Liturgical vestments: what are they and how are they used?

Practical theology JOU 803051A An introduction to the liturgical life (2 cr) Edward Waters Student Number 239238 Liturgical vestments have a prominent place in Orthodox Church services, and are worn by priests, bishops and lower ranks of clergy, but the reason they are used and the traditions that have evolved regarding the vestments of different ranks of clergy may not be understood by the average observer. In this essay I define what liturgical vestments are, then describe how they have come to be used. I argue that the vestments of all ranks of clergy can be related to items of priestly vesture, so I begin my description of individual vestments by describing the evolution and symbolism of priestly vestments. I then describe those of other ranks, noting differences from priestly vestments. Finally I discuss the issue of the colour of vestments, and argue that the symbolism attached to vestments of different colours is the area of liturgical vesture that has seen most recent change in the Orthodox Church.

Liturgical vestments are defined here as those items of clothing now worn exclusively at Orthodox liturgical services by clergy and ministers. This idea has Biblical roots; the Israelites wore specific items of clothing when performing priestly offices and in the sanctuary.1 It is important to note that while clergy may wear distinctive garments at other times, these garments are not properly liturgical, but rather fall into the realm of clerical dress. Liturgical vestments are

Exodus 28: 1-14, 2 Samuel 6:14. The New American Bible (Fireside Study Edition) provides extensive comments.

distinguished from clerical dress because they have symbolism that directly relates to the functions the clergy perform during the liturgy, while clerical clothing merely distinguishes the cleric from the layperson around them and does not relate directly to liturgical theology. Additonally, the Trebnik (Book of Needs) contains services for blessing liturgical vestments before use, but this is not the case for clerical clothing.2 Blessing liturgical vestments shows their close relationships to sacramental tasks.

The relationships between liturgical vestments and the tasks that clergy perform at liturgy is vividly recalled when vestments are bestowed on clergy at ordination,3 and when clergy say prayers recalling the function of each vestment before putting it on.4 It is important to note that different traditions regarding have developed regarding liturgical vestments in churches of western and eastern (Byzantine) usage.5 Whilst some Orthodox clergy use western vestments,
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this essay only concerns itself with the Byzantine usage.

Liturgical vestments were not always distinguished from civilian clothes. The liturgical vestments currently used in the Byzantine Orthodox churches are thought to have evolved from civilian formal dress used in the 2nd-3rd century CE. The early use of formal civilian dress has theological symbolism by using formal dress, Christians emphasised the liturgy as a

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, 1944, pp. 382 ff. Hapgood, 1965, pp. 306-18. 4 Hapgood, 1965, pp. 69-70. 5 For the development of different traditions in east and west regarding specific items of vesture see Kunzler, 2001, pp. 131 ff. 6 Shorter Saint Colman Prayer Book, 2008, p.ii.

celebration or solemn feast requiring something other than normal clothes.7 It is argued that it was an act of theological symbolism that led to the retention of these clothes as specifically liturgical. When men began to wear trousers or breeches, it is suggested that long, flowing garments were retained by clergy at liturgy to symbolize being enveloped in the glory of God.8

The long flowing garment par excellence is the vestment called variously the alb or sticharion. This is the undergarment worn by priests. This was originally worn at liturgy by all Christians after Baptism, symbolizing the purification and newness of life. It remains in use today in baptism, but also as the first garment of clerical priesthood; the basic garment that all clergy wear acolytes, readers, subdeacons, deacons, priests, bishops. 9 There is a link between these two ideas, as in a sense Baptism makes all Christians part of a common priesthood. 10Certainly this was the first item to be elevated to the role of vestment and it still represents initiation into the faith and into priesthood today.11 All clergy wear it, with other vestments on top. This illustrates an important concept; that the vestments worn by the priest, who celebrates the Divine Liturgy and exercises the sacerdotal priesthood in its fullness (but under the jurisdiction of a bishop), are progressively given to lower ranks of clergy as they are ordained.12 Thus lower clergy do not have the fullness of Holy Orders and do not wear all vestments, but only those
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Kunzler, 2001, pp. 129-30. Kunzler, 2001, p. 130. 9 Hapgood, 1965, pp. xxxvi ff; Kunzler, 2001, p. 130. 10 McGuckin, 2011, p. 284. 11 Norris, 2002, pp. xi, 8. 12 See Hapgood, 1965, pp.306 ff. for the giving of vestments at ordination, and Rodopoulos, 2007, pp. 161-2 for a description of sacramental/ telurgic authority of priests and the jurisdiction of bishops. Note that Rodopoulos says that some sacraments are reserved to bishops, though in exceptional cases some can be bestowed by priests (Rodopoulos p. 125 on abbots ordaining to minor orders). It is noteworthy that the reservation of sacraments to bishops is not uniform; for example, the sacrament of Christmation was reserved to bishops in the west - thus some mysteries are reserved to bishops out of respect for their jurisdictional oversight, but can be celebrated by priests in other situations. How Chrismation (also called confirmation) came to be reserved for bishops in the Christian west (even from deacons) is discussed in Maxwell, 2007, pp. 182 ff.

which symbolize their progressively greater functions. The additional vestments of Bishops can be viewed as a special case of priestly vestments, and developed later than priestly vestments. For example, early iconography shows bishops wearing vestments very more similar to those of priests than bishops vestments today.13 The additional vestments of bishops can also be considered symbols of jurisdiction rather than of liturgical function. 14 Therefore I argue that priestly vestments form the core basis of liturgical vestments, symbolizing all the highest functions that can be performed by clergy. Lower clergy exercise fewer of these functions, and thus wear fewer vestments, whilst bishops wear some additional symbols of jurisdiction.

Besides the aforementioned sticharion, the other vestments of the priest are the belt (zone), cuffs (epimanikia), stole (epitrachelion) and chasuble (phelonion).15 Some priests are awarded the right to wear additional items, including headgear16 and items that hang from the belt (the palitsa and nabredennik),17 but I will not devote much attention to these as these items are awards for service rather than representing specific liturgical functions. 18 All priests in the Russian tradition also wear a pectoral cross, but not necessarily in other jurisdictions. 19

The most important of these priestly vestments is the stole, because without it the priest can celebrate no priestly office; it is deeply connected with the ministry of the altar. The priests stole

For example see the icon of the hierarchs of Nicea on the cover of Rodopoulos, 2007. Norris, 2002, p. 24. 15 Hapgood, 1965, pp. xxxvi ff. 16 Hapgood, 1965, p. xxxviii. 17 Legg, 1917, P.78. 18 All these awards in the Russian usage are enumerated in Protopopov, 2006, p. 438. 19 McGuckin, 2011, p. 334.
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is a long strip of cloth worn around the neck, hanging in front. This is often said to indicate that the priest has twice the grace of a deacon20 for the stole is first given at ordination to the sub diaconate, and is worn by deacons as well, but on only one shoulder rather than around the neck (the deacons stole is called an orarion by contrast). The stole symbolizes purity of heart for service at the altar; the deacons stole is sometimes (and the subdeacons always) worn bound like a cross at front and back, symbolizing that he should serve like a winged angel at the altar.21

The cuffs and belt symbolize being bound to the service of God, and being girded with strength, respectively.22 They also have practical purposes, to hold the stole in place and keep the hands unencumbered, respectively.23 They probably evolved from Byzantine emperors dress, and were first adopted by Bishops and later worn by priests. The belt is attested to from the fifth century, 24 and the cuffs from the eleventh.25 Cuffs are now also worn by deacons.26

The phelonion or chasuble is the outer garment of the priest; it is notably given in a much reduced form when a man is tonsured to the first degree of priesthood, that of reader,27 but not worn thereafter until he receives a more ample phelonion if ordained priest. Until the fall of Constantinople in the fifteenth century, the phelonion was also the main garment of bishops28 as noted previously, icons and depictions or descriptions of hierarchs up to this time show them
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Kucharek, 1971, p. 239. Hapgood, 1965, p. xxxvii. 22 Hapgood, 1965, pp. xxxvii-viii. 23 Kucharek, 1971, p. 242. 24 Kucharek, 1971, p. 241-2. 25 Walter, 1982, p. 20. 26 Hapgood, 1965, p. xxxvii. 27 Hapgood, 1965, p. xxxvi. 28 Paliouras et al., 1989, p. 113.

in the phelonion, often in a form covered with many crosses called a polystavrion.29 According to the prayer worn at vesting in the phelonion, it symbolizes being clothed in righteousness.30

Over time, in addition to or instead of the phelonion bishops came to wear additional items of liturgical vesture, as previously noted. The most ancient of these is the broad piece of cloth worn wrapped around the neck called the pallium (in the west) or omophorion (in the Orthodox churches) its use dates from the fourth or fifth century CE. The omophorion is the symbol of jurisdiction of the bishop. In the west the use of the pallium was originally restricted to the Patriarch of the West (the Bishop of Rome), and later spread to use by metropolitan bishops. In the east, the use of the omophorion spread to all bishops.31

The devolution of the use of the omophorion from a patriarchal item to one symbolizing a bishops authority was replicated with the sakkos - a sticharion like garment now worn instead of the phelonion by bishops. The sakkos was originally worn only by the Ecumenical Patriarch, 32 symbolizing the high priesthood of Christ (who is depicted in the sakkos in icons).33 The other item of vesture worn by bishops is the mitre, an elaborate form of headgear symbolizing the power of the Episcopal office again, this is a vestment of honour, rather than of liturgical symbolism. It is also worn as a symbol of honour by some priests, such as archimandrites. 34 The

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Gerstel, 1999, pp. 25-8. Hapgood, 1965, p. 70. 31 Braun, 1911, available online (see bibliography). 32 Fortescue, 2004, p. 406. 33 Gerstel, 1999, p. 25. 34 Hapgood, 1965, p. xxxviii.

mitre is of very late use in Orthodoxy, dating from perhaps the sixteenth century CE.35 It should finally be noted that bishops wear a pendant featuring an icon of Christ and the Theotokos, called the Panagia, in addition to the pectoral cross of the priest.36

Thus I have shown that all the vestments of lower clergy (readers, subdeacons, and deacons) are components of the vestments of the priest, given at different times to the lower ranks to symbolize their greater participation in clerical office and symbolizing their greater commitment to the fullness of service at the Holy Altar. I have shown that the additional liturgical vestments worn by the bishops are symbols of authority, jurisdiction and honour that have progressively supplemented or replaced priestly vesture. Given this demonstration of the gradual evolution of vestments, it must be asked whether vestments continue to evolve. Particularly in the Russian tradition, they have evolved in one important aspect at least, that of colour; this has not been without controversy. The Savvaite Typikon mentions only dark and light coloured vestments, and mentions them rarely at that. 37 In Russia however, an elaborate scheme of wearing liturgical vestments of different colours at different times of the year (and at some times varying the colour of vestments within a single service) has developed. It is outlined in the authoritative book for Russian church servers, the Bulgakov Handbook.38 The matter of black vestments at funerals is a particularly recent development, dating from 1821. The primary reason for the criticism of the use of colours is that it is seen as a western concept, because the Roman Catholic Church evolved a scheme of
Braun, 1911, available online (see bibliography). Hapgood, ibid. 37 See Typikon articles for Pascha and Holy Thursday Matins, available online (http://www.holytrinitymission.org/books/english/typikon_1.htm). 38 Bulgakov, translated from Russian 1983 and 1990, available online (see bibliography).
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liturgical colours (particularly black for funerals) before the Russian Church.39 Whilst this criticism is sometimes heard, it is a fact that the use of black, particularly in Lent, has become beloved by Russian Orthodox people and seen very much as part of the tradition of vestments. It is also symbolic, of mourning, whilst white vestments are symbolic of joy. Sister Vassa (Larin) recalled fondly the impression changing vestment colours made on her as a child in a lecture at the Orientale Lumen conference in 2008.40 Thus, whilst there is some debate that colours came into use in the Russian church due to heterodox influence, it is clear that they have been enculturated and are now part of Orthodox tradition. To me, they are a prime example of living Orthodoxy traditions arise in places that speak to the symbolism that is acceptable to different people (Slavic versus Greek usage, say). In so far as the use of colours has added to, rather than detracted from the symbolism of liturgical vestments, it can only be a good thing in my opinion.

In conclusion, liturgical vestments evolved over time from items of civilian dress, into specifically liturgical items of clothing with very specific symbolism attached to them. The priestly vestments form the basic set of liturgical garments, from which the vestments of all other ranks of clergy are derived. It would be incorrect, however, to assume that the evolution of vestments has entirely stopped, though the basic forms of these garments have not changed for at least a millennium. As I have shown, the use of more diverse colours in liturgical vestments is a relatively recent development in Orthodoxy, particularly in Russia, and illustrates that liturgical vesture is not completely fixed in ancient forms, but continues to evolve with the needs of the church and with the times. Whilst it has been argued that this is incorrect, and represents

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Morrisoe, 1908, available online (see bibliography). Larin, 2008, p. 140.

heterodox influences on the Church, I dispute this and suggest that as long as change enriches the theological symbolism behind the use of vestments, developments in liturgical vesture can only enrich and not diminish the Orthodox Church.

Bibliography Braun, J., "Pallium." The Catholic Encyclopedia. Vol. 11. New York, NY , 1911. Accessed online 13 Feb., 2011. http://www.newadvent.org/cathen/11427a.htm Braun, J., "Mitre." The Catholic Encyclopedia. Vol. 10. New York: Robert Appleton Company, 1911. Accessed online 13 Feb., 2011. http://www.newadvent.org/cathen/10404a.htm Bulgakov, S.V., Nastol'naya Kniga Sviashchenno-sluzhitelia, Volume 4, Moscow, 1983, Translated in "The Messenger" of St. Andrew's Russian Orthodox Cathedral,Philadelphia, June, July-August, September, 1990, Accessed online 13 February 2011. http://www.orthodox.net/ustav/vestment-colors.html Fortescue, A., The Orthodox eastern church. Whitefish, MT, 2004. Gerstel, S.E.J., Beholding the sacred mysteries: programs of the Byzantine sanctuary. Seattle, WA, 1999. Hapgood, I.F., Service book. Brooklyn, NY, 1965. Kucharek, C., The Byzantine-Slav liturgy of St. John Chrysostom: its origin and evolution. Allendale, NJ, 1971. Kunzler, M., The Churchs liturgy. New York, NY, 2001.

Larin, V. (Nun), Feasting and fasting according to the Byzantine typicon, Orientale Lumen lecture, 2008. Accessed online 13 Feb. 2011. http://www.mzh.mrezha.ru/lib/larin/lrn2009b.pdf Legg, J.W., Church ornaments and their civil antecedents. Cambridge, UK, 1917. McGuckin, J.A., The Orthodox Church: an introduction to its history, doctrine and spiritual culture. Malden, MA, 2011. Maxwell, M.E., The rites of Christian initiation: their evolution and interpretation. Collegeville, MN, 2007. Morrisroe, P. "Liturgical Colours." The Catholic Encyclopedia. Vol. 4. New York, NY, 1908. Acessed online 13 Feb. 2011. http://www.newadvent.org/cathen/04134a.html The New American Bible - Fireside study edition (including commentary and supplementary material). Whitby, ON, 1998. Norris, H., Church vestments: their origin and development. New York, NY, 2002. Paliouras, A.D., Damaskenos (Metropolitan), Nalbandian, G., The Oecumenical patriarchate: the great church of Christ. Switzerland, 1989. Protopopov, M.A., A Russian presence: a history of the Russian church in Australia. Piscataway, NJ, 2006. Rodopoulos, Metropolitan P., An overview of Orthodox canon law. Rollinsford, NH, 2007. The Shorter Saint Colman Prayer Book, published by Saint Petroc Monastery, Cascade, Tasmania, 2008.

The Typikon (of St. Sava), accessed online 13 Feb. 2011. http://www.holytrinitymission.org/books/english/typikon_1.htm
(Trebnik Book of Needs). Vladimirova, 1944.

Walter, C., Art and ritual of the Byzantine Church. London, 1982.