Haitham Fakhouri

In the Orthodox Church there are three Major Orders Bishop, Priest and Deacon and two Minor Orders Subdeacon and Reader. All of these have specific functions in the Church and all have distinctive vestments relative to these functions. [For a further study of these Holy Orders, please see the section of this book entitled The Sacraments.]

The universal garment worn by all classes of ordained persons is the Stikharion (or Dalmatic), a long garment with sleeves, reaching to the ground. Except for a short garment barely covering the shoulders when he is set apart by the Bishop (Reader’s Phelonion symbolizing his dedication to the service of God), the Reader’s basic ecclesiastical garment is the Stikharion. This garment (for Readers, Sub-Deacons and Deacons with wide sleeves; Priests and Bishops with narrow sleeves) is called the robe of salvation and the garment of joy, symbolizing a pure and peaceful conscience, a spotless life, and the spiritual joy in the Lord which flows in him who wears it.
Sub-Deacon.

In addition to the Stikharion, a Sub-Deacon wears, crossed upon the breast and back, a long, wide band of material, called an Orarion (or stole), typifying the wings of angels who serve at the Throne of God, just as do the Sub-Deacons, Deacons, Priests and Bishops. Sometimes the words, Holy, Holy, Holy are embroidered upon the Orarion.
Deacon.

Whereas the Sub-Deacon always wears his Orarion crossed, the Deacon, for the most part, wears his on his left shoulder, only crossing them at the time of the Communion of the clergy and the faithful. The Orarion is the Deacon’s principal vestment, without which he cannot serve at any service whatever. In ancient times Deacons used to wipe the lips of communicants after they had partaken of the Holy Gifts.

In addition to the Orarion, the Deacon also wears the Cuffs (as do the Priests and Bishops) for convenience during services and also to remind him that he must not put his trust in his own strength alone, but in the right hand of the Almighty God.
Priest.

In addition to the Stikharion (called a Cassock (or Podriznik), in this case) with narrow sleeves, the Epitrachelion (what is worn around the neck an Orarion worn around the neck so that both ends hang down the front, being buttoned or sewn together for convenience), and the Cuffs (which for the Priest also symbolizes the bonds with which Christ’s hands were bound), the Priest also wears a Belt (Zone) around his Cassock and Epitrachelion, for convenience in serving at the Altar. It symbolizes that the Celebrant must place his hope, not in his own strength, but in the help of God.

If so awarded, the Priest may also wear the Nabedrennik and the Palitsa (thighshields), which are worn at the hip and are either rectangular (Nabedrennik or Epigonation) or lozenge-shaped (Palitsa). The Nabedrennik is worn on the right hip, but if the Palitsa is awarded, it is worn on the right hip, and the Nabedrennik on the left. These symbolize the sword of the Spirit, which is the Word of God.

Over the Cassock and Epitrachelion, the Priest wears a long garment, sleeveless, with a hole for the head, called a Phelonion (Chasuble). [In the Russian tradition, the Phelonion is shorter in the front than in the back, with the back part extending up behind the neck.] This signifies that the Priests are invested with truth, and are ministers of the truth.

As tokens of honor, a Priest also may be awarded a pointed hat (the Skufia) or a tall flat-brimmed hat (the Kamilavka), such as Monks wear, except that they are of purple color. [If the Priest be a Monk, he wears the Kamilavka with the veil the Klobuk.] In addition, at ordination to the Priesthood, the Priest is given a Pectoral Cross, symbolizing that he must confess the Cross of Christ before all men as a Preacher of the faith. As further distinctions of honor, a Priest may also be awarded a Gold Cross or a Jeweled one. A Priest may also be awarded the right to wear a Mitre (a headpiece decorated with precious stones and Icons, similar to that worn by the Bishop).
Bishop.

The Bishop wears all the vestments of the Priest, except the Phelonion and the Nabedrennik. Originally the Phelonion was part of the Bishop’s vestments, but in Byzantine Imperial times, this was replaced by a garment, similar to the Deacon’s Stikharion, called a Saccos (sackcloth garment), symbolizing that the Bishop must rise to holiness of life, wearing this garment of humility. As Christ’s robe was without seam, so too, the Bishop (as an Icon of Christ) wears the Saccos, either sewn or buttoned at the sides.

Draped over the Saccos, the Bishop wears a wide Orarion, called the Omophorion (shoulder-covering), which, in ancient times, was made of sheepskin. This hangs down in front and back, and symbolizes the wandering sheep which Christ took upon His shoulders as the Good Shepherd, which the Bishop also must be. At other moments of the Divine services, the Bishop may wear a shorter Omophorion (with both ends hanging down the front), usually called the Small Omophorion.

Upon his head, the Bishop wears a richly embroidered headgear, called a Mitre (headband), dating from Byzantine times and now symbolizing, as does a crown, the power bestowed upon a minister of the Church. [The Mitre is sometimes awarded to Archimandrites, Abbots, and certain Archpriests.]

Upon his breast, in addition to the Pectoral Cross, the Bishop also wears a small, circular Icon of the Savior or of the Mother of God, called the Panagia (All-Holy), reminding him that he must always bear in his heart Our Lord and His Holy Mother, and thus his own heart must be pure, and his spirit upright.

As a symbol of his pastoral service, the Bishop bears a Staff (Crozier), as a reminder of the Shepherd’s Crook and that he is a shepherd of Christ’s flock. The Episcopal Staff has a double crook at the top, and above that a Cross. [Sometimes this double crook is in the shape of serpent’s heads, symbolizing the brazen serpent lifted up by Moses in the Wilderness, which symbolizes Christ lifted up on the Cross, and whose Icon the Bishop is.] The Staff is also given to some Archimandrites and Abbots as a token of their spiritual authority over the monastery which they rule.

In addition, at certain times the Bishop wears a monastic garment, the Mantiya, which covers his whole body except his head. Its flowing lines symbolize the wings of angels, for which reason it is often called the angelic vestment. It has no sleeves (nor do any monastic Mantiyas), symbolizing for all Monks (of whom the Bishop is one) that the fleshly members are dead to the world. Unlike the typical monastic Mantiya, however, which is black, that of the Bishop is some other color, usually red (blue in the case of Russian Metropolitans) and upon it are sewn the Tables of the Law (square patches at the neck and feet), typifying the Old and New Covenants from which the ministers of God receive their doctrines. In addition, strips of cloth (called fountains) are sewn horizontally around the Mantiya, representing the streams of teachings which flow from the Bishop’s mouth.

During Divine services, the Bishop stands on a small round or oval rug, upon which is represented an eagle hovering over a city. The view of the city symbolizes his rule over a city and the eagle (for which reason this rug is called an Orlets (eaglet)) reminds the Bishop that by his teaching and life he must rise above his flock and be to them an example of one aspiring to the things of heaven.

At various times during the Divine services, the Bishop blesses the faithful with two candlesticks one with two candles (dikiri) and the other with three (trikiri). The one symbolizes the two natures of Christ, while the other symbolizes the three Persons of the Holy Trinity.

Excerpt taken from “These Truths We Hold – The Holy Orthodox Church: Her Life and Teachings”. Compiled and Edited by A Monk of St. Tikhon’s Monastery. Copyright 1986 by the St. Tikhon’s Seminary Press, South Canaan, Pennsylvania 18459.

To order a copy of “These Truths We Hold” visit the St. Tikhon’s Orthodox Seminary Bookstore.

The Altar which lies beyond the Iconostasis, is set aside for those who perform the Divine services, and normally persons not consecrated to the service of the Church are not permitted to enter. Occupying the central place in the Altar is the Holy Table (Russian Prestol), which represents the Throne of God, with the Lord Himself invisibly present there. It also represents the Tomb of Christ, since His Body (the Holy Gifts) is placed there. The Holy Table is square in shape and is covered by two coverings. The first, inner covering, is of white linen, representing the winding-sheet in which the Body of the Lord was wrapped. The outer cloth is made of rich and bright material, representing the glory of God’s Throne. Both cloths cover the Holy Table to the ground.
Antimension.

In the first centuries of Christianity, the Divine Liturgy was celebrated on the tombs of the Martyrs and this was celebrated by the Bishop. Later, as the Church expanded and the size of a typical Diocese with it, the Bishops of the early Church began to ordain Priests as their representatives to the growing number of Christian communities. Only with the Bishop’s permission could a community and its Priest serve the Liturgy and the same holds true today. One of the vehicles by which these important ancient practices are effected today is a simple piece of cloth, folded within another, and resting always on the Holy Table of every Orthodox church the Antimension.

The Antimension is a rectangular piece of cloth, gold in color, measuring about 18 by 24 inches, and while on the Holy Table it is folded within another cloth, red in color, called the Iliton, which represents the swaddling clothes and the burial shroud of Jesus Christ. Depicted on the top of the Antimension is an Icon of the Burial of Christ, along with Icons of the four Evangelists, as well as Saints Basil the Great and John Chrysostom, for whom the usual Divine Liturgies are named. Sewn into every Antimension is an incorruptible relic of a Saint, making real the early liturgical connection with the Martyrs who died rather than renounce Christ, and whose blood, after the Blood of Christ, formed the very foundation of the Church.

Printed on every Antimension are the words: By the grace of the All-Holy, Life-giving Spirit, this Antimension, the Holy Table, is consecrated for the Offering on it of the Body and Blood of our Lord in the Divine Liturgy. Each one is signed by the ruling Bishop of the Diocese and placed on the Holy Table, constituting his permission for the community to exist as an Orthodox parish and to celebrate the Liturgy. This is so, since true Christianity has always held that without the Bishop there is no Church and through the Bishop comes our unity of Faith and Communion which is Orthodoxy.

The word Antimension is a combination of Greek and Latin which means in place of the table. While Holy Tables were always to have been consecrated and relics placed inside of them, it was not always possible for the Bishop to visit each community to do so. For that reason, Bishops consecrated cloths or boards and sent them to each community to be used in place of the consecrated Holy Table. This also allowed for portable Holy Tables for travelers. The use of the Antimension is mandatory, even on Holy Tables which have been consecrated, and a Priest is not permitted to celebrate the Divine Liturgy without it. Military Chaplains and Missionaries also use it instead of the table when serving in remote areas.

Also placed on the Holy Table are two indispensable items: the Cross and the Book of the Gospels. The Cross is placed there both as a sign of Christ’s victory over the Devil and of our deliverance. Since the Lamb of God was slain on the Cross for our salvation, it is especially appropriate that it be placed upon the Holy Table where the Bloodless Sacrifice is offered on behalf of all and for all. As it is the Word of God, the Book of the Holy Gospels is placed on the Holy Table, signifying that God is mystically present. It is usually richly-adorned and as it is the Book of Life, its Governing may not be of the skins of dead animals (i.e., leather), but is usually made of precious metals adorned with jewels. At the center of the cover is usually represented Christ, with the four Evangelists Matthew, Mark, Luke and John at the four corners.

As the Holy Table represents the sepulcher of the Lord, upon it, at the rear, is placed the Ark (or Tabernacle), so-called because of its general shape, within which are placed the Holy Gifts (Reserved Sacrament) used for the Communion of the sick. Candlesticks are also placed on the Holy Table, signifying the Light of Christ which illumines the world.

In addition to the above, a natural (not artificial) Sponge is usually placed beside the Antimension with which to brush off the particles from the Paten into the Chalice. Also found is a vessel containing the Holy Chrism used for Chrismation, and also a Sick-Call Kit (the Ciborium) within which are to be found a small chest for the Holy Gifts, a small Chalice and Spoon, a small vessel for wine and a sponge to clean the Chalice with. In addition, a small chest, called the Artophorion is placed on the Holy Table during Great Lent, within which is placed the consecrated Lamb (s) used for the Presanctified Liturgy (if the same is not placed in the Tabernacle). Often a canopy is suspended over the Holy Table, representing the heavens over the earth, from which is suspended a dove with outstretched wings (the Fix), representing the Holy Spirit. (In many places, the pre-sanctified Lamb was placed in the Fix during Great Lent.)

Behind the Holy Table a seven-branched Candlestick is usually placed (seven being the sacred number), and sometimes a large Processional Cross. Behind this, at the extreme East end of the Altar is a raised place, called the High Place (or Bema), upon which is placed the Cathedra (Bishop’s Throne), with seats for the Priests on either side. During the Liturgy, the Priests (representing the Holy Apostles) sit at either side of the Bishop (representing the King of Glory). [In modern times, the Cathedra is usually found only in Cathedrals and large Monasteries.]

On either side of the Bishop’s Throne are placed ceremonial Fans, with which, in ancient times, the Holy Gifts were fanned to keep away insects. Now they are carried in solemn processions, signifying the six-winged Seraphim who minister at the Divine services, and who are represented iconographically upon them. Above the High Place is an Icon of the Savior and on both sides Icons of the Holy Apostles or (more often) Holy Bishops. Before the Icon of the Savior is suspended a lampada, called the High Light.

Excerpt taken from “These Truths We Hold – The Holy Orthodox Church: Her Life and Teachings”. Compiled and Edited by A Monk of St. Tikhon’s Monastery. Copyright 1986 by the St. Tikhon’s Seminary Press, South Canaan, Pennsylvania 18459.

To order a copy of “These Truths We Hold” visit the St. Tikhon’s Orthodox Seminary Bookstore.