussion Questions for Liturgical Considerations: Sug-

gestions for Planning the Celebration of the Sacrament of

Penance with Younger Children.

1. What is the purpose of paraliturgical services in relation
to first Confession?

2. How can the ecclesial and social dimensions of the sacra-
ment be expressed in the celebration of Penance?

3. What values are present in having children witness and
participate in communal penance services?

4. How should the Confession of sins and the bestowal of
absolution take place in a communal penance service?

5. Why is the reading of the scriptures an element included
in a well-planned penance service?

6. Why Is the role of the confessor or celebrant important
in the celebration of the sacrament of Penance?

7. What significance does the gesture of the confessor's
hand extended over the penitent have in the sacrament
of Penance?

8. What are the advantages of individual Confession? While
current documents encourage communal forms, how can
individual Confession outside communal services be fos-
tered?

9. May a parish prepare its own penitential service or must
it rigidly follow some pre-existing structure?

10.

In what way can a communal celebration help one to
have a deeper experience of God's mercy and forgive-
ness?

45



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