The creation of a nativity scene is a moment of great creativity, which tests imagination and screening ability of those who make it.  Especially if you decide for a do-it-yourself nativity, where every single aspect of the scenography is the outcome of personal initiative, of choices made in order to obtain a precise and unique result, even the smallest detail becomes important.

In this case we are talking about an element that absolutely cannot be considered peripheral, but on the contrary becomes a key point for the final result we want to get: that is the nativity scene background.

There are many solutions to create the perfect background, and the ground where we will place the small statues that will bring our personal reconstruction of Nativity to life. Some may opt for a simple starry sky, obtained with an indigo cloth with little holes, and a light behind it.

But there are effective alternatives which are less laborious. Smooth or rough, porous or oiled paper that resemble the starry night, maybe with the guiding star in the middle, can be bought in stores and are easy to put on the wall where the nativity will be placed on. They are sold in sheets or rolls that can be easily unwrapped and fixed.

An effective alternative is landscapes, usually Arabian images, with palms, minarets, desert and oasis, all enveloped in the moonlight; but also mountain landscapes, hills and snowy peaks, small villages with sharp roofs covered by a white layer, and snowflakes dancing with stars on the background. These types of landscape backrounds are availabe also on cardboard and in the “tryptich” version, that is, the image is displayed on three coonnected panels that sorround the whole scene in an almost tridimensional frame.

Another option is basic cork panels, simpler to use and to customize, they recall rocks or embossed brick elements, which convey a better realism and a “rustic” effect of great charm.

Winter is a season that is beautiful in its own way, full of suggestive atmospheres, a unique light, a harsh climate, but one that evokes a desire for warmth and comforting intimacy, which inevitably takes us back to our childhood, when winter meant snowball fights and hot chocolate.

Sadly, we are no longer children, and certain aspects of this season are more of a nuisance than a pleasure. The low temperatures and humidity that characterise it put a strain on our body and our health. The immune system is constantly under attack, heating in homes and shops makes it very easy to catch a cold when you leave, and, in general, our energy languishes, and we feel the urgent desire to hibernate and wake up in the spring.

Even our mood is often conditioned by this state of affairs. Winter is characterised by fewer daylight hours, bad weather and coldness: there is no need to be meteoropathic to suffer from mood swings, anxiety and lethargy. It is a normal consequence of the climate, but sometimes this seasonal depression makes it laborious and very difficult to concentrate on studying, our job, or to calmly face everyday life.

There are many ways to overcome the winter season without losing our smile and, above all, our good health. We just have to adopt a few simple rules for life, such as avoiding having the heating too high, so we don’t feel the cold when we leave, to make sure that we have the right humidity in the home, so we don’t stress the mucous membranes too much and support the respiratory tract, maintaining regular hours, eating properly and don’t stop going out, to combat depression and keep sadness and fatigue away.

But there are also other, absolutely natural, aids that can help us avoid the ailments that affect the body and the spirit in winter, and get rid of them if we are already their prey.

I’m talking about herbs and spices, which are special and irreplaceable friends, grandmother’s remedies, but are always effective against colds, flu, coughs, as well as insomnia, sadness and anxiety.

Not to mention Christmas offers us countless opportunities to enjoy herbs and spices, as well as fragrant and exquisite ingredients to enrich our feasting! Who can resist the unmistakable aroma of cinnamon, cloves and ginger, not only as anti-flu remedies, but also as a comfort on colder days?

There are many medicinal herbs that can help us to strengthen our immune system and keep away seasonal ailments, and these can be taken in various forms, like herbal remedies, with extracts of their precious active ingredients, or, more trivially, in the form of teas, detoxifiers, etc.

What are the most useful medicinal herbs and plants in winter? How can they be used? How do you infuse them? Detoxifiers?

Let’s find out about just a few of them together.

Echinacea

Echinacea is a herbaceous plant that’s rich in beneficial principles that make it a genuine, natural antibiotic. In fact, echinacea is exceptional for strengthening the immune system, and for preventing and treating the symptoms of diseases like colds, coughs, and even fever. It is the roots that contain polysaccharides, which stimulate the immune system by helping the natural defences.

Echinacea helps our body defend itself against infections by increasing the production of leukocytes (white blood cells) that attack and eliminate pathogenic microorganisms.

The plant is also rich in other components that have antibiotic, bacteriostatic and anti-inflammatory activities. In addition to combatting diseases, echinacea is also effective against infections in general, particularly those in the urinary tract, like cystitis. It also has great healing properties, and is used to prepare soothing and anti-inflammatory ointments.

In addition to drops in the classic syrup, Echinacea can be taken as a herbal tea once or twice a day: just 1 teaspoon of dried Echinacea left to infuse for 5-10 minutes and we’ll be ready to face the winter!

Drosera (Sundew)

The sundew is a plant with a sour, bitter taste, but it too is very precious for fighting coughs and colds. Its leaves contain substances rich in anti-spasmodic anti-tussive and decongestant properties, Consumed as an infusion or drops, sundew leaves facilitate breathing, soothe coughs, have an anti-inflammatory and relaxing effect on the bronchi, and are also good expectorants.

To prepare a sundew infusion, just pour a teaspoon of dried leaves into a cup of boiling water and leave to stand for 10 minutes. 4 cups a day of this filtered infusion will help the bronchi to function at their best.

Eucalyptus

From its leaves, an essential oil is extracted with incredible balsamic, fluidifying and expectorant properties, which have miraculous effects against cough, sinusitis and colds. Eucalyptus oil has an antibacterial and antiseptic action for urinary and genital infections too, such as cystitis, candida and leucorrhoea, as well as acting as an antiseptic for infections and skin lesions. It is even an excellent beauty product! It makes the skin luminous and the hair bright and shiny.

In this case too, we can prepare a good infusion from eucalyptus by mixing 1/2 teaspoon of eucalyptus leaves with a tablespoon of mallow leaves in 1 cup of water and leaving them to infuse for 10 minutes. This tea, once filtered, will be a precious ally for dissolving phlegm and fighting inflammations of the respiratory tract, allowing you to breathe better.

Fennel

Who doesn’t recognise the unmistakable taste of fennel seeds, which make bread and many other bakery preparations special and delicious? They are a little reminiscent of aniseed, but are sweeter, more delicate, and contain unexpected curative and preventive properties, which make them invaluable allies for preparing herbal teas with surprising effects.

For starters, fennel seeds are high in fibre, and this characteristic makes them very useful to help food transit along the intestines, eliminate toxins and promote digestion. Drinking one cup of fennel tea after meals is a guarantee of good digestion and avoiding colic, swelling, and meteorism, even in young children. Just 1 teaspoon of fennel seeds left to infuse for 10 minutes in a cup of boiling water and then filtered and drunk without sweetening (the sugar causes fermentation).

In addition, the fibres contained in fennel seeds help us to control cholesterol, and clean up the walls of the arteries. This prevents cardio-circulatory diseases, like strokes and heart attacks, and, thanks to the potassium content in fennel seeds, helps keep blood pressure stable too.

Fennel has great diuretic and draining qualities, and is a useful ally against abdominal bloating.

High in antioxidants and flavonoids, fennel combats free radicals and has anti-inflammatory properties, which prevent and combat degenerative diseases, premature ageing and serious disorders such as arthritis, Crohn’s disease and even colon cancer.

Fennel seeds are also a very rich source of calcium and help our bodies produce more red blood cells.

Melissa (Lemon Balm)

The leaves of lemon balm are pleasantly fragrant and have a taste reminiscent of lemons. This is due to the oils they are rich in, which confer exceptional anti-inflammatory and antispasmodic properties.

Melissa is therefore useful against abdominal pains, both those related to poor digestion, which lead to cramps, nausea and colitis, and due to menstruation as well. It exerts a powerful calming effect on the nervous and muscular system. With a relaxing and anxiolytic function, it calms the nerves, fights anxiety and helps us cope with difficult times.

To obtain an infusion of lemon balm that can be used to combat digestive problems, pains, nervousness, or even just to help us sleep better, simply put 1 tablespoon of dried lemon balm leaves into 1 cup of boiling water, cover, leave to infuse for 10 min and strain.

Linden (Lime)

Always effective against digestive disorders and seasonal depression, Linden has a calming and relaxing effect. It fights anxiety, helps the stomach function well, relieves tension and promotes sleep. If winter oppresses you with excessive and often unjustified tiredness, linden, with its invigorating effect, can help you. Just put 1 tablespoon of leaves and flowers in 1 cup of water, covered and left to infuse for 10 min. This infused calm palpitations, tachycardia and nervousness and, drunk before going to sleep, has a relaxing function. Moreover, used as a tonic on the skin, it relaxes wrinkles and scars.

When we think of a church, the first image that is formed in our mind is probably that of a known religious building, with a bell tower, the Cathedral of our city, or perhaps a place of worship that is particularly dear to us for sentimental reasons. only ours. The second image, almost certainly, will be a nave immersed in the dim light, illuminated by the light that rains with polychrome glass and leaded windows, and, invariably, by the golden glow of countless lighted candles.

There is, in the infancy of every Christian, the memory of that golden light, similar to dissolved gold, the smell of wax, its consistency between the fingers when, regardless of the recommendations of parents and grandparents, we could not resist the temptation of touch the white and smooth stems of the candles, letting a few of those transparent and hot spills burn their fingers.

It was a moment of great sacredness, one in which, with the coin that had been delivered to us, and which we held in our fist like an inestimable treasure, we were given permission to light a candle in front of the altar of the Madonna, or of a saint particularly expensive. The only gesture of putting the offer into the slot, of hearing the jingle on the bottom of the box, had within itself the rituality of a sacrifice.

Then there was the choice of the candle, among the many that protruded from the container placed next to the rack encrusted with ancient wax. They were all the same, apparently, all beautiful, untouched, perfumed, but in our childish desire to do well, to please Jesus with our gift, we had to be sure to choose the right one, the best possible.

Lighting the candle in the church

After a long reflection, made our choice, it was the most exciting moment: you had to light the candle, brushing an already lit one with the wick, and then choose the position in which to put it in the rack, the free anchor that, by position and angle , fulfilled our expectations. Because it was important that that candle, our candle, chosen with care and reasoning, paid with the offer that we ourselves had put in the box, was positioned appropriately, and burned by consuming itself in its own wax in order to offer the light more hot and beautiful. Only in this way would Jesus, or Our Lady, listen to our silent prayers, and have fulfilled our desires: protect mum and dad, protect grandmother, protect my friends, my dog, my hamster; let me be good at school and good with my classmates; stay near the night, when I’m afraid, in the dark.

This done, they could leave, but inevitably, as we walked the aisle held by the mother’s hand, our eyes continued to run to the candle, our candle, in its light wavering and weak, but unique, among all others, our personal gift to God.

Lighting a wax candle and placing it in front of an altar, a Virgin Mary statue, or a chapel is a complex ritual of great spiritual depth, and not just for children. In that apparently banal gesture all the expectations of the faithful are concentrated, his hopes, his expectations, for himself and for those who love. There is a profound meaning in entering church, stealing time from everyday life, from the rush that dominates our days, devoting a moment to this gesture, choosing the right candle, like when we were children, and lighting it, with the thought turned to God , and maybe even to our son who has to do a task in class, or someone we love who is experiencing a difficult time, or has health problems. Lighting a candle in the church is already in itself a prayer, which does not require words, does not even require to be formulated. It’s a way of saying: I’m here, just to do this, I came out of my life to enter this church, offer my time and my whole thought to this single gesture. The lighting of a candle in the church in front of a statue, an altar, a sacred image or the SS. Sacramento, is a manifestation of faith that leaves a tangible, visible sign. It is as if we, leaving the church, wanted to leave a part of us inside, to pray, to ‘burn’ with faith, with love, just like the flame of a candle. The offer that we leave is always accompanied by a request, of protection, of blessing, a small grace for us or for those we love.

Things are a little bit today.

Electronic chandeliers and new solutions adopted

In most modern churches, but also in historical churches, the wrought iron racks have been replaced by electronic chandeliers of various types. In some cases their appearance recalls that of the old candlesticks, with wrought iron decorations, but much more often the design is more modern and essential, linear and clean. All in the electronic chandeliers talk about efficiency, safety and cleanliness. Meanwhile, the sacristan or one for him, no longer has to worry about supplying the appropriate container with candles, or cleaning the terminals with wax dissolved and then solidified. Indeed, many electronic chandeliers are complete with a glass cover, which prevents anyone from touching the fake candles, and the dust from settling between them. Everything is cleaner, therefore, but above all there is no smoke or soot. Technology that is behind the LED candles guarantees respect for the environment and low consumption. Furthermore, these candlesticks are easy to use for the elderly and safe for children: just insert a coin in the appropriate box and an electric candle will light up. It is also true that electronic chandeliers discourage theft, being equipped with security locks that close the boxes of offers, and also acts of vandalism small and large. Certainly no one will be able to steal the candles just for fun, even if damage to an electronic candlestick will certainly be more salty to pay than that done to a rack of wrought iron. But the proposals do not end here, if you think that the flame of a traditional candle has its charm, new solutions of LED technology also present candles with a flickering flame. I’m rechargeable led candles, suitable for any indoor environment, easy and safe to use.

Led candles: advantages and solutions

There are also more modern and technological models, in which the box for offers has been replaced by a touch screen monitor with a display on which to swipe your credit card. That’s right: no coin slot, but a practical and functional computerized system, where supply is not free, and where, instead of focusing on why you went to church to light a candle, you can read about it monitor a whole series of information on the services offered in the sanctuary, from the prices of the masses, to the fundraisers.

And here we want to stop for a moment.

It makes no sense to oppose progress, to reject the undoubted advantages it brings to us all, in every field, in every aspect of our existence. But perhaps it would be worth taking a moment to reflect. It is undoubted that the electric candles they offer an ecological and clean alternative to old wax candles, making the work of the cleaning staff easier and the neatness of the glance for those entering the church.

It is also true that for years there are excellent wax candles designed specifically for not soiling. That’s right: even if they are tilted, they do not drip, avoiding useless spills of liquid wax, encrustations, dirt, but keeping all the suggestion of the live flames, real, their pulsating heat, the vibrant expression of their life. A solution of this kind can be a reasonable middle ground. These non-dripping candles are also perfect for processions: they can be held in hand, moved, tilted, and do not let the wax fall on the skin or on the church floor.

Another alternative are the liquid wax candles, powered by refillable cartridges, also clean, safe, beautiful to behold.

The very important thing, however, in lighting a candle, whether wax, electronic, paid with the coins taken from the piggy bank, or with a credit card, is the meaning of the gesture itself, and there is no doubt that modern solutions , although functional and non-polluting, they appear to be a little weak on the aesthetic and symbolic level. It is true that an offer is made, in the name of a blessing or a grace, and it is true that a light is turned on, even if it is LED and automatic. The gestures are different, the effect is different, and maybe it’s just that part of us that remembers the smell of wax, the feeling that gave the smooth and intact candles with the fingers, to regret the old racks in wrought iron, with dusty curls blackened by soot, decorated with formidable wax sculptures that were melted and then clotted, which we enjoyed untangling and bringing home.

It is likely that the fate of candles in the church is inevitably to change, to follow technological progress and to offer higher standards of comfort, safety and efficiency. But many of us, inevitably, entering a church, will still seek the old racks, with their load of hopes and promises, their forest of dancing lights, unequal candles, each unique, unrepeatable, as is every prayer, as it is every man, woman, child who turns to God.

The term liturgical clothes, or  liturgical vestments, generally indicates the clothing used by priests of various ranks in the context of religious ceremonies and festivals.

These clothes differ in various characteristics and, in particular, vary in colour, depending on the time of year and the ceremonies or holidays in progress.

But liturgical clothes are much more than simple garments, more or less ornate, worn by ministers. The mere act of wearing them has a very strong symbolic value, for both the priest and those who, seeing him so dressed, identify him as a representative of God on earth.

This is why liturgical clothing has to be unique, and differentiated from any other type of garment that a priest wears at times outside of that festival. These garments in particular belong to a sacred domain, no more or less significant than the prayers and gestures that make up the liturgy, and the many rites that characterise religious ceremonies

Liturgical clothing must be beautiful, well-made, and conspicuous. They in fact derive from the clothing worn by Greek and Roman dignitaries, who belonged to the wealthiest classes, and who also demonstrated it through their clothing. The excellency of the first Christian priests was, of course, entirely spiritual, but nonetheless, their garments had to express this greatness, to make their role more comprehensible and immediate to the faithful.

Some ecclesiastical garments are also used outside of liturgical celebrations. Here, we’re referring to the cassock and the skullcap, the ferraiolo, a light silk cloak used by Vatican diplomats, the saturno, a hat whose shape reflects the planet Saturn, in fact.

In general, however, the function of the liturgical clothes it becomes fundamental precisely in the sphere of religious celebrations, in which they symbolize on the one hand the detachment from everyday life, from the ordinary, on the other the transcendence of the priest, who by wearing those particular garments ceases to be a common man, and assumes in a certain sense the functions and identity of Christ. The very form of priestly garments, their being often broad, flowing, emphasizes their function of rendering formless, ethereal the wearer, depriving the body of substance, bringing it closer to the spirit.

The various liturgical garments

Amice: a rectangular or square cloth, which is fixed around the neck and at the waist by fabric ribbons. This is usually made of linen and is always white, and has to be worn underneath the priest’s habit. It is placed on the shoulders and tied at the waist.

Alb: a white gown with long sleeves that covers the entire body, down to the ankles. This is the basic garment for all officiators, not only of the celebrant priest, but all of those who participate in the liturgy. It is worn over the amice and fastened at the sides by a girdle.

Cincture: a cloth belt or girdle that is used to tightens the camice. Usually white, it can vary depending on the liturgical colour of the day.

Chasuble or Roman chasuble: this is the garment worn by the celebrant over the camice. It can be of various shapes and liturgical colours depending on the period and the occasion.

Liturgical surplice: a white surcoat with short, wide sleeves and a square neck, worn over the cassock. Unlike the camice that covers the whole body, this only reaches down to the knees. It is often decorated with embroidery.

Rochetto: a white surplus, similar to the cotta, but with more elaborate embroidery and often adorned by lace. It is worn by prelates. Made of linen, it has narrow long sleeves at the wrist and is internally lined in red or white. It is closed at the neck by a hook or a ribbon.

Dalmatic: a rich gown, used in Roman times, when it was embroidered with gold threads and adorned with pearls, enamels and precious filigrees. It expresses the solemnity of the celebrant’s role and is the richest and outermost garment he wears. It’s a long, knee-length tunic, with wide sleeves. The colour changes depending on the occasion and the day.

Mitre: headgear used by bishops, which in the past was often decorated with precious stones and gold, is almost pentagonal in shape, with two bands of fabric that fall over the shoulders.

Berretta or tricorno: a cube-shaped head-dress with three stiff wings and a bow on top.

Roman cope: a large cloak with a hint of a cap, floor-length, worn in place of a casula or pianeta for liturgical activities apart from Mass. When opened, it has a semi-circular shape. It is made in various liturgical colours and worn after the stole over the cotta or camice.

Tunic: similar to the dalmatic, it is worn by a deacon or sub-deacon, depending on how solemn the occasion is. It is made of precious fabrics, decorated with embroidery, and can be in various liturgical colours.

Pallium: a strip of white woolen cloth worn on the shoulders. Its shape and colour are supposed to represent the sheep worn around the neck when a shepherd carries them. It is reserved for the Pope and some bishops and archbishops.

Stole: a scarf of cloth, 200 to 250 centimetres long, decorated with three crosses, symbolising the sweet yoke of Jesus. Worn mostly by the bishop, it adopts various colours depending on the liturgical calendar.

Humeral veil: a piece of rectangular cloth with two ribbons at the centre to fix it, reflecting the embroidery and liturgical colours of the piviale.

The colours of liturgical clothes

Gold: the most solemn of colours, used all year round, even as a substitute for other liturgical colours

White: symbolises light and life, and because of this, is worn on the occasions of Baptism, at Christmas and at Easter.

Black: used above all for commemorations of the dead and for funerals.

Pink: used for the fourth Sunday of Lent and for the third Sunday of Advent.

Red: represents the colour of the blood of the Martyrs and the Holy Spirit. Used on Good Friday, Palm Sunday, Pentecost and festivals of the Holy Martyrs.

Green: the colour of renewal and life, worn every day.

Violet: symbolises hope and expectation. Used during Advent, Lent and in the liturgy of the dead.

The prayers that accompany clothing

When a priest dresses in liturgical clothes he is performing an actual ritual, which contributes to the process of ‘de-personalisation’, making the celebrant himself, as a common man, become, for the time of the liturgy, something other than himself, a sort of emanation of Christ.

The texts of these particular prayers are often found in the sacristy, even though most of them are no longer mandatory.

The dressing ceremony always begins with washing the hands, which pronounces a separation from all that is ordinary and profane, so as to approach a more spiritual and sacred dimension. The prayer that accompanies ablution of the hands is as follows:

Da, Domine, virtutem manibus meis ad abstergendam omnem maculam; ut sine pollutione mentis et corporis valeam tibi servire. (Give, Oh Lord, to my hands, the virtue that will erase all stains: so that I may serve you without a stain on my soul and body)

As we’ve already mentioned in relation to the list of liturgical garments, dressing proceeds gradually, by overlaying the various vestments according to rules that have been codified over the centuries.

Firstly, they put on the amice, the white linen cloth whose function is to cover the priest’s neck  if the gown does not. It is a sort of ‘protection’ from evil and temptation, a symbolic helmet. The prayer provided for putting on the amice is: Impone, Domine, capiti meo galeam salutis, ad expugnandos diabolicos incursus. (Impose, Lord, on my head, the helmet of salvation, to defeat attacks by the Devil).

Subsequently, the priest puts on the camice or alba, a symbol of purity and sanctity, an essential step for ascending to divine grace. On putting on the camice, the priest has to recite: Dealba me, Domine, et munda cor meum; ut, in sanguine Agni dealbatus, gaudiis perfruar sempiternis. (Purify me, Lord, and cleanse my heart, because purified in the Blood of the Lamb, I enjoy the eternal joy).

The gown is tightened by the waist girdle, which can be of various colours, depending on the liturgical time. The girdle symbolises the virtue of self-control, and the priest remembers it by quoting St. Paul: Praecinge me, Domine, cingulo puritatis, et exstingue in lumbis meis humorem libidinis; ut maneat in me virtus continentiae et castitatis. (Believe me, Lord, with the girdle of purity; drain from my body the sap of debauchery, so that the virtue of continence and chastity remain with me.).

The  sacerdotal stole distinguishes the celebrant more than any other liturgical vestment. Whilst wearing it the priest recites: Redde mihi, Domine, stolam immortalitatis, quam perdidi in praevaricatione primi parentis; et, quamvis indignus, ad tuum sacrum mysterium, merear tamen gaudium sempiternum. (Return to me, Oh Lord, the stole of immortality, which I lost because of the sins of the first father; and because I see my unworthiness of your sacred mystery, may I also achieve joy without end).

Finally the priest who is about to celebrate the Holy Mass wears the chasuble or pianeta. The prayer takes up the words of Jesus: Domine, qui dixisti: Iugum meum suave est, et onus meum leve: fac, ut istud portare sic valeam, quod consequar tuam gratiam. Amen. (O Lord, you said: My game is sweet and my burden is light: grant that I may wear this garment to achieve your grace. Amen).

Altar Servers, more commonly known as altar boys, are children or teenagers who assist a priest during Mass. Their name comes from the Latin word “ministrare” which means ‘’to serve’’. Their role is recognized by the Conciliar Constitution as an integral part of the liturgic office, and as such demands conduct and behaviour from those who serve that is in keeping with it. Altar Servers must follow the example of Jesus, who did not hesitate to place himself at the whole of humanity’s service, and even sacrificed himself. Not only during services, but also throughout everyday life, Altar Servers must live by following His example of love, generosity, commitment and precision. Altar Servers are Jesus’ ‘friends’, usually young people full of enthusiasm and willingness to take part in the activities of the Church by offering their contributions of love and devotion. In the history of the Church there have been many characters who could represent the ideal model for Altar Servers, like Saint Tarcisius, who lived in the era of the first Christian communities in Rome and was killed by his pagan peers because he had made himself available to carry the Blessed Sacrament to Christians prisoners, or Saint Dominic Savio, who had Saint John Bosco as a teacher and guide, and devoted his (unfortunately short) life to his brothers and the community.

The different tasks during the Mass

The role of Altar Servers is particularly delicate if we think of them as representing a point of union between those who celebrate the Mass and the believers who have gathered to hear it. In fact, besides cooperating with the Divine Server by helping him arrange what is required for the Eucharist, placing the liturgical objects on the altar and bringing the Missal, the Altar Servers also have to pray together with the believers, accompany them with hymns and, in general, operate as the priests’ servants and guides for the congregation. Everything takes place whilst maintaining a proper attitude, carrying out tasks and repeating gestures that have been codified by centuries of tradition.

Altar Servers are not the only assistants of the officiant during Mass: generally readers, choristers, acolytes move alongside them. In certain cases the roles are interchangeable, but, as a rule, each of the participants keeps up his / her role, carries out his / her duties and actively participates in the celebration. Particularly solemn ceremonies, such as on the occasion of important religious feasts, will require a bigger number of Altar Servers.

The Altar Servers therefore carry out various tasks in the context of the Mass, and are named after them, to distinguish themselves from each other.

The Thurifer is, for instance, the Altar Server who carries the thurible for incensings. Incense has always been used during religious ceremonies, to give them solemnity and sacredness. Its use is nonetheless optional, and occurs at different times of the Mass, usually at the beginning, on the entrance of the priest and his assistants, when the Gospel is being preached or before the consecration. Other occasions, like processions, burials and blessings, allow the use of incense. On these occasions in particular, the role of the Thurifers becomes extremely important.

Often the Thurifer accompanies a “Navicularius“, the Altar Server assigned to the incense boat. During processions, the “Navicularius” walks alongside the Thurifer, so much so that sometimes both roles can be merged into a single Altar Server. The duty of the “Navicularius” is to hand the priest the incense boat, so he can draw the grains of incense, pour them into the thurible and bless them.

The Ceroferari Ministrants

Another Altar Server who can’t be missed out, particularly during the most important processions and celebrations, is the Ceroferario or rather, the Ceroferari, because they usually move in pairs. These are the candle holders who bear the candles. During the procession, their position is behind the Thurifer and at the sides of the Crociferi, the priest charged with carrying the cross. They carry the candlesticks with the candles in their hands, and, having reached the end of the procession, place them on the sides of the altar.

Subsequently, the Ceroferari must accompany the priest during the proclamation of the Gospel, always standing on both sides.

As we mentioned when we were talking about the Ceroferari, the Crosifero or cruciferi is/are the minister charged with carrying a processional cross, or a cross mounted on top of a long pole, which usually leads religious processions. Once they arrive at the altar, the Crocifero lays the cross next to him and sits down. He takes it up again at the end of the ceremony, to accompany the priest to kiss the altar, to put the Blessed Sacrament into the tabernacle, and during the final procession. The custom of carrying the cross in a procession is very ancient. In addition to giving the celebration the necessary solemnity, the passage of the Crociferi also serves a very strong symbolic function, particularly during funeral processions: in fact, the passage of the cross symbolises the passage from death to life, which involves all the faithful who are supporters. Through the cross, God becomes present and manifest amongst the gathered faithful, and once the cross is placed in the church, next to the altar, His presence is perceived more intensely than ever.

Some of the servers are in charge of dealing with the liturgical books the priest needs during the ceremony. There’s no specific name for them, it’s usually a task performed by one acolyte, who’s assigned to the missal and the lectionary – the book containing passages from Holy Scriptures that are read during liturgical celebrations throughout the year, as well as the prayer books, and books of hymns, etc.

The Altar Server responsible for the books takes them from the altar to the pulpit, which is the raised structure for readings, and from the pulpit to the altar. They have to support the book whilst its being read, where this is necessary, and bring the lectionary and place it on the altar during the entrance procession.

The function of the Ceremonieri and Caudatario

Particular acolytes, called Ceremonieri, have the  task of bringing the sacred items needed to celebrate the Eucharistic from the sacristy to the altar, and vice versa, starting with the chalice, with the corporale (the square cloth used to cover the chalice which is then laid down on the altar during the offertory), and the purificator (the small cloth used by the priest to dry his lips after drinking and cleaning the chalice and paten), and then brings the paten (the plate containing the host) and the ampoules of wine and water. The ministers serving the altar also have to prepare the water and purificator with which the celebrant washes his hands.

The Caudatorio, or Train-bearer is the Altar Server charged with supporting the pastoral and the mitre, and to do this he wears the Vimpa, a long robe with pockets. In the past it was the Altar Servers who had to support the train of the high priests during solemn celebrations. Caudatories were assigned to the Pope, Cardinals and Bishops, and for each of these positions, the ceremonial included different talari robes and a different ritual.

In solemn ceremonies, there are also a few Altar Servers whose task is to play the altar bell, whose purpose in the past was to draw the attention of the faithful during the most salient moments of the ceremony. Nowadays, the Servers mainly use it at the time the bread and wine is consecrated, or during processions to announce the blessing is imminent.

We have already discussed the importance of the figures of the Godfather and Godmother on the occasion of a Confirmation. Their role is really important, and not just on the occasion of the sacrament itself. The Godfather and Godmother for the Confirmation will have to remain at the side of the ‘Cresimando’ from that moment on, to guide them in their choices every day, and to support them on their human and spiritual journey. For this reason, we will never tire of repeating how important it is to choose the most suitable person to play this role. It is not just a privilege given out of the kinship or friendship of the parents, or the sympathy that the boy or girl has for this person. The Godfather or Godmother must respond to specific requirements of morality and religious consistency, largely indicated in canon 893 of the Code of Canon Law:

• The Godfather or Godmother for a Confirmation must be designated by the priest baptizing the child, or the parents or by those who take their place or, failing these, by the parish priest or the minister, and must have the aptitude and intention to exercise this office;
• The Godfather or Godmother for a Confirmation must have completed, by the age of sixteen, unless another age has been established by the diocesan Bishop or if to the parish priest or the minister it does not seem opportune for good reason, to allow the exception;
• They must be Catholics, have already received Confirmation (that is, been Confirmed) in the most holy sacrament of the Eucharist and must lead a life that complies with the faith and the appointment they are taking on;
• They must not have been enshrined in any canonical penalty lawfully imposed or declared;
• They cannot be the father or mother of the ‘Cresimando’;
• People who are only civilly married, cohabiting, divorced, separated or cohabiting with another partner should not be chosen. In such cases, it is always best to contact the parish priest to evaluate the situation.

In addition, to be able to act as Godfather or Godmother, it is necessary to ask personally for authorisation (Documento di idonei dei padrini) from the Parish Priest of the Parish in which they are living at the time.

They are a figure destined to become a guide, both for the Cresimando, as well as for his or her parents, someone to whom the latter would entrust their child blindly if this was ever necessary. A model for life and Christianity, who helps the boy or girl become an aware adult and a devoted Christian, by urging them to participate in a religious life, to attend Mass in the parish, and to allow Jesus to enter their heart every day.

It is customary to give a special gift to the Godfather or Godmother of the ‘Cresimando’. But what should you choose? It must be a precious gift, above all from a symbolic point of view, but one that also has an intrinsic value. Let’s look at some ideas together that could help you in this difficult choice.

Gift ideas for a Godmother

If we have to think of a gift for a Godmother, whether it’s for our child’s Baptism or Confirmation, we will first have to consider her character, personality, and of course, age. A gift appreciated by a very young woman will probably not be suitable for a woman over a certain age, and vice versa. At the same time, we have to consider the relationship between the Godmother and the ‘Cresimando’. So it’s difficult to establish any unequivocal criteria.

The important thing to remember is that the person the gift is intended for will have to stay with our daughter or son for life, so it would be nice to choose something that will remain as symbol of their friendship, of their special and unique relationship, which is destined to grow and evolve over time.

If we have chosen some beautiful religious favours for the guests at the ceremony, we could decide to give the Godmother a bigger or more precious variant of the same item. There are beautiful, genuine small works of art, which recall the value of the sacrament, but which could also be furnishing items.

For example, there are splendid favours in the shape of a dove, handmade in clay by Italian craftsmen, which can become refined knick-knacks for the house of the Godmother. Another example of artistic favours to give a Godmother could be a nice original bas-relief, handmade by the artisans of Valgardena. These represents two hands joined in prayer, based on an original composition by Albrecht Durer, one of the greatest exponents of Renaissance painting. The bas-relief is made of maple wood, according to the best local artistic traditions, with care taken over every detail. These are high quality object, as well as having great value.

The Godmother may appreciate a small picture made of wood and clay, like the ones made by hand that depict a stylised cross with a dove placed on a round wooden shovel, with pleasant, sober and elegant lines, or a wood and clay round wooden square with a dove applied, as a symbol of the Holy Spirit, handmade in white clay, or instead, a small picture with a clay base and an enamelled copper image of a dove, fitted with a wooden support foot, that can be placed on a flat surface or hung on the wall.

Another idea for the Godmother’s gift could be a furnishing accessory, like a beautiful frame, a table clock, or some nice kitchen utensils, like a tea or coffee set, or an elegant teapot. Also appreciated are albums of photographs, that can be filled with snaps of times that the Godmother and Godchild spend together in the future.

Always welcomed by women of all ages is religious jewellery that combines valuable materials with symbolic ones that permeate them. A nice idea could be to give the same jewel to the Godchild and the Godmother, and thereby establish a sort of link between them. A beautiful San Benedetto medallion, the symbol of St. Benedict of Norcia, notoriously capable of protecting them from evil and negativity, with the Saint engraved on one face with a crucifix in his right hand and a ruler in the other, and a cross with the initials of his invocations on the other face.

Below are a few other examples of religious jewellery that you could give to your child’s Godmother:

Gift ideas for the Godfather

Most of the ideas suggested for a Godmother are also suitable for a Godfather. In this case too, you need to take the age of the Godfather into account, as well as the difference in age between him and the ‘Cresimando’.

In addition to the rosaries and medals already suggested for the Godmother, for the Godfather you can opt for some religious jewellery that’s particularly suitable for a man. A few examples are given below: