Liturgical objects: what are sacred vessels?

Liturgical objects were gaining importance since the first centuries of Christianity. Many of them were conceived of as relics, such as the Holy Grail and the Lignun Crucis. The presence of sacred vessels in the Middle Ages is evident not only from the objects that have come down to us to the present day, but also from the numerous documentary sources: inventories of the churches in which the acquisitions or donations of certain liturgical objects were recorded, among which the sacred vessels stood out.

Nowadays, sacred vessels are called the utensils of liturgical worship which are in direct contact with the Eucharist. As they are sacred, they are used only for that purpose and must be blessed by the bishop or a priest.

In addition, they must have the necessary dignity to carry out the Holy Mass. According to the Spanish Episcopal Conference, they must be made of noble metal or other solid, unbreakable and incorruptible materials that are considered noble in each place.

The paten and chalice are the most important sacred vessels since the beginning of Christianity. They contain the bread and wine to be consecrated during the Holy Mass. With the passing of time, and the needs of Eucharistic worship and the faithful, other sacred vessels have appeared, such as the ciborium or pyx and the monstrance, as well as other accessories.

After the celebration of the sacraments, the priest cleans and purifies the liturgical objects he has used, since all must be clean and well preserved.

Why are sacred vessels important to a priest?

Having all the necessary elements to impart the sacraments and celebrate the Holy Mass is indispensable for a priest.

This is why the Social Action Board (PAS) of the CARF Foundation delivers each year more than 60 cases of sacred vessels The backpack is complete for deacons and priests from all over the world who study in Pamplona and Rome. The current backpack contains everything necessary to celebrate Holy Mass with dignity in any place, without the need for a previous installation.

The Sacred Vessel Case of the CARF Foundation enables young priests without resources to administer the sacraments where they are most needed. At this time, it is not only the priest in front of them, but also all the benefactors who will make it possible for them to exercise their ministry with adequate material dignity.

Manos de un sacerdote sosteniendo vasos sagrados de plata, un cáliz labrado con vino y una patena, sobre un altar con un misal abierto durante la misa.
A priest reverently uses the sacred vessels, an ornate silver chalice and paten, during the rite of consecration in the Eucharistic celebration.

Which liturgical objects are sacred vessels?

Sacred vessels primary are those which, previously consecrated, have been destined to contain the Holy Eucharist. Like the chalice, paten, ciborium, monstrance and tabernacle.

Contrary to the sacred vessels secondary, that do not have contact with the Eucharist, but are intended for divine worship, such as the cruets, acetre, hyssop, incense burner, bell, alb and the candlestickamong others.

Main liturgical objects

Chalice

From Latin calix which means drinking cup. The calyx is the sacred vessel par excellence. Used by Jesus and the apostles at the Last Supper, it was probably a glass of kiddush (Jewish ritual tableware for the Passover celebration), being at the time a semi-precious stone bowl.

The earliest known official decrees from synods date back to the 11th century, already expressly prohibit the use of glass, wood, horn and copper, because it is easily oxidized. Tin is tolerated and noble metals are recommended instead.

The shape of the ancient chalices resembled more a cup or amphora, often with two handles for easy handling. This type of chalice was in use until the 12th century. Since that century almost all chalices, devoid of handles, are distinguished by the width of the cup and by a greater separation between it and the foot that constitutes the stem of the chalice with the knot, at mid-height.

Paten

It comes from the Greek phatne which means plate. It refers to the shallow, slightly concave tray or saucer where the consecrated bread is placed in the Eucharist. The paten came into liturgical use at the same time as the chalice and must be gilded on the concave side. It is important that it allows easy collection of particles on the body.

In the accounts of the Last Supper, mention is made of the dish with the bread that Jesus had before him on the table (Mt 26:23; Mk 14:20). As for the material of the patens, it followed the same evolution as the chalice.

Chalice and paten accessories

Cup

The conservation of the Eucharist after the celebration of Mass is a custom that dates back to the early days of Christianity. ciborium.

In ancient times the faithful sometimes kept the Eucharist, with exquisite care, in their own homes. St. Cyprian speaks of a little chest or ark that was kept at home for this purpose (De lapsis, 26: PL 4,501). It was also, of course, kept in the churches. They had a space called secretarium o sacrarium, in which there was a kind of closet (conditorium) where the Eucharistic chest was kept. These conditorium were the first tabernacles. They were usually made of hard wood, ivory or noble metal; and they were called píxides -with a flat lid, fastened with hinges, or with a conical lid and in the form of a turret with a foot.

In the late Middle Ages, the possibility of receiving communion outside of Mass became popular, requiring a larger size and evolving into the present-day cup: a large cup used to distribute communion to the faithful and then to keep it to preserve the Eucharistic body of Christ. It is covered, when kept in the tabernacle, with a circular veil called a conopeo, the name also given to the veil that covers the tabernacle in the color of the liturgical season.

In places where Holy Communion is solemnly brought to the sick, a small ciborium of the same style is used. The small pyx used is made of the same material as that of the ciborium. It should be gilded on the inside, the lower part should have a slight elevation in the center, and it should be blessed by the shape of the ciborium. Benedictio tabernaculi (Rit. Rom., tit. VIII, XXIII). It is also called teak or portaviático and it is usually a round box made of noble materials.

Custody or monstrance

The monstrance is an urn framed in glass in which the Blessed Sacrament is publicly exposed. It can be made of gold, silver, brass or gilded copper. The most suitable shape is that of the sun that emits its rays everywhere. The lunette (manly or lunula) is the vessel in the middle of the monstrance, made of the same material.

The lunette, provided it contains the Blessed Sacrament, may be placed in the tabernacle inside a monstrance box. If the tabernacle has enough space to hold the monstrance, then it should be covered with a white silk veil. It is also used to make processions outside the Church on special dates such as the

All these vessels should be made of gold, silver or other material, but gilded on the inside, smooth and polished, and may be topped by a cross.

Vineyard

The wine coolers are two small pitchers where the water and wine necessary to celebrate the celebration are placed. Holy Mass. The priest mixes the wine with a little water and, for this, he has a complementary spoon. They are usually made of glass so that the priest can identify the water in the wine, and also because they are easier to clean. However, you can also find bronze, silver or pewter cruets.

Acetre

It is a cauldron in which holy water is placed and is used for the liturgical sprinklings. All the water that collects the acetre, is dispersed with the swab.

Hyssop

Utensil with which the sprinkles holy waterconsisting of a handle with a bunch of bristles or a hollow metal ball with a hole at the end to hold the water. It is used together with the acetre.

Censer and incense

The censer is a small metal brazier suspended in the air and held by chains which is used to burn incense. Incense is used to manifest worship and symbolizes the prayer that goes up to God.

Bell

It is an inverted cup-shaped utensil of small size with a clapper inside, that used to call for prayer during the consecration. The bell is used to attract attention and, in addition, to express a feeling of joy. There are single-bell or multi-bell bells.

Candlestick

It is a support where the candle is placed which is used in the liturgy as a symbol of Christ, who is the Light that guides all.

San Josemaría Escrivá

"The woman who, in the house of Simon the leper in Bethany, anoints the Master's head with rich perfume, reminds us of our duty to be splendid in the worship of God.
-All the luxury, majesty and beauty seem little to me.
-And against those who attack the richness of sacred vessels, ornaments and altarpieces, the praise of Jesus is heard: opus enim bonum operata est in me -He has done a good deed for me.

St. Josemaría
Road, point 527.

Why do we recommend listening to 10 minutes with Jesus every day?

The 10 Minutes with Jesus (10mcJ) have one objective: to bring the life of Christ to the listeners. To show the beauty of Jesus' life, his doctrine and virtues, and to serve as a 'loudspeaker' to touch people's hearts and bring them closer to God.

In addition, 10 minutes with Jesus has decided that donations made through its YouTube channel will contribute to the study grants funded by the CARF Foundation for diocesan priests, seminarians and religious men and women serving the Church around the world.

How do I make donations on YouTube? The Super Thanks

YouTube has recently activated the possibility of entering donations via a button called Super Thankswhich allows content creators to earn revenue and interact with users who want to show them greater appreciation for their content than the simple Like or I like it, which we all know.

In each 10-minute video with Jesus, a Thank You button will appear. Clicking on it opens the option to donate different amounts.

What is 10 minutes with Jesus?

This content, called 10 minutes with Jesus, are audios recorded by priests with the aim of helping to pray. The project was born in 2018, at the suggestion of Maria Feria, a mother and teacher. In view of the summer vacations, Maria suggested to the chaplain of her school to record short spiritual talks to share during those vacations with her children and young people around her.

At the mother's insistence, Father José María García de Castro, a priest incardinated in the Prelature of Opus Dei, agreed. He set up a first audio, using his own cell phone and a simple and accessible language. 

On that first occasion, Fr. José María thought of talking about everyday things and how to bring the Gospel closer to daily life. Specifically, he related the contents of a letter sent to him by a young man who had been collaborating with the nuns of Mother Teresa of Calcutta in a children's home in Nairobi, Kenya. 

In the letter, the young man told the priest, among other things, about one of the moments that marked him the most during his stay in Africa. Specifically, when a Sister of Charity asked him to take in his arms a baby who would not stop crying and invited him to give him affection.

The young man was paralyzed because the baby was so hot from the fever, but the nun's words gave him security. She began to coo to the little one, to caress him, to smile at him, to give him kisses. The child stopped whimpering and smiled. A few seconds later, he fell asleep. However, the university student noticed that the child was not breathing and called the Sister of Charity, who confirmed his death. 

"She knew that the child was dying and looking into my eyes she said to me: he has died in your arms and you have gone a few seconds ahead of the Love that God is going to give him for all eternity," the young man recounted in the letter that inspired Don José María to speak in that first audio of how each person in his day to day life can advance that Heaven, avoiding arguments at home, smiling at loved ones or being kind to others. 

Maria Feria's children connected with the message. The priest recorded a second audio and a third and then many more.

10 minutes with Jesus continued to grow

Don José María contacted other priest friends of his to join this exciting project. This is how the first WhatsApp group was created and people from all over the world began to join as listeners to this initiative. By the end of the summer of 2018, thousands of people were receiving these audios daily. The priests decided to continue recording 10 minutes until today.

Currently the 10 minutes with Jesus team is all over the world. They do not know each other, they are united by the Internet and the love for Jesus Christ.

Today, 10 minutes with Jesus has become a mass phenomenon. This is due to its ability to adapt to people's needs and lifestyles. It offers convenient access to spirituality and reflection in a busy world. It adds an immense variety of channels to cater to a very diverse audience. And it has become a valuable tool for those seeking to strengthen their spiritual life in the midst of everyday life.

"We priests speak very strangely and we don't want to fall into that; here we speak clearly and in order to be understood."

Javier Sánchez-Cervera, parish priest of San Sebastián de los Reyes.
You can listen to 10mcJ in several languages

The 10 minutes with Jesus has a YouTube channel, where you have the possibility to enjoy the content. The channel has more than 147,000 subscribers and offers you access to all the content. Here you can find the audios translated into English, Portuguese, French and German.

"In spite of all the sorrows, the world has 400,000 priests who adore the Lord and are dedicated to Him, serving all souls regardless of their creed. And what better way to help the formation of diocesan priests and seminarians, as well as religious men and women to be trained in the universities supported by the CARF Foundation?"

Javier Sánchez-Cervera, parish priest of San Sebastián de los Reyes.

Channels where you can receive or listen to the 10 Minutes with Jesus  

You can listen to 10 minutes with Jesus on a wide variety of platforms and apps. 10mcJ has a dedicated app that you can download to your Apple or Android device. In it, you can listen to the audios directly. With this tool 10 minutes with Jesus, brings to your device the content of more than 700 audios, updated daily and classified by themes, ages, priests and with links to more content related to the meditation of the day.

The APP works in the background, the audios can be listened to with the screen off or when opening other applications. In addition, it offers you different possibilities such as free access to the audio of each day and suggestions of other audios that can help you. It also allows you to search for meditations in the database. And it provides access to the Scripture quotations that accompany each meditation or any other relevant text. 

On the other hand, it has a section to take your own notes as a spiritual diary. And it allows you to download audios to your device to listen to them offline.

There are also other channels available so as not to miss the 10 minutes with Jesus. The choice of platform will depend on your personal preferences and the device you use.

"Currently the 10mcJ team is scattered around the world. We don't even know each other. We are united by the Internet and the love of Jesus Christ. Priests and lay people from the USA, Mexico, England, Spain, Colombia, Kenya, Philippines form the team that makes it possible for tens of thousands of people around the planet to spend 10 minutes a day in conversation with Jesus through WhatsApp audios, Spotify, Telegram, Instagram, YouTube, Ivoox, Apple podcast, Google Podcast in five languages." 

Javier Sánchez-Cervera, parish priest of San Sebastián de los Reyes.

Look for your moment, think that you are with Him and give the play.

It is important to note that the promoters of this initiative also offer direct contact with the priests. That is, anyone who wants to contact one of the priests of the 10 Minutes with Jesus team can do so by filling out a form on the website. 

4 questions on the origin of the Christian priesthood

Before going deeper, it is important to understand the central idea: the Christian priesthood does not arise as a structure created by the Church, but as a real participation in the unique priesthood of Christ. Everything that follows in this entry explains how this reality was expressed and consolidated from the Apostles to the first ministries.

The Christian priesthood is not born of a human institution, but of the one Priest: Christ, whose mission continues to live on in the early Church and its ministers.

How is it explained that Jesus never referred to himself as a priest?

is, above all, a mediator between God and mankind. Someone who makes God present among people, and at the same time, someone who brings before God the needs of all and intercedes for them. Jesus, who is God and true man, is the most authentic priest.

However, knowing the course that the Israelite priesthood had taken in his time, limited to the performance of ceremonies in which animals were sacrificed in the Temple, but with a heart more attentive than usual to political intrigues and the lust for personal power, it is not surprising that Jesus never presented himself as a priest.

His was not a priesthood like the one seen in the priests of the Temple of Jerusalem. Moreover, to his contemporaries it seemed evident that it was not, since according to the Law the priesthood was reserved to members of the tribe of Levi and Jesus was of the tribe of Judah.

His figure was much closer to that of the ancient prophets, who preached faithfulness to God (and in some cases like Elijah and Elisha performed miracles), or above all, to the figure of the itinerant teachers who went through cities and villages surrounded by a group of disciples whom they taught and whose instruction sessions they allowed to approach the people. In fact, the Gospels reflect that when people spoke to Jesus they addressed him as “Rabbi” or “Teacher”.

Cuatro cuestiones sobre el sacerdocio cristiano
Ordination of the first priests of Opus DeiJosé María Hernández Garnica, Álvaro del Portillo and José Luis Múzquiz.

But did Jesus perform properly priestly tasks?

Of course. It is proper of the priest to bring God closer to people, and at the same time to offer sacrifices on behalf of men. Jesus' closeness to humanity in need of salvation and his intercession so that we could obtain God's mercy culminates in the sacrifice of the Cross.

Precisely there arises a new clash with the practice of the priesthood of that time. The crucifixion could not be considered by those men as a priestly offering, but quite the contrary. The essential of the sacrifice was not the suffering of the victim, nor his own death, but the performance of a rite in the established conditions, in the Temple of Jerusalem.

The death of Jesus was presented before their eyes in a very different way: as the execution of a man condemned to death, carried out outside the walls of Jerusalem, and that instead of attracting divine benevolence, it was considered - taking out of context a text from Deuteronomy (Deut 21:23) - that he was the object of a curse.

Did we start talking about priests already at the beginning of the Church?

In the moments that followed the Resurrection and Ascension of Jesus to heaven, after the coming of the Holy Spirit at Pentecost, the Apostles began to preach, and with the passage of time they began to associate collaborators to their task. But if Jesus Christ himself had never designated himself as a priest, it was logical that such a denomination would not even occur to his disciples to use it to speak of themselves in those first moments.

The functions they performed had little to do with those that the Jewish priests carried out in the Temple. That is why they used other names that more descriptively designated their functions in the first Christian communities: apóstolos which means "sent", epíscopos which means "inspector", presbýteros "elder" or diákonos "servant, helper", among others.

However, when reflecting and explaining the tasks of those "ministers" who are the Apostles or who themselves were instituting, it is perceived that these are truly priestly functions, although they have a different meaning from what had been characteristic of the Israelite priesthood.

What is this new meaning of the Christian priesthood?

This "new meaning" can already be appreciated, for example, when St. Paul speaks of his own tasks in the service of the Church. In his letters, to describe his ministry he uses a vocabulary that is clearly priestly, but which does not refer to a priesthood with its own personality, but to a participation in the High Priesthood of Jesus Christ.

In this sense, St. Paul does not intend to resemble the priests of the Old Covenant, for his task does not consist in burning on the fire of the altar the corpse of an animal to remove it - "sanctifying" it in its ritual sense - from this world, but in "sanctifying" - in another sense, helping them to attain "perfection" by introducing them into God's realm - living men with the fire of the Holy Spirit, kindled in their hearts through the preaching of the Gospel.

In the same way, when writing to the Corinthians, St. Paul notes that he has forgiven sins not on their behalf, but in their name. in persona Christi (cf. 2 Cor 2:10). It is not a simple representation or a performance "in the place of" Jesus, since Christ himself is the one who acts with and through his ministers.

It can be affirmed, therefore, that in the early Church there are ministers whose ministry has a truly priestly character, who perform various tasks at the service of the Christian communities, but with a decisive common element: none of them are "priests" in their own right - and therefore do not enjoy the autonomy to perform a "priesthood" of their own accord, with their own personal stamp - but rather they are "priests" in their own right. participate in the priesthood of Christ.

Mr. Francisco Varo Pineda
Director of Research at the University of Navarra. Professor of Sacred Scripture, Faculty of Theology.

Feast of the Baptism of the Lord

The Feast of the Baptism of the Lord is a Christian celebration that commemorates a central moment in the life of Jesus: his death. baptism in the Jordan River by John the Baptist, The solemnity, which marks the beginning of his public mission, is celebrated on the feast of St. Josemaría. This solemnity is celebrated in the Catholic Church on the Sunday following Epiphany, and in 2026 the Sunday, January 11.

What is celebrated on the Feast of the Baptism of the Lord?

The feast recalls the event narrated in the synoptic gospels (Matthew 3, Mark 1 and Luke 3): Jesus arrives at the Jordan River and receives the baptism from the hands of St. John the Baptist. As they emerge from the water, the skies open up and the Holy Spirit descends upon Him in the form of a dove, while a voice from heaven confirms: “This is my beloved Son”.

This episode is interpreted as:

Thus, it is not just a historical memory, but a profound theological revelation about who Jesus is and how he relates to humanity and to God the Father.

Location in the liturgical calendar

The Feast of the Baptism of the Lord closes the Christmas time and gives way to the Ordinary Time in the Catholic liturgy.

Brief context:

After this Solemnity, the Church enters into the Ordinary Time, The year is a more stable stage of the liturgical year that lasts until Lent.

Infografía acerca de la Fiesta del Bautismo del Señor
Celebration of the Baptism of the Lord: Jesus is baptized by John in the Jordan, manifestation of the Trinity and the beginning of his saving mission.

Theological significance

Jesus identifies with humanity

Although Jesus had no sin, he submitted to John's baptism in order to identify with us, men and women in need of redemption. His gesture was not a sign of personal need, but of solidarity with the human condition and obedience to the will of the Father.

Baptism is salvation

The baptism that Jesus receives becomes the symbol and foundation of the sacrament of Baptism in the Church. From it, Christian baptism will be seen as:

Revelation of the Holy Trinity

The gospel account of this day shows the simultaneous presence of the Son (Jesus), of the Father (voice from heaven) and of the Holy Spirit (dove). This event is one of the clearest scenes of the Trinitarian Theophany in the gospels.

Liturgical readings and symbols

Liturgy of the day

In this Sunday's Eucharistic celebration, the readings usually include texts that:

These texts invite the faithful to remember your own baptism, to renew baptismal promises and to live an active faith in the world.

Symbols

Reflection for the faithful

The Feast of the Baptism of the Lord is not only a ritual commemoration, but an opportunity to reflect on Christian identity. The Church, in various reflections and homilies, invites us to see on this day:

As the Pope explained in previous celebrations, this feast makes us think “of our own entrance into Christian life and of the grace we have received in baptism.”.

Relationship with John the Baptist

John the Baptist has a central role in this feast. His mission was to prepare the way for the Messiah, calling the people to the conversion and to a new life in the Spirit. By baptizing Jesus, John fulfills the mission entrusted to him and recognizes Jesus as the Lamb of God.

Connection with other parties

The Feast of the Baptism of the Lord is closely linked with:

This connection articulates the mystery of Christ from his birth to the beginning of his public mission.

The Feast of the Baptism of the Lord from Sunday, January 11, 2026 is a liturgical and theological celebration of great importance:

On this day, the Church not only recalls a past event, but rather proposes a current spiritual experienceThe first step is to return to the sources of our faith, to renew our baptismal commitment and to move forward in our daily Christian mission.

Some baptism stories

The Three Wise Men, January 6. Feast of the Epiphany of the Lord

Every January 6, the Church celebrates the Epiphany of the Lord, one of the oldest solemnities in the liturgical calendar. This feast commemorates the manifestation of Jesus Christ as Savior and universal king, symbolically represented in the adoration of the Three Wise Men from the East.

This is more than just a pious memory; it is a central affirmation of the Christian faith: Christ has come and manifests himself to save everyone, regardless of people, cultures, or races.

The word epiphany comes from the Greek epiphany, which means manifestation or appearance. In Christian tradition, this solemnity emphasizes that the Baby Jesus, born in Nativity scene, belongs to the people of Israel and is also recognized by the Gentiles, symbolized by the Magi. The liturgy of this day thus emphasizes the universality of salvation.

The Three Wise Men, a celebration with a missionary dimension

Since the early centuries of Christianity, Epiphany has had a marked missionary character. The Magi—wise men from the East, guided by a star—represent humanity seeking the truth and who, even without knowing the law or the prophets, are able to recognize God when he manifests himself. Their pilgrimage to Bethlehem shows the path of faith, made up of searching, questioning, and worship.

The gifts they offer to the Child Jesus –gold, frankincense, and myrrh– have profound theological significance. Gold recognizes his royalty; frankincense, his divinity; and myrrh anticipates his Passion and Death. In a simple gesture, yet one laden with symbolism, the Magi confess who that Child lying in a manger truly is.

Epiphany also reminds us that Christian faith must be lived openly and never with a self-referential approach. Those who have found Christ are called, like the Magi from the East, to return by another route, that is, to live transformed or transforming others to bear witness with a life consistent and devoted to the worship of the Child Jesus.

Three Wise Men: the Gospel of the Epiphany

Gospel according to Saint Matthew (Mt 2:1-12)

«Having been born Jesus In Bethlehem of Judea, during the time of King Herod, magi from the East arrived in Jerusalem asking:

— Where is the King of the Jews who has been born? For we have seen his star and have come to worship him.

When King Herod heard this, he was greatly disturbed, and all Jerusalem with him. He called together all the chief priests and scribes of the land and inquired of them where the Messiah was to be born. They replied,

— «In Bethlehem of Judea, for thus it is written by the prophet: “And you, Bethlehem, land of Judah, are by no means the least among the towns of Judah, for out of you will come a leader who will shepherd my people Israel.”.

Then Herod secretly summoned the magi to find out the exact time the star had appeared, and sent them to Bethlehem, saying to them:

— «Go and find out carefully what has happened to the child, and when you find him, let me know, so that I too may go and worship him.».

After hearing the king, they set out, and suddenly the star they had seen rising began to guide them until it came to rest above the place where the child was.

When they saw the star, they were filled with great joy. They entered the house, saw the child with Mary, his mother, and falling on their knees, they worshiped him. Then, opening their chests, they offered him gifts: gold, frankincense, and myrrh. And having received a warning in a dream not to return to Herod, they departed for their own country by another route.

Reyes Magos Epifanía del Señor 6 enero

Light in the midst of darkness

The Gospel story contrasts two attitudes toward the arrival of Christ. On the one hand, there is Herod, who sees his power threatened and responds with fear and violence. On the other hand, there are the Magi, who allow themselves to be guided by the light and welcome the truth with joy. This tension remains relevant today: Epiphany challenges each person to consider how they react to the presence of God in their lives.

The star that guides the Magi occupies a central place in the iconography and spirituality of this holiday. It is not just an astronomical phenomenon, but a sign of the light of God that guides those who seek with a sincere heart. The liturgy presents Christ as the “light of the nations,” the fulfillment of the promises made to Israel, and the hope for all humanity.

A lively celebration in the Church

In many countries, especially in Spain, Epiphany also has a strong cultural and family dimension, associated with the tradition of the Three Kings. However, the liturgy Remember that the deeper meaning of the feast goes beyond folklore: celebrating Epiphany is renewing the certainty that God has become close and accessible to all.

The solemnity also invites us to rediscover the missionary vocation of the Church. Just as the Magi brought with them the news of what they had seen, Christians are called to be witnesses of Christ in the world, through consistent words and deeds.

On the Epiphany of the Lord, the Church proclaims that God allows himself to be found, who comes out to meet humanity and reveals himself in humility. A message that is especially relevant in a time marked by uncertainty and the search for meaning.

Solemnity of St. Mary, Mother of God

The January 1, the Catholic Church celebrates the Solemnity of the Blessed Virgin Mary, Mother of God. It is not a pious conclusion to the Christmas season or a devotional addition to the liturgical calendar. It is a doctrinal affirmation of the first order: in Mary, the truth of who Jesus Christ is is at stake. For a Catholic in the year 2026, this feast continues to be a decisive reference point for understanding the faith, the dignity of the person, and the Christian meaning of time.

The origin of the solemnity of Saint Mary

The celebration of Mary as Mother of God has its roots in the early centuries of Christianity. It did not arise from overwhelming popular devotion, but rather from a central theological controversy: who is really Jesus of Nazareth. In the fifth century, the debate surrounding Nestorius—who refused to call Mary Theotokos (Mother of God) and preferred the title Christotokos (Mother of Christ) – forced the Church to clarify its faith.

The Council of Ephesus (431) declared that Mary is truly the Mother of God because the Son born of her is a single Person, divine, who fully assumes human nature. It is not a question of saying that Mary precedes God or is the origin of divinity, but of affirming that the subject of the birth is God made man. Separate the motherhood of Mary of Christ's divinity implies fragmenting the mystery of the Incarnation.

Since then, divine motherhood has become a cornerstone of the Christian faith. The Roman liturgy set this celebration on January 1, eight days after Christmas, following the ancient biblical tradition of the octave, to emphasize that the Child born in Bethlehem is the same Lord confessed by the Church.

The theological meaning: Mary guarantees the truth of the Incarnation

Celebrating Mary as Mother of God is, above all, a Christological confession. The Church does not focus on Mary in order to isolate her, but rather to protect the core of the faith: Jesus Christ is true God and true man. Mary is not an addition, but rather the specific place where God enters into history.

Mary's motherhood implies that God has taken on a genealogy, a body, a time. He does not become incarnate in a symbolic or apparent way. In her, God accepts dependence, growth, and care. Therefore, this solemnity has profound consequences for Christian anthropology: flesh, history, and motherhood are not secondary realities, but spaces where God acts.

From this perspective, Mary is not an idealized or distant figure. She is a real woman, situated in a specific historical context, who responds freely to God's initiative. Her faith does not eliminate darkness or uncertainty, but it does overcome them. The Gospel of the day presents her as “keeping all these things and meditating on them in her heart”: a thoughtful, not naive, faith; silent, but firm.

A celebration to start the year: a time of Christian peace

It is no coincidence that this solemnity is celebrated on the first day of the year. The Church proposes to begin the civil year from a theological perspective: time has meaning because God has entered into it. For Catholics in 2026, immersed in a fast-paced, fragmented culture marked by uncertainty, this statement is particularly relevant.

Furthermore, since 1968, January 1 has been linked to World Peace Day. Not as a slogan, but as a logical consequence: if God has assumed the human condition, all human life has an inviolable dignity. Mary, as Mother of God, also becomes a reference point for a Christian vision of peace, understood not only as the absence of war, but as a just order, reconciliation, and care for the most vulnerable.

In a global context marked by armed conflicts, cultural tensions, and crises of meaning, this solemnity reminds us that peace is not built solely with structures, but with a correct view of the human being. Mary's motherhood affirms that no one is disposable and that history is not closed to meaning.

Mary, Mother of God and Mother of Christians today

For contemporary believers, the Solemnity of Mary, Mother of God, is not an archaeological celebration. It directly challenges Christian life. Mary appears as model of mature faith, capable of integrating reason, freedom, and obedience. Her motherhood is not passive: it involves responsibility, risk, and perseverance.

St. Josemaría Escrivá insisted that turning to Mary is not a sentimental escape, but rather a school of concrete Christian life. In it, we learn to accept God's will in ordinary circumstances, to live our faith without fanfare, and to maintain hope when we do not understand everything.

At this point, the work of institutions such as the CARF Foundation takes on special relevance. Forming priests and seminarians for a Church faithful to the truth of the Incarnation involves transmitting a solid theology, rooted in tradition and capable of dialogue with today's world. The divine motherhood of Mary is not a marginal topic, but a key to an integral formation: doctrinal, spiritual, and pastoral.

A beginning that sets the tone for the entire year

The Solemnity of Mary, Mother of God, places Christians at the beginning of the year before a decisive truth: God is not an idea or an abstract force, but someone who wanted to have a mother. Everything else is ordered from there: faith, morals, social life, and hope.

Celebrating it in 2026 means reaffirming that the Christian faith still has something concrete to say about reality, time, and the person. Mary does not eclipse Christ; she reveals him in his most radical truth. And so, beginning the year under her patronage is not just another pious gesture, but a stance: trusting that history, even with its shadows, remains open to God.