communion assistants training brochure · 3 a the background n to educate potential communion...

DISCIPLESHIP, VOCATION AND MINISTRY TEAM

COMMUNION ASSISTANTS DEANERY BASED TRAINING

PARTICIPANT NOTES

www.cofeguildford.org.uk/diocesan-life/communion-assistant-training/ 2

CONTENTS A The Background..3 to educate potential communion assistants about the theology and history of Holy Communion B In Church13 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 Sick19 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

http://www.cofeguildford.org.uk/diocesan-life/communion-assistant-training/


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.



The Body The Feedings The Last Supper Jesus breaks bread

Read 1 Cor 12. 4 12 Romans 12. 3 10

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 Pauls 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.

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 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.

Read I Cor 11, 23-26 (and 27 30)

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.

Read Luke 24. 13 35



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, its 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.



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



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 Lords 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;



should not receive if not properly prepared. It is a misunderstanding to think that evangelicals and non-conformists 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.



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 Gods 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 Lords or Last Supper reminds us that we are re-enacting 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.

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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. Whats 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?



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 Gods great acts of creation and salvation, without which we would neither be nor be saved; and for Gods 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 its 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 Lords Supper The emphasis is on the meal. Gods people meet round Gods 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



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 Gods 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 Marys, St Pauls, All Saints, St Johns . . . in perspective.



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 Churchs 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



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 Gods 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



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 peoples 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.



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 doesnt 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?



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 wont 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 dont 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 whats 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?



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:



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)



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.



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 Dont 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



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 doesnt matter if you dont 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? Dont forget they also have needs. What are the persons circumstances? Can s/he receive in both kinds? Is this a one-off event or a long-term arrangement?



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?



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.



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



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 Gods 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



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



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: = thanksgiving)

Fraction The breaking of the bread.



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



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.



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: [email protected]
http://www.cofeguildford.org.uk/diocesan-life/communion-assistant-training/mailto:[email protected]

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