Acolyte Handbook Diocese of Fort Worth

St. Elizabeth Ann Seton Catholic Church

Keller, Texas

Rev. 1-22-2019

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“My mission of being in the heart of the people is not just a part of my life or a badge I can take

off; it is not an ‘extra’ or just another moment in life. Instead, it is something I cannot uproot

from my being without destroying my very self. I am a mission on this earth; that is the reason

why I am here in this world.”

Pope Francis, Evangelii Gaudium (no. 273)

Bishop’s Words of Institution from the Ceremonial of Bishops

“In performing your ministry bear in mind that, as you share the one bread with your brothers and sisters, so you form one body with them. Show a sincere love for Christ’s Mystical Body, God’s holy people, and especially for the weak and the sick. Be obedient to the commandment which the Lord gave to his apostles at the Last Supper: ‘Love one another as I also have loved you.’”

"Dear sons in Christ, as people chosen for the ministry of acolyte, you will have a special role in the

Church’s ministry. The summit and source of the Church’s life is the eucharist, which builds up the

Christian community and makes it grow. It is your responsibility to assist priests and deacons in carrying

out their ministry, and as special ministers to give holy communion to the faithful at the liturgy and to

the sick. Because you are specially called to this ministry, you should strive to live more fully by the

Lord’s sacrifice and to be molded more perfectly in its likeness. You should seek to understand the deep

spiritual meaning of what you do, so that you may offer yourselves daily to God as spiritual sacrifices

acceptable to him through Jesus Christ.

Acolytes

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Contents

Introduction..................................................................................................................................................... 5

Vision Statement ..................................................................................................................................5

Mission Statement ...............................................................................................................................5

Spirituality ....................................................................................................................................................... 6

What is an Instituted Acolyte? ........................................................................................................................ 6

Other Definitions ............................................................................................................................................. 9

Functions of the Acolyte ................................................................................................................................ 10

The Ministry of the Instituted Acolyte and Reader ............................................................................... 10

Mass with a Congregation .................................................................................................................. 10

Mass without a Deacon ...................................................................................................................... 11

THE DUTIES OF THE ACOLYTE .............................................................................................................. 11

Sacred Vestments .............................................................................................................................. 13

Communication ............................................................................................................................................. 14

Internal Communication ..................................................................................................................... 14

External Communication .................................................................................................................... 15

Scheduling ......................................................................................................................................... 15

Gestures and Postures of the Acolyte ............................................................................................................ 15

Hands ................................................................................................................................................ 15

Feet ................................................................................................................................................... 16

Head.................................................................................................................................................. 16

Facing ................................................................................................................................................ 16

Bowing .............................................................................................................................................. 16

Kneeling ............................................................................................................................................ 17

Supporting Documents .................................................................................................................................. 17

Ministeria Quaedam – Pope Paul VI .................................................................................................... 17

Decree on Purification of Sacred Vessels .............................................................................................. 21

Eucharistic Exposition and Adoration .................................................................................................. 23

The GIRM on Incensing of Altars, Host, Etc. .......................................................................................... 23

Sacred Vessels for the Holy Sacrifice of the Mass .................................................................................. 26

Purification Prayer .............................................................................................................................. 27

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Church Colors and Vestments: ...................................................................................................................... 29

Church Liturgical Year: .................................................................................................................................. 30

Definitions ..................................................................................................................................................... 40

Altar Server’s Pictionary: .................................................................................................................... 42

Reference Works ........................................................................................................................................... 47

Miscellaneous................................................................................................................................................ 48

Sequence & Interaction of Processes ................................................................................................... 48

Organization Chart ............................................................................................................................. 48

Security ............................................................................................................................................. 48

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Introduction

“The observance of the norms published by the authority of the Church requires conformity of thought

and of word, of external action and of the application of the heart. A merely external observation of

norms would obviously be contrary to the nature of the Sacred Liturgy, in which Christ himself wishes to

gather his Church, so that together with himself she will be “one body and one spirit”. For this reason,

external action must be illuminated by faith and charity, which unite us with Christ and with one

another and engender love for the poor and the abandoned. The liturgical words and rites, moreover,

are a faithful expression, matured over the centuries, of the understanding of Christ, and they teach us

to think as he himself does; by conforming our minds to these words, we raise our hearts to the Lord. All

that is said in this Instruction is directed toward such a conformity of our own understanding with that

of Christ, as expressed in the words and the rites of the Liturgy” – Redemptionis Sacramentum

“The acolyte is appointed by the Bishop in order to aid the deacon and to minister to the priest. It is his

duty therefore to attend to the service of the altar and to assist the deacon and the priest in liturgical

celebrations, especially in the celebration of Mass; he is also to distribute communion as a special

minister when the ministers spoken of in the Codex Iuris Canonici can. 845 are not available or are

prevented by ill health, age, or another pastoral ministry from performing this function, or when the

number of communicants is so great that the celebration of Mass would be unduly prolonged. In the

same extraordinary circumstances an acolyte may be entrusted with publicly exposing the Blessed

Sacrament for adoration by the faithful and afterward replacing it, but not with blessing the people. He

may also, to the extent needed, take care of instructing other faithful who on a temporary basis are

appointed to assist the priest or deacon in liturgical celebrations by carrying the missal, cross, candles,

etc., or by performing other such duties. He will perform these functions more worthily if he participates

in the holy eucharist with increasingly fervent devotion, receives nourishment from it, and deepens his

knowledge about it. As one set aside in a special way for the service of the altar, the acolyte should learn

all matters concerning public divine worship and strive to grasp their inner spiritual meaning: in that way

he will be able each day to offer himself entirely to God, be an example to all by his gravity and

reverence in church, and have a sincere love for the Mystical Body of Christ, the people of God,

especially for the weak and the sick.” – Ministeria Quaedam, Pope Paul VI

Vision Statement To serve God’s people at the altar reverently and attentively, fostering vocations, and forming a

culture of stewardship.

Mission Statement Continual improvement that facilitates entry of the faithful into the divine mysteries of the liturgy in

conformity with the norms of the Catholic Church, in concert with all liturgical ministries.

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Spirituality

“Mass, especially Sunday Mass, is not something that one should “just show up at.” Rather, it is

important for the person to be prepared to enter into the celebration of the Mass. So how does one get

ready for Mass? It begins with recognizing that Sunday is not like the other days of the week. Sunday is

the Lord’s Day, and therefore the Lord should be our central focus for Sundays. The Sabbath rest is

God’s gift to us because He knows that we can be prone to overwhelm ourselves with busyness. He

wants us to rest, to be renewed, and to spend time with Him who is the source of our lives and the goal

of our lives. This means that we should not “fit Mass” into our Sunday schedule, but rather Sunday Mass

should be our first priority, and anything else is arranged around it.” – from A Liturgical Footnote, Fr. J.C.

Garrett

“What is worship? What happens when we worship? In all religions sacrifice is at the heart of worship.

But this is a concept that has been buried under the debris of endless misunderstandings. The common

view is that sacrifice has something to do with destruction. It means handing over to God a reality that is

in some way precious to man. Now this handing over presupposes that it is withdrawn from use by man,

and that can only happen through its destruction, its definitive removal from the hands of man. But this

immediately raises the question: What pleasure is God supposed to take in destruction? Is anything

really surrendered to God through destruction? One answer is that the destruction always conceals

within itself the act of acknowledging God’s sovereignty over all things. But can such a mechanical act

really serve God’s glory? Obviously not. True surrender to God looks very different. It consists—

according to the Fathers, in fidelity to biblical thought—in the union of man and creation with God.

Belonging to God has nothing to do with destruction or non-being: it is rather a way of being. It means

emerging from the state of separation, of apparent autonomy, of existing only for oneself and in

oneself. It means losing oneself as the only possible way of finding oneself (cf. Mk 8:35; Mt 10:39). That

is why St. Augustine could say that the true “sacrifice” is the civitas Dei, that is, love-transformed

mankind, the divinization of creation and the surrender of all things to God: God all in all (cf. 1 Cor

15:28). That is the purpose of the world. That is the essence of sacrifice and worship.” – The Spirit of the

Liturgy, Pope Emeritus Benedict XVI

What is an Instituted Acolyte?

The instituted acolyte is a man appointed by the bishop to assist the deacon and serve the priest in the

celebration of the liturgy. He is an extraordinary minister of Holy Communion serving only when

sufficient ordinary ministers (priests and deacons) are not available. Instituted acolytes, as necessary,

should also assist with the formation of other ministers who assist at the altar. Because these ministers

are dedicated to service at the altar, they should strive to learn all they can about public divine worship

and strive to grasp its inner spiritual meaning.

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Pope Paul VI established the discipline for the formally instituted Lector and Acolyte on 15 August 1972

through the Motu Proprio Ministeria quaedum.

Note: All Acolytes must attend safe environment/Virtus training appropriate to their age. Every

minister must now be current every two years.

THE ACOLYTE IS APPOINTED TO:

Aid the deacon and minister to the priest in liturgical celebrations;

Attend to the service of the altar and to assist the deacon and priest in the celebration of Mass;

Distribute Communion as an extraordinary minister in the true absence of deacons and/or

priests;

Again, in the true absence of deacons and/or priests, expose the Blessed Sacrament for

adoration by the faithful and afterward repose it, but without the blessing, use of incense, or

humeral veil;

Instruct other faithful who on a temporary basis are appointed to assist the priest or deacon in

liturgical celebrations by carrying the missal, cross, candles, etc., or by performing other such

duties [Ministeria quaedam, n. 6].

Properly purify the sacred vessels used during the Mass.

The acolyte may also distribute Communion outside of Mass and participate in the care of the sick

according to what is described and permitted in Holy Communion and Worship of the Eucharist Outside

of Mass and Pastoral Care of the Sick: Rites of Anointing and Viaticum.

The Instituted Acolyte is not merely an adult altar server, nor just another extraordinary minister of Holy

Communion. His duties encompass those of both ministries plus additional duties.

Procedural and consistency issues exist within the serving Acolyte community today at SEAS. Those

issues that we are attempting address immediately at our parish are:

Enforcing server dress code and schedule

o Gently disallow servers not properly dressed / vested or who arrive late to serve.

o Model the dress code (dark slacks/pants preferably black and black socks and shoes).

Confirming roles with Altar Servers prior to Mass

Directing Altar Servers during Mass to avoid confusion and disruption of the Mass

Refraining from reciting prayers reserved for the celebrant and co-celebrants (priests) as he says

them during the Mass (ex: words of consecration, Eucharistic prayer, etc.)

Assistance to Deacon / Priest when more than one Ciborium is retrieved from the Tabernacle

after consecration of the species. We only assist if the Deacon or Priest motions for assistance

distributing consecrated hosts into the patens on the Altar.

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Placing sacred / holy / blessed items on the floor (thurible, boat, or any other)

Allowing and preventing the entrance to the Sacristy by servers during Mass

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Entering the Sacristy during Mass. There should be little or no need to enter the Sacristy during

Mass. (Purification of vessels should be done after Mass or at the credence table. Although

there may be exceptions to the rule, we are called to minimize any need to enter the working

Sacristy.

During the week, purification of sacred vessels should be done at the credence table after Mass

and left there for the Sacristan to put away. For weekend Masses and due to the short spacing

of time between Masses and until further notice, the Acolytes will set up for Mass.

Uniformity and consistency with postures and gestures by Acolytes during Mass

o Facing the tabernacle when clergy is retrieving the ciborium. (Don’t do it)

o Genuflecting or kneeling instead of bowing when the deacon/celebrant reposes the

Blessed Sacrament into the tabernacle. (All Bow when celebrant/deacon genuflects

after repose and closing tabernacle).

o Bowing to tabernacle vs. altar during Mass (Bow to Alter during Mass).

o Standing and sitting in unison during Mass.

o Looking into the congregation during Mass. Avoid eye contact with the congregation

during Mass. We should strive not to be noticed.

Serving as Acolyte and Sacristan at the same Mass (Should not be done if avoidable). An Acolyte

should not perform two ministries at the same Mass (ie: Reader) unless it is unavoidable and so

instructed by clergy.

Consistent use of purification prayers

Ongoing formation is necessary and crucial (training on serving, spirituality, vocation, service,

hospitality, etc.).

Acolytes are expected to use the Ministry Scheduler Pro application to insure uniformity in

scheduling and requesting substitutions.

Leader of Acolyte Ministry should use the ‘My Parish’ app for communications to Acolytes.

Other Definitions

It is important to define the other different lay ministries at the service of the altar to better to

understand their complementarity and their differences from one another.

Altar Server – A lay minister appointed by the pastor to assist the deacon and priest in the

celebration of the liturgy. They are generally younger, between the ages of 7 and 18 and have

already received their first Holy Communion. Altar server may carry out any of the liturgical

functions of the acolyte except those specifically restricted to the acolyte in the GIRM.

Sacristan – The sacristan is a lay minister who works most often ‘behind the scenes’ to “carefully

arrange the liturgical books, the vestments, and other things necessary in the celebration of the

Mass” (GIRM 105) It is the job of the sacristan to ensure everything is present in the sanctuary

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prior to Mass that is necessary for the smooth, uninterrupted flow of the Liturgy. Additionally,

the sacristan is responsible for collecting the same following Mass, then cleaning and storing

them in their rightful places.

Functions of the Acolyte The General Instruction of the Roman Missal outlines the functions of the Acolyte and the Lector during

the celebration of the Eucharist. This information from the General Instruction is repeated below from

the current English study translation. What is described in the General Instruction for these ministries

directs their participation in the celebration of all liturgical rites in addition to what is provided in the

respective liturgical books.

The Ministry of the Instituted Acolyte and Reader The acolyte is instituted to serve at the altar and to assist the priest and deacon. In particular, it is his

responsibility to prepare the altar and the sacred vessels and, if it is necessary, as an extraordinary

minister, to distribute the Eucharist to the faithful. In the ministry of the altar, the acolyte has his own

functions which he personally must perform.

In the absence of an instituted acolyte, lay ministers may be deputed to serve at the altar and assist the

priest and the deacon; they may carry the cross, the candles, the thurible, the bread, the wine, and the

water, and they may also be deputed to distribute Holy Communion as extraordinary ministers.

Acolytes may also, in absence of a Reader, fill that role in Mass.

Mass with a Congregation If a deacon is present at any celebration of Mass, he should exercise his office. Furthermore, it is

desirable that, as a rule, an acolyte, a reader, and a cantor should be there to assist the priest celebrant.

In fact, the rite to be described below foresees a greater number of ministers. Sacristans will have

prepared the sacred vessels for Mass with unconsecrated hosts and wine, however, until the Sacristan

ministry is more mature, and due to the short window of time between masses, the Acolytes will set up

for weekend masses. The credence table for a typical Mass (specifically Sunday at 9:00 and 11:00 High

Mass) would look like the set up below:

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Mass without a Deacon

The Introductory Rites Once the people have gathered, the priest and ministers, clad in the sacred vestments, go in procession

to the altar in this order:

a. The thurifer carrying a thurible with burning incense, if incense is used;

b. The ministers who carry lighted candles, and between them an acolyte or other minister with

the cross;

c. The acolytes and the other ministers;

d. A lector, who may carry the Book of the Gospels (though not the Lectionary), which should be

slightly elevated;

e. The priest who is to celebrate the Mass.

Refer to the Altar Server Handbook for visuals.

If incense is used, before the procession begins, the acolyte/thurifer presents the thurible to the priest

for charging. The priest administers incense in the thurible and blesses it with the Sign of the Cross

without saying anything. The priest may at his discretion instruct the deacon to administer the incense

with sign of the cross, or an acolyte to administer incense – without any motion of a blessing (sign of the

cross)

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The Liturgy of the Eucharist When the Prayer of the Faithful is completed, all sit, and the Offertory chant begins (cf. above, no. 74).

An acolyte or other duly deputed lay minister arranges the corporal, the purificator, the chalice, the pall,

and the Missal upon the altar.

It is appropriate for the faithful's participation to be expressed by an offering, whether of the bread and

wine for the celebration of the Eucharist or of other gifts for the relief of the needs of the Church and of

the poor. The offerings of the faithful are received by the priest, assisted by the acolyte or other

minister. The bread and wine for the Eucharist are carried to the celebrant, who places them upon the

altar, while other gifts are put in another appropriate place.

The priest may be assisted in the distribution of Communion by other priests who happen to be present.

If such priests are not present and there is a very large number of communicants, the priest may call

upon extraordinary ministers to assist him, e.g., duly instituted acolytes or even other faithful who have

been deputed for this purpose. In case of necessity, the priest may depute suitable faithful for this

single occasion. These ministers should not approach the altar before the priest has received

Communion, and they are always to receive from the hands of the priest celebrant the vessel

containing either species of the Most Holy Eucharist for distribution to the faithful.

After the Prayer of the Faithful, while the priest remains at the chair, the deacon prepares the altar,

assisted by the acolyte, but it is the deacon's place to take care of the sacred vessels himself. He also

assists the priest in receiving the people's gifts. Next, he hands the priest the paten with the bread to be

consecrated, pours wine and a little water into the chalice, saying quietly, Per huius aquae (By the

mystery of this water), and after this presents the chalice to the priest. (The deacon may also carry out

the preparation of the chalice at the credence table.) If incense is used, the deacon assists the priest

during the incensing of the gifts, the cross, and the altar; afterwards, the deacon himself or the acolyte

incenses the priest and the people.

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THE DUTIES OF THE ACOLYTE The duties that the acolyte may carry out are of various kinds and several may coincide. Hence, it is

desirable that these duties be suitably distributed among several acolytes. If, however, only one acolyte

is present, he should perform the more important duties while the rest are to be distributed among

several ministers.

The Introductory Rites In the procession to the altar, the acolyte may carry the cross, walking

between two ministers with lighted candles. Upon reaching sanctuary (the

area that is partitioned by railing) the acolyte gives a simple bow and

proceeds up onto the sanctuary and processes past the altar to the worthy

place in stand or on the wall facing outward. He then takes his place in the

sanctuary.

Through the entire celebration, the acolyte is to approach the priest or the

deacon, whenever necessary, to present the missal to them and to assist

them in any other way required. Thus, it is appropriate, insofar as possible,

that the acolyte position himself in a place from which he can conveniently

carry out his ministry either at the chair or at the altar.

The Liturgy of the Eucharist If no deacon is present, after the Prayer of the Faithful is concluded and

while the priest remains at the chair, the acolyte places the corporal, the

purificator, the chalice, the pall, and the Missal on the altar. Then, if necessary, the acolyte assists the

priest in receiving the gifts of the people and, if appropriate, brings the bread and wine to the altar and

hands them to the priest. If incense is used, the acolyte presents the thurible to the priest and assists

him while he incenses the gifts, the cross, and the altar. Then the acolyte incenses the priest and the

people.

A duly instituted acolyte, as an extraordinary minister, may, if necessary, assist the priest in giving

Communion to the people.100 If Communion is given under both kinds, when no deacon is present, the

acolyte administers the chalice to the communicants or holds the chalice if Communion is given by

intinction.

Likewise, when the distribution of Communion is completed, a duly instituted acolyte helps the priest or

deacon to purify and arrange the sacred vessels. When no deacon is present, a duly instituted acolyte

carries the sacred vessels to the credence table and there purifies, wipes, and arranges them in the

usual way.

After the celebration of Mass, the acolyte and other ministers return in procession to the narthex,

together with the deacon and the priest in the same way and order in which they entered.

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The Communion Rite The deacon reverently drinks at the altar all the Blood of Christ that remains, assisted, if necessary, by

some of the concelebrants. He then carries the chalice over to the credence table and there he or a duly

instituted acolyte purifies, wipes, and arranges it in the usual.

If the concelebrants' Communion is by intinction, the principal celebrant receives the Body and Blood of

the Lord in the usual way making sure that enough of the precious Blood remains in the chalice for the

Communion of the concelebrants. Then the deacon, or one of the concelebrants, arranges the chalice

as appropriate in the center of the altar or at the side on another corporal together with the paten

containing particles of the host.

The concelebrants approach the altar one after another, genuflect, and take a particle, dip it partly into

the chalice, and, holding a purificator under their chin, consume the intincted particle. They then return

to their places as at the beginning of Mass. The deacon also receives Communion by intinction and to

the concelebrant's words Corpus et Sanguis Christi (The Body and Blood of Christ) makes the response

Amen. The deacon, however, consumes at the altar all that remains of the Precious Blood, assisted, if

necessary, by some of the concelebrants. He carries the chalice to the credence table and there he or a

duly instituted acolyte purifies, wipes and arranges it in the usual way.

The Purification The purification of the chalice is done with water alone or with wine and water only by the priest. The

rest of the sacred vessels are purified by the priest, the deacon, or an instituted acolyte after

Communion or after Mass, insofar as possible at the credence table. The paten is usually wiped clean

with the purificator. Care must be taken that whatever may remain of the Blood of Christ after the

distribution of Communion is consumed immediately and completely at the altar.

Patens are purified with water and a purificator only.

Communion under Both Species

When Communion is distributed under both species,

a. The chalice is usually administered by a deacon or, when no deacon is present, by a priest, or

even by a duly instituted acolyte or another extraordinary minister of Holy Communion, or by a

member of the faithful who in case of necessity has been entrusted with this duty for a single

occasion;

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b. Whatever may remain of the Blood of Christ is consumed at the altar by the priest or the

deacon or the duly instituted acolyte who ministered the chalice. The same then purifies, wipes,

and arranges the sacred vessels in the usual way.

Any of the faithful who wish to receive Holy Communion under the species of bread alone should be

granted their wish.

Instructional Note: When distributing gluten hosts, use the left hand to avoid contamination to the

recipient

Sacred Vestments 339. In the dioceses of the United States of America, acolytes, altar servers, lectors, and other lay

ministers may wear the alb or other suitable vesture or other appropriate and dignified clothing.

At this parish for uniformity vest in a black cassock and roman surplice.

Item Description Vendor Part#

Cassock Black, Man’s CM Almy 42112M Surplice White, Roman, Square

neck CM Almy 31612

If vesting over collared shirts, insure that collars are tucked in and not visible under vestments.

Shoes and socks are to be solid black with no decorations. This includes the edge of the sole of

the shoe.

Black slacks are required. No black jeans or black denim. Black slacks only.

Vesting Prayers Whenever vesting to serve at the altar, it is right and appropriate to say the proscribed vesting prayers.

You can be sure soldiers pray on the battlefield. You are girding yourself for battle against the evil one.

Be prepared.

Cassock Dominus, pars hereditatis meae et calicis mei, tu es qui restitues hereditatem meam. Amen. O Lord, the portion of my inheritance and my chalice, You are He who will restore my inheritance. Amen. Señor mío, la porción de mi herencia y mi cáliz, tu eres quien restaurara mi herencia. Amén. Surplice Indue me, Domine, novum hominum, qui secundum Deum creates est in iustitia et sanctitate veritatis. Amen.

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Invest me, O Lord, as a new man, who was created by God in justice and the holiness of truth. Amen. Invierte en mi Dios mío, como un nuevo hombre, quien fue creado por Dios en justicia y en la santidad de la verdad. Amén.

Communication

Internal Communication Communication within the group is to be by use of the MyParish Application. The Director of Parish

Communications will create a group within the app for Acolytes.

Administration of this group falls to the Ministry Leader. The group administrator is responsible for

approving or denying membership in the MyParish Acolyte group to those who request access.

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Any member of the Acolyte group can initiate and reply to messages sent within the group.

External Communication Communication outside the group to other groups within the parish should generally follow the ‘chain

of command’ unless the ministry leader designates a proxy to handle communications on his behalf. As

always, allow for common sense to prevail however.

Scheduling Scheduling of acolytes is performed within Ministry Scheduler Pro by the Coordinator of Liturgy

according to their expressed availability. All acolytes have access to this program via a web interface.

Additionally, the external Liturgical Consultant has access to the program.

When a scheduling conflict arises, the acolyte is expected to use Ministry Scheduler Pro to notify the

other acolytes he cannot make an assigned liturgy. Available acolytes are notified and those available

will notify the program they can be a replacement. Ministry Scheduler Pro will select the replacement.

One should not assume they are the selected replacement just because they have indicated the ability

to be a replacement. Acolytes should check into the program via the web interface for verification.

Gestures and Postures of the Acolyte Rule #1: Do not be a distraction. Avoid unnecessary movement, talking, and eye contact with the

congregation. For standardization and consistency, expected postures and gestures are included

below:

Hands When standing, walking, or kneeling, the hands are to be steepled at chest height with the right

thumb over the left. Alternately the hands may be folded as in prayer. The hands should never

hang freely at the sides, in the pockets, or clasped behind the back.

When sitting, the hands should either be folded in the lap or resting on the

knees.

When carrying sacred objects, always use two hands. Never toss a sacred

item onto the altar, a table, or to another person

When carrying the thurible, carry it in the left hand and place the right hand

over the heart.

When swinging the thurible, carry it in the right hand and place the left hand

over the heart.

During the Our Father:

The proper position of the hands for the deacon and all laity during the Our Father is

steepled or folded in prayer with right thumb over left.

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The orans position (open hands, palms up) is the gesture the priest makes as the presider of

the Mass. It is a presidential gesture and reserved for him alone.

o The Congregation for Divine Worship at the Vatican speaks with the authority of the

pope on questions submitted to them regarding the liturgy. They record their

answers for us in their ongoing publication, Notitiae. They said, “Holding hands

during the Our Father has become common place, but it is an illicit addition to the

Liturgy. Holding hands is a sign of intimacy and not reconciliation, and as such

disrupts the flow of the Sacramental signs in the Mass which leads to the

Sacramental sign of intimacy with Christ and our neighbor, Holy Communion.”

o The U.S. Bishops have also spoken: “It (holding hands during the Our Father) is

unjustifiable. It is by no means the greatest abuse possible, but it does tend to

introduce clamor immediately before one of the most solemn moments of the

Mass.”

Feet When sitting, keep the feet flat on the floor pointed forward. Avoid fidgeting.

Head Keep your head upright except when bowing with simple bow at the names of Jesus Christ,

V i r g i n Mary, the Holy Trinity, the saint of the day, and at the consecration.

Look in the direction of the reader or deacon during the readings and gospel when comfortably possible.

Facing As a general rule, turn your body when standing to face ‘where the action is’.

Face the ambo during the Gospel reading and the Universal Prayer (Prayer of the Faithful).

Face the presider during the Preface Dialogue.

Do not continually turn to follow the priest or deacon when he is incensing the altar, paschal

candle, crucifix, or statues. Face the altar.

Stand for the Gospel at the Alleluia verse. As a queue for Acolytes and Altar Servers to stand

together, we should stand when the priest stands. The deacon will stand to receive a blessing

prior to the gospel procession. If the priest stands to give the deacon a blessing, that is the cue

to also stand.

Bowing Profound bow (from the waist) toward the altar during Holy Mass, other than the processional

and recessional, at the Incarnation during the Creed, and before and after incensing the priest

or the congregation following the Presentation of the Gifts.

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Simple bow (from the neck) at the mentions of the names ‘Jesus Christ’ , ‘Virgin Mary’, the

names of the Holy Trinity, and the saint of the day, at the consecration, and any time you pass

in front of or behind the altar. Exception: NEVER bow when carrying the Eucharist.

Kneeling Kneel during the Eucharistic Prayer, after the

Sanctus (Holy, Holy, Holy) through the Great

Amen.

If not distributing Holy Communion, it is fitting to

kneel and pray in thanksgiving after receiving

Holy Communion with simple bow posture.

Genuflect (touch right knee to the floor) in the

direction of the tabernacle when entering and

leaving the church and when passing in front of the tabernacle.

All Acolytes should use a simple bow or head bow at the name of Jesus Christ or Virgin Mary

or the Holy Trinity when kneeling (or standing).

Supporting Documents

Ministeria Quaedam – Pope Paul VI Apostolic Letter given Motu Proprio:

On first tonsure, minor orders, and the subdiaconate

Certain ministries were established by the Church even in the most ancient times for the purpose

of suitably giving worship to God and for offering service to the people of God according to their

needs. By these ministries, the offices to be carried out in the liturgy and the practice of charity,

deemed suitable to varying circumstances, were entrusted to the faithful. The conferring of these

functions often took place by a special rite, in which, after God's blessing had been implored, a

Christian was established in a special class or rank for the fulfillment of some ecclesiastical

function.

Some of these functions, which were more closely connected with the liturgical celebration,

slowly came to be considered as a training in preparation for the reception of sacred orders.

As a result, the offices of porter, reader, exorcist, and acolyte were called minor orders in the

Latin Church in relation to the subdiaconate, diaconate, and priesthood, which were called major

orders. Generally, though not everywhere, these minor orders were reserved to those who

received them as steps toward the priesthood.

Nevertheless, since the minor orders have not always been the same and many functions

connected with them, as at present, have also been exercised by the laity, it seems fitting to

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reexamine this practice and to adapt it to contemporary needs. What is obsolete in these offices

will thus be removed and what is useful retained; also anything new that is needed will be

introduced and at the same time the requirements for candidates for holy orders will be

established.

While Vatican Council II was in preparation, many bishops of the Church requested that the

minor orders and subdiaconate be revised. Although the Council did not decree anything

concerning this for the Latin Church, it stated certain principles for resolving the issue. There is

no doubt that the norms laid down by the Council regarding the general and orderly reform of the

liturgy [1] also include those areas that concern ministries in the liturgical assembly, so that the

very arrangement of the celebration itself makes the Church stand out as being formed in a

structure of different orders and ministries. [2] Thus Vatican Council II decreed that "in liturgical

celebrations each one, minister or layperson, who has an office to perform, should do all of, but

only, those parts which pertain to that office by the nature of the rite and the principles of

liturgy." [3]

With this assertion is closely connected what was written a little earlier in the same Constitution:

"The Church earnestly desires that all the faithful be led to that full, conscious, and active

participation in liturgical celebrations called for by the very nature of the liturgy. Such

participation by the Christian people as 'a chosen race, a royal priesthood, a holy nation, a

purchased people' (I Pt 2:9; see 2:4-5) is their right and duty by reason of their baptism. In the

reform and promotion of the liturgy, this full and active participation by all the people is the aim

to be considered before all else. For it is the primary and indispensable source from which the

faithful are to derive the true Christian spirit and therefore pastors must zealously strive in all

their pastoral work to achieve such participation by means of the necessary instruction." [4]

Among the particular offices to be preserved and adapted to contemporary needs are those that

are in a special way more closely connected with the ministries of the word and of the altar and

that in the Latin Church are called the offices of reader and acolyte and the subdiaconate. It is

fitting to preserve and adapt these in such a way, that from this time on there will be two offices:

that of reader and that of acolyte, which will include the functions of the subdiaconate.

In addition to the offices universal in the Latin Church, the conferences of bishops may request

others of the Apostolic See, if they judge the establishment of such offices in their region to be

necessary or very useful because of special reasons. To these belong, for example, the ministries

of porter, exorcist, catechist, [5] as well as others to be conferred on those who are dedicated to

works of charity, where this ministry had not been assigned to deacons.

It is in accordance with the reality itself and with the contemporary outlook that the

abovementioned ministries should no longer be called minor orders; their conferral will not be

called ordination, but institution. Only those who have received the diaconate, however, will be

clerics in the true sense and will be so regarded. This arrangement will bring out more clearly the

distinction between clergy and laity, between what is proper and reserved to the clergy and what

can be entrusted to the laity. This will also bring out more clearly that mutuality by which "the

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universal priesthood of believers and the ministerial or hierarchic priesthood, though they differ

from one another in essence and not only in degree, are nonetheless interrelated: each of these in

its own special way is a sharing in the one priesthood of Christ." [6]

After weighing every aspect of the question, seeking the opinion of experts, consulting with the

conferences of bishops and taking their views into account, and after taking counsel with our

esteemed brothers who are members of the congregations competent in this matter, by our

apostolic authority we enact the following norms, amending-if and in so far as is necessary-

provisions of the Codex Iuris Canonici now in force, and we promulgate them through this Motu

Proprio.

1. First tonsure is no longer conferred; entrance into the clerical state is joined to the

diaconate.

2. What up to now were called minor orders are henceforth to be called ministries.

3. Ministries may be assigned to lay Christians; hence they are no longer to be considered as

reserved to candidates for the sacrament of orders.

4. Two ministries, adapted to present-day needs, are to be preserved in the whole Latin

Church, namely, those of reader and acolyte. The functions heretofore assigned to the

subdeacon are entrusted to the reader and the acolyte; consequently, the major order of

subdiaconate no longer exists in the Latin Church. There is, however, no reason why the

acolyte cannot be called a subdeacon in some places, at the discretion of the conference

of bishops.

5. The reader is appointed for a function proper to him, that of reading the word of God in

the liturgical assembly. Accordingly, he is to proclaim the readings from sacred

Scripture, except for the gospel in the Mass and other sacred celebrations; he is to recite

the psalm between the readings when there is no psalmist; he is to present the intentions

for the general intercessions in the absence of a deacon or cantor; he is to direct the

singing and the participation by the faithful; he is to instruct the faithful for the worthy

reception of the sacraments. He may also, insofar as may be necessary, take care of

preparing other faithful who are appointed on a temporary basis to read the Scriptures in

liturgical celebrations. That he may more fittingly and perfectly fulfill these functions, he

is to meditate assiduously on sacred Scripture.

Aware of the office he has undertaken, the reader is to make every effort and employ

suitable means to acquire that increasingly warm and living love [7] and knowledge of

Scripture that will make him a more perfect disciple of the Lord.

6. The acolyte is appointed in order to aid the deacon and to minister to the priest. It is his

duty therefore to attend to the service of the altar and to assist the deacon and the priest in

liturgical celebrations, especially in the celebration of Mass; he is also to distribute

communion as a special minister when the ministers spoken of in the Codex Iuris

Canonici can. 845 are not available or are prevented by ill health, age, or another pastoral

ministry from performing this function, or when the number of communicants is so great

that the celebration of Mass would be unduly prolonged. In the same extraordinary

circumstances an acolyte may be entrusted with publicly exposing the Blessed Sacrament

for adoration by the faithful and afterward replacing it, but not with blessing the people.

He may also, to the extent needed, take care of instructing other faithful who on a

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temporary basis are appointed to assist the priest or deacon in liturgical celebrations by

carrying the missal, cross, candles, etc., or by performing other such duties. He will

perform these functions more worthily if he participates in the holy eucharist with

increasingly fervent devotion, receives nourishment from it, and deepens his knowledge

about it. As one set aside in a special way for the service of the altar, the acolyte should

learn all matters concerning public divine worship and strive to grasp their inner spiritual

meaning: in that way he will be able each day to offer himself entirely to God, be an

example to all by his gravity and reverence in church, and have a sincere love for the

Mystical Body of Christ, the people of God, especially for the weak and the sick.

7. In accordance with the ancient tradition of the Church, institution to the ministries of

reader and acolyte is reserved to men.

8. The following are requirements for admission to the ministries:

a. the presentation of a petition that has been freely made out and signed by the

aspirant to the Ordinary (the bishop and, in clerical institutes, the major superior)

who has the right to accept the petition;

b. a suitable age and special qualities to be determined by the conference of bishops;

c. a firm will to give faithful service to God and the Christian people.

9. The ministries are conferred by the Ordinary (the bishop and, in clerical institutes, the

major superior) through the liturgical rite De institutione lectoris and De institutione

acolythi as revised by the Apostolic See.

10. An interval, determined by the Holy See or the conferences of bishops, shall be observed

between the conferring of the ministries of reader and acolyte whenever more than one

ministry is conferred on the same person.

11. Unless they have already done so, candidates for ordination as deacons and priests are to

receive the ministries of reader and acolyte and are to exercise them for a suitable time, in

order to be better disposed for the future service of the word and of the altar.

Dispensation from receiving these ministries on the part of such candidates is reserved to

the Holy See.

12. The conferring of ministries does not bring with it the right to support or remuneration

from the Church.

13. The rite of institution of readers and acolytes will soon be published by the competent

department of the Roman Curia.

The effective date of these norms is 1 January 1973.

We command as established and confirmed whatever this Motu Proprio has decreed, all

things to the contrary notwithstanding.

Given in Rome, at Saint Peter's, on 15 August 1972, the Solemnity of the Assumption, the

tenth year of our pontification.

Endnotes:

1. See Sacrosanctum Concilium art. 62; see also art. 21

2. See GIRM no. 58

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3. Sacrosanctum Concilium art. 28

4. Sacrosanctum Concilium art. 14

5. See AG no. 15: AAS 58 (1966) 965; ConsDecrDecl 574; see also AG no. 17 [DOL 17 no.

249]

6. Lumen Gentium no. 10

7. See Sacrosanctum Concilium art. 24; Dei Verbum no. 25

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Decree on Purification of Sacred Vessels Memo

To: Priests, Deacons, Pastoral Administrators, Liturgy Directors

From: Bishop Kevin W. Vann

Subject: Purification of Sacred Vessels

Date: January 29, 2008

Decree on purification of Sacred Vessels

The Congregation for Divine Worship and the Discipline of the Sacraments has determined that it is

not permissible for extraordinary ministers of Holy Communion to purify the Sacred Vessels at

Mass.

Previously the Bishops of the United States sought and received from the Holy See special

permission, by way of an indult, to permit the priest to receive the help of Extraordinary Ministers of

Holy Communion in purifying the Sacred Vessels. The indult granted to the dioceses of the United

States was originally granted for three years, and at the direction of the Holy Father, it will not be

extended. This change in practice regarding purification of Sacred Vessels reflects a movement to

bring the practices of the United States more in line with the practices of the Catholic Church around

the world.

As Bishop of Fort Worth, I hereby decree that the following liturgical norms and practices are to be

observed by all parishes, missions, and institutions in the Diocese of Fort Worth during the

celebration of Holy Mass.

14. The Sacred Vessels are to be purified only by a priest, deacon, or an instituted

acolyte. (GIRM 163, 183, 192, 279)

15. The Sacred Vessels are to be purified at the altar or at the credence table. (GIRM 183)

16. When the number of Sacred Vessels would unduly lengthen the celebration of Holy

Mass, they may be purified immediately after Mass. In this case, the Sacred Vessels should

be placed on a corporal on the credence table, and should be covered with large corporal or

with a purificator. Immediately after Mass the Sacred Vessels are purified by a priest,

deacon, or an instituted acolyte. (GIRM 163)

17. Method of purification: The paten is held over the chalice and wiped clean with a

purificator. The purification of the chalice is done with water alone, which is then drunk by

whoever does the purification. (GIRM 279) When there are several cups for the distribution

of the Blood of Christ, water may be poured from one cup to the next and then consumed

after the last cup is purified.

18. After the Sacred Vessels are purified (GIRM 279), and the ablution is consumed, the

Vessels should be washed appropriately. The washing of the Sacred Vessels may be done by

a lay person who is an Extraordinary Minister of Holy Communion.

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These norms are not an attempt to discourage communion under both species. Neither are they meant

to denigrate the role of the extraordinary ministers of Holy Communion, but to more clearly express

the reality of their “extraordinary” ministry as they assist the “ordinary” ministers of the Eucharist.

These norms come into effect immediately. I would ask that these norms be implemented by the

Second Sunday of Easter, Divine Mercy Sunday, March 30, 2008 in all parishes, missions, and

institutions within the Diocese of Fort Worth. This decree is to be communicated to extraordinary

ministers of Holy Communion and a copy posted in every Sacristy.

The process of composing these norms began over a year ago. In composing these norms, our Office

of Worship has consulted the USCCB and other dioceses in Texas, including Dallas, Austin, & Tyler.

I thank you for your patience, efforts, and help, in implementing these norms. I pray that all who

assist in the distribution of the Body and Blood of the Lord have a very blessed Lenten Season.

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Eucharistic Exposition and Adoration

On MWF because we have adoration those days, during distribution of Holy Communion, the

Acolyte Captain who remains in the sanctuary is to go to the altar, remove the altar crucifix, place

a corporal at the front of the altar, then place the monstrance next to the corporal turned

sideways with the door open. After that, he may begin clearing the altar as normal. As soon as

distribution of Holy Communion is finished, the deacon will retrieve the luna from the tabernacle

and place it into the monstrance. Meanwhile the priest celebrant purifies his vessels at the altar.

These actions happen in tandem.

The GIRM on Incensing of Altars, Host, Etc. Most indications regarding how to incense are contained in the General Instruction of the Roman Missal

and in the Ceremonial of Bishops. The GIRM specifies:

276. . Thurification or incensation is an expression of reverence and of prayer, as is signified in

Sacred Scripture (cf. Ps 141 [140]:2, Rev 8:3). Incense may be used if desired in any form of Mass:

a. During the Entrance procession;

b. At the beginning of Mass, to incense the cross and the altar;

c. At the Gospel procession and the proclamation of the Gospel itself;

d. After the bread and the chalice have been placed upon the altar, to incense the offerings, the cross,

and the altar, as well as the priest and the people;

e. At the showing of the host and the chalice after the consecration.

277. . The priest, having put incense into the thurible, blesses it with the sign of the Cross, without

saying anything.

"Before and after an incensation, a profound bow is made to the person or object that is incensed,

except for the incensation of the altar and the offerings for the Sacrifice of the Mass.

"The following are incensed with three swings of the thurible ["Ductus," or three double swings as

explained below]: the Most Blessed Sacrament, a relic of the Holy Cross and images of the Lord exposed

for public veneration, the offerings for the sacrifice of the Mass, the altar cross, the Book of the Gospels,

the Paschal Candle, the priest, and the people.

"The following are incensed with two swings of the thurible: relics and images of the Saints exposed for

public veneration. This should be done, however, only at the beginning of the celebration, after the

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incensation of the altar.

"The altar is incensed with single swings of the thurible in this way:

a. if the altar is freestanding with respect to the wall, the priest incenses walking around it;

b. if the altar is not freestanding, the priest incenses it while walking first to the right-hand side, then to

the left. The cross, if situated on or near the altar, is incensed by the priest before he incenses the altar;

otherwise, he incenses it when he passes in front of it.

"The priest incenses the offerings with three swings of the thurible or by making the sign of the cross

over the offerings with the thurible, then going on to incense the cross and the altar."

To these general indications for Mass, the Ceremonial of Bishops (Nos. 84-98) adds further details.

Incense is used:

— for the rite of the dedication of a church or altar.

— in the rite of blessing of oils and consecrating the chrism as the blessed oils and consecrated chrism

are being taken away.

— at exposition of the Blessed Sacrament when the monstrance is used.

— at funerals.

— during solemn processions such as the feast of the Presentation, Palm Sunday and Corpus Christi.

— during the singing of the Gospel canticle at solemn Morning or Evening Prayers.

The ceremonial further notes that only the bishop may put incense into the thurible while seated and

that the Blessed Sacrament is incensed from a kneeling position.

All those who receive the incensation do so from a standing position. Concelebrants are incensed as a

body followed by the people. Bishops and canons who are not concelebrating are incensed along with

the people. But in those cases where a bishop presides but does not concelebrate, he is incensed after

the concelebrants.

Where customary a head of state in official attendance at a liturgical celebration is incensed after the

bishop.

The celebrant should not begin any prayer or commentary until after the incensation has been

completed. During the divine office the antiphon for Benedictus or Magnificat should not be repeated

until the completion of the incensation.

It also adds several footnotes taken from the 1886 edition of the ceremonial regarding the manner of

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approaching the bishop, recommending placing three spoonfuls of incense into the thurible, and

describing the manner of holding the thurible. For example, footnote 75 states:

"The one incensing holds the top of the censer chain in the left hand, the bottom near the censer in the

right hand, so that the censer can be swung back and forth easily. The one incensing should take care to

carry out this function with grave and graceful mien, not moving head or body while swinging the

censer, holding the left hand with the top of the chains near the chest and moving the right arm back

and forth with a measured beat."

To these official documents we may add the indications offered by Monsignor Peter Elliott in his

excellent ceremonies book:

"216. The grace and skill of using the thurible depends first of all on how the chains are held when

incensing a person or thing. Each person should work out what is most convenient by practice, but an

easy method may be proposed. (a) Take the disc and the upper part of the chains in the left hand, letting

it rest against the breast. With the right hand, let the chains pass between the index and middle finger.

Secure them by the thumb, so that the swinging bowl of the thurible may be directed and controlled

easily. (b) With the right hand, bring the bowl in front of the breast. Then raise the right hand to eye

level (lower when censing an altar) and move the bowl backwards and forwards towards the person or

object, swinging it steadily and smoothly without haste by manipulating the chain. (c) Having completed

the required number of swings, lower the bowl once more. Then bring it to your side or return it to the

thurifer or deacon.

"217. There are two kinds of swing or "ductus." To make a double swing, the thurible is swung twice at

the person or object to be incensed, and then lowered. To make a single swing, it is swung once and

then lowered, except when incensing the altar, when these single swings are made continuously as the

celebrant walks around it.

"218. The customary rules governing these different forms of incensation are as follow: (a) three double

swings are made to incense the Blessed Sacrament, a relic of the Cross, images of Our Lord set up for

veneration, the gifts on the altar, the altar cross, the Book of the Gospels, the Easter candle, the

celebrant (bishop or priest), a representative of the civil authority officially present at a celebration, the

choir, the people and the body of a deceased person; (b) two double swings are made to incense relics

or images of Our Lady and the saints set up for veneration. The altar is

incensed by single swings. In procession, the thurifer swings the thurible at

full length from his right hand. In his left hand he carries the boat against

his breast, but his left hand rests flat on the breast if there is a boat

bearer.

"219. It is not necessary to let the bowl strike the chains. When incensing a

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person or the gifts on the altar, the chains should be held about 20 cm. (8

inches) from the bowl; about 30 cm. (12 inches) when incensing the altar and cross. Before and after an

incensation, a profound bow is made to the person who is being incensed. While bowing before and

after incensing a person, the thurifer lets go of the thurible with the right hand, which is placed on the

breast.

"220. In placing incense in the thurible, the amount used ought to be governed by such factors as the

size of the church. However, the sign of incense rising is achieved only if the grain or powder is evenly

arranged on burning coals. Striking or breaking the coals with the spoon does nothing but dislodge the

grains and swinging a thurible which does not produce smoke is ridiculous."

Sacred Vessels for the Holy Sacrifice of the Mass

Chalice This is a cup made of gold or silver, or

if of silver, the interior must be of

gold. It holds the wine for the Holy

Sacrifice, and is a striking figure of the

Sacred Heart of Jesus.

Purificator This is a linen cloth used for wiping the

chalice, and the fingers and mouth

of the celebrant after Communion. It

is spread over the cup of the chalice at

the beginning and end of Mass.

Paten This is a plate of gold or silver upon which the large bread for consecration rests until the Offertory. Of

old it was necessarily larger than now, for it held all the breads to be consecrated.

Pall This is a square pocket-shaped piece of linen with a cardboard inserted in order to stiffen it. It is placed

over the chalice to prevent dust or other matter falling into it.

Chalice Veil This is the cloth which covers the chalice until the Offertory, and again after the Communion. It also is

made of the same material and color as the vestments.

Burse and Corporal

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The Burse is a square container for the corporal when the latter is not in use. It is made of the same

material and color as the vestments. The Corporal is a square piece of linen. In size and appearance it

resembles a small napkin. It is spread out on the altar, and the chalice is placed upon it. During the Mass

the Sacred Host rests for a time on the Corporal.

The Holy Sacrifice of the Mass Altar, Sacred Vessels, and Vestments, from "Mass and the Sacraments" by

Fr. John Laux, M.A., Benziger Brothers 1934, Nihil Obstat J.M. Lelen, Censor Librorum, Imprimatur +

Francis W. Howard, Bishop of Covington, KY, USA, March 25, 1932.

Purification Prayer This prayer is to be recited in a low voice when consuming the ablution from the final chalice during the purification of the sacred vessels, following Mass. Purification is to be completed at the credence table, not in the sacristy.

What has passed our lips as food, O Lord, may we possess in purity of heart, that what has been given to us in time may be our healing for eternity. Lo que ha pasado por nuestros labios como alimento, oh Señor, que podamos poseer en la pureza de corazón, que lo que nos ha sido dado a tiempo puede ser nuestra curación por la eternidad. Quod ore sumpsimus Domine, pura mente capiamus: et de munere temporali fiat nobis remedium sempiternum.

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Church Colors and Vestments: There are six different colors used for the different seasons and feasts and they are White, Green,

Red, Violet, Rose, and Black.

White is used - in the Offices and Holy Masses during the Easter and Christmas seasons; also on

celebrations of the Lord other than of his Passion, of the Blessed Virgin Mary, of the Holy Angels, and of

Saints who were not Martyrs; on the Solemnities of All Saints (1 November) and of the Nativity of Saint

John the Baptist (24 June); and on the Feasts of Saint John the Evangelist (27 December), of the Chair of

Saint Peter (22 February), and of the Conversion of Saint Paul (25 January).

Green is used in - is used in the Offices and Holy Masses of Ordinary Time.

Red is used on - Palm Sunday. Good Friday and for the Feast of the Passion of Our Lord.

Pentecost and for Holy Masses of the Holy Spirit. Feasts of Apostles, Evangelists and Martyrs such as St.

Stephen.

Violet or Purple is used in - Advent and Lent. It may also be worn in Offices and Holy Masses for the

Dead.

Rose is used on - where it is the practice, on Gaudete Sunday (Third Sunday of Advent) and on

Laetare Sunday (Fourth Sunday of Lent).

Black is used - Holy Masses for the Dead. (violet, white or black vestments may be worn at funeral

services and at other Offices and Holy Masses for the Dead in the Dioceses of the United States of

America)

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Church Liturgical Year: The church year starts on the First Sunday of Advent and ends Sunday after The Celebration of Christ

the King.

The year is divided up as follows:

Advent – Begins four Sundays before Christmas and ends on December 24. This season begins the

Church's year. It is a time for us to prepare for the coming of Jesus at Christmas. It is customary to

light the candles of an Advent wreath with its four candles (one for each Sunday of Advent).

Christmas – Begins on Christmas Day and ends on the Feast of the Baptism of the Lord. This season

commemorates the coming of Jesus Christ into the world. We are lucky because, for us, Christmas

last longer than one day. We continue to sing the songs and tell the stories of Christmas for two

whole weeks.

Ordinary Time (first) - This is the first part and it varies in length due to Easter being a movable feast. The

Ordinary weeks of the year begin with the Baptism of the Lord (the Sunday after the Epiphany)

and take us through the life of Christ as recorded in one of the synoptic gospels: Matthew, Mark

or Luke. Until the day just before Ash Wednesday.

Lent – Begins on Ash Wednesday and ends on Holy Thursday This season lasts 6 weeks. In this season the

Church prepares for the great celebration of Easter. We who are baptized reflect on how well we

are living our faith and we help those approaching baptism at Easter to prepare themselves. The

last Sunday of Lent celebrates Passion (Palm) Sunday, which recalls Christ's triumphant entry into

Jerusalem.

The Paschal (Easter) Triduum - These three days partly in Lent and partly in Easter are the climax of our

whole year. They last from the Holy Holy Mass of the Lord's Supper on Holy Thursday until Easter

Sunday, while the Church celebrates the passion, death and resurrection of our Lord. Christ

redeemed all of us by this paschal mystery.

Holy Thursday – We tell the story of the meal Jesus shared with his friends on the night before he died, and we wash each other’s feet like Jesus did.

Good Friday – We honor the cross, remembering how Jesus died so that we may live.

Holy Saturday – The most special Saturday night of the whole year, we stay up very late. With fire and water, songs and stories, white robes and perfumed oil, bread and wine, we enter into the death and resurrection of Jesus and bring new people into the church by baptizing and anointing them. Then together we gather around the church’s table to celebrate the Eucharist.

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Easter - This season lasts 9 weeks. This season lasts from Easter Sunday to Pentecost when we

commemorate the descent of the Holy Spirit. The Church prays earnestly, throughout this season,

for the outpouring of the Holy Spirit to renew the Church.

Ordinary Time (second) - This is the Second part and it last from the day after Pentecost until the First

Sunday of Advent. Again hearing the wonderful stories of God’s love for us through the scriptures.

Definitions

Altar - The structure on which the Eucharist takes place.

Ambo - The platform or pulpit from which the reading and homily are given. Not to be used for non-

sacred readings.

Baptismal Font - This is a pool or vessel of water in which people are baptized.

Credence table - The little wooden side table on which all the things that are necessary for the Holy

Mass are placed.

Crosier - Carried by a Bishop. Looks like a shepherd's crook and reminds us that the Bishop is chief

shepherd of the flock of Christ in any given area.

Crucifix - A cross on which is the crucified figure of Jesus.

Cruet - Small jug that contains water or wine for the Holy Mass.

Holy Water Font - It reminds us of our baptism, when we were washed clean of sin and became a

member of God's family. (See also Stoup)

Host - The consecrated Body of Christ.

Incense - A substance that gives off clouds of sweet smelling smoke when sprinkled onto burning

charcoal.

Lavabo Bowl and Towel - At the preparation of the gifts the priest washes his hands to signify the

cleansing of the sins of those gathered and to prepare himself for what he is about to do.

Lectionary - A book containing all the scripture readings for Holy Mass. It is placed on the lectern before

Holy Mass begins ,or it may be carried in the entrance procession.

Miter - A tall two-pointed hat worn by a Bishop. It reminds us of the tongues of fire that seemed to light

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upon the apostles on the first day of Pentecost.

Paschal Candle - This speaks of our Lord's resurrection from the dead. During the Easter season

the Paschal Candle is placed in the sanctuary. Thereafter it is placed next to the font for use during

baptisms. Also, placed in front of the casket during Funerals

Processional Cross - This is carried into church at the head of a procession, as a sign of our faith, and is

the basic symbol of Christianity. It reminds us that Jesus died for us.

Purificator - Linen white cloth that is used to wipe (purify) the chalices each time they are used.

Roman Missal - The book containing the prayers said by the Priest during the Holy Mass.

Sacristy - The room where the clergy and servers prepare themselves for the service.

Sanctuary – Sacred part of the Church where the Altar, Priest and Deacon chairs are.

Sanctuary Lamp - The candle that is kept burning on the sanctuary to show that the Blessed Sacrament

is present.

Sepulcrum - The cavity on the altar in which the relic(s) of the patron saints of that church or chapel are

encased.

Stations of the Cross - These depict, usually in fourteen stages, the journey of Jesus to Calvary, his

crucifixion on the cross and his laying in the tomb.

Stole - This important vestment, worn around the neck, shows that the priest or deacon is celebrating

one of the Sacraments. It also shows that the priest or deacon has the duty to preach the Word of God.

Stoup - The holy water fonts or bowls at the entrances of the worship space

Tabernacle - The Gold box behind the Altar on top of the mantle, this contains the Ciborium, in which is

held the Consecrated Body of Christ.

Thurible – a container that holds hot charcoal for buring incense

Thurifer - This is a senior server or acolyte who will carry the Thurible. The thurible will be required during

the service and it is the job of the Thurifer to have it ready as required. Care must always be taken as a

smoldering charcoal fire is used in the thurible which reaches extremely high temperatures.

Crucifer - The server who carries the processional cross at the beginning and end of the service.

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Al

Candle Bearer – Always serve in pairs to carry candles at the beginning and end of the Holy Mass, as well

as at the gospel.

Boat Bearer - The boat contains incense that is used in the Thurible. It is the boat bearer’s job to make

sure that the boat is available when required by the Thurifer.

Bell ringer - This server will ring the Sanctus Bells at the Epiclesis and consecration. Care is required to ring

them at the appropriate moment and to ring them at the correct volume and duration. Usually the same

server as the Missal Bearer

Altar Server’s Pictionary:

This is the long white dress-like vestment worn by Priests and Deacons

under the Chasuble and Dalmatic. Acolytes, altar servers, lectors, and

other lay ministers may wear the alb. This garment is not currently being used at

Saint Elizabeth Ann Seton Parish.

Aspergillum or Sprinkler: This is a metal ball with lots of small holes in

it and is connected to a handle this ball holds holy water used by the

priest to sprinkle the faithful or articles to be blessed. It is normally kept

in a small metal bucket (with a handle) that holds the holy water.

Boat: This is a small metal container that holds the incense to be

put into the thurible. It has a cover and comes with a small spoon.

sometimes shaped like a boat.

Candle lighter or Extinguisher: Used for lighting and extinguishing

candles. It is a pole-like instrument with a tube at one side on the top with

a retractable wick for lighting candles and a snuffer shape like a bell

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Chalice: A cup of precious metal that holds the wine which becomes the

Blood of Jesus after the consecration.

Chasuble: The chasuble is the sleeveless outer vestment, slipped over the

head, hanging down from the shoulders and covering the stole

(sometimes) and alb. It is the proper Holy Holy Mass vestment of the priest and its

color varies according to the feast or liturgical season. This was

originally a coat; it now symbolizes the garment of Christ who is the true

celebrant of every Eucharist.

Ciborium: A large cup or container of precious metal with a cover of the

same material which will hold the Body of Jesus after consecration

and when communion is over. The ciborium is then stored in the

Tabernacle under lock and key

Cincture: This long cord is used for fastening some albs at the waist. It

holds loose fitting albs in place and is used to adjust the proper length.

The cincture is usually white but also comes in liturgical colors. Currently, the

Cincture is not used at Saint Elizabeth Ann Seton Parish.

Cope: A cape-like vestment that is put on over the shoulders and hangs to the

ankles, it is open at the front and clasped at the neck. The priest or deacon wears

this at Benediction and in certain processions. Copes can be of any

liturgical color.

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Corporal: A white linen cloth, usually with a cross in the bottom center,

Used to protect any particles of the Precious Body and Blood of Jesus

from falling to the altar cloth. It is always folded and unfolded as to

protect any particles from being lost.

Dalmatic: The dalmatic is a loose-fitting robe with open sides and wide

sleeves worn by the deacon or bishop. The color varies according to

the liturgical feast or season of the liturgical year.

Flagon or Decanter: This is a vessel used to hold the wine that will be

consecrated at Holy Mass for the communion of the people. It is filled before Holy

Mass, taken to the rear of the church and is brought forward at the

presentation of the gifts.

Humeral Veil: This is a long, narrow, shawl-like vestment used at

Benediction and in processions when the Blessed Sacrament is carried.

Lunette: A thin, circular receptacle, having a glass face that holds the

Consecrated Host used for Adoration and Benediction. It slides into the

monstrance on a little track.

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Monstrance: This is a large, ornate vessel used to hold the Blessed

Sacrament for Adoration, Benediction and solemn Eucharistic

Processions.

Pyx: A case, about the size of a pocket watch, in which Communion is

carried to those who are sick or unable to come to church.

Purificator: This is a triple folded white cloth used to cleanse the

chalice and the celebrant’s fingers after the last ablution (washing). In

setting up the chalice, the purificator is placed over the top of the

chalice. DO NOT unfold and use it like a common napkin.

Stole: A stole is a long cloth often ornately decorated, of the same

color and style of the chasuble. A priest wears it around the neck, letting

it hang down in the front. A deacon wears it over his left shoulder and

fastened at his right side, like a sash. seminarians and lay-ministers

do not wear stoles.

Finger Towel: A folded rectangular cloth resembling a purificator,

but much narrower, it is used by the priest to dry his fingers after they

have been washed during the preparation of the gifts. It is kept with

the water cruet and finger bowl.

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Thurible or Censer: The metal container extended from a chain in

which charcoal and incense are burned for liturgical ceremonies. It

has a lid that can be raised. It is used at solemn Holy Masses and Benediction

Pall: This is a stiff square white cover that is placed over the paten

when it is on the chalice and over the chalice during Holy Mass to protect

its contents.

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Reference Works

Standard Title Description ISBN or URL

Mass Rubrics General Instruction of the Roman Missal

Provides rubrics for how the Mass is to be celebrated for clergy and those serving at the liturgy

978-1530024087

Interpretation of Rubrics for the US

Introduction to the Order of the Mass

Pastoral resource outlining the approved liturgical adaptations for the Mass in the USA

1-57455-544-8

Practices not Covered by the Rubrics

Ceremonies of the Modern Roman Rite

Practical manual for clergy and all involved in liturgical groups

978-0-89870-830-1

Rite for the Institution of Acolytes

Ceremonial of Bishops Contains the text of the ritual for bishops to institute men to the offices of Lector and Acolyte

978-0814618189

Duties of EMHCs Guide for Extraordinary Ministers of Holy Communion

Informs the acolyte about the what and how of the EMHC ministry

978-1616711283

Duties of Altar Servers Guide for Servers, Revised Edition

Informs the acolyte about the what and how of the Altar Server ministry

978-1616711245

Duties of Sacristans Guide for Sacristans Informs the acolyte about the what and how of the Sacristan ministry

978-1568547466

Ministry to the sick, homebound, and dying

Pastoral Care of the Sick (Bilingual Edition)

Contains the Rites for Visiting the Sick and

Dying and for Viaticum

978-0899421667

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Miscellaneous Sequence & Interaction of Processes

Refer to the document entitled “Mass Diagrams” for the flow of liturgical ministers during the Holy Mass.

Organization Chart

Security In the event of an active shooter or other “lock down” event when a liturgy is in progress, it is the

responsibility of the Acolyte Captain to get everyone present in the sanctuary (readers, EMHCs, altar

servers, acolytes, clergy) into the working sacristy. Once inside, lock both access doors and turn off the

lights. Have everyone huddle on the floor, away from the doors if possible. Instruct all who have

sheltered in place to silence cell phones and remain quiet. Call 911 if possible. Wait for law

enforcement or parish security to evacuate the room.