My beloved brothers and sisters in Christ Our only True Lord, God, and Savior,
CHRIST IS IN OUR MIDST! HE WAS, IS, AND EVER SHALL BE.
Orthodox House of Worship: The Liturgical Vestments of an
Orthodox Priest. (Part IV)
Vesting of Priest
He vests with the TUNIC (Sticharion) saying:
My soul shall rejoice in the Lord, for He
has clothed me with the garment of salvation.
He has covered me with the robe of gladness;
as a bridegroom He has set crown on me; and
as a bride adorns herself with jewels, so He
has Adorned me.
He blesses the STOLE (Epitrachelion), and says, as he vests:
Blessed is God, Who pours out His grace upon His Priests,
as myrrh upon the head, that runs down the beard, the beard
of Aaron, that runs down the border of his robe.
He blesses the belt (Zone), and says as he vests:
Blessed is God, Who girds me with strength and makes my
way blameless. He made my feet like hind’s feet, and set
me secure on the heights.
As he puts on the cuffs (Epimanikia)
(Right) Thy hand, O Lord, has been glorified in power. Thy
right hand, O Lord, has shattered the enemies. In the
greatness of Thy Majesty Thou hast overthrown Thy
adversaries.
(Let) Thy hands have made and fashioned me. Give me
understanding that I may learn Thy Commandments.
If he has been awarded the shield (Epigonation), he puts it on, saying:
Gird Thy sword upon Thy thigh, O Mighty One, in Thy comeliness and
in Thy beauty. Go forth and prosper and reign, because of truth and
meekness and righteousness. Thy right hand shall guide Thee
wondrously always, now and ever and unto ages of ages. Amen.
He blesses the chasuble (Phelonion), and says, as he vests:
Thy Priests, O Lord, shall clothe themselves with righteousness,
and Thy Saints shall rejoice with joy always, now and ever and
unto ages of ages. Amen.
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THE SYMBOLISM AND MEANING OF THE VESTMENTS
The Tunic (Sticharion): This is a garment which has sleeves and reaches to the ground. This
vestment signifies THE TUNIC WHICH THE SOLDIERS PUT ON CHRIST BEFORE His
Crucifixion (Matthew 27:27-28). It also commemorates the white raiment of the Angel, who
announced to the women disciples of the good news of the Lord’s Resurrection (Matthew 28:3;
Mark 16:5). Th Tunic or Alb is usually white and by its whiteness this vestment reminds the
celebrant of the spotless innocence and purity of body and soul, which ought to adorn him
at all times, but especially when he celebrates the Divine Liturgy.
The Stole (Epitrachelion): This is a narrow and long piece of cloth which covers both shoulders
of the Priest and encircles his neck, the parts uniting in the front and rahing to the hem of the Tunic.
The Stole is the proper emblem of the Priestly power and is, therefore, used at every divine service,
in churches and in private homes, in public and in private. It signifies first, the yoke or burden of
the Priestly Office and second, the grace of the Holy Spirit which flows down upon the officiating
Priest.
The Belt (Zone) or Cincture: This is the vestment with which the Priest fastens the Alb (Tunic) and
Stole (Epitrachelion) on his body in order to facilitate his movements and attest his readiness for
service, as a man girds himself when he set out on a journey or undertakes a task. So, also, the
Priest girds himself when he sets about his sacred diakonia (ministry) and regarding his belt as
the strength of Divine Power.
The Cuffs (Epimanikia): The cuffs which the Priest fastens about his wrists over the sleeves of the
Alb so as to facilitate the movements of his hands during the Divine Liturgy. They signify, first, the
chains with which the soldiers bound the arms of Christ, and, second, the creative power of God.
The Chasuble (Phelonion): It is a sleeveless vestment and the most richly adorned, which is warn over
all the rest. It denotes the scarlet garment which Christ wore in the courtroom of Pilate (Matthew 27:28).
It denotes the cloak, which the Apostles wore during their travels (2 Timothy 4:13), reminding the Priest
that they also are wayfarers. The Priest completes his vesting by putting on the Phelonion and recites:
“Thy Priests, O Lord, shall clothe themselves with righteousness and Thy Saints shall rejoice” (Psalm 132:9).
The celebrants of the Divine Liturgy are the clergymen, who have received the grace of the Holy Spirit through the Mysterion (Sacrament) of Priesthood or Ordination. They are the BISHOPS, THE PRIESTS (PRESBYTERS), AND THE DEACONS (DIAKONOI).
Thy Mysterion of Priesthood (Hierosynis) derives its origin from Jesus Christ, the Eternal High Priest, from Whom all the other Mysteries (Sacraments) also originate. Jesus Christ as the High Priest offered Himself as a Sacrifice on the Cross “for the remission of sins” (Matthew 26:28) and conferred His Priesthood upon His Holy Apostles (John 20:21-23; Matthew 18:18; Luke 10:16). From the Holy Apostles the Office of Priesthood passed over to the first clergymen of the Church and from them to their successors until it has arrived unto our days. This is called APOSTOLIC SUCCESSION, which in our Orthodox Church is fundamental, because it alone confers upon the clergymen the Divinely appointed authority and power to administer the Mysteria (Sacraments) and to stand as representatives of the Divine Power here on earth.
On the Three Orders of Priesthood, the Priest occupies the central position in the Church. The term Priest is used in the Christian Church with a new meaning, not the same as in Hebrew or Greek before Jesus Christ. The Christian Priest is an instrument of Christ and continues His work, standing always at the side of his people. He is their spiritual father, he knows them all “by name” (John 10:2-16), and he gives them “new life” by teaching them the Word of God and administering the Mysteria (Sacraments) for them (John 3:3-7; 1 Corinthians 4:15).
The Priest administers all the Mysteria (Sacraments), with the exception of Ordination. However, celebrating the Divine Liturgy is his principal function. Just as in the Life of Christ His Sacrifice upon the Cross is of predominant importance, so in the life of the Church the Sacrifice of the Holy Eucharist takes FIRST PLACE. Thus, during the Divine Liturgy the Priest is engaged IN HIS HOLIEST MISSION.
The Priest is indispensable in the celebration of the Divine Liturgy. The Deacon may not celebrate the Divine Liturgy alone, since his only capacity being to assist the Priest. Even though a bishop is officiating, the priest must be present.
The Deacon is recognized by that article of clothing called ORARION. And what is an orarion? It is a wide band, one end of which hangs towards the back from the left shoulder, the other end of which the Deacon holds in his right hand as he says the petitions. The ORARION means that the Deacon, mimicking the Angels, has to be praying constantly. The orarion brings to mind Saint Paul’s admonition: “Pray without ceasing” (1 Thessalonians 5:18).
Another part of the Deacon’s vestments are the cuffs. And the teachers of the Church say the cuffs that the Deacons, Priests, and Bishops wear represent the fetters with which they shackled Christ. The clergyman has to be ready FOR PERSECUTION, JAIL, AND MARTYRDOM FOR THE SAKE OF THE GOSPEL, OF CHRIST.
The Bishop is distinguished by the following parts of his vestments: The OMOPHORION (the Pallium), which is a wide band that is put across his shoulders and comes down to his chest. It reminds one of the Parable of the lost sheep. Just as a shepherd who has lost a sheep is not unconcerned but goes up and down the mountains and ravines looking for it, and when he finds it puts it over his shoulders and brings it back to the fold, in the same way the Bishop has to labor to bring those people into the fold of the Church who have distanced themselves from God and are in danger of being lost in the ravines and gullies of sin.
Another vestment of the Bishop is the SAKKOS. It corresponds to the Priest’s Chasuble (Phelonion). It symbolizes the red mantle of the Lord, and on the side where the two parts come together, there are small round bells which mean that the words and deeds of the bishop must be powerful, so that like a loud-ringing they will reach the ears of all and they will glorify God. The bishop also wears a pectoral with an icon of Christ on it to remember Saint Paul’s words: “Is is no longer I who live, but it is Christ Who lives in me.” (Galatians 2:20).
The above mentioned are the most important vestments of the Clergy in the Orthodox Church. Tragically, they have in some cases become simply a formality in our era and a sign of our times. Clergy who desire to live a secular and worldly life become one with the world and, therefore, are unable to save it. For some the colorful and beautiful vestments become a distraction and a stumbling block to their Priestly and divine mission. The Orthodox Priest does not wear these magnificent vestments to dazzle the people he serves and to impress them with his singing voice, his sermon or by theatrical performance of the Divine Liturgy. The Divine Liturgy was not created to entertain the faithful! The Priest must leave all that is human and worldly outside the church, forget himself and his passions, his vanity, his pride and to humbly and with a genuine sense of unworthiness serve his Master and Lord Jesus Christ. The good and truly pious Priest knows if he is acting appropriately and honors his Priesthood by the fact that he most likely becomes an object of ridicule and sarcasm at the hands of a sinful world. The DIGNITY OF THE PRIESTHOOD MUST BE PROTECT AT ANY COST. To sacrifice the dignity of the Office is a grave sin. No Priest should be afraid of martyrdom and be ready to give his life for our Lord, God, and Savior Jesus Christ. Every Priest should remember the holy words of the Holy Apostle Paul: “It is no longer I who live, BUT IT IS CHRIST WHO LIVES IN ME.” (Galatians 2:20). The Priesthood, is the Priesthood of Jesus Christ, and it should never be mocked or compromised by naive and vain men. Loving and truly caring and serving people is the mission of the Orthodox Priest. For one to use to aggrandize himself and to seek popularity is totally wrong and sinful. It is truly a dishonor to the Priesthood and brings disgrace to the one doing it. When the Priest vests those awesome vestments he longer lives, he has no longer a human identity, he cannot be the worldly and passionate man that he was before he vested and recited those solemn and most divine prayers as he was vesting. The TRUE AND ACTUAL CELEBRANT IS NEVER THE MAN PRIEST BUT THE ARCHPRIEST CHRIST WHO IS GIVING HIS SACRIFICIAL BODY AND BLOOD THROUGH THE MYSTERY (SACRAMENT) OF THE DIVINE EUCHARIST. BELOVED BROTHERS IN CHRIST LISTEN TO THE BEAUTIFUL PRAYER THAT WE RECITE DURING THE DIVINE LITURGY:
“Look down, O Lord Jesus Christ our God from Thy Holy dwelling-place and
from the Throne of Glory of Thy Kingdom, and come to sanctify us, Thou Who
sittest on High with the Father, and ARE HERE INVISIBLY PRESENT WITH US.
And do Thou deign by Thy Mighty hand to give to us of Thy Immaculate Body
and of Thy Precious Blood, and through us to all the people.” (Divine Liturgy of St. John Chrysostom)
OUR LORD AND SAVIOR JESUS CHRIST IS PRESENT IN EVERY DIVINE LITURGY THAT WE CONDUCT AND HE IS THE TRUE CELEBRANT AND THE ONE WHO OFFICIATES! Let us NOT be pompous and egotistical and think or believe that the people are there for us and to watch our beautiful performance. We MUST NOT treat the faithful AS AN AUDIENCE! The faithful are present to MEET the PHYSICIAN OF OUR SOULS AND BODIES. They come TO BE HEALED AND BE FORGIVEN AND HEALED BY HIM. They do NOT come there as coming to a “theater”, but THEY COME TO BE RESTORED, TO COMMUNE WITH GOD, TO BECOME ONE WITH HIM AND WITH ONE ANOTHER THROUGH THE HOLY AND PRECIOUS BODY AND BLOOD OF OUR SAVIOR JESUS CHRIST. It is very wise to, as someone had said to once, “to conduct the Divine Liturgy AS THOUGH IT IS YOUR LAST!
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“Glory Be To GOD
For
All Things”
– Saint John Chrysostomos
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With sincere agape in His Divine and Glorious Diakonia (Ministry),
The sinner and unworthy servant of God
+ Father George
The Eastern Orthodox Christian Ethos 