ARCHDIOCESE OF BALTIMORE SACRAMENTAL GUIDELINES

ARCHDIOCESE OF BALTIMORE

SACRAMENTAL GUIDELINES

FOR FIRST EUCHARIST

APPROVED SEPTEMBER 1, 2022

Pastoral leaders have previously received guidance for the preparation and celebration of First

Eucharist through the document Signs of God’s Love. The 3

edition of this document also

contained guidelines for infant baptism, penance, and Rite of Christian Initiation of Adults, with

adaptations for children of catechetical age. The 3

edition was approved by Cardinal Keeler in

2004, while the 1st edition and 2

edition were issued by Archbishop Borders in 1983 and 1987,

respectively.

The present guidelines for First Eucharist, fourth edition, are issued almost two decades after the

third edition. This current edition reflects the Archdiocesan Sacramental Policies promulgated by

Archbishop Lori in 2018, as well as the most recent catechetical documents from the Vatican and

the United States Conference of Catholic Bishops. The Archdiocesan polices for Eucharist can

be found online https://policy.archbalt.org/sacraments/104-eucharist/

SOURCE DOCUMENTS

The following is a list of documents consulted in preparation for these guidelines. The

documents appear in reverse chronological order, from newest to oldest.

Papal Documents – Encyclicals, Post-Synodal Exhortations, Motu Proprios

• Antiquum Ministerum [On Instituting the Ministry of the Catechist], Apostolic Letter/Motu

Proprio, Francis, 2021.

• Christus Vivit [Christ Is Alive], Post-Synodal Apostolic Exhortation, Francis, 2019.

• Evangelii Gaudium [Joy of the Gospel], Post-Synodal Apostolic Exhortation, Francis, 2013.

• Sacramentum Caritatis [On the Sacrament of Charity], Post-Synodal Apostolic Exhortation,

Benedict XVI, 2007.

• Ecclesia de Eucharistia [On the Eucharist & Its Relationship to the Church], Encyclical Letter, John

Paul II, 2003.

• Codex Iuris Canonici [Code of Canon Law], 1983

https://www.vatican.va/archive/cod-iuris-canonici/eng/documents/cic_introduction_en.html

• Catechesi Tradendae [On Catechesis in Our Time], Apostolic Exhortation, John Paul, 1979.

• Evangelii Nuntiandi [On Evangelization in the Modern World], Apostolic Exhortation, Paul VI,

1975.

• Acerbo Nimis [On the Teaching of Christian Doctrine], Encyclical Letter, Pius X, 1905.

Conciliar Documents

• Gaudium et Spes [Pastoral Constitution on the Church in the Modern World], Paul VI, Vatican

Council II, 1965.

• Ad Gentes [Decree on the Church’s Missionary Activity], Paul VI, Vatican Council II, 1965.

• Lumen Gentium [Dogmatic Constitution on the Church], Paul VI, Vatican Council II, 1964.

Curial Documents – CC; CDF; CDWDS, PCPNE

• Directory for Catechesis. Pontifical Council for Promoting the New Evangelization, 2020.

• General Directory for Catechesis. Congregation for the Clergy, 1997.

• Catechism of the Catholic Church. Congregation on the Doctrine for the Faith, 1992.

• General Catechetical Directory. Congregation for the Clergy, 1971.

• Rite of Confirmation. Congregation for Divine Worship. 1971.

• Quam singulari [Decree on the age at which children are to be admitted to first Communion],

Sacred Congregation of the Sacraments, 1910.

USCCB Documents

• The Mystery of the Eucharist in the Life of the Church. United States Conference of Catholic

Bishops, Committee on Doctrine, 2021.

• Disciples Called to Witness: The New Evangelization. Committee on Evangelization & Catechesis,

2012.

• National Directory for Catechesis. Committees on Education & Catechesis, 2005.

• Go and Make Disciples: A National Plan and Strategy for Catholic Evangelization in the United

States, Tenth Anniversary. Committee on Evangelization, USCCB, [1992], 2002.

THEOLOGICAL AND CATECHETICAL PRINCIPLES

Specific theological and catechetical principles are the foundation for these pastoral guidelines.

It is common practice to celebrate First Eucharist when children are 7 to 8 years old, generally in

the second grade of elementary school. Nevertheless, it is important to keep in mind that the

faith journey should not be attached to a grade level in an inflexible manner. At times, parents of

children just a bit younger, perhaps age 6, maybe in the first grade, seek the sacrament of

Eucharist for the children. At other times, for a variety of reasons, parents delay bringing the

children for sacramental preparation. Whatever the circumstances, the theological principles the

guide the preparation for First Eucharist are the same. The foundational catechetical principles

are also the same; however, particular details will vary according to the age and circumstances of

the candidate.

1. Theology of the Eucharist – What the sacrament is / What its effects are

The Eucharist is the source and summit of the Christian life. The Second Vatican

Council reminds us that the Eucharist is like a font from where all graces flow and it is

also the end or summit to which all of the Church’s activity should be directed.

The

Eucharist is the sacrament that completes Christian Initiation.

Even though, the practice

of receiving Confirmation after First Eucharist is common in most of the United States

dioceses; nevertheless, it is important to be mindful that the Eucharist is the summit of

the Church’s actions.

The Eucharist is at the same time sacramental sacrifice, thanksgiving, memorial and

presence. It is all of these, not one or the other, but truly all of these.

1. a. Gift / Sacramental Sacrifice

Sacrosanctum Concilium, no.10

“Nevertheless the liturgy is the summit toward which the activity of the Church is directed; at the same time it is the

font from which all her power flows. For the aim and object of apostolic works is that all who are made sons of God

by faith and baptism should come together to praise God in the midst of His Church, to take part in the sacrifice, and

to eat the Lord's supper.”

Catechism of the Catholic Church (CCC), no. 1322

1322 The holy Eucharist completes Christian initiation. Those who have been raised to the dignity of the royal

priesthood by Baptism and configured more deeply to Christ by Confirmation participate with the whole community

in the Lord's own sacrifice by means of the Eucharist.

Lumen Gentium, no.11

11. It is through the sacraments and the exercise of the virtues that the sacred nature and organic structure of the

priestly community is brought into operation. Incorporated in the Church through baptism, the faithful are destined

by the baptismal character for the worship of the Christian religion; reborn as sons of God they must confess before

men the faith which they have received from God through the Church (4*). They are more perfectly bound to the

Church by the sacrament of Confirmation, and the Holy Spirit endows them with special strength so that they are

more strictly obliged to spread and defend the faith, both by word and by deed, as true witnesses of Christ (5*).

Taking part in the Eucharistic sacrifice, which is the fount and apex of the whole Christian life, they offer the Divine

Victim to God, and offer themselves along with It.(6*)

The United States Bishops have summarized the Eucharist as God’s gift to us and our

response to that gift that God offers us. God has gifted us with giving us life, giving

us salvation, and giving us his Spirit to guide us on the journey. God’s plan for our

salvation is given to us in the Eucharist.

And yet, without recognizing the reality of

sin, it is difficult to appreciate the gift of the Eucharist.

The notion of sacrifice can

be easily misunderstood, and because of that, the language of sacrifice, is sometimes

avoided. Nevertheless, Christ offered himself as a sacrifice, and since in the

Eucharist his sacrifice is made present to us, it is important that we understand the

Eucharist as sacrifice.

The gift and sacrifice of the Eucharist is the same gift and

sacrifice of Christ.

1. b. Thanksgiving

The Greek word ‘eucharistia’ literally means thanksgiving. It is not common to

think of ‘thanksgiving’ as a ‘sacrifice’, but indeed, that is the case. In the Old

Testament, some of the sacrifices were offered to give thanks to God.

The Church

teaches us that in our response to God’s gift, we offer our own gift and sacrifice of

thanksgiving. Furthermore, for us to be able to give thanks properly, our participation

in the Eucharist must be full, conscious, and active.

1. c. Memorial

Sacramentum Caritatis, no. 6

USCCB, “The Mystery of the Eucharist in the Life of the Church”, no. 10

https://www.usccb.org/resources/The%20Mystery%20of%20the%20Eucharist%20in%20the%20Life%20of%20the%20Church.pdf

“To begin to comprehend the tremendous gift offered by Christ through his Incarnation, Death, and Resurrection,

that gift which is made present to us in the Eucharist, we must first realize how truly profound is our alienation from

the Source of all life as a result of sin.”

“The Mystery of the Eucharist in the Life of the Church”, no. 14

Catechism of the Catholic Church (CCC), no. 1367

1367 The sacrifice of Christ and the sacrifice of the Eucharist are one single sacrifice…”

Catechism of the Catholic Church (CCC), nos. 1359, 1350, 1361.

1359 The Eucharist, the sacrament of our salvation accomplished by Christ on the cross, is also a sacrifice of praise

in thanksgiving for the work of creation. In the Eucharistic sacrifice the whole of creation loved by God is presented

to the Father through the death and the Resurrection of Christ. Through Christ the Church can offer the sacrifice of

praise in thanksgiving for all that God has made good, beautiful, and just in creation and in humanity.

1360 The Eucharist is a sacrifice of thanksgiving to the Father, a blessing by which the Church expresses her

gratitude to God for all his benefits, for all that he has accomplished through creation, redemption, and

sanctification. Eucharist means first of all "thanksgiving."

1361 The Eucharist is also the sacrifice of praise by which the Church sings the glory of God in the name of all

creation. This sacrifice of praise is possible only through Christ: he unites the faithful to his person, to his praise, and

to his intercession, so that the sacrifice of praise to the Father is offered through Christ and with him, to be

accepted in him.

Sacrosanctum Concilium no. 14; Code of Canon Law, 837 §2

“The Mystery of the Eucharist in the Life of the Church”, no. 31

When Christ instituted the Eucharist, at the Last Supper, he gave the command, “do

this in memory of me” (Luke 22:19). The concept of memorial, as explained in

Scripture, is not a simple recollection of events, but, more concretely, it is

proclaiming -announcing- God’s mighty works, and making them present in the

moment.

1. d. Real Eucharistic Presence

Christ self-offering is made present in every Eucharistic celebration. In the Eucharist,

the Risen Christ is present sacramentally to all gathered. Christ desires to abide with

us in a personal way, renewing us every day. This is a mystery, and as such, it cannot

be fully understood. However, with the gift of faith, this great mystery can be

accepted. All of Christ is present, his body, his blood, his soul, and his divinity.

2. Preparation for and Celebration of First Reconciliation

Previous practices of inviting children to receive First Eucharist without prior celebration

of first Reconciliation are not consistent with the instructions in Canon Law, which state

that “children who have reached the use of reason are prepared properly and, after they

have made sacramental confession…”

3. Catechesis for First Eucharist

The catechumenate model, an ancient practice of disciple formation for the unbaptized

was restored after Vatican II. This process is an integrated process that connects

Scripture, catechesis, liturgical life, and missionary work.

Given the nature of the

catechumenate process, the Church has instructed all dioceses to employ the

catechumenate model for all catechesis.

This does not refer to duplicating every single

step and rite which constitutes the Rite of Christian Initiation of Adult; however, it calls

for a path modeled on the process of initiation. This calls for an initial an on-going

Catechism of the Catholic Church (CCC), nos. 1363-1364

1363 In the sense of Sacred Scripture the memorial is not merely the recollection of past events but the

proclamation of the mighty works wrought by God for men (cf. Ex 13:3). In the liturgical celebration of these

events, they become in a certain way present and real. This is how Israel understands its liberation from Egypt:

every time Passover is celebrated, the Exodus events are made present to the memory of believers so that they may

conform their lives to them.

1364 In the New Testament, the memorial takes on new meaning. When the Church celebrates the Eucharist, she

commemorates Christ's Passover, and it is made present the sacrifice Christ offered once for all on the cross remains

ever present (cf. Heb 7:25-27). “As often as the sacrifice of the Cross by which 'Christ our Pasch has been sacrificed'

is celebrated on the altar, the work of our redemption is carried out” (LG 3; cf. 1 Cor 5:7)

Code of Canon Law (Codex Iuris Canonici CIC) 914.

Sacrosanctum Concilium no.64-66; Ad Gentes, no.14; Christus Dominus, no. 14.

General Directory for Catechesis, no 90; National Directory for Catechesis, p. 116; Directory for Catechesis,

no.61, 64.

evangelization, an integrated catechesis, and a mystagogical (post-sacramental)

catechesis.

The specific catechetical content follows in the next section.

ARCHDIOCESE OF BALTIMORE PASTORAL GUIDELINES FOR

PREPARING AND ACCOMPANYING CHILDREN FOR FIRST EUCHARIST

1. Age for Immediate Preparation for First Eucharist

Children baptized as infants in the Catholic faith can be prepared to receive the Eucharist

after they have attained the age of reason

, which is generally understood as age 7.

The Code of Canon Law states that, “It is primarily the duty of parents and those who

take the place of parents, as well as the duty of pastors, to take care that children who

have reached the use of reason are prepared properly and, after they have made

sacramental confession, are refreshed with this divine food as soon as possible…”

2. Preparation for First Eucharist

Preparation for First Eucharist should begin as soon as the child can begin to hear the

Good News. Ideally, this preparation would begin in the home, not in a parish faith

formation setting. Therefore, it is urgent that we prepare parents for this amazing

responsibility. The family is the place where faith is first transmitted, where it is

witnessed, more than being taught in a systematic manner.

In other words, preparation

for First Eucharist by necessity involves formation for the family. Considering that the

catechumenal model inspires all efforts in the formation of the faithful, the following are

important components of preparation:

a. Evangelization

The preparation of the children begins with the parents’ introduction (or re-

introduction) to the Good News. Pope Francis summarizes the content of this

proclamation, known as the kerygma as follows: God loves us, God sent his Son to

saves us, Christ is alive in his Spirit.

Every effort should be made to offer parents

Directory for Catechesis, nos. 64-72 and Catechesi Tradendae, no 37

Catechesis should integrate teaching the truths about Christ and his Church, the mysteries of faith, the liturgical life,

including participation in weekly Mass, and the lived faith of a disciple.

“It is a catechesis that gives meaning to the sacraments, but at the same time it receives from the experience of

the sacraments a living dimension that keeps it from remaining merely doctrinal, and it communicates to the

child the joy of being a witness to Christ in ordinary life.” Catechesi Tradendae, no 37

Archdiocesan Sacramental Policies, no. 104.1 https://policy.archbalt.org/sacraments/104-eucharist/

Code of Canon Law (Codex Iuris Canonici CIC) 914.

Directory for Catechesis, nos. 227-228.

Christus Vivit [Christ Is Alive], Post-Synodal Apostolic Exhortation, Francis, 2019, nos. 111-13.3

of young families the opportunity to be evangelized, in other words, to hear the Good

News and to encounter the living God in their lives. For some parents, this might be

the opportunity to hear the Good News for the first time.

The witness of those who

have encountered God is extremely essential.

b. Catechesis

The catechetical component of preparation for First Eucharist focuses on complex

themes that cannot be fully explained or understood by a young audience.

Nevertheless, pastors, directors of evangelization, directors of faith formation, all

pastoral leaders involved with catechesis, and catechists need to be mindful that the

content presented to the children of 7-8 years of age, needs to be presented in a

manner that is age appropriate. Catechesis for First Eucharist will provide age and

developmental-level appropriate catechesis on the Mass and the mystery of the

Eucharist that helps the child and his or her family participate fully, actively and

consciously. It is important to be very familiar with the framework provided in

Directory of Masses for Children.

Additionally, there should be opportunities for catechesis with the parents of the

young children. This will offer parents an invitation to deepen their faith.

It is

essential to understand that the catechetical component is not simply a series of

‘classroom classes’. If catechesis is to be fruitful, it needs to include the parents and

the formation needs to integrate with Scripture, prayer life, liturgical life, and

apostolic outreach.

The National Directory for Catechesis notes that catechesis for reception of the

Eucharist:

• Teaches that the Eucharist is the living memorial of Christ’s sacrifice for

the salvation of all and the commemoration of his last meal with his

disciples.

• Teaches not only “the truths of faith regarding the Eucharist but also how

from First Communion on…they can as full members of Christ’s Body

take part actively with the People of God in the Eucharist, sharing in the

Lord’s table and the community of their brothers and sisters.

• Ensures the baptized have been prepared, according to their capacity, for

the Sacrament of Penance prior to their First Communion.

Directory for Catechesis, no. 232§d

Archdiocesan Sacramental Policies, no. 104.1.1 https://policy.archbalt.org/sacraments/104-eucharist/

Directory for Catechesis, no. 232§d

Directory for Catechesis, nos. 79-89.

• Develops in children and understanding of the Father’s love, of their

participation in the sacrifice of Christ, and of the gift of the Holy Spirit.

• Teaches that “the Holy Eucharist is the real body and blood of Christ” and

that “what appear to be bread and wine are actually His living body.”

• Teaches the difference between the Eucharist and ordinary bread

• Teaches the meaning of reception of the Holy Eucharist under both

species of bread and wine

• Helps them to participate actively and consciously in the Mass

• Helps them to receive Christ’s Body and Blood in an informed and

reverent manner.

c. Opportunities for reflection and recollection

Retreat experiences are an essential component of preparation for First Eucharist.

This can take place in a variety of ways, considering the age of the children. A time

frame of 2-3 hours might be adequate; however, a particular number of hours of

recollection time is not required. What is important is to offer opportunities where

the young children, and their parents, are able to reflect on their journey. Be

mindful that the capacity to reflect varies greatly along the different age groups,

genders, temperament, and previous experience.

d. On-going catechesis after the sacrament is received

Preparation for First Eucharist does not conclude the day of the celebration. It also

needs to include on-going catechesis after the Sacrament. The role of on-going faith

formation for the children and their parents is very important. Post-sacramental

catechesis is as important as catechesis prior to the reception of Eucharist for the first

time.

3. Discerning Readiness

An essential pastoral duty of those who minister to and with families of children

preparing for First Eucharist is to discern the children’s readiness to receive the

sacrament. This is not something than can be established simply with a test that assesses

memorization of certain prayers. Although, memorization and intellectual knowledge are

important, the journey of discipleship is a journey of the heart. It is essential to evaluate

other aspects of formation, such as the relationship with Christ that is developing in the

child. What does the child understand by prayer? How does the child describe his or her

conversations with God? Does the family participate in Mass regularly?

National Directory for Catechesis, p. 127-128.

It is also important to help parents discern their readiness to the commitment of on-going

nurturing faith of the children. This requires careful conversations with the parents and

the children.

4. Preparation and responsibility of the community, in particular the parents

The community has a key role in the preparation for First Eucharist, as well as for the

other sacraments of initiation. By virtue of their own Baptism and Confirmation, the

community is called to be missionary and thus be active in the making of disciples.

Therefore, the pastor and pastoral leaders need to be attentive to on-going adult faith

formation such that those who are fully initiated continue to deepen their faith and

missionary spirit.

Parents hold a special place in the formation of their children. They are their children’s

first catechists. The family is the first place where children hear the Good News and the

first place where they learn to live the Good News.

Parents are called “to show concern

for the initiation of their children to the sacramental life both by forming and gradually

increasing a spirit of faith in the children and, sometimes with the help of their instructors

who are responsible for catechetical formation, by preparing them for the fruitful

reception of the Sacraments of Confirmation and the Eucharist.”

Therefore, the

ongoing formation of the parents is essential.

Formation sessions for parents whose children are preparing to receive Eucharist should

be an essential element in the preparation process. Priority should be given to inviting

active engagement in the sacramental life of the Church with particular emphasis on the

centrality of the weekly participation in the Holy Mass. This formation should also

include a compelling account of key moments in salvation history, the articles of faith

from the Apostles’ Creed, and the importance of prayer—all through the lens of

evangelization.

5. Scheduling Celebrations of First Eucharist Masses

If every parish is to become a center for evangelization, then it is imperative that parish

leaders consider new possibilities. Priests, deacons, and lay evangelization leaders

should look for opportunities to celebrate First Eucharist Masses with the larger

community rather than offer a single celebration just for the families of the first

communicants.

For instance, the celebration of First Eucharist Masses could be spread out throughout the

Easter season. The first communicants can be divided in smaller groups of 10-12

families. Each of these smaller groups of families could have their children receive their

First Eucharist at a different Mass in each of the Easter Sundays. Instead of thinking of

this approach as being an inconvenience for the larger community, we should consider

this an excellent opportunity for the larger community to support the children and their

Directory for Catechesis, no. 231.

Order of Confirmation, Introduction, no. 3

families in the faith journeys, and for the community to be re-evangelized by the witness

of the children receiving the Eucharist for the first time.

APPENDIX

CATECHETICAL MEETING OF THE HOLY FATHER

WITH CHILDREN WHO HAD RECEIVED THEIR FIRST COMMUNION DURING THE YEAR

St Peter's Square Saturday, 15 October 2005

CATECHESES OF HIS HOLINESS BENEDICT XVI

Andrea

Dear Pope, what are your memories of your First Communion day?

I would first like to say thank you for this celebration of faith that you are offering to me, for your

presence and for your joy. I greet you and thank you for the hug I have received from some of you, a

hug that, of course, symbolically stand for you all.

As for the question, of course I remember my First Communion day very well. It was a lovely Sunday in

March 1936, 69 years ago. It was a sunny day, the church looked very beautiful, there was music....

There were so many beautiful things that I remember. There were about 30 of us, boys and girls from

my little village of no more than 500 inhabitants.

But at the heart of my joyful and beautiful memories is this one - and your spokesperson said the same

thing: I understood that Jesus had entered my heart, he had actually visited me. And with Jesus, God

himself was with me. And I realized that this is a gift of love that is truly worth more than all the other

things that life can give.

So on that day I was really filled with great joy, because Jesus came to me and I realized that a new

stage in my life was beginning, I was 9 years old, and that it was henceforth important to stay faithful to

that encounter, to that communion. I promised the Lord as best I could: "I always want to stay with

you", and I prayed to him, "but above all, stay with me". So I went on living my life like that; thanks be

to God, the Lord has always taken me by the hand and guided me, even in difficult situations.

Thus, that day of my First Communion was the beginning of a journey made together. I hope that for all

of you too, the First Communion you have received in this Year of the Eucharist will be the beginning of a

lifelong friendship with Jesus, the beginning of a journey together, because in walking with Jesus we do

well and life becomes good.

Livia

Holy Father, before the day of my First Communion I went to confession. I have also been to

confession on other occasions. I wanted to ask you: do I have to go to confession every time I

receive Communion, even when I have committed the same sins? Because I realize that they are

always the same.

I will tell you two things. The first, of course, is that you do not always have to go to confession before

you receive Communion unless you have committed such serious sins that they need to be confessed.

Therefore, it is not necessary to make one's confession before every Eucharistic Communion. This is the

first point. It is only necessary when you have committed a really serious sin, when you have deeply

offended Jesus, so that your friendship is destroyed and you have to start again. Only in that case, when

you are in a state of "mortal" sin, in other words, grave (sin), is it necessary to go to confession before

Communion. This is my first point.

My second point: even if, as I said, it is not necessary to go to confession before each Communion, it is

very helpful to confess with a certain regularity. It is true: our sins are always the same, but we clean our

homes, our rooms, at least once a week, even if the dirt is always the same; in order to live in

cleanliness, in order to start again. Otherwise, the dirt might not be seen but it builds up. Something

similar can be said about the soul, for me myself: if I never go to confession, my soul is neglected and in

the end I am always pleased with myself and no longer understand that I must always work hard to

improve, that I must make progress. And this cleansing of the soul which Jesus gives us in the Sacrament

of Confession helps us to make our consciences more alert, more open, and hence, it also helps us to

mature spiritually and as human persons. Therefore, two things: confession is only necessary in the case

of a serious sin, but it is very helpful to confess regularly in order to foster the cleanliness and beauty of

the soul and to mature day by day in life.

Andrea

In preparing me for my First Communion day, my catechist told me that Jesus is present in the

Eucharist. But how? I can't see him!

No, we cannot see him, but there are many things that we do not see but they exist and are essential.

For example: we do not see our reason, yet we have reason. We do not see our intelligence and we have

it. In a word: we do not see our soul and yet it exists and we see its effects, because we can speak, think

and make decisions, etc. Nor do we see an electric current, for example, yet we see that it exists; we see

this microphone, that it is working, and we see lights. Therefore, we do not see the very deepest things,

those that really sustain life and the world, but we can see and feel their effects. This is also true for

electricity; we do not see the electric current but we see the light.

So it is with the Risen Lord: we do not see him with our eyes but we see that wherever Jesus is, people

change, they improve. A greater capacity for peace, for reconciliation, etc., is created. Therefore, we do

not see the Lord himself but we see the effects of the Lord: so we can understand that Jesus is present.

And as I said, it is precisely the invisible things that are the most profound, the most important. So let us

go to meet this invisible but powerful Lord who helps us to live well.

Giulia

Your Holiness, everyone tells us that it is important to go to Mass on Sunday. We would gladly go to

it, but often our parents do not take us because on Sundays they sleep. The parents of a friend of

mine work in a shop, and we often go to the country to visit our grandparents. Could you say

something to them, to make them understand that it is important to go to Mass together on Sundays?

I would think so, of course, with great love and great respect for your parents, because they certainly

have a lot to do. However, with a daughter's respect and love, you could say to them: "Dear Mommy,

dear Daddy, it is so important for us all, even for you, to meet Jesus. This encounter enriches us. It is an

important element in our lives. Let's find a little time together, we can find an opportunity. Perhaps there

is also a possibility where Grandmom lives". In brief, I would say, with great love and respect for your

parents, I would tell them: "Please understand that this is not only important for me, it is not only

catechists who say it, it is important for us all. And it will be the light of Sunday for all our family".

Alessandro

What good does it do for our everyday life to go to Holy Mass and receive Communion?

It centers life. We live amid so many things. And the people who do not go to church, do not know that it

is precisely Jesus they lack. But they feel that something is missing in their lives. If God is absent from

my life, if Jesus is absent from my life, a guide, an essential friend is missing, even an important joy for

life, the strength to grow as a man, to overcome my vices and mature as a human being.

Therefore, we cannot immediately see the effects of being with Jesus and of going to Communion. But

with the passing of the weeks and years, we feel more and more keenly the absence of God, the absence

of Jesus. It is a fundamental and destructive incompleteness. I could easily speak of countries where

atheism has prevailed for years: how souls are destroyed, but also the earth. In this way we can see that

it is important, and I would say fundamental, to be nourished by Jesus in Communion. It is he who gives

us enlightenment, offers us guidance for our lives, a guidance that we need.

Anna

Dear Pope, can you explain to us what Jesus meant when he said to the people who were

following him: "I am the bread of life?".

First of all, perhaps we should explain clearly what bread is. Today, we have a refined cuisine, rich in

very different foods, but in simpler situations bread is the basic source of nourishment; and when Jesus

called himself the bread of life, the bread is, shall we say, the initial, an abbreviation that stands for all

nourishment. And as we need to nourish our bodies in order to live, so we also need to nourish our

spirits, our souls and our wills. As human persons, we do not only have bodies but also souls; we are

thinking beings with minds and wills. We must also nourish our spirits and our souls, so that they can

develop and truly attain their fulfilment.

And therefore, if Jesus says: "I am the bread of life", it means that Jesus himself is the nourishment we

need for our soul, for our inner self, because the soul also needs food. And technical things do not

suffice, although they are so important. We really need God's friendship, which helps us to make the

right decisions. We need to mature as human beings. In other words: Jesus nourishes us so that we can

truly become mature people and our lives become good.

Adriano

Holy Father, they've told us that today we will have Eucharistic Adoration. What is it? How is it

done? Can you explain it to us? Thank you.

We will see straightaway what adoration is and how it is done, because everything has been properly

prepared for it: we will say prayers, we will sing, kneel, and in this way we will be in Jesus' presence.

But of course, your question requires a deeper answer: not only how you do adoration but what adoration

is. I would say: adoration is recognizing that Jesus is my Lord, that Jesus shows me the way to take, and

that I will live well only if I know the road that Jesus points out and follow the path he shows me.

Therefore, adoration means saying: "Jesus, I am yours. I will follow you in my life, I never want to lose

this friendship, this communion with you". I could also say that adoration is essentially an embrace with

Jesus in which I say to him: "I am yours, and I ask you, please stay with me always".

ADDRESS OF THE HOLY FATHER AT THE CONCLUSION OF MEETING

Dear boys and girls, brothers and sisters, at the end of this very beautiful Meeting I can find one word

only: thank you.

Thank you for this feast of faith.

Thank you for this meeting with each other and with Jesus.

And thank you, it goes without saying, to all those who made this celebration possible: to the catechists,

the priests, the Sisters; to you all.

I repeat at the end the words of the beginning of every liturgy and I say to you: "Peace be with you";

that is, may the Lord be with you, may joy be with you, and thus, may life be good.

Have a good Sunday, good night and goodbye all together with the Lord. Thank you very much!

https://www.vatican.va/content/benedict-xvi/en/speeches/2005/october/documents/hf_ben_xvi_spe_20051015_meeting-children.html

LIST OF APPROVED RESOURCES FOR FIRST EUCHARIST PREPARATION

Please consult the USCCB list of textbooks, which are in conformity with the Catechism of the

Catholic Church

https://www.usccb.org/committees/catechism/conformity-review-list

This list is updated regularly. The list as of Feb 22, 2022 appears here

https://www.usccb.org/resources/Current%20Conformity%20List.pdf

Sacramental Preparation Materials [These materials are only a part of catechetical preparation

and do not reflect a complete presentation of all of the elements contained in the Catechism of

the Catholic Church that should be present in catechetical formation.]

Adventure Catechism Series: First Penance/First Communion Adventure Catechism Media S/P

Believe Celebrate Live Reconciliation & Eucharist (Intermediate) William H. Sadlier, Inc.

Call to Celebrate: Reconciliation and Eucharist (intermediate) Harcourt (OSV Curriculum)

Celebrating Our Faith: Reconciliation and Eucharist Harcourt (OSV Curriculum) S/P&TM

Celebrating Our Faith: Reconciliation and Eucharist (II) Harcourt (OSV Curriculum) S/P&TM

Meet the Gentle Jesus: First Communion (for children, catechist guide, family guide) Liguori

Signs of Grace: You are Forgiven-Preparing for First Reconciliation, Augustine Institute S/P

Signs of Grace: You are Loved-Preparing for First Holy Communion, Augustine Institute S/P

***Not on the USCCB approved list, but should be included

The Sacraments by Bishop Barron https://www.wordonfire.org/study-programs/the