The late spring and early summer is a festive time when parishes celebrate First Communions, Confirmations, and First Penances with children and their families. These events are significant moments in the faith journey of young people, who come to share more deeply in the sacramental life of Christ and His Church.
Over the centuries, these liturgies have been arranged in different ways and celebrated at various ages. An important shift took place under Pope Saint Pius X (1903-1914), who stated that young people should receive Holy Communion beginning at the age of reason (age 7). This was a departure from the prevailing practice of the late 19th century, wherein children often received First Communion as late as their teenage years.
Pius’ decision to move First Holy Communion earlier also affected the timing of Confirmation. While Confirmation had typically been conferred prior to First Holy Communion, the new practice reversed this order. Now, Confirmation was received sometimes several months after First Holy Communion, or even a year later. By the 1950s, the time between these two celebrations became even further extended, and Confirmation was routinely conferred at around the age of 13, a pattern that is generally followed today.
This shift in the timing of Confirmation’s celebration has given rise to differing theological emphases. Confirmation is often now termed the “Sacrament of Maturity,” and young people are encouraged to view this sacrament as an opportunity to claim the Catholic faith as their own. In some cases, children may even have the impression that Confirmation serves as the conclusion of their spiritual formation, a misunderstanding reinforced by the wearing of red graduation gowns at these liturgies. However, these perspectives do not fully reflect Confirmation’s original and authentic significance. In fact, those receiving Confirmation are already baptized members of the Household of God and the Body of Christ. Through Confirmation, they “are more perfectly bound to the Church and are enriched with a special strength of the Holy Spirit” to make them “true witnesses of Christ, more strictly obliged to spread and defend the faith by word and deed” (Catechism of the Catholic Church, 1285). That is, the reception of Confirmation, like all the sacraments, is primarily the work of God, who bestows grace upon His People for their sanctification and that of the world.
This fuller understanding is underscored by the reformed Order of Confirmation. In his 1971 apostolic constitution promulgating this rite, Pope Saint Paul VI encouraged the Church to direct its attention to the Spirit given in Confirmation, noting, “the anointing with Chrism well represents the spiritual anointing of the Holy Spirit, the advancement that the Spirit fosters along one’s Christian pilgrimage toward heaven” (Divinae consortium naturae). In short, the Holy Spirit’s role in the Sacrament should be the preeminent focus of catechesis and liturgical celebrations, for it is by the Spirit that confirmandi are bound closer to Christ and His Church and given the strength to be witnesses of the faith (Catechism of the Catholic Church, 1303). In gratitude for so great a gift, the gathered faithful unite in joy to praise the Lord and to encourage each other to live out their baptismal call with the strength that the Spirit provides.
The post-Conciliar Order of Confirmation also emphasizes the intimate connection between the three sacraments of initiation. For example, the addition of the renewal of baptismal promises to the rite serves to link one’s incorporation into the Body of Christ with the strengthening of the Holy Spirit, by whose grace one’s baptismal call to discipleship can be lived out in the fullness of God’s design. As well, the encouragement to celebrate Confirmation within the context of the Eucharist, where this is possible, speaks to the goal of Christian initiation: full incorporation into the Body of Christ.
The celebration of First Holy Communion equally presents an opportunity to express the faith of the Church in the power of the sacraments. The First Communion liturgy, with its sacred language and symbols, naturally engages the minds and imaginations of young children as they learn to offer themselves in union with Christ’s Paschal sacrifice. Parish leaders involved in planning First Communions should keep in mind that the selection and use of liturgical elements will have a profound and lasting influence on the spiritual development of the young people who attend these liturgies.
In arranging First Holy Communion celebrations, parishes often wish to give the children special roles in these liturgies. Children are sometimes asked to proclaim the readings, voice the petitions in the Universal Prayer, or bring up the gifts. Special consideration should be given to whether the children assigned to these roles are able to carry them out effectively. In many cases, it may be more advisable to teach children about the way they are called to actively participate at Mass by reciting prayers with the community, responding to the ministers, singing congregational songs, and offering themselves to the Father in union with Christ in the Eucharistic celebration.
Frequently, arrangements are made to have children perform a song after they have received Holy Communion. While this is sometimes a longstanding custom in the parish, clergy and catechists may still wish to reconsider the merits of this practice, especially if the song takes on the quality of a performance and distracts from the intended Eucharistic focus of the celebration. If, for pastoral reasons, it is not possible to end an established practice, a community may wish instead to find a more suitable venue for these songs. For example, parishes could schedule a song sung by the children as a prelude prior to the beginning of the Mass, following the close of Mass at the time appointed for photography, or in the classroom with parents in attendance at the conclusion of their final class period.
The liturgical setting for the celebration of First Penance, while more intimate and reflective, can also play an important role in focusing children on the nature and power of the sacrament they will receive. Many parishes celebrate First Penance within the context of the Order of Penance’s ritual for “Reconciling Several Penitents with Individual Confession and Absolution.” In this rite, children are brought together for a short reading, homily, and examination of conscience. They are then invited to make a common Act of Contrition before approaching individual confession and receiving absolution. What is less commonly observed is the ending of the rite, wherein all those who have made their confessions gather once more for a proclamation of praise of God’s mercy, a prayer of thanksgiving, and a final blessing. This shared conclusion to the celebration of the Sacrament of Penance emphasizes one’s reconciliation with both God and the Church community.
If a parish does not intend to observe the full rite with the conclusion described above, then the sacrament should instead be celebrated using the rite of Individual Confession and Absolution. In this case, the Act of Contrition is said by each penitent within the context of confession. While this may slightly lengthen the time of each confession, there is a pedagogical advantage in having children experience the full ritual of the sacrament, including the individual Act of Contrition. This can help prepare them for future celebrations, which will most often follow this form.
Lastly, while parishes rightfully rejoice in the unfailing power of God’s love at celebrations of First Penance, the Order of Penance reminds the Church that reconciliation is made possible through the Paschal Mystery of Christ: the Lord’s Passion, Death and Resurrection. As well, there is a “duty to make satisfaction for sin, which receives its strength from the satisfaction of Christ, and requires… works of penance and the exercise of true charity.” These considerations suggest that the period following the celebration of First Penance is best approached as a time for serene and prayerful reflection on the mercy of God and the call to emulate God’s love. Parishes and parents should seek to provide a quiet and calm atmosphere for children who have made their First Penance, and more festive activities, such as parish parties, are usually more fitting after First Holy Communion.
The celebrations of Confirmation, First Holy Communion, and First Penance with children are important spiritual milestones for those who receive these sacraments, and they also serve as opportunities for a renewal of faith among family, friends, and the entire parish community. Given the significance of these events for a parish community, pastors and parish staff may find it valuable to review liturgical practices annually to ensure that they faithfully and powerfully express the greatness of the mysteries being celebrated.