Communion Assistants Training Brochure

Transcription

DISCIPLESHIP, VOCATION AND MINISTRY TEAM
COMMUNION ASSISTANTS
DEANERY BASED TRAINING
PARTICIPANT NOTES
CONTENTS
A
The Background………………………………..3
to educate potential communion assistants about the theology and
history of Holy Communion
B
In Church………………………………………13
to enable assistants to assist in administering bread and wine at
worship in church in their own parish/benefice context and to
encourage them to value this important liturgical role
C
For the Sick……………………………………19
to discuss the process of taking Communion to the sick and
housebound at home, in residential homes, in hospital and to enable
assistants to do this more effectively
D
Communion by Extension……………….….24
to discuss the process of taking communion by extension
E
Commisioning Communion Assistants…...25
F
Glossary of Terms………………………….…27
G
Useful Book List……………………..………..31
www.cofeguildford.org.uk/diocesan-life/communion-assistant-training/
2
A
THE BACKGROUND
n to educate potential communion assistants about the
theology and history of Holy Communion
Scripture
Remember that Jesus was a Jew and his scripture was
what we call the Old Testament. His religious life
centred around the synagogue and temple and he was
well educated in matters of faith. The Passover meal had
special significance for Jews. You can read the whole
story in Exodus 1 – 15 but in particular, look at 12. 14 –
17. We can see obvious links between this and Christian
worship.
3
The Body
Read
1 Cor 12. 4 – 12
Romans 12. 3 – 10
The Feedings
Read
Mark 6. 33 – 44
and 8. 1 – 10
Matt 14.13 – 21
and 15.32 – 39
Luke 9. 11 – 17
John 6. 5 – 13
The Last Supper
Read
I Cor 11, 23-26
(and 27 –30)
All Christians are called to be and do
different things in Church. If we read
1 Cor 12. 4 – 12 (and, indeed the whole
of that chapter) and Romans 12. 3 – 10,
we find Paul’s well-known image of the
Church as the body of Christ in which
each has a part to play. You are now
being asked to play a new role within
and for the body of Christ.
The occasion on which Jesus provided
food for thousands of people is well
documented in all 4 gospels. The
significance of his actions of taking,
blessing, breaking and sharing the
loaves and fishes has resonances with
his actions in the Upper Room.
This is believed to be the first account of
communion and was written before the
gospels. Nobody is exactly sure what the
early Christians thought they were doing,
other than obeying Jesus’ instruction to
‘do this in remembrance of me.’ Look at Mk
14.22 – 25, Matt 26. 26 – 29, Lk 22.14-20.
Jesus breaks bread
Read
Luke 24. 13 – 35
This tells the story of the Road to
Emmaus. In vv 30 – 31, we find the
disciples recognising Jesus by his action of
breaking bread with them.
4
Early worship
Acts 2.42 shows how the early church carried on the
tradition of breaking bread. The eucharist was probably
associated with an ordinary meal and shared in the
House Churches, where, incidentally, there is some
evidence for women presiding and being in positions of
leadership. Groups of Christians would meet in the
larger homes – usually owned by the more affluent
people in the community. When some of the richer or
less reverent people began behaving badly, Paul
reminded them of the meaning of the meal they were
sharing. Read 1 Cor 11.33 for example.
Question Time
What have you learnt so far about Holy Communion
and scripture?
A Brief History
Of course, it’s a real travesty to try to sum up in a few
sentences everything which went on in the liturgical life
of the Church; and even if we could do that, everybody
has a different interpretation of what was going on and
why.
5
This is simply meant to give you a very broad overview.
If you would like to read more, try How to Read
Church History by Jean Comby (1985), How to
Understand the Liturgy by Jean Lebon (1987) both by
SCM Press, or A Simple Guide to Common Worship by
Dana Delap and Gareth Lloyd (CHP) which has a useful
section on Holy Communion.
c.2nd century: The eucharist is separated from the
meal; the bishop or president might use set prayers or
make some up; service in common Greek; worship in
the round.
Post-Constantine Christian communities moved away
from worshipping in House Churches and moved to
worship in basilicas in more of a Cathedral style.
Middle Ages: in Europe, the president tended more
and more to celebrate from the west side of the altar ie
with his back to the people; service in Latin; ancient
dress; became elaborate and colourful drama which
took place behind a screen away from the people; very
few received communion but they all watched for the
elevation when Jesus came among them.
16th century The Reformation: ie the challenge to the
Roman Catholic church and the rise of the Protestant
tradition. The European reformers thought everybody
should receive the bread and wine; there should be less
superstition; more emphasis on scripture; it should be in
language people could understand; Christ was present –
but not in way Catholics believed. Luther, Calvin and
Zwingli are the most significant and influential thinkers
6
from this period on the continent. Some of the main
differences between what Roman Catholics and
Protestants believe about Holy Communion have their
real birth here.
In England, things moved more slowly as Henry VIII was
keen to keep Mass as it was. After his death the English
Prayer Book was published: 1549, 1552 and 1662
(Cranmer). Communion was about inner faith, faithful
reception and learning. Services and buildings became
less colourful, stone altars were taken out to be
replaced by holy tables; where the priest stood changed;
it was intended that people should receive more often
but this may still only have meant once a quarter. Note:
there was more than 100 years between the first Prayer
Book and the 1662 BCP.
T'was God the Word that spake it,
He took the bread and brake it,
and what that word doth make it,
that I believe and take it."
Attributed to Elizabeth I
18th century: low church and evangelicals The Lord’s
Supper became an occasional event in between the
more important services of the word; there is more
emphasis on aspects of fellowship and a memorial meal;
the pulpit becomes much bigger; very little ritual or
artefacts but a solemn celebration with fine linen; pews
became fixed; religion is now ‘reformed’; evangelicals
worried about anything which might be called idolatry;
7
should not receive if not properly prepared. It is a
misunderstanding to think that evangelicals and nonconformists did not value the eucharist eg John and
Charles Wesley were very eucharistically orientated.
19th century: the Oxford Movement
The Victorian Catholic
The Victorian Anglo-Catholics were part of a wider
movement appreciating the engagement of all the
physical senses (symbols, ritual etc) in enriching the
celebration of communion; communion should be
received more frequently; ‘slum’ clergy introduced
colour to compensate for drabness of life.
20th century: People and Parish Movement
1928 Revisions to Prayer Book
Post-war brought many changes to all walks of life and
aspects of society.
1950s: wanted communion to be central act of worship;
communal participation; modern translations of Bible
and new liturgies led to ASB in 1980; ecumenical
movement affected understanding
2000: Common Worship
A major revision of Anglican worship took place leading
to the authorisation of Common Worship. This includes
a variety of eucharistic prayers in an attempt to be
inclusive and provide options which do justice to the
rich traditions we have inherited. It also allows for a
great deal of flexibility and freedom in adapting the
eucharist in other ways.
8
Two key 20th century events
i. ARCIC (Anglican-Roman Catholic International
Commission) which had a series of meetings during the
1970s and produced a document on the eucharist which
is substantially in agreement with the Lima text. In
particular, the meaning of the terms ‘sacrifice’ and ‘Real
Presence’ are discussed. You can find out more by
looking at the website where the report can be read in
full. (www.prounione.urbe.it/dia-int/arcic)
ii. The Lima Statement
In 1982, leaders from all the major Christian Churches
met to discuss the meaning of the Eucharist. The agreed
statement was accepted by the Church of England. It set
out 5 ways of understanding the eucharist.
1. As thanksgiving (Gk eucharistia =
thanksgiving) to the Father – thanks for creation, for
Jesus and his life, death and resurrection, for the gift of
the Holy Spirit – and for God’s continued involvement
in our lives and salvation.
2. As a memorial of Christ (anamnesis: do this in
remembrance of me): a memory of the past but also a
making present what happened a long time ago. The
term Lord’s or Last Supper reminds us that we are reenacting what happened just before Jesus died but also
remembering particularly the cross and resurrection –
which we will continue to do until he comes again.
There is also a hint of Jewish tradition here in that when
the Jewish people invoked Yahweh to ‘remember’ the
people, they were praying for a present relationship –
not just a nostalgic glance towards the past.
9
3. We pray for the gift of the Holy Spirit to
make Christ present and to come upon the bread and
wine and the people in the words ‘Send down your Holy
Spirit . . .’. This is called the epiklesis (Gk) which means
‘calling down’.
4. The communion service is the communion of
the faithful (past and present). Communio (Latin)
means sharing. Together, regardless of any factors but
that we are Christian, we join in this act of worship.
5. The communion is seen as a forerunner of the
heavenly banquet, a sign of the Kingdom which Jesus
came to bring and which we anticipate on earth.
Question Time
Which of these five attributes means most to you?
Which surprises you? The most important one for you
may be reflected in the name you use most often to
describe what you are doing.
What’s in a name?
Quite a lot! Churches and individuals have their own
preferences when they talk about worship. Each name
expresses something particular and none of them is right
or wrong. What is your personal preference?
10
The Breaking of Bread
This is probably the oldest name and takes us back to
Emmaus and the early chapters of Acts (as we have seen
above). It emphasises the disclosure of Jesus to us
through the bread and the wine.
Divine Liturgy
This is the Orthodox name and speaks of our part in
what is happening. Liturgy comes from two words
meaning work and people. It is the work of the people
of God and no work is more important than that which
underpins our whole life, the work of worship.
Eucharist
This is the most common theological name from the
Greek word eucharistia meaning thanksgiving. We give
thanks for God’s great acts of creation and salvation,
without which we would neither be nor be saved; and
for God’s gracious accessibility to us in bread and wine
Holy Communion
This is the most well used Anglican name. Communion
is a fusion of common + union and reminds us of our
unity together in the Body of Christ. But it’s also holy ie
unity with God in Jesus Christ. Together this tells us
about the ordinary bread and wine being set aside for
God whereupon it takes on extraordinary meaning.
The Lord’s Supper
The emphasis is on the meal. God’s people meet round
God’s table not as the audience but as a family having a
meal together; and in so doing remind themselves of
what Jesus did in the Upper Room on the night before
11
he died, as well as what followed: his death and
resurrection.
Mass
The more Catholic term, this is a corruption of the
dismissal in the Latin Mass – Ite missa est (Go, s/he is
sent). We are here to be sent out in the power of the
Spirit to live and work to God’s praise and glory.
But whichever term you prefer, we are all told ‘Do this
is remembrance of me.’
The Shape of the Communion service
Any service of Holy Communion has two key parts: the
ministry of the word, and the ministry of the sacrament.
The Common Worship service has four parts: the
Gathering, the ministry of the word (including penitence,
scripture reading, a sermon, the creed and
intercessions), the ministry of the sacrament (including
the offertory, the peace and then the taking, blessing,
breaking and sharing of bread which is where your role
as communion assistant comes in, and finally the
Dismissal.
So we can see that there have been a lot of
developments in the life of the Communion service. But
despite all the changes in theology and practice, it has
remained central to the life of the Church. This famous
passage may help to put your own experiences, in St
Mary’s, St Paul’s, All Saints, St John’s . . . in perspective.
12
‘Was ever another commandment so obeyed? For century
after century spreading slowly to every continent and country
and among every race on earth this action has been done . . .
for every human need from infancy to extreme age, from the
pinnacles of earthly greatness to refuge of fugitives in caves .
. .for a crop of wheat . . . for the son of a barren woman . . .
on the beach of Dunkirk . . .furtively by an exiled bishop . . .
one could not tell a hundredth part of them. And best of all,
week by week, month by month, on a hundred thousand
successive Sundays faithfully, unfailingly, across all the
parishes of Christendom, pastors have done this just to make
holy the common people of God.’
Gregory Dix, 1945 The Shape of the Liturgy, A & C Black, London
B
IN CHURCH
n to enable assistants to assist in administering bread
and wine at worship in church in their own
parish/benefice context
n to encourage them to value this important liturgical
role
As we have seen from our brief introduction to the
history and theology of Holy Communion, this service is
a key part of the Church’s worshipping life. For many
Christians, it is the most important thing they do. It is
what sustains them through difficulties, trauma and crisis
as well as what keeps them going through their normal,
daily living. When you approach a man, woman or child
13
kneeling or standing at the altar rail, or when they
approach you, you have no idea what is going on in their
lives or what the state of their relationship with God is
on that particular day. You may be old friends and think
you know them very well, or they may be complete
strangers in church for the first time, or you may have
fallen out with them or not like them very much. The
past week and the coming one may be weeks of joy or
crisis for them. Your role is not simply to offer the
bread or wine but to be part of their spiritual pilgrimage.
Their needs, as they approach the altar rail to meet God
in a particular way, should be your main concern.
Therefore, it is important that you treat them with
respect (in your mind and heart as well as physically),
and that you see yourself as a servant who is a vehicle
for God’s transforming grace in their lives. In one sense,
you are totally insignificant; in another, you are vitally
important.
“As I look at the hands of those who reach out for the bread
or the cup, I marvel at the variety. Young, graceful, gnarled,
twisted, veined, small, delicate; the hands of mothers,
bricklayers, barristers, shop assistants; the hands of the
unemployed, the redundant and the overworked; the hands
of sinners and saints. I try to give thanks for them all and
remember that it was for each of them that Christ died.”
Revd Canon Dr Hazel Whitehead
14
Getting the terms right
We have seen in Part A that the service itself has
different names because of history and the emphasis
given in each tradition. You will find that there are also
different words for other things. Understanding why can
be helpful but should not detract from our working
together or accepting the value of other people’s views.
Question Time
Some Christians talk about ‘the altar’, others ‘the table’.
Why do you think this is?
Think about the following words and what the
differences tell you:
n cup and chalice;
n president, minister, celebrant (they will all be priests)
n bread, wafer and host
n any others you have spotted
Before the service begins, it is good to have a few
minutes to prepare yourself for exercising this ministry.
Try to avoid rushing in at the last minute. Think about
asking whether you may join in with the vestry prayers,
even if you are not going to sit at the front for the
whole service. Or meet with the other communion
assistants on duty and pray together. Or sit quietly and
pray your own prayers. Of course, you may pray in any
way you like but here is one suggestion.
15
God our Creator and Sustainer
you provide food and drink for our bodies
and for this, we give you thanks.
You provide food and drink for our souls
and for this we give you thanks.
Make me/us worthy to serve you
in this Holy Communion service
and fill me/us with Spirit
that I/we may be vehicle(s) of your goodness and
truth.
Through Jesus Christ our Lord
Amen.
Why not make prayer cards for use each week by all
communion assistants?
The practicalities
Obviously, every context is a little different and every
president has slightly different ways of doing things. You
will take your lead from the incumbent or president.
The important thing, whatever the tradition, is that
worship is conducted reverently. That doesn’t mean in a
boring or dull way but with awe and wonder.
Some of the questions below may not be relevant to
your situation but we will use them as a basis for our
discussion and to learn from one another.
At what point in the service do I come to the
altar/table?
Is what I wear important?
16
What is a chalice, a paten, a purificator, a ciborium, a
corporal?
How do I hold the paten and chalice?
Why do some people want to take the chalice from you
and some won’t touch it at all?
What about people who want to receive the bread but
not the wine?
Why do some people dip (intinct) their bread in the
wine?
What do I do if the wine runs out?
How do I cope with:
n Big hats
n Bright red lipstick
n Those who want to drain the chalice dry
n A very full chalice
n Handling real bread (rather than wafers)
n Strangers and children – if I don’t know whether they
should receive or not
n How do I know what to say when I give the bread or
wine? Does it matter? Posture of communicants:
kneeling and standing?
n Can I give both bread and wine or must a priest
always give the bread?
n What happens to what’s left over and who clears up?
n Can I give a blessing to a child?
n How do I keep an eye on people who do odd things –
like pocketing the bread, or kneeling down in the
wrong place?
17
n What if I know somebody is a recovering alcoholic?
n Why is the Bishop interested in training us for what is
really a very simple task?
Every church should keep a supply of gluten-free wafers
for those with allergies – these tend to be square and
should be consecrated on a separate paten.
Your questions:
18
C
FOR THE SICK
It is up to your incumbent whether or not she or he
invites lay people to take communion to the sick and
housebound but it is certainly something our Bishop
wishes to commend as good practice. This section will
n discuss the process of taking Communion to the
sick and housebound at home, in residential homes,
in hospital
n enable you to do this more effectively
Your role as a communion assistant (especially if you are
a LLM or Pastoral Assistant) may involve you in taking
communion to individuals or couples in their own
homes, or to residential nursing homes for the elderly
or disabled. Not everybody will do this as it has a
broader pastoral role than that of administering
communion in church.
If you do this, you will be representing your local parish
church as well as the wider church. You will also be
continuing a ministry which began in the earliest times.
The very earliest non-scriptural references we have (c
155) refer to the eucharist being taken to those unable
to get to the gathered worship. We hope you will not
suffer the same fate as Tarsicius who was stoned to
death whilst carrying the sacrament to one of the
faithful! (mentioned in a text of Pope Damascus 366 – 384)
19
Hospitals and hospices have their own Chaplains and
like to give communion to patients themselves. Your
incumbent would need to give permission, having
consulted the Chaplain first, before you could do this.
Remember there are also important health issues
(MRSA etc) and you cannot enter a ward without
consulting staff.
Of course, you cannot go into a residential or nursing
home without the express permission and goodwill of
the management – but sometimes neither staff nor
residents know churches are prepared to offer this
ministry so part of the role is to ensure that the offer of
ministry is made clear. You might begin by visiting one
parishioner and discover there is an opportunity for a
regular service for several residents but do check what
else goes on first.
You should be aware though of the Safeguarding
Guidelines and the following extract is taken from the
Diocesan publication, ‘In Safe Hands’:
Home Visiting (including Residential homes)
There are some church activities where home visits are
an integral part of the work.
In these circumstances it is essential that the following
safeguards are put in place to protect both the
vulnerable adult and the worker/volunteer.
20
Wherever possible, workers should avoid lone
working with a vulnerable adult.
n A risk assessment should be undertaken before
visiting someone in their own home and if there are
any concerns or risks, careful consideration should be
given as to whether the visit is absolutely necessary,
and whether another adult should be present
n The worker/volunteer should always carry a mobile
phone on a home visit and ensure that someone else
within the activity/group knows about the
arrangement, including times and location
n Don’t call unannounced – call by arrangement, if
appropriate telephoning the person just before you go
n Carry identification, or a note of introduction from
your church at all times
n Rather than give out personal information, give those
you visit a central contact point within the church
n Be clear about boundaries – keep to agreed limits on
how Be clear about boundaries – keep to agreed
limits on how much time you will spend with
someone and how often you visit
n Be clear about what behaviour is acceptable – and
what is not – from the vulnerable adult
n In the event of any problems, seek advice from the
Parish Safeguarding Representative and/or Diocesan
Safeguarding Adviser.
The bread and wine will be consecrated by the priest at
a service in church and will then be ‘reserved’ in the
aumbry (in some traditions) or transferred to a
portable, home communion set. This means that if
people are receiving communion at a later time and in a
different place, they are still linked to the body of the
21
congregation and the main acts of worship. You are a
representative of that worship and congregation as you
bring the consecrated elements; the recipients are a part
of it even though they receive bread and wine at home.
Sometimes, communion is taken straight from the
service so that there is very little time lapse and this
emphasises belonging to the church community.
Why not make some appropriate prayer cards to leave
with people who receive home communion regularly
that they can use to prepare themselves for your visit?
The following questions will lead to discussion about the
nature of this ministry. You might like to think about
them before attending the session. It doesn’t matter if
you don’t know the answers. There is space here for
you to put other questions which are not covered
below.
Question Time
What are you doing when you take communion to
the sick or housebound?
What is your role?
Whose needs are you touching?
What are the expectations of those receiving? eg are
they expecting the Vicar
What part does the spouse, family play? Don’t forget
they also have needs.
What are the person’s circumstances? Can s/he
receive in both kinds?
Is this a one-off event or a long-term arrangement?
22
How should you pray with people who ask for
healing?
Might they come to church with appropriate help?
Is someone ever too sick to receive communion?
When do you need to call in priestly help for the last
rites, absolution etc?
And how will you arrange the furniture, cope with the
bed or the coffee table?
Liturgical Aids
Symbols often speak louder than words in times of
illness. Will you take
A cross – to hold or stand alone
Candles (and matches)
Picture or icon
White linen
Robes
What form of service will you use?
Are there cards or leaflets to take?
(You need to read pp 74 – 91 of Common Worship
Pastoral Services. Some samples will be available.)
What happens afterwards? Is there a feedback
mechanism with the rest of the team and what have
you arranged for a future visit?
23
D
COMMUNION BY EXTENSION
This is an exceptional measure and must have the direct
permission of the Bishop. Each case will be reviewed
regularly. It involves consecrated elements being taken
from one church building to another immediately after
consecration and those elements being used within an
act of worship. The service must follow the form
authorised by General Synod (available from Church
House Publishing), a copy of which will be available for
examination.
24
E
COMMISSIONING
COMMUNION ASSISTANTS
(adapted from Lichfield diocese material with thanks)
At a normal parish celebration of Holy Communion,
those who have been asked to exercise this ministry and
who have completed the training sessions, may be
commissioned by the incumbent, using the following
form of words (as approved by the bishop).
The president addresses the whole congregation
Sisters and brothers in Christ, from the early days of the
Church, people have been called from amongst the
congregation and commissioned to assist with the
distribution of Holy Communion.
This is an important ministry which requires formal
approval by the Bishop as well as acceptance by the
PCC.
Therefore, I ask those who have been called to this
ministry to stand.
In the presence of God and this congregation, I ask them
to confirm (or renew) their commitment to this
ministry.
Brothers and sisters in Christ, are you willing to assist
with the distribution of Holy Communion?
I am willing
25
Will you exercise your ministry with reverence and
care?
With the help of God, I will.
Will you strive to follow the example of Christ day by
day and seek to grow in the faith and love of God?
With the help of God, I will.
To the congregation
Is it your will that these people be commissioned to
serve this congregation for a period of 3 years?
It is.
Let us pray God’s blessing on them.
Merciful God, creator and guide of your people, bless
these our sisters and brothers in the ministry to which
you have called them.
May they administer faithfully the holy sacrament of the
most precious body and blood of your dear Son, and
come at last with all your faithful servants to eat and
drink at your table in the Kingdom; through Jesus Christ
our Lord.
Amen
In the name of Christ and his Church, I commission you
to assist with the distribution of Holy Communion
May the Holy Spirit rest on you as you give the bread of
life and the cup of salvation to the people of God.
Amen
26
F GLOSSARY OF TERMS (thanks to Revd Clive Kirk)
Alb White, full length vestment (Latin (L): albus = white)
Aumbry Small cupboard for the Reserved Sacrament
(qv), usually indicated by a candle or other light.
Anamnesis The part of the Eucharistic prayer
remembering our Lord's command "do this in
remembrance of me". Luke 22:19, 1Cor 11:24
Burse The square case in which the corporal (qv) is
kept. It is in the same colour as the vestments of the
day. Introduced in the 14th century. (French: bourse =
purse)
Celebrant The priest presiding at the Eucharist, the
President (qv). President is now preferred as we all
celebrate the Eucharist.
Censer Vessel in which incense is burnt, swung on
chains (thurible)
Chalice The cup containing the wine at the Eucharist.
(L: calyx = cup)
Chalice or Communion Assistant A person
approved by the PCC and then by the Bishop for the
administration of bread and wine at Holy Communion.
(Canon B12.3 "No person shall distribute the Holy
Sacrament of the Lord's Supper to the people unless ...
specially authorised to do so by the Bishop ...” )
Chasuble Single-piece garment worn over other
vestments by priest presiding at a sacrament
27
Ciborium Vessel used at Communion to contain the
consecrated wafers for distribution. Usually a similar
shape to the chalice and fitted with a lid. (L: ciborium =
seed pod of the Egyptian bean or, more usefully, a drinking
vessel)
Colours (liturgical) The colour of the day or season
for altar frontals, pulpit falls, burse, veil, stole, chasuble.
The usually colours are: green - 'ordinary' time; purple Lent, Advent; white - Easter, Christmas, Epiphany, All
Saints, Marriage, Baptism; red - Pentecost, Kingdom
Season, Saints Days (martyrs).
Communion Holy Communion. One of the names of
the sacrament. (L: communico = to share)
Communion by extension Use of the consecrated
elements in an act of worship. An exceptional measure
under direct permission of the Bishop when no priest
can be available.
Corporal The white linen cloth placed on the altar
cloth on which are positioned the sacred vessels.
Divine Liturgy The expression used in the Orthodox
churches for the service of Holy Communion.
Elevation The lifting up of the eucharistic elements for
the congregation to see.
Epiklesis The invocation of the Holy Spirit to make
Christ present in the bread and wine and the people
"Send down your Holy Spirit ... "
Eucharist Holy Communion (Greek: εὐχαριστέω =
thanksgiving)
Fraction The breaking of the bread.
28
Frontal The hanging cloth at the front of the altar. The
colour varies with the season (see above).
Supra-frontal a short hanging covering the top part of
the frontal.
Girdle The rope tied round the waist over the alb. It is
usually white but servers at the altar sometimes wear
girdles in the liturgical colour of the day.
Intincture Applying the consecrated wine to the wafer.
Sometimes used prior to taking the sacrament to the
sick. Some communicants prefer to receive in this way.
Lavabo Washing of the hands during the preparation of
the altar. Lavabo towel used to dry the hands. (L: lavo
= I wash)
Lord's Supper A name for the Sacrament
concentrating on the shared meal.
Mass A name for the sacrament derived from the
dismissal in Latin 'Ite missa est' = go, he is sent. Favoured
by catholics.
Pall Piece of card covered by linen placed on the
chalice.
Paten The plate for the consecrated bread.
President Person consecrating the elements at the
Eucharist. He or she must be in priestly orders (ie a
priest or bishop). Would normally also say the Collect
and give the Absolution. To be preferred to celebrant
(qv)
Priest's wafer A larger wafer that is more convenient
for the elevation and the fraction
29
Pulpit fall The piece of material, usually of the liturgical
colour of the day, hanging from the pulpit.
Purificator The linen cloth used to wipe the chalice
after each communicant.
Reserved Sacrament The consecrated elements
preserved in the church (in the aumbry (qv)) for the use
of the sick. In this way they are linked with the
congregation present at the Eucharist at which the
elements were consecrated.
Sacrament The outward and physical sign of an
inward and spiritual grace. (L: sacramentum = an oath of
military allegiance or of fidelity accompanied by a physical
sign.)
Server etc. One who assists the priest at the Eucharist
by presenting the bread, wine,
Stole The long scarf worn straight down the chest by
priests and diagonally across the chest by deacons. The
colour matches that of the colour (qv) of the day.
Thurible Vessel in which incense is burnt.
Veil The cloth, in the liturgical colour, used to cover
the vessels on the altar.
30
G
USEFUL BOOKS
n Anything by Mark Earey, but especially:
‘Liturgical Worship’ 2002
n Grove Booklets, especially W157
n ‘Home Communion: A Practical Guide’
by Carolyn Headley, 2000
©This material is copyright and should not be reproduced
without the permission of the Discipleship, Vocation and
Ministry Team, Diocese of Guildford. Thanks are due to the
dioceses of Chichester and Lichfield who provided their
material for examination.
Copies of this booklet, including a large print version,
are available from Louise Redfern, Diocesan House,
Quarry Street, Guildford. GU1 3XG. Tel 01483 790320
Email: louise.redfern@cofeguildford.org.uk
31

Communion Assistants Training Brochure

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