Eucharistic Education ( 2 )

BESIDES the knowledge of the truths of faith which the child should have according to his age and intelligence, the Church requires of him the desire to approach God in the Eucharist before admitting him to his First Holy Communion. Diocesan statutes state:

“It is essential that, knowing the infinite love which brings our Divine Savior to him and the desire Our Lord has to give Himself and to unite Himself with him in Holy Communion, the child should on his part desire to approach Jesus and give evidence of his veneration and his love for Him.”

This sufficient devotion supposes, “The pious recitation of the prayers essential for the Christian: The Our Father, the Hail Mary, the Apostles‟ Creed, the Acts of Faith, Hope, Charity and of Contrition and dispositions of reverence toward the Holy Eucharist.”

At what age can these conditions be realized?

Canon Law avoids setting a mathematical age. It states, “All the faithful of either sex who have attained the age of discretion, that is to say, the age of reason, ought to receive the Sacrament of the Holy Eucharist at least once a year, during the Easter season, unless on the advice of his own confessor and for a reasonable cause he be justified in differing for the time being from the accomplishment of this precept.” (Canon 859)

We can readily understand that because of differences in intelligence, receptivity of soul, educational environment, and the catechetical instruction obtainable the age required for First Holy Communion can vary. It is up to those charged with the spiritual care of the child to determine whether he has attained the correct age. Children attain it sooner than we might think in many cases.

If parents want to stimulate a desire for Holy Communion in their child, is it not evident that they themselves must have an ardent hunger for It? A mother who seldom receives Holy Communion will hardly be able to instill in her little ones a desire to receive Jesus. Should she none the less succeed in imparting to them a burning desire for Holy Communion, how will she then prevent their astonishment at her own lack of eagerness to communicate? What is good for the children is good for mamma, too, isn’t it?

All things considered, is it not also true that what holds for the mother holds equally for the father?

Certainly there may at times be sufficiently justifiable reasons why papa and mamma cannot receive Holy Communion so often as their children and the reasons can be given to the children. However, it is well to remember that a child uses admirable logic. He will not accept as a precious treasure something which no one around him appears to appreciate.

Further there is nothing that so convinces and draws him as example.