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The Basilica of St. Mary Star of the Sea Catholic

Extraordinary Minister of Holy Training Guide

Welcome to the Ministry of Extraordinary Ministers of Holy Communion

"The constitutes the very life of the Church, for the Lord said, I am the bread of life. No one who comes to me shall ever be hungry, no one who believes in me shall ever thirst." (John 6:35)

This booklet is designed to assist you in your participation in the liturgical ministry of Extraordinary Minister of Holy Communion (EMHC). Your willingness to serve as an Extraordinary Minister, reflects not only response to your Baptismal call to serve the people of God, but a commitment to Christ as you share in the preaching, teaching and leading aspects of the church.

You offer the Eucharist, recognize the in those to whom you offer Eucharist and ultimately you act as the Body of Christ by fully participating in the life of the parish and the wider community. Your willingness to commit to ongoing spiritual formation, to a monthly schedule, to prepare properly for your service and to arrive on time dressed appropriately for , further reflects that commitment.

"In every celebration of the Eucharist there should always be a sufficient number of ministers for the distribution of the Eucharist. Priority is always given to ministers (, , ) and auxiliary ministers (instituted ). When there are large numbers of the faithful present and there are insufficient ordinary and auxiliary members at hand, special or extraordinary ministers properly appointed beforehand should assist in the distribution of Communion." (HLS #29).

Qualifications

The Director of Adult Faith Formation, after consultation with the , issues an invitation in the name of the pastor to those parishioners that have deemed to be appropriate members of the ministry.

Those invited to serve in this ministry are designated only for service in this parish. Extraordinary Ministers should not take it upon themselves to bring Communion to a parent, family member, friend or neighbor, unless permission is given from the pastor or his designee, of the parish in which the person resides.

Invitation to serve as an Extraordinary Minister is a reflection of the diversity of the parish. An invitation to join the ministry does not mean that one is “better or holier than another”, nor is an invitation indicative of a reward of some sort. Archdiocesan guidelines for invitation to service in this ministry clearly indicate that an invitation to serve ... not create an elite in the church community.

To be an Extraordinary Minister of Holy Communion you be:

o be a fully initiated Catholic (have received the of Confirmation) at least 16 years of age

o be of good moral standing and cultivate devotion to the Holy Eucharist and distinguish themselves by Christian life, faith and morals; striving to be worthy of this great office

o participate regularly in the life of the church and act as an example to the other faithful by piety and reverence for this Most Holy Sacrament of the

o be duly instructed and willing to participate in ongoing formation opportunities offered here at the Basilica (at minimum the two retreats offered each year)

o act as an example to the other faithful by piety and reverence for this Most Holy Sacrament of the Altar.

Extraordinary Ministers: Living the Sacrament of Life

Practice your Catholic faith through a prayerful relationship with God. Take advantage of the regularly.

If you have not been to confession in a while, go before you start the process of becoming an Extraordinary Minister and continue to go regularly.

To accomplish so great a work, Christ is always present in his Church, especially in her liturgical celebrations.

 By his power Christ is present in the sacraments, so that when a man baptizes it is really Christ Himself who baptizes.

 Christ is present in the sacrifice of the Mass, not only in the person of the minister, but most especially under the Eucharistic species.

 Christ is present in His word, since it is He who speaks when the Holy Scriptures are read in the Church.

 Lastly, He is present when the Church prays and sings, for He promised: “Where two or three are gathered in my name, I am in the midst of them.”

Extraordinary Minister Scheduling

The Extraordinary Minister schedule is u pdated every mont h . Schedules will be e-mailed, posted on the Basilica’s website www.stmarystarofthesea.com and posted on the bulletin board in the .

Lana Jabour is our current Extraordinary Minister coordinator. She can be reached by email at [email protected] or by phone at (305) 292 1593 Please contact her as soon as possible to advise her of your availability. Please also notify her as soon as possible whenever your availability is subject to change.

If you are scheduled to serve and cannot, you are responsible for arranging for a substitute. Feel free to email the entire distribution list to make them aware of your need for a replacement.

A liturgical minister may perform only one liturgical ministry at a time, thus if you are performing the function of an Extraordinary Minister, you may not also perform the function of at the same Mass.

Holiday schedules for Extraordinary Ministers are typically compiled at least 2 weeks in advance (e.g. , Holy Thursday, , Easter, Christmas, etc.)

Please make sure Lana (the Extraordinary Minister coordinator) is aware of your availability as soon as you are able.

Occasionally, a request for Extraordinary Ministers at other services is received. An e-mail will be sent out asking for volunteers.

Extraordinary Minister Duties Before Mass

If you are scheduled, please arrive no later than twenty (20) minutes before the mass starts to robe and obtain your medallion.

The prayer for Extraordinary Ministers is printed and located in a wooden frame wall above the medallions.

Please feel free to use this prayer, or any other you are more familiar with as you robe.

If you are not scheduled and you would like to make yourself available as a substitute, please notify another Extraordinary Minister as you enter.

While gathering in the narthex before Mass, you role is also one of “Ministers of Hospitality” to those who come to worship.

Offer friendly greetings to people as they enter and avoid ongoing conversation with other Extraordinary Ministers.

Extraordinary Ministers here at the Basilica are part of the opening .

Immediately prior to the call to worship bells sounding, que up two by two behind the and altar servers.

Once the procession has arrived at the front of the church, bow in unison with your partner, enter the first row of pews on the left reserved for Extraordinary Ministers, and proceed across the row allowing room for others to take their seats.

Office of Worship & Spiritual Life Archdiocese of Miami

Liturgy and Mass:

Constitution on the Sacred Liturgy = CSL CSL 7. To accomplish so great a work, Christ is always present in His Church, especially in her liturgical celebrations. He is present in the sacrifice of the Mass, not only in the person of His minister, "the same now offering, through the ministry of priests, who formerly offered himself on the cross" [20], but especially under the Eucharistic species. By His power He is present in the sacraments, so that when a man baptizes it is really Christ Himself who baptizes [21]. He is present in His word, since it is He Himself who speaks when the holy scriptures are read in the Church. He is present, lastly, when the Church prays and sings, for He promised: "Where two or three are gathered together in my name, there am I in the midst of them" (Matt. 18:20)

Christ indeed always associates the Church with Himself in this great work wherein God is perfectly glorified and men are sanctified. The Church is His beloved Bride who calls to her Lord, and through Him offers worship to the Eternal Father.

Rightly, then, the liturgy is considered as an exercise of the priestly office of Christ. In the liturgy the sanctification of the man is signified by signs perceptible to the senses, and is effected in a way which corresponds with each of these signs; in the liturgy the whole public worship is performed by the Mystical Body of Jesus Christ, that is, by the Head and His members.

From this it follows that every liturgical celebration, because it is an action of Christ the and of His Body which is the Church, is a sacred action surpassing all others; no other action of the Church can equal its efficacy by the same title and to the same degree.

The Eucharistic Celebrations Catechism of the = CCC

CCC 1323. At the , on the night he was betrayed, our Savior instituted the Eucharistic sacrifice of his Body and Blood

CCC 1324. The Eucharist is ‘the source and summit of the Christian life.’ The other sacraments, and indeed all ecclesiastical ministries and works of the apostolate, are bound up with the Eucharist and are oriented toward it. For in the blessed Eucharist is contained the whole spiritual good of the Church, namely Christ himself, our Pasch.”

Importance of active participation:

CSL 47. At the Last Supper, on the night when He was betrayed, our Saviour instituted the eucharistic sacrifice of His Body and Blood. He did this in order to perpetuate the sacrifice of the Cross throughout the centuries until He should come again, and so to entrust to His beloved spouse, the Church, a memorial of His death and resurrection: a sacrament of love, a sign of unity, a bond of charity [36], a paschal banquet in which Christ is eaten, the mind is filled with grace, and a pledge of future glory is given to us [37].

CSL. 48. The Church, therefore, earnestly desires that Christ's faithful, when present at this mystery of faith, should not be there as strangers or silent spectators; on the contrary, through a good understanding of the rites and prayers they should take part in the sacred action conscious of what they are doing, with devotion and full collaboration. They should be instructed by God's word and be nourished at the table of the Lord's body; they should give thanks to God; by offering the Immaculate Victim, not only through the hands of the priest, but also with him, they should learn also to offer themselves; through Christ the Mediator [38], they should be drawn day by day into ever more perfect union with God and with each other, so that finally God may be all in all.

Structure of the Mass: Word and Table

CCC 1345. As early as the second century we have the witness of St. Justin Martyr for the basic lines of the order of the Eucharistic celebration. They have stayed the same until our own day for all the great liturgical families. St. Justin wrote to the pagan emperor Antoninus Pius (138-161) around the year 155, explaining what Christians did: On the day we call the day of the sun, all who dwell in the city or country gather in the same place. The memoirs of the apostles and the writings of the prophets are read, as much as time permits.

When the reader has finished, he who presides over those gathered admonishes and challenges them to imitate these beautiful things.

Then we all rise together and offer prayers* for ourselves . . .and for all others, wherever they may be, so that we may be found righteous by our life and actions, and faithful to the commandments, so as to obtain eternal salvation. When the prayers are concluded we exchange the kiss.

Then someone brings bread and a cup of water and wine mixed together to him who presides over the brethren. He takes them and offers praise and glory to the Father of the universe, through the name of the Son and of the Holy Spirit and for a considerable time he gives thanks (in Greek: eucharistian) that we have been judged worthy of these gifts.

When he has concluded the prayers and thanksgivings, all present give voice to an acclamation by saying: 'Amen.'

When he who presides has given thanks and the people have responded, those whom we call deacons give to those present the "eucharisted" bread, wine and water and take them to those who are absent.169

CCC 1346. The liturgy of the Eucharist unfolds according to a fundamental structure which has been preserved throughout the centuries down to our own day. It displays two great parts that form a fundamental unity: - the gathering, the liturgy of the Word, with readings, and ; - the liturgy of the Eucharist, with the presentation of the bread and wine, the consecratory thanksgiving, and communion. The liturgy of the Word and liturgy of the Eucharist together form "one single act of worship";170 The Eucharistic table set for us is the table both of the Word of God and of the Body of the Lord.171

CCC 1347. Is this not the same movement as the Paschal meal of the risen Jesus with his disciples? Walking with them he explained the Scriptures to them; sitting with them at table "he took bread, blessed and broke it, and gave it to them."172

The movement of the celebration

CCC 1348. All gather together. Christians come together in one place for the Eucharistic assembly. At its head is Christ himself, the principal agent of the Eucharist. He is high priest of the New Covenant; it is he himself who presides invisibly over every Eucharistic celebration. It is in representing him that the or priest acting in the person of Christ the head ( capitis) presides over the assembly, speaks after the readings, receives the offerings, and says the Eucharistic Prayer. All have their own active parts to play in the celebration, each in his own way: readers, those who bring up the offerings, those who give communion, and the whole people whose "Amen" manifests their participation.

CCC 1349. The Liturgy of the Word includes "the writings of the prophets," that is, the , and "the memoirs of the apostles" (their letters and the Gospels). After the homily, which is an exhortation to accept this Word as what it truly is, the Word of God,173 and to put it into practice, come the intercessions for all men, according to the Apostle's words: "I urge that supplications, prayers, intercessions, and thanksgivings be made for all men, for kings, and all who are in high positions."174

CCC 1350. The presentation of the offerings (the ). Then, sometimes in procession, the bread and wine are brought to the altar; they will be offered by the priest in the name of Christ in the Eucharistic sacrifice in which they will become his body and blood. It is the very action of Christ at the Last Supper - "taking the bread and a cup." "The Church alone offers this pure to the Creator, when she offers what comes forth from his creation with thanksgiving."175 The presentation of the offerings at the altar takes up the gesture of Melchizedek and commits the Creator's gifts into the hands of Christ who, in his sacrifice, brings to perfection all human attempts to offer sacrifices.

CCC 1351. From the very beginning Christians have brought, along with the bread and wine for the Eucharist, gifts to share with those in need. This custom of the collection, ever appropriate, is inspired by the example of Christ who became poor to make us rich:176 Those who are well off, and who are also willing, give as each chooses. What is gathered is given to him who presides to assist orphans and widows, those whom illness or any other cause has deprived of resources, prisoners, immigrants and, in a word, all who are in need.177

CCC 1352. The : with the Eucharistic Prayer - the prayer of thanksgiving and - we come to the heart and summit of the celebration: In the , the Church gives thanks to the Father, through Christ, in the Holy Spirit, for all his works: creation, redemption, and sanctification. the whole community thus joins in the unending praise that the Church in heaven, the angels and all the saints, sing to the thrice-holy God.

CCC 1353. In the , the Church asks the Father to send his Holy Spirit (or the power of his blessing178) on the bread and wine, so that by his power they may become the body and blood of Jesus Christ and so that those who take part in the Eucharist may be one body and one spirit (some liturgical traditions put the epiclesis after the ). In the institution narrative, the power of the words and the action of Christ, and the power of the Holy Spirit, make sacramentally present under the species of bread and wine Christ's body and blood, his sacrifice offered on the cross once for all.

CCC 1354. In the anamnesis that follows, the Church calls to mind the Passion, resurrection, and glorious return of Christ Jesus; she presents to the Father the offering of his Son which reconciles us with him. In the intercessions, the Church indicates that the Eucharist is celebrated in communion with the whole Church in heaven and on earth, the living and the dead, and in communion with the of the Church, the Pope, the diocesan bishop, his presbyterium and his deacons, and all the bishops of the whole world together with their Churches. CCC 1355. In the communion, preceded by the Lord's prayer and the breaking of the bread, the faithful receive "the bread of heaven" and "the cup of salvation," the body and who offered himself "for the life of the world":179 Because this bread and wine have been made Eucharist ("eucharisted," according to an ancient expression), "we call this food Eucharist, and no one may take part in it unless he believes that what we teach is true, has received for the forgiveness of sins and new birth, and lives in keeping with what Christ taught."180

Organization of the Liturgical Calendar (Cycle of readings and prayers)

CSL 102. Holy Mother Church is conscious that she must celebrate the saving work of her divine Spouse by devoutly recalling it on certain days throughout the course of the year. Every week, on the day which she has called the Lord's day, she keeps the memory of the Lord's resurrection, which she also celebrates once in the year, together with His blessed passion, in the most solemn festival of Easter.

Within the cycle of a year, moreover, she unfolds the whole mystery of Christ, from the incarnation and birth until the ascension, the day of Pentecost, and the expectation of blessed hope and of the coming of the Lord.

Recalling thus the mysteries of redemption, the Church opens to the faithful the riches of her Lord's powers and merits, so that these are in some way made present for all time, and the faithful are enabled to lay hold upon them and become filled with saving grace.

CSL 103. In celebrating this annual cycle of Christ's mysteries, holy Church honors with especial love the Blessed Mary, Mother of God, who is joined by an inseparable bond to the saving work of her Son. In her the Church holds up and admires the most excellent fruit of the redemption, and joyfully contemplates, as in a faultless image, that which she herself desires and hopes wholly to be.

CSL 104. The Church has also included in the annual cycle days devoted to the memory of the martyrs and the other saints. Raised up to perfection by the manifold grace of God, and already in possession of eternal salvation, they sing God's perfect praise in heaven and offer prayers for us. By celebrating the passage of these saints from earth to heaven the Church proclaims the achieved in the saints who have suffered and been glorified with Christ; she proposes them to the faithful as examples drawing all to the Father through Christ, and through their merits she pleads for God's favors.

CSL 105. Finally, in the various seasons of the year and according to her traditional discipline, the Church completes the formation of the faithful by means of pious practices for soul and body, by instruction, prayer, and works of penance and of mercy

EXTRAORDINARY MINISTERS OF HOLY COMMUNION AT MASS

United States Conference of Catholic Bishops = USCCB General Instruction of the = GIRM Norms for the Distribution and Reception of Holy Communion under Both Kinds in the Dioceses of the United States of America = NDRHC General Principles (from USCCB)

In every celebration of the Eucharist, there should be a sufficient number of ministers of Holy Communion so that it may be distributed in a reverent and orderly manner. Bishops, priests and deacons distribute Holy Communion in virtue of their office as ordinary ministers of the Body and Blood of the Lord. (1) When the size of the congregation or the incapacity of the bishop, priest, or requires it, the celebrant may be assisted by other bishops, priests, or deacons. If such ordinary ministers of Holy Communion are not present, "the priest may call upon extraordinary ministers to assist him, i.e., duly instituted acolytes or even other faithful who have been deputed for this purpose. In case of necessity, the priest may also depute suitable faithful for this single occasion (GIRM 162)."

Extraordinary Ministers of Holy Communion should receive sufficient spiritual, theological, and practical preparation to fulfill their role with knowledge and reverence. In all matters they should follow the guidance of the diocesan bishop ( Norms for the Distribution and Reception of Holy Communion Under Both Kinds for the Dioceses of the United States of America, NDRHC, no. 28). When recourse is had to Extraordinary Minister of Holy Communion, especially in the distribution of Holy Communion under both kinds, their number should not be increased beyond what is required for the orderly and reverent distribution of the Body and Blood of the Lord. In all matters such Extraordinary Ministers of Holy Communion should follow the guidance of the diocesan bishop (GIRM).

All ministers of Holy Communion should show the greatest reverence for the Most Holy Eucharist by their demeanor, their attire, and the manner in which they handle the consecrated bread or wine. Should there be any mishap--as when, for example, the consecrated wine is spilled from the --then the affected "area . . . should be washed and the water poured into the sacrarium [ GIRM, 280]." (NDRHC, 29).

Liturgy of the Eucharist

●As the or is begun, the Bishop or priest alone, or with the assistance of the deacon, and if necessary of concelebrating priests, breaks the eucharistic bread. Other empty ciboria or are then brought to the altar is this is necessary. The deacon or priest places the consecrated bread in several ciboria or patens, if necessary, as required for the distribution of Holy Communion. If it is not possible to accomplish this distribution in a reasonable time, the celebrant may call upon the assistance of other deacons or concelebrating priests.

●If extraordinary ministers of Holy Communion are required by pastoral need, they should not approach the altar before the priest has received Communion. After the priest has concluded his own Communion, he distributes Communion to the extraordinary ministers, assisted by the deacon, and then hands the sacred vessels to them for distribution of Holy Communion to the people.

●All receive Holy Communion in the manner described by the General Instruction to the Roman Missal, whether priest concelebrants (cf. GIRM, nos. 159, 242, 243, 246), deacons (cf. GIRM, nos. 182, 244, 246), or Extraordinary Ministers of Holy Communion (cf. GIRM, no. 284). Neither deacons nor lay ministers may ever receive Holy Communion in the manner of a concelebrating priest. The practice of Extraordinary Ministers of Holy Communion waiting to receive Holy Communion until after the distribution of Holy Communion is not in accord with liturgical law. (NDRHC, 39; GIRM, 160).

●After all Extraordinary Ministers of Holy Communion have received the Eucharist, the bishop or priest celebrant reverently hands vessels containing the Body or the Blood of the Lord to the deacons or extraordinary ministers who will assist with the distribution of Holy Communion. The deacon may assist the priest in handing the vessels containing the Body and Blood of the Lord to the Extraordinary Ministers of Holy Communion. (NDRHC, 40).

●The and only permissible form for distributing Holy Communion is to offer the consecrated bread by saying, "The Body of Christ" and to offer the consecrated wine by saying, "The Blood of Christ." No other words or names should be added; and the formula should not be edited in any way. (Cf. GIRM, 161; 284-287).

●If the Eucharistic bread or some particle of it falls, it should be picked up reverently by the minister. The consecrated bread may be consumed or completely dissolved in water before being poured down the sacrarium.

●Should there be any mishap, for example, if the consecrated wine is spilled from the chalice, the area should be washed and the water poured into the sacrarium.

●In those instances when there remains more consecrated wine than was necessary, if needs dictate, Extraordinary Ministers of Holy Communion may consume what remains of the Precious Blood from their cup of distribution with the permission of the diocesan bishop. The sacred vessles are to be purified by the priest, the deacon or an instituted . The amount of wine to be consecrated should be carefully measured before the celebration so that none remains afterward. It is strictly forbidden to pour the Precious Blood into the ground or into the sacrarium. (NDRHC, 51-55).

●Similarly, "consecrated hosts are to be reserved in a or vessel in sufficient quantity for the needs of the faithful; they are to be frequently renewed and the old hosts properly consumed" (Code of Canon Law, no. 939). Burying hosts or consecrated Eucharistic bread is strictly forbidden. Notes: 1.Norms for the Distribution and Reception of Holy Communion Under Both Kinds for the Dioceses of the United States of America [NDRHC] (August, 2002), no. 26 and cf. GIRM no. 162 and NRHC, no. 28

Specific Guidelines

Extraordinary Ministers of Holy Communion are appointed by the Archbishop on the recommendation of the pastor for a period of three tears to serve only within that particular parish or within a specific institution, hospital, school, etc. To bring communion to someone outside of that parish or institution, the permission of the pastor or chaplain of the place must be received. At the end of three years the pastor may obtain a renewal; however, even within that period the pastor may choose to withdraw his permission for the particular Extraordinary Minister of Holy Communion to distribute the Eucharist, if changing circumstances should warrant it.

Candidates may be either men or women and must be mature Christian persons of excellent character, who take their faith seriously and live a genuine Christian life. A letter of recommendation by the pastor should be submitted to the Office of Worship and Spiritual Life listing the names of the nominees. Before they are commissioned, all candidates will be required to participate in training sessions conducted by the Office of Worship and Spiritual Life.

To preserve the distinction of roles within the liturgy, Extraordinary Ministers of Holy Communion should not perform any other role in the same liturgy, e.g. lector, ,, or usher.

The Extraordinary Minister of Holy Communion should not wear the of a priest or deacon, but rather the Archdiocesan medallion. The wearing of an or other distinctive garb is at the discretion of the local pastor.

Their manner of clothes should evidence respect for the Eucharist and for the dignity of their role. The pastor in each parish will make specific decisions regarding clothing, e.g. coat and tie, some kind of robe, etc. At all times the sensibilities of the congregation should be respected.

Extraordinary Ministers of Holy Communion do not assist the priest at the altar during Mass. It is the pastor’s decision whether the minister will take part in the entrance procession or recession and whether the minister will sit in the sanctuary or in the pews, etc.

Extraordinary Ministers of Holy Communion, when distributing Communion to the sick outside of the Mass, should use the rite prescribed by the Church for the Pastoral care of the Sick. A record of their visits to the sick should be kept in the parish or institution. They must also have completed the Safe Environment/Virtus Program.

The custody of the tabernacle key remains the responsibility of the parish priest. The minister must obtain the key from him and see that it is returned after the has been obtained. When caring for the sick, clothing appropriate to the occasion is to be worn with the proper identification (Archdiocesan medallion and/or name badge) as required. After all hosts have been distributed, the minister should purify the vessel (pix). Any hosts left over should be consumed by the minster or the sick person. The minister cannot keep or reserve the Holy Eucharist at home or in any other place.

Communion brought to the sick after Sunday Mass can provide the needed spiritual nourishment and strength for those unable to participate. As they leave the Sunday Mass, Extraordinary Ministers of Holy Communion would take with them the Eucharist which was consecrated at that Mass and bring it directly to the sick or aged who so request it. This would form a spiritual link between the community of Sunday worshippers and those unable to participate fully in the Sunday liturgy.

Extraordinary Ministers of Communion Duties (During Mass at the Basilica of St. Mary Star of the Sea)

The Mass will proceed through the readings, the homily, the Lord’s Prayer and the Sign of Peace. Once you have exchanged the Sign of Peace with those around you, proceed across the row as a group, exiting the pew to form a single line across the front of the church (remain on floor level)

Once assembled, ministers bow to the altar in unison and proceed up to the altar in two lines. The first four ministers proceed up the stairs to the right of the altar; the second four ministers proceed up the stairs to the left of the altar coming together to form a single line with your backs to the empty tabernacle (leave room for the Deacon to access the tabernacle) Diagram (A) details the role of each minister once in line. The Priest will distribute the Body of Christ to the Extraordinary Ministers followed by the Deacon (or Senior ) who distributes the Precious Blood. Bow reverently before you receiving the Body and the Blood. Extraordinary Ministers, proceeding to the altar, remove the appropriate vessel as designated by their position in line. Once you have obtained your vessel proceed directly to the appropriate station (do not wait to process as a group). The Celebrant will dispense Communion to those with mobility issues seated in the first row on the right.

Distribution of the Body of Christ

The U.S. Conference of Catholic Bishops has stated “The proper and only permissible form for distributing Holy Communion is to offer the consecrated bread by saying, “The Body of Christ” and to offer the consecrated wine by saying, “The Blood of Christ”. No other words or names should be added; and the formula should not be edited in any way” (Cf. GIRM, 161; 284-287).

Reverently hold up the consecrated host between you and the receiver, and looking the receiver in the eye, smile and say “The Body of Christ”.

Wait for the person receiving communion to say “Amen” and then place it in their hand or on their tongue, depending on which method they prefer.

If an adult or child comes up for communion and they have their hands crossed over their chest, place your hand on their upper arm or shoulder and say “Christ’s blessing upon you”

After the entire congregation has received communion, return your ciboria to the Deacon or Senior Altar server stationed at the tabernacle.

Those distributing the Precious Blood, proceed directly into the sacristy. Once there, consume any remaining liquid and place the purificator in the chalice on the counter next to the sink. As soon as you are finished, proceed out of the sacristy directly to your seat (without waiting for others or bowing to the altar)

Distribution of the Precious Blood

Reverently hold up the chalice between you and the receiver and looking the receiver in the eye, smile and say “The Blood of Christ”. Wait for the person receiving to say “Amen” and then hand them the chalice.

Make sure the person has a good grip on the chalice before releasing it.

Be especially careful when the person hands the chalice back to you. The exchange should be firm but gentle; not forceful enough to cause a "splash" or a spill. Be even more vigilant when the communicant is a younger child.

After the person has handed the chalice back to you, wipe the place on the chalice where they drank, and turn the chalice a quarter turn. Be sure to move the purificator systematically so as to use a different portion of the cloth each time you wipe.

PRACTICAL PREPARATIONS:

 During the week read through the Sunday Mass readings (www.usccb.org)  Be in the sacristy of at least fifteen or twenty minutes before Mass to robe and welcome parishioners.  Be an active participant in the Mass – pray the prayers, sing the songs, welcome those around you.  Take advantage of ongoing opportunities to feed your faith: scriptures, lectures, retreats, service, daily Mass.  Appropriate dress. Be aware that you are in a ministry that is very public and your clothing can be a distraction. In the Archdiocese of Miami the Archdiocesan medallion is worn over the appropriate clothes. The wearing of an alb or other distinctive garb is at the discretion of the local pastor.

REMEMBER:

Wash your hands before Mass  Come forward after the Sign of Peace  You are not just distributers but ministers  Your role is never to judge. If you have concerns share them with the priest after Mass.  The only words to be used are: “the Body of Christ’ and “the Blood of Christ.”  If someone approaches you with their arms crossed, trace the on their forehead without saying anything.

DEFINITIONS AMBO

Elevated with a flight of stairs on each side, from which the and Gospels were read and preached in the early Church. Later two ambos were used, one for the reading, the other on the right side of the altar for the . Generally, now, one ambo or lectern suffices for the entire Liturgy of the Word. (Etym. Greek ambo, an .)

BURSE

A stiff pocket about twelve inches square in which the folded is carried to and from the altar. Part of a set of , it is made of matching material. It is placed upon the chalice at the beginning and end of Mass and on the altar at . The leather case containing the , in which the Holy Eucharist is brought to the sick, is called a burse. It is also the name for an endowment or foundation fund especially for scholarships for candidates for the priesthood. (Etym. bursa, purse or pouch.)

CHALICE

The cup-shaped vessel or goblet used at Mass to contain the Precious Blood. For centuries it was made of precious material; if it was not of gold, the interior of the cup was gold-plated. Since the , may be of other materials. A chalice is consecrated with holy by a bishop. Regilding the inside does not destroy the consecration. Sometimes the word chalice designates its contents. (Etym. Latin calix, cup, goblet, drinking vessel, chalice.)

CIBORIUM

A covered container used to hold the consecrated small Hosts. It is similar to a chalice but covered and larger, used for small Communion hosts of the faithful. It is made of various precious metals, and the interior is commonly gold or gold- plated. Also synonymous with baldachino as the dome-shaped permanent canopy over a high altar, supported by columns and shaped like an inverted cup. (Etym. Latin ciborium; from Greek kib_rion, cup.)

CORPORAL

A square white linen cloth on which the Host and Chalice are placed during Mass. When not in use it may be kept in a burse. It is also used under the at Benediction or under the Blessed Sacrament at any time. (Etym. Latin corporalis, bodily; from corpus, body.)

CREDENCE

A small table or shelf in the wall at one side of the altar. On it are usually placed the , basin, and finger towel. The chalice, , corporal, and used in the Mass may also be placed there until the Offertory of the Mass. (Etym. Latin credere, to believe.)

CRUET

One of two small bottles or vessels to contain the water and wine used at the Consecration of the Mass. They are presented as offerings of the faithful at the Offertory. The cruets are also used for a priest's ablution after the Offertory and the ablution of the chalice after Communion.

HOST

A victim of sacrifice, and therefore the consecrated Bread of the Eucharist considered as the sacrifice of the Body of Christ. The word is also used of the round wafers used for consecration. (Etym. Latin hostia, sacrificial offering.)

INTINCTION

The Eucharistic practice of partly dipping the consecrated bread, or host, into the consecrated wine before consumption by the communicant.

NARTHEX

The portico of an ancient church. A vestibule leading to the nave of a church. Late Greek narthēx, from Greek, giant fennel, cane, casket. First Known Use: circa 1673.

PATEN

A saucer like dish of the same material as the chalice--gold-plated and consecrated by a bishop or his delegate with holy chrism. It must be large enough to cover the chalice. On it rests the bread to be consecrated, and later on the Sacred Host. It was customary to have a sub-deacon hold the paten, covered by the , from the Offertory to the Pater Noster in solemn Masses. (Etym. Latin patena, a broad, shallow dish or pan.)

PISCINA

An excavation or basin, provided with a drain directly to the earth, for the disposal of water that has been used for some sacred purpose and is no longer needed. The name is also given to the baptismal font or cistern. A sacrarium, synonymous with , receives the water from the washing of the sacred vessels and linens. It is generally located in the sacristy of a church. (Etym. Latin piscis, fish.)

PRESBYTERY

Originally the senate that, in some early dioceses, assisted a bishop in the administration of his see. Later the term was applied to the part of a church reserved for the Sacrifice of Mass, now called the sanctuary, usually admitting only the for services, except as ministers and in marriage ceremonies. Now occasionally used of the rectory or residence of the clergy.

PURIFICATOR

A small piece of white linen, marked with a cross in the center, used by the priest in the celebration of Mass. It is folded in three layers and used by the priest to purify his fingers and the chalice and paten after Holy Communion.

PYX

Any metal box or vessel in which the Blessed Sacrament is kept or carried. The term is more aptly applied to the small round metal case (usually gold-plated) used to carry a few hosts on visitation to the sick but the larger ciborium is also called a pyx. (Etym. Greek puxis, box.)

SACRISTY

A room attached to a church, usually near the altar, where the clergy vest for ecclesiastical functions. The sacristy affords storage for sacred vessels, vestments, and other articles needed for liturgical use. The sacrarium is usually located there. (Etym. Latin sacristia, from sacrum)

TABERNACLE

A cupboard or boxlike receptacle for the exclusive reservation of the Blessed Sacrament. In early Christian times the sacred species was reserved in the home because of possible persecution. Later, dove shaped tabernacles were suspended by chains before the altar. Nowadays tabernacles may be round or rectangular and made of wood, stone, or metal. They are covered with a veil and lined with precious metal or silk, with a corporal beneath the ciboria or other sacred vessels. According to the directive of the Holy See, since the Second Vatican Council, tabernacles are always solid and inviolable and located in the middle of the main altar or on a side altar, but always in a truly prominent place (Eucharisticum Myserium, May 25, 1967, II C). (Etym. Latin tabernaculum, tent, diminutive of taberna, hut, perhaps from Etruscan.)

Brenda A. Callahan, MACM Director of Adult Faith Formation Basilica of St. Mary Star of the Sea Email: [email protected] Mobile: (410) 703 8211 Office: (305) 294 1018 Parish Website: www.stmarykeywest.com Parish Facebook: www.facebook.com/basilicaSMSS