Liturgical vestments

These robes, which have a common name "robes" used by clergy during worship services. They are divided into three categories: Diakoian, priestly And episcopal(robes of clergy who do not belong to the clergy do not fall into these categories). An interesting feature is the fact that each subsequent degree of priesthood has all the liturgical vestments of the previous one, plus those vestments that belong to their degree. That is, the priest has all the deacon’s robes and, in addition, those inherent in his rank; the bishop has all the priestly vestments (except for the phelonion, which is replaced by the sakkos) and, in addition, those assigned to his episcopal rank.

Deacon in liturgical vestments

Priest in liturgical vestments

Some of these clothes are symbols of grace-filled gifts, and without them the clergyman cannot perform divine services. Liturgical vestments are:

1. For deacon – cassock, bridle, surplice, orarion;

2. For priest – cassock, cassock(during the Liturgy instead of robes put on vestment), armbands, epitrachelion, belt, phelonion, pectoral cross;

3. For bishop – cassock, cassock(at the Liturgy, instead of a cassock - sacristan), handguards, epitrachelion, belt, club, sakkos(instead of sakkosa May be felonion), omophorion, panagia, cross, miter.

Clergymen serve in surplice.

The priest may perform some services without felony, and the bishop without sakkosa. As a reward, priests are given the right to wear skufia, kamilavka or miters, and gaiter, club, cross with decorations.

- liturgical vestments of priests and clergy. Vary surplices clergyman, deacon, priest and bishop. The difference between the liturgical clothes of the lower rank of clergy - deacons - is that they serve in a cassock, over which they wear surplice. Surplice deacon (and clergyman - altar boy, sexton) - this is a long robe, consisting of two halves, with wide sleeves, with slits from the armpits to the bottom, fastened with buttons. Surplice symbolizes the clothing of salvation. Priestly and bishop surplice are a vestment called a cassock.

Surplice

- liturgical vestments of a priest and bishop - long silk clothing (less often made of other materials) to the toes, waist-length, with narrow sleeves, white or yellow. Bishop's sacristan has so-called scales, or sources – ribbons tightening the sleeve at the wrist. Gammata symbolize the flow of blood from the Savior’s perforated hands. As already stated, sacristan replaces the bishop's or priest's cassock during the celebration of the Liturgy.

Podryznik

- part of the liturgical vestments of the clergy, which are trapezoidal strips of dense material with an image of a cross on their outer side, trimmed at the edges with a ribbon having a different color than themselves instruct, shade. Other name handrails - oversleeves, means that this part of the liturgical vestment is fixed on the wrist, on the sleeve of the cassock. Handrail it is tightened with a cord threaded through metal loops on its side edges, and the cord is tightly wrapped around the hand and held firmly to it. Entrust symbolize God's power, strength and wisdom bestowed on the clergy to perform the Divine Sacraments.

- part of the liturgical vestment of a deacon and subdeacon - a long narrow ribbon worn by them on the left shoulder, with one end going down to the chest, the other to the back. Orar is the property of only deacons and received its name from the Greek verb “oro”, which means I look, guard, observe. However, in Latin there is a verb absolutely identical in spelling (lat. verb " oro"), but meaning "to pray". Another meaning of the word orar – towel, lention (from lat. orarium).

Orar

Archdeacon and protodeacon have double orarion, which represents two connected orars: one is worn similarly to the deacon’s, and the second descends from the left shoulder to the right thigh, where it is connected at the ends.

Orar symbolizes the grace-filled gifts that the deacon receives upon ordination. The subdeacon puts on orari cross-shaped, as a sign that he does not have the grace of a clergyman. According to the interpretation of St. John Chrysostom orari symbolizes immaterial angelic wings in accordance with the image of angelic service in the Church that deacons personify.

(Greek. neck) - an accessory to the liturgical vestments of the priest and bishop, which is a long ribbon (the deacon's orarion, but as if doubled), covering the neck and descending at both ends to the chest. It is sewn or fastened with buttons at the front and is worn over a cassock or cassock. Formed from Orariya stole meant that the priest acquires greater grace than the deacon, giving him the right and obligation to be the celebrant of the Sacraments of the Church. Stole symbolizes the grace-filled gifts of the priest that he receives in the Sacrament of the Priesthood. That is why when dressing in stole the prayer is read: “Blessed be God, pour out His grace on His priests, like Myrrh on the head, descending on the fence, Aaron’s fence, descending on the sweeps of his clothes” (see: Ps. 132; 2).

Epitrachelion and poruchi

Without stoles priests and bishops do not have the right to perform divine services. Only in extremely difficult circumstances can any long piece of cloth or rope, especially blessed, be used instead.

Belt- part of the liturgical vestments of the priest and bishop, worn over the vestment and epitrachelion, is a dense, 10–15 cm wide, strip of material with trim in the form of stripes of a different shade along the edges. In the middle belts a cross is sewn on, and at its ends there are long ribbons with which it is secured at the back, on the lower back. The belt resembles the towel with which the Savior girded when washing the feet of His disciples at the Last Supper. Symbolically belt in religious usage it has always meant strength, strength, power, readiness to serve, which is clearly reflected in the prayer read when putting it on: “Blessed be God, gird me with strength, and make my path blameless, walk on my nose like a tree, and on high ordain me” (see: Ps. 17; 33,34). It still has the same meaning today.

Belt

- the liturgical vestment of a priest, which is a long cape reaching to the toes (from the back), which in front reaches only to the waist. It has a slit for the head and a raised rigid shoulder, without sleeves. On felony there are four symbolic stripes that signify the Four Gospels, the ministers and evangelists of which are bishops and priests. The stripes also mean Divine protection, grace, strength and wisdom bestowed on the clergyman performing the Sacraments of the Church. On the back at the top felony sewn under the shoulder stripe in the same way as on the surplice sign of the cross, and below under the cross closer to the hem - eight-pointed star. Star and cross on felony mark the union in the Orthodox Church of the grace of the priesthood of the Old (star) and New (cross) Testaments.

Felonne

There is also short, or small felonion, covering the body only to the waist (and less in the front than in the back). Worn during initiation into the clergy and not used in other services.

Felony in the ancient Church they were white. Simeon, Archbishop of Thessalonica, gives this explanation of the symbolic meaning felony: “The whiteness of this clothing means purity, holiness and the radiance of the Glory of God, for God is light and is clothed in light, like a robe... The phelonion is sewn without sleeves in the image of the sackcloth in which the Savior was dressed during the reproach. This priestly garment covers the entire body, from head to feet, in the image of God's Providence, which from the beginning supports and protects us. During the sacred rite, the phelonion is raised with both hands, and these hands, like wings, signify angelic dignity, and the actions performed by them, the effective force with which the priest performs the Sacrament. The sacred phelonion means the highest and bestowed power and enlightenment of the Holy Spirit. This clothing signifies both the lordship of the first ranks of the Mountains, and the power of God, containing everything, providential, omnipotent, beneficial, by which the Word descended even to us and through the incarnation, crucifixion and rebellion united everything above with what is below.”

In the ancient Church, belonged to the patriarchs and metropolitans felony were completely covered with images of crosses and were called therefore polystauria (Greek. polycross). Sewing material felonies is gold and silver brocade, as well as materials of other primary colors used in worship.

is part of the liturgical vestments of some priests and is a rectangle worn on a long ribbon at the hip. Right to wear legguard given to priests as a reward. Gaiter is seen as a symbolic image of spiritual weapons - the word of God. This idea is also expressed in the verses of the psalm, which the priest must read while dressing. legguard: “Gird Thy sword upon Thy thigh, O Mighty One, with Thy beauty and Thy kindness, and advance, and prosper, and reign for the sake of truth, and meekness, and righteousness, and Thy right hand will guide Thee wondrously, always, now and ever, and unto the ages of ages. "(see: Ps. 44; 4.5).

Gaiter

Gaiter trimmed along the edges with a sewn strip of fabric different from that from which it itself is sewn. In the center legguard there is always a cross, and its lower edge is usually decorated with fringe.

- part of the liturgical vestment of a bishop, archimandrite or priest (given to priests as a reward), which is a cloth rhombus, hung at one of the sharp corners and worn on a ribbon at the right hip.

Mace

When, as a reward for diligent service, the right to wear club Archpriests receive it, then they also wear it on the right side, and in this case the legguard moves to the left. For archimandrites, as well as for bishops, club serves as a necessary accessory to their vestments. Symbolic meaning clubs similar to that of the legguard, that is, both of these items mean the spiritual sword of the word of God (diamond-shaped clubs means the Four Gospels).

What kind of service the clergy are performing at the moment determines what and how many items of liturgical attire they will use. So small priestly vestments, in which all evening and morning services and services are served, except for the Liturgy, they are: epitrachelion, charge And felonion.

Full vestment used during the service of the Liturgy and in other cases provided for by the Charter. It consists of: sacristan, over which is put on stole, Then handguards, belt, legguard And club(who has them), and also felonion. Because the legguard And club Since they are awards for the clergy and not every priest has them, they are not among the required items of vestment.

Bishop in liturgical vestments

Bishops have a much wider range of vestments. To the above items are added such as sakkos, omophorion, miter(although it may be a reward for a very distinguished priest, in this case it is not crowned with a cross), bishop's staff And mantle. In the number of items full bishop's vestments three of the above are not included: miter, bishop's staff And mantle. Thus, full bishop's liturgical vestments in accordance with the seven Sacraments that the bishop performs, contains seven main subjects: vestment, epitrachelion, shoulder straps, belt, club, omophorion and sakkos.

Sakkos

(Hebrew rags, sackcloth) - the liturgical vestment of the bishop: long to the toes, loose clothing with wide sleeves, sewn from expensive fabric. Sakkos in appearance it resembles a deacon's surplice with the difference that it is cut completely: along the underside of the sleeves and on the sides to the floor. Along the cut line it is connected by so-called bells, which replace the buttons of the deacon's surplices that perform similar functions, but in addition to this they emit melodic sounds at those moments when the bishop moves. On top sakkosa an omophorion and a panagia with a cross are put on.

Sakkos spiritually means the same thing as phelonion. This determines the fact that when putting it on there is no special prayer, only the deacon reads during the vesting of the bishop: “Your bishops, O Lord, will be clothed in truth.” , as a rule, they are sewn from expensive brocade and decorated with images of crosses.

Front half sakkosa symbolizes the priesthood of the New Testament, the back - the Old Testament. Their connection by bells symbolically means the inseparable, but also not confused, succession of this priesthood in Christ. Another symbolic meaning of this connection is the dual nature of the bishop's ministry to both God and people.

(Greek. worn on the shoulders) - part of the liturgical vestments of the bishop. Omophorion The bishop has two sewn transverse stripes at its ends - a sign of strict renunciation of all vain things. Two main symbolic meanings learned omophorion the following: the bishop’s likeness to Christ in caring for the salvation of people and the special fullness of Divine grace and power granted to the bishop for this.

Small omophorion

There are two types omophorion:

1.Great Omophorion is a long wide ribbon with images of crosses. It goes around the bishop's neck and descends with one end onto his chest and the other onto his back. Great Omophorion The bishop wears it from the beginning of the Liturgy until the reading of the Apostle.

2. Small omophorion is a wide ribbon with images of crosses, which descends at both ends to the chest and is sewn or secured with buttons in front.

Worn over the sakkos. Symbolically depicts the blessed gifts of the bishop, therefore, without omophorion the bishop cannot officiate. The bishop performs all services in great omophorion, except for the Liturgy, which after reading the Apostle is celebrated in small omophorion. But small omophorion does not replace the stole.

Bishop's staff with sulko

Sew homophores from brocade, silk and other fabrics of different colors accepted in the Church.

Bishop's staff (staff)- This is a symbol of the spiritual archpastoral authority of the bishop over the church people, given by Christ to His disciples, called to preach the word of God. According to the interpretation of Blessed Simeon, Archbishop of Thessalonica, “the rod that the bishop holds signifies the power of the Spirit, the affirmation and shepherding of people, the power to guide, to punish those who do not submit and to gather those who are far away to oneself. Therefore, the rod has handles (horns on top of the rod), like anchors. And over those hilts the Cross of Christ means victory.” Bishop's staffs, especially metropolitan and patriarchal ones, it is customary to decorate them with precious stones, overlays, and inlays. A feature of Russian bishop's staffs is sulbk- two scarves, nested one inside the other and fixed at the handle. In Rus', its appearance was determined by harsh weather conditions: the lower scarf was supposed to protect the hand from touching the cold metal of the rod, and the upper one was supposed to protect it from the frost outside.

Bishop's Robe

Bishop's robe, Unlike the robe of a simple monk, it is purple (for bishops), blue (for metropolitans) and green (for His Holiness the Patriarch). Besides, bishop's robe more voluminous and longer. On its front side, at the shoulders and at the hem are sewn "tablets"– rectangles with trim around the edges and crosses or icons inside the shoulder rectangles. The lower ones may contain the bishop's initials. Tablets on mantle mean that the bishop, when ruling the Church, must be guided by the commandments of God.

Full width mantle there are three wide two-color stripes called sources, or jets. They symbolically depict the teaching itself, as if “flowing” from the Old and New Testaments and the preaching of which is the duty of bishops, as well as the teaching grace of the bishopric. Spiritually mantle repeats some symbolic meanings of phelonion, sakkos and omophorion, as if “replacing” them, since it is worn when these liturgical vestments (except for the omophorion) are not on the bishop. Used bishop's robe during solemn processions, at the entrance to the temple and at divine services, at moments determined by the Charter. In general, when dressing in liturgical clothes mantle is removed.

(Greek bandage worn on the head) is a headdress that is part of the bishop’s vestments. It is also included in the liturgical vestments of archimandrites and those priests who have the right to wear miters given as a reward. It has a pear shape. Usually made of velvet stripes on a rigid frame, decorated with small and medium-sized pearls in the form of a floral pattern (as one of the options); general decoration options miters so many. On the sides miters four small icons are placed: the Savior, the Mother of God, John the Baptist and some saint or holiday; the upper part is crowned with an icon of the Holy Trinity or Seraphim. Instead of an icon on the top of the bishop's miters a small cross is erected.

os- mouth; also from Greek Greek. ωρα - time) - in various Christian denominations, the liturgical vestment of the deacon and subdeacon is a long narrow ribbon made of brocade or other colored fabric. In the Orthodox Churches, the orarion is worn not only by deacons, but by protodeacons, as well as their corresponding hierodeacons and archdeacons in the black clergy, respectively.

History and symbolic meaning

Historians of liturgical vestments believe that in the New Testament Church the orarion arose from an ubrus (towel), which in the Old Testament synagogues from an elevated place was given a sign to proclaim “Amen” when reading Scripture.

The orarion symbolizes angelic wings, and the deacon himself is, as it were, likened to an angel, ready to do the will of God. In addition, the orarion is a symbolic image of the grace-filled gifts of the deacon as a clergyman.

Dressing in Orarion

The first vestment in the orarion occurs during the ordination (initiation) of a subdeacon. After the other subdeacons have clothed the newly ordained surplice, they present the orarion to the bishop. The bishop makes the sign of the cross over the orarion, then the dedicatee kisses it and the bishop’s hand, and the subdeacons gird the dedicatee in the shape of a cross.

Subdeacons in orarions

The subdeacon puts on the orarion in the shape of a cross, as a sign that he does not have the grace-filled gifts of a clergyman. The deacon puts on the orarion in a cross shape during the Divine Liturgy after saying the prayer “Our Father”. In this case, the orar is put on so that its middle is in front of the lower back, and both of its ends are first transferred to the back on both sides, then crossed on the back crosswise, and then transferred over the shoulders to the chest and crossed there again.

Double orarion

In the Russian Orthodox Church, a deacon, after five years of service (although at the discretion of the bishop it is possible earlier), receives the first reward - the right to wear a double orarion: two orars, one of which is worn like a deacon, and the second descends from the left shoulder to the right hip and is connected ends. Thus, in the Russian Orthodox Church two varieties of double orarion are known: in one, the corner of the orarion under the right shoulder represents the Latin letter V, and in the other, which is less common, the ends of the aforementioned two orars are sewn overlapping. The archdeacon and protodeacon wear the protodeacon's orarion, which differs from the double orarion by the presence on the orarion of nine (and not seven, as on the simple and double orarion) crosses and angelic words " Holy, holy, holy"and rich embroidery.

In the Local Orthodox Churches of the Greek tradition, wearing a double orarion is the privilege of all deacons. Moreover, here the double orarion is simply a straight ribbon.

In the Armenian Apostolic Church there is no practice of wearing a double orarion.

Notes

Literature

• Prot. Seraphim Slobodskaya. God's law for family and school.

Links

• Information about the deacon's vestments and in particular about the orar (photo)
• Hierarchical awards of the Russian Orthodox Church (about the double orar)

Orthodox church and liturgical vestments

Wikimedia Foundation. 2010.

Synonyms:

See what “Orar” is in other dictionaries:

- (Greek). A narrow long strip with crosses, part of the deacon's vestment, which he places on his left shoulder during the service. Dictionary of foreign words included in the Russian language. Chudinov A.N., 1910. ORAR modern Greek. horarion, from lat.… … Dictionary of foreign words of the Russian language- (Greek orarion) a long (2.5-4 m), usually silk ornamented (woven or embroidered cross motif) ribbon, a symbol of humility and purity of thoughts, which is worn during Christian worship on the left shoulder of the deacons and girded... ... Big Encyclopedic Dictionary

ORAR, orary, husband. (Greek orarion) (church). Part of the deacon's vestment in the form of a long ribbon thrown over the shoulder. Ushakov's explanatory dictionary. D.N. Ushakov. 1935 1940 ... Ushakov's Explanatory Dictionary

- (vrarion) belonging to the vestments of subdeacon, deacon and archdeacon, a kind of long ribbon, which the first wears crosswise over the shoulders, the second on the left shoulder, and during the liturgy, after the Lord’s Prayer, the third wears it crosswise on the left shoulder, having... ... Encyclopedia of Brockhaus and Efron

Orar- accessory to the liturgical vestments of the deacon and subdeacon – a long narrow ribbon. The deacon wears an orarion on his left shoulder, with one end going down to his chest and the other to his back. The archdeacon and protodeacon wear a double orarion - two orarions, from... ... Orthodoxy. Dictionary-reference book

M. part of the deacon's vestment, consisting of a narrow ribbon over the left shoulder. The orarion symbolizes the wing of an angel, with its help a sign is given for the beginning of the service; other Russian urar - the same (Novgorod helmsman under 1280; see Sobolevsky, Lectures 142), orar... ... Etymological Dictionary of the Russian Language by Max Vasmer

Orar- part of the liturgical vestments of the subdeacon and deacon. It is a long narrow ribbon. The deacon is supposed to wear it on his left shoulder, with one end placed on his back and the other on his chest. The protodeacon and archdeacon have... Orthodox Encyclopedia

Here is a piece of my scientific work.

As a reward for deacons, our church uses a double orarion, consisting of two orarions, which are attached to the shoulder as follows. The front half of the “lower” orarion on the right side of the deacon figure is connected to the half of the “upper” orarion, which is at the back. There are two main options for this connection: “overlapping” - the ends of the orares have a natural appearance (with ribbon and fringe) - this option is more canonical and corresponds to the very idea of ​​​​two orares; and a “corner” connection - the orari on the side is sewn together immediately after cutting, and finished with galloon - the result is a “large” and not a “double” orari.
As a rule, 7 crosses are sewn onto a double orarion, and not 14, as one might assume - this probably emphasizes the idea of ​​​​one whole (single) piece of deacon’s vestment. The crosses are arranged as follows: two on the front of the orarion, two on the back, one on the “diagonal” parts, and one cross at the crossing of the orarion (on the right side).
In addition, there are a large number of options for decorating a double orarion, which carry both a symbolic-semantic (image of cherubs, inscriptions “holy, holy, holy”), and a purely decorative meaning (floral or geometric ornaments), when connected at an “angle” often to a brush is sewn to this connection.
Since the double orarion is sometimes sewn separately from the surplice (often from a richer fabric than the surplice - in order to emphasize the significance of this item as a reward), there may be a problem with attaching the orarion to the surplice - “loop and loop” or “button and button”. Solving this problem with a double orarion is easier than with a regular one - just sew on the shoulder, in the place of future attachment of the orarion to the surplice, not two loops (two buttons each), but a loop on one side and a button on the other. Then the button is threaded into the loop, and the orarion becomes universal - if there is a loop on the surplice, then we thread the button through it, and if there is a button on the surplice, we put a loop on it.

The award system of the Russian Orthodox Church consists of two groups of awards - liturgical-hierarchical awards and orders, medals and diplomas. The awarding of liturgical and hierarchical awards is regulated by the “Regulations on the liturgical and hierarchical awards of the Russian Orthodox Church,” adopted at the Council of Bishops on February 4, 2011. “Regulations on orders, medals and certificates of the Russian Orthodox Church” is currently under development.

Liturgical-hierarchical awards, according to their regulation, are “a form of encouragement for the clergy and monastics for their labors and services to Orthodoxy - in pastoral service, theological, scientific and administrative activities, revival of spiritual life, restoration of churches, missionary, charitable, social and educational works." These include:

• promotion in rank;
• special elements of liturgical vestments;
• differences in the performance of worship.

CONSISTENT ORDER OF AWARDS

1. Deacon Awards:

• double orarion(no earlier than five years after consecration, the diocesan bishop has the right to award) - worn on the left shoulder over the surplice. Also, a double orarium can be awarded to a deacon who has successfully defended his PhD thesis in theology;
• rank of protodeacon(for white clergy; no earlier than five years after awarding the double orarium; carried out by decree of the Patriarch of Moscow and All Rus');
• kamilavka(not earlier than five years after elevation to the rank of protodeacon; carried out by decree of the Patriarch of Moscow and All Rus') - worn during divine services, as well as during official and ceremonial events. The color of the kamilavka established by the Regulations is purple. A protodeacon awarded a kamilavka has the right to wear a purple skufia.

IN archdeacon by decree of the Patriarch, senior hierodeacons of male monasteries are promoted to office (not earlier than after ten years of service), as well as a protodeacon who heads the deacons in the patriarchal service.

2. Elders' Awards:

• legguard(no earlier than three years after consecration, the diocesan bishop has the right to award) - hangs over the left shoulder and descends from the right side below the waist to the thigh. Also, a graduate of a theological seminary or who has received a bachelor's degree in theology may be awarded the loincloth, subject to successful completion of the course;
• kamilavka(for white clergy; no earlier than three years after the award of the gait, the diocesan bishop has the right to award) - worn during divine services, as well as during official and ceremonial events. The color of the kamilavka established by the Regulations is purple. A priest awarded a kamilavka has the right to wear a purple skufia. Also, a kamilavka can be awarded to a graduate of a theological academy or who has received a master's degree in theology, subject to successful completion of the course;
• pectoral cross(no earlier than three years after the awarding of the kamilavka (monastics - the breechcloth, the diocesan bishop has the right to award). The pectoral cross can also be awarded to a priest who has successfully defended his candidate's dissertation in theology;
• rank of archpriest(for white clergy; no earlier than five years after being awarded a pectoral cross or, in exceptional cases, ex-officio and no earlier than ten years after presbytery consecration). This and all subsequent awards are made by decree of the Patriarch of Moscow and All Rus';
• club(no earlier than five years after elevation to the rank of archpriest or five years after laying the pectoral cross for monastics, but no less than ten years of service in the rank of presbyter) - hung under the phelonion over the shoulder, with the club worn on the right, and the legguard - left;
• cross with decorations(no earlier than five years after the archpriests were awarded the club or seven years after the hieromonks were awarded);
• miter for archpriests or rank of archimandrite for monastics (no earlier than five years after being awarded a cross with decorations; upon elevation to the rank of archimandrite, a miter is simultaneously assigned to the rank of archimandrite) - worn exclusively during divine services;
• the right to serve the Divine Liturgy with the royal doors open until the Cherubic Song(not earlier than five years after being awarded the miter;
• the right to serve the Divine Liturgy with the royal doors open according to “Our Father...”(no earlier than five years after being awarded the right to serve the Divine Liturgy with the royal doors open until the Cherubic Song). By decree of His Holiness the Patriarch, a temple or monastery may be given the right to serve the Divine Liturgy in it with the royal doors open according to “Our Father...”;
• patriarchal pectoral cross(the award is made in exceptional cases, for special church services by the will and decree of the Patriarch, regardless of length of service and previous awards) - can be worn as a second cross (including by bishops who were awarded the patriarchal cross before consecration). Those awarded the Patriarchal Cross have primacy of honor over clergy who do not have this award;
• rank of protopresbyter(awarding is made in exceptional cases, for special church merits by the will and decree of the Patriarch).

The presbytery liturgical-hierarchical award, which is not included in the sequence of awards, is the special cross of Doctor of Theology. The right to wear the doctor's cross is granted by His Holiness the Patriarch to presbyters who have defended a dissertation for the degree of Doctor of Theology, as well as to Doctors of Theology who are taking priestly orders. This cross cannot be used as a second cross.

3. Episcopate Awards:

• elevation to the rank of archbishop(the difference is a cross on the hood);
• elevation to the rank of metropolitan(the difference is a white hood with a cross).

In addition, there are a number of episcopal awards that are not included in the award sequence. These awards are:

• right to wear a second panagia within its canonical destiny (the right to wear two panagias belongs to His Holiness the Patriarch of Moscow and All Rus' and His Beatitude the Metropolitan of Kiev and All Ukraine);
• patriarchal panagia(regardless of length of service and previous awards);
• the right to present the cross during divine services(for metropolitans who have the right to wear two panagias; the right to present a cross during divine services belongs to His Holiness the Patriarch of Moscow and All Rus' and His Beatitude the Metropolitan of Kiev and All Ukraine within the limits of their inheritance).

All awards of the episcopate are conferred on the recipients on the initiative and decision of the Patriarch.

A feature of the current regulations on awards is the exclusion from the consistent award system for presbyters of elevation to the rank of hegumen. Currently, the rite of installation as abbot is performed on hieromonks, archimandrites and bishops appointed by the Holy Synod to the positions of abbots or governors of monasteries. When installed as abbot, a staff is presented. After leaving office, the title of abbot is retained in memory of the labors incurred.

This provision also regulates awards for nuns and abbess of convents:

• elevation of a nun to the dignity of abbot immediately after being appointed by the Holy Synod to the position of abbess of the monastery (accompanied by the laying of a pectoral cross and the presentation of a staff). In case of leaving the position, the dignity of abbot in memory of the labors incurred is retained, but the right to wear the pectoral cross and staff is lost;
• for nuns or abbess: laying on a pectoral cross or a cross with decorations as a personal reward(for special merits by decree of His Holiness the Patriarch of Moscow and All Rus'; the right to wear is reserved for the nun or abbess for life);
• for abbess: patriarchal cross(in exceptional cases, on the initiative and decree of the Patriarch, regardless of length of service and previous awards).

In his speech at the last Council of Bishops of the Russian Orthodox Church, held in February 2011 in Moscow, Patriarch Kirill said: “we should move away from the mechanical approach, when every five years a cleric is given another hierarchical award. The very concept of an award is profane when the awarding of a degree is automatic. And in other dioceses, in the interval between hierarchical awards, they still manage to award the cleric with some kind of order or medal “on a special occasion.” The assignment of the next award should not be based on length of service, but on the basis of the work actually carried out by the cleric. As an exception, liturgical-hierarchical awards can also be awarded based on the position held by the cleric, which is historically closer to the concept of hierarchical degrees.”

Color of liturgical priestly vestments, vestments of thrones and veils(at the Royal Doors) symbolizes holidays, events, days of remembrance on which worship is performed.

- Golden (yellow) all shades (Royal color).
Days of remembrance of prophets, apostles, saints, equal to the apostles, and other ministers of the Church, as well as blessed kings and princes, and on Lazarus Saturday (sometimes they also serve in white).
Golden vestments are used at Sunday services, as well as on most days of the year, unless someone is being commemorated.

- White (Divine color).
Holidays: Nativity of Christ, Epiphany, Presentation, Transfiguration and Ascension, Lazarus Saturday (sometimes also served in yellow), ethereal heavenly powers, and also at the beginning of the Easter service. White vestments symbolize the light that shone from the tomb of Jesus Christ at His Resurrection.

White vestments are used when performing the sacrament of baptism, wedding and funeral services, as well as when vesting a newly ordained person in the priesthood.

- Blue (the color of the highest purity and innocence).
Theotokos holidays: Annunciation, Placing of the Robe, Dormition, Nativity of the Blessed Virgin Mary, Intercession, Introduction, days of remembrance of the Theotokos icons.

The robes of metropolitans are of various shades of blue, even blue.

- Purple or dark red.
Cross Worship Week of Lent; The origin (wear and tear) of the honorable trees of the Life-giving Cross of the Lord; Exaltation of the Holy Cross.

Episcopal and archbishop's robes, as well as award skufiyas and kamilavkas, are purple.

- Red, Dark Red, Burgundy, Crimson.
The color of holidays and days of remembrance of martyrs. Maundy Thursday.
At Easter - the joy of the Resurrection of Christ. On the days of remembrance of martyrs - the color of the blood of martyrs.

- Green (the color of life-giving and eternal life).
Holidays and days of remembrance of saints, ascetics, holy fools, the Feast of the Entry of the Lord into Jerusalem, Trinity Day.

The robe of the patriarch is green.

- Dark blue, Purple, Dark green, Dark red, Black.
The color of fasting and repentance. Great Lent.
Black is used mainly during the days of Lent, on Sundays and holidays of which the use of vestments with gold or colored trim is allowed.

Hierarchy and vestments.

Bishopor hierarch, archpastor, saint - general names for clergy of the highest (third) degree of the church hierarchy - bishops, archbishops, metropolitans, exarchs and patriarchs. He is definitely a monk.

Only the bishop has the right to ordain deacons, presbyters and bishops, and to consecrate churches according to the full rite.

The bishop who heads the diocese is called ruling: all members of the Church located in the diocese, all church institutions and educational institutions, monasteries and Orthodox brotherhoods are subject to his authority and care.

Priest, and in Greek priests or presbyters, constitute the second sacred rank after the bishop. Priests can perform, with the blessing of the bishop, all the sacraments and church services, except for those that are supposed to be performed only by the bishop, that is, except for the sacrament of the priesthood and the consecration of the world and antimensions.

The Christian community under the jurisdiction of a priest is called his arrival.

More worthy and honored priests are given the title of archpriest, i.e., chief priest, or senior priest, and the main one between them is given the title protopresbyter.

If a priest is at the same time a monk, then he is called a hieromonk, that is, a holy monk. Hieromonks, upon appointment by their abbots of monasteries, and sometimes independently of this, as an honorary distinction, are given the title abbot or higher rank archimandrite. Especially worthy of the archimandrites are elected bishops.

Deacons constitute the third, lowest, sacred order. "Deacon" The word is Greek and means: servant.

Deacons serve the bishop or priest during Divine services and the celebration of the sacraments, but cannot perform them themselves.

The participation of a deacon in the Divine service is not necessary, and therefore in many churches the service takes place without a deacon.

Some deacons are awarded the title of protodeacon, i.e., first deacon.

A monk who has received the rank of deacon is called a hierodeacon, and the senior hierodeacon is called an archdeacon.

In addition to the three sacred ranks, there are also lower official positions in the Church: subdeacons, psalm-readers (sacristans) and sextons. They, being among the clergy, are appointed to their positions not through the sacrament of the Priesthood, but only with the blessing of the bishop.

Psalmists have the duty to read and sing, both during divine services in the church on the choir, and when the priest performs spiritual needs in the homes of parishioners.

Sexton(now in parish churches they call it - altar servers) have their duty to call believers to Divine services by ringing bells, light candles in the temple, serve censers, help psalm-readers in reading and singing, and so on. For sextons, we have a separate page on our website, “Altar Boy Page.”

Subdeacons participate only in the episcopal service. They dress the bishop in sacred clothes, hold lamps (trikiri and dikiri) and present them to the bishop to bless those praying with them.

Priests, in order to perform Divine services, must put on special sacred clothes. Sacred robes are made of brocade or any other suitable material and decorated with crosses.

Deacon's Robes consist of: surplice, orarion and poruchi.

Orar there is a long wide ribbon made of the same material as the surplice. It is worn by the deacon on his left shoulder, above the surplice. The Orarium signifies the grace of God that the deacon received in the sacrament of the Priesthood.

By hand are called narrow sleeves, tightened with laces. The instructions remind the clergy that when they perform the sacraments or participate in the celebration of the sacraments of the faith of Christ, they do this not with their own strength, but with the power and grace of God. The guards also resemble the bonds (ropes) on the hands of the Savior during His suffering.

DEACON'S VEST
(VEST OF A HERODEACON, DEACON)

(hierodeacon) comprises cassock, handrail, surplice And orarya.

SURPLICE

Long liturgical vestments of clergy and clergy with a hole for the head and wide sleeves, it is also worn subdeacons. Right to wear surplice can be given to both psalm-readers and laymen serving in the church. or sacristan is common clergy vestments. By time of origin surplice is the most ancient robe. For deacons and lower clergy- This upper liturgical vestment, For priests And bishops surplice is made wider and more spacious than the deacon's and is called sacristan, on top of which others are put on vestments symbolizes salvation clothing and they make it from light-colored fabric. Sometimes on the sides and sleeves surplice ribbons are sewn on, symbolizing the bonds by which he was bound Jesus Christ, and the blood flowing from his rib. Slits under sleeves surplice represent the perforated rib of jesus christ, A mantles from materials of other colors symbolize the ulcers from his scourging.

HISTORY OF THE STUFF

In ancient times vestments similar surplice was known by such names as, for example, alba, tunic. All of them meant the usual lower clothing worn by men and women in ancient times. used in all ancient churches. In ancient times surplice made from flax and it was white, as indicated by one of its names - alba (white). symbolizes the bright life of those dressed in it, personifies purity and innocence.

ORAR

Orar(obsolete - orarium) is an accessory liturgical vestments of a deacon and liturgical vestments of a subdeacon. In Orthodoxy orari is an accessory and liturgical vestments of protodeacons, as well as corresponding to them in the black clergy - hierodeacons And archdeacons. Orar made in the form of a long narrow ribbon made of brocade or other colored material. In Orthodoxy deacon wears orari on top surplice on the left shoulder, where it is fastened with a loop behind the button, and its ends hang freely almost to the floor from the chest and back. Orar maybe different color like others liturgical vestments. Unofficially in Orthodoxy orarem reward senior or experienced altar servers.

HISTORY AND SYMBOLIC SIGNIFICANCE OF ORARYA

It is believed that the prototype orarya the New Testament Church is ubrus(towel), which in the Old Testament synagogues was used as a sign to proclaim “Amen” when reading the Holy Scriptures. Orar is a symbol of angel wings, while itself deacon personifies an angel doing the will of God. Besides, orari reputed to be a symbolic image of grace sent down to the deacon How clergyman.

CLOTHING IN ORAR

In the process of initiation (ordination) into subdeacon the first thing happens vestments V orari. After vestments new initiate in surplice, other subdeacons bring orari the bishop who overshadows orari sign of the cross, after which the dedicatee kisses orari and the hand of the bishop, and subdeacons encircle the initiate in a cross shape orarem. At ordination (ordination) subdeacon V deacon they shake him off orari, with which he was girded, and the bishop lays orari on his left shoulder, while saying: “Axios” (from the Greek - “Worthy”). In Orthodoxy deacon And subdeacon put on orari on top surplice only after a blessing received from the priest before the service. The blessing procedure includes making the sign of the cross three times and bowing to the cross of the Lord, after which surplice And orari are folded in a special way (at the same time, the composition deacon's liturgical vestments included and instruct) and are brought to the priest with the words: “Bless, Vladyka, the surplice with the orarion.” After receiving a blessing from the priest in the form of the sign of the cross, deacon's vestment And subdeacon.

DOUBLE ORAR

In Orthodoxy after five years of service deacon receives the first award - the right to wear double orarion. One of two orarii dressed as usual deacon, A second orar goes from the left shoulder, goes down to the right thigh, and connects here at the ends. Liturgical vestments of the archdeacon and protodeacon is protodeacon's orarion, which is different from double orarion by the fact that nine are hung on it, and not seven, as on the simple and double orars, crosses and the presence of the words “Holy, holy, holy,” as well as rich embroidery.

Priest's vestments consist of: a cassock, epitrachelion, belt, brace and phelonion (or chasuble).

There is a surplice in a slightly modified form. It differs from the surplice in that it is made of thin white material, and its sleeves are narrow with laces at the ends, with which they are tightened on the arms. The white color of the sacristan reminds the priest that he must always have a pure soul and lead an immaculate life. In addition, the cassock also resembles the tunic (underwear) in which our Lord Jesus Christ Himself walked on earth and in which He accomplished the work of our salvation.

Stole there is the same orarion, but only folded in half so that, bending around the neck, it descends from the front downwards with two ends, which for convenience are sewn or somehow connected to each other. The epitrachelion signifies the special, double grace compared to the deacon, given to the priest for performing the sacraments. Without an epitrachelion, a priest cannot perform a single service, just as a deacon cannot perform a single service without an orarion.

Belt worn over the epitrachelion and cassock and signifies readiness to serve the Lord. The belt also signifies Divine power, which strengthens the clergy in carrying out their ministry. The belt also resembles the towel with which the Savior girded when washing the feet of His disciples at the Last Supper.

Riza, or phelonion, worn by the priest on top of other clothes. This clothing is long, wide, sleeveless, with an opening for the head at the top and a large cutout in the front for free action of the arms. In its appearance, the robe resembles the scarlet robe in which the suffering Savior was clothed. The ribbons sewn on the robe resemble the streams of blood that flowed through His clothes. At the same time, the robe also reminds the priests of the garment of righteousness in which they must be clothed as servants of Christ.

On top of the robe, on the priest’s chest is pectoral cross.

For diligent, long-term service, priests are given legguard, that is, a quadrangular plate hung on a ribbon over the shoulder by two corners on the right thigh, meaning a spiritual sword, as well as head decorations - skufja And kamilavka.

The vestments of a priest, archpriest, hieromonk and archimandrite.

PHALONY(RIZA)

Felonne(in everyday life - chasuble) - upper liturgical vestments of priests, and in some cases bishops' vestments. Felonne or chasuble- very ancient vestments of Orthodox priests. In ancient times felonion (chasuble) was a cloak-cloak made of a long rectangular piece of woolen material and served to protect against cold and bad weather. This priest's vestment put on one shoulder or both shoulders, while the front ends were pulled together on the chest. Sometimes a cutout was made in the middle of such a cloak for the head, and a long cloak worn over the shoulders covered the entire body of the person. Among the Jews, the edges of such a cloak were sometimes decorated with a trim of sewn lace, and along the edge of this trim a blue cord with tassels or fringe was sewn as a sign of the memory of the commandments and the Law. Wore a cloak like this Jesus Christ in His earthly life. The apostles also wore such a cloak. That is, the Lord and the apostles used felonion (chasuble) like a regular top clothes those times, and therefore it acquired sacred meaning in the consciousness of the Church and from ancient times began to be used as . Form felony (vestments) has changed. For ease of wearing in the front felony (vestments) began to make a semicircular neckline, that is, the front hem felony (vestments) no longer reached the feet. Upper mantle felony (vestments) began to be made hard and tall, and took the form of a trapezoid.

STOLE

Stole(Greek - what is around the neck) is an accessory liturgical vestments of an Orthodox priest and bishop. Since the 15th century at the dedication deacon ordained priest bishop went around his neck deacon's orarion in such a way that both its ends evenly descended in front to the hem, and at the same time connected one to the other, it turned out stole- element vestments of Orthodox priests and bishops. Starting around the 16th - 17th centuries, stoles, as an element Orthodox priest's vestments, began to be made not from deacon's oraries, but as a separate subject priest's vestments. Currently stole It is made in the form of two separate strips of fabric, sewn to each other in separate places, into which conditional buttons are placed, since there are no loops. Stole put on top sacristan(at full priestly vestments) or robes(at small priest's vestment). Stole symbolizes the grace of the priesthood. Wearing stoles means that priest does not show grace deacon's rank, but acquires double the grace of a deacon, giving him the right to be not only a minister, but also a performer of the sacraments. Bishop wears stole as a sign of conservation priestly graces. Without stoles priest And bishop cannot perform sacred rites. On each half stoles three crosses were hung - six in total. Crosses hung on stoles, symbolize the six sacraments of the church that can be performed priest. In the neck area priest on stole the seventh cross is hung, which indicates that priest accepted his ministry from bishop and subject to him, and that he bears the burden of service Christ.

GUARDS

Entrust(sleeves) are an element liturgical vestments of the Orthodox clergy. Entrust intended for tightening sleeves sacristan at priests (priests, archpriests) And bishops (bishops). Entrust also included in deacon's vestments. Entrust are made in the form of a wide strip of dense material with an image of a cross in the middle. Entrust cover the arms at the wrists, and are tied with a cord on the inside of each arm. In this case, the image of the cross appears on the outside of the hands. Entrust represent the bonds by which he was bound Jesus Christ. Russian name of this element vestments — « instruct" means that priest during service entrusts ( instructs) myself Christ.

GAIT

Gaiter is an accessory liturgical vestments of an Orthodox priest. Gaiter made in the form of an oblong rectangle (board), with a cross in the center. Gaiter worn on a long ribbon at the hip on the right, and if available clubs(y archpriest And archimandrite) - left. As well as bishop's club, legguard symbolizes the “sword of the Spirit, i.e. The Word of God". Rectangular shape legguard points to Four Gospels. IN Russian Orthodox Church legguard appeared in the 16th century. Gaiter is unique hierarchical reward ROC, which is not found in other Orthodox Churches. Arose legguard, most likely as a modified version bishop's club. Gaiter awarded priest (priest And hieromonk) as the first reward (usually no earlier than 3 years after ordination) for diligent service.

Cassock Cassock Cassock

Priesthood headdresses.

Metropolitan's Cowl

The Patriarch's headdress is a doll.

Field uniform of a military chaplain

About Divine services and the symbolism of sacred clothing.

The vestments of a bishop.

Bishop's vestments.

Bishop (bishop) dresses in all the priest's robes: cassock, epitrachelion, belt, brace, only his robe is replaced sakkos, and the legguard club. In addition, the bishop puts on omophorion And miter.

Sakkos- the bishop’s outer garment, similar to a deacon’s surplice shortened at the bottom and in the sleeves, so that from under the bishop’s sakkos both the sacron and the epitrachelion are visible. Sakkos, like the priest’s robe, symbolizes the Savior’s purple robe.

Mace, this is a quadrangular board hung at one corner, above the sakkos on the right hip. As a reward for excellent and diligent service, the right to wear a club is sometimes received from the ruling bishop by honored archpriests, who also wear it on the right side, and in this case the legguard is placed on the left. For archimandrites, as well as for bishops, the club serves as a necessary accessory to their vestments. The club, like the legguard, means the spiritual sword, that is, the word of God, with which clergy must be armed to fight unbelief and wickedness.

On the shoulders, above the sakkos, bishops wear an omophorion. Omophorion there is a long wide ribbon-shaped board decorated with crosses. It is placed on the bishop's shoulders so that, encircling the neck, one end descends in front and the other behind. Omophorion is a Greek word and means shoulder pad. The omophorion belongs exclusively to bishops. Without an omophorion, a bishop, like a priest without an epitrachelion, cannot perform any service. The omophorion reminds the bishop that he must take care of the salvation of the lost, like the good shepherd of the Gospel, who, having found the lost sheep, carries it home on his shoulders.

On the chest, over the sakkos, except cross, the bishop also has panagia, which means "All Holy". This is a small round image of the Savior or the Mother of God, decorated with colored stones.

Placed on the bishop's head miter, decorated with small images and colored stones. Mithra symbolizes the crown of thorns, which was placed on the head of the suffering Savior. Archimandrites also have a miter. In exceptional cases, the ruling bishop gives the right to the most honored archpriests to wear a miter instead of a kamilavka during Divine services.

During Divine services, bishops use a rod or staff as a sign of supreme pastoral authority. The staff is also given to archimandrites and abbots, as heads of monasteries.

During the Divine Service, eagles are placed under the bishop’s feet. These are small round rugs with the image of an eagle flying over the city. Orlets mean that the bishop must, like an eagle, ascend from the earthly to the heavenly.

The home clothes of the bishop, priest and deacon are cassock(half caftan) and cassock. Over the cassock, on the chest bishop wears cross and panagia, A priest - cross.

SACCOS

Sakkos- it is decorated with bells upper bishop's vestment, similar to a deacon's surplice shortened at the bottom and in the sleeves. On the sides sakkosa 33 brooches-buttons are sewn on (16 on the sides and one near the neckline for the head), which reminds of the number of years Christ lived on earth. Translated from Hebrew" sakkos" means "rubbish". Sakkos considered a garment of repentance and humility, the ancient Jews wore sakkos on days of repentance, fasting and sorrow. Sakkos symbolizes the scarlet robe of the Savior (purple robe - robe purple color, in ancient times - clothes kings - a sign of supreme power). It was worn on Jesus for the purpose of ridiculing him. robe purple in color, possibly the red cloak of Roman soldiers (in Matthew 27:28 called purple, in Mark 15:17, 20 and John 19:2, 5 - purple). Under sakkos the saccos is put on. In Byzantium sakkos was clothes the emperor and his entourage. In the XI-XII centuries. sakkos began to enter into liturgical practice as vestments Constantinople Patriarch, then in sakkos other eastern patriarchs began to don the vestments, as well as the Moscow Metropolitan. From the 16th century in the east and from the beginning of the 18th century. in Russia sakkos becomes mandatory vestments of bishops, replacing the felonion. Sakkos decorated with gold embroidery, personal images, ornamental embroidery and sewn-on crosses.

OMOPHORUS

Omophorion- a long wide ribbon decorated with crosses, which is worn over sakkosa, It happens great omophorion And small omophorion. Omophorion symbolizes the lost sheep brought into the house on the shoulders of the good shepherd (Luke 15:4-7), i.e. omophorion commemorates the salvation of the human race by Jesus Christ. And dressed in omophorion bishop depicts the Good Shepherd (an allegorical image of Jesus Christ in the form of a shepherd with a sheep on his shoulders, borrowed from the Old Testament), who carries a lost sheep on his shoulders to the unlost (that is, to the angels) in the house of the Heavenly Father. Great Omophorion made in the form of a long wide ribbon with images of crosses, it goes around the neck bishop and descends with one end onto his chest and the other onto his back. Small omophorion- this is a wide ribbon with images of crosses, both ends of which descend to the chest. Front tape omophorion sewn or fastened with buttons.

MACE

Mace- a quadrangular cloth board (rhombus), hung at an acute angle at the right hip on top sakkosa on the tape. Mace is a part liturgical vestments of the bishop, from the 16th century archimandrite and from the 18th century. priest, which is given as a reward for excellent and diligent service. Mace- a symbol of spiritual weapons - the word of God. Ppalitsa is a necessary accessory liturgical vestments of bishops and archimandrites. Archpriests receive the right to wear club from the ruling bishop as a reward for diligent service. Compared to the legguard club refers to a higher level, since it also personifies the edge of the towel with which Jesus Christ wiped the feet of his disciples.

MITER(Greek - bandage, crown)

Liturgical headdress, part of the vestments of the highest clergy and the priests awarded it in the Orthodox and Catholic churches. According to the traditions of the Byzantine rite miter is an element of the vestments of bishops and priests (archpriests and archimandrites), who in exceptional cases receive the right to wear it instead of a kamilavka as an award from the ruling bishop.
Among the ancient Romans miter- a woman's cap made of dense material, part of which hung back, forming a kind of bag into which the hair was tucked away. Among the Greeks miter- a wide ribbon placed on the forehead and tied in a knot with the ends hanging behind the head. Subsequently miters -Christian bishops also began to wear armbands. Gradually, the bandage began to grow upward, forming a kind of hat with an open top and prominent pointed protrusions at the temples, which resembled horns. By the middle of the 12th century. miter They began to wear it differently: the “horns” began to protrude not over the temples, but over the forehead and back of the head. This form miters characteristic of the Catholic Church.

At first, headdresses began to be placed over the heads of crowned persons as a symbol of power. For the first time, such a headdress was worn by the Byzantine emperor Constantine the Great (4th century). It was a diadem - the headband of the Greek priests. Subsequently, the diadem was replaced by a metal hoop - a stemma, decorated with pearls, which was worn by Justinian I. Later examples of the stemma were made in the form of a golden hoop with crosswise intersecting arches extending upward from it, in the crosshairs of which a precious cross was installed, on the sides of the stemma there were pendants made of pearls or precious stones This entire metal structure was put on a cloth cap. A well-preserved example of a stemma is the crown of St. Stephen, who received the insignia of royal power from the hands of the papal legate and in 1000 became the first Hungarian king.

At the end of the 9th and beginning of the 10th centuries. The Patriarch of Jerusalem was granted the right to use the imperial stemma during divine services by the Byzantine sovereign Basil. Subsequently, Christian clergy began to include headdresses in their liturgical vestments.

The miter, as an element of liturgical vestments, was also borrowed by the clergy of the Eastern Orthodox Church from the Byzantine emperors.

The oldest surviving eastern miter in the form of the crown of the later Byzantine emperors, i.e. in the form of a high hat with a rim around the head and with a rounded top, is considered to be the crown of the Byzantine emperor Nikephoros Phocas (963-969), now stored in the Lavra of St. Athanasius on Mount Athos.

After the division of the Church into Eastern and Western, such mitre-crowns began to be worn first by the Patriarchs of Alexandria, and then by those of Constantinople. Other clergy - metropolitans and bishops - wore miter bands, hoods or hats. However, until the 15th century. Miters were almost never used during worship.

In the Orthodox East until the 17th century. Miters were worn only by patriarchs. Starting from the second half of the 17th century. All Eastern patriarchs were awarded the right to wear miters, but when serving together, the miter was placed only on the head of the oldest of them. Metropolitans and bishops used the miter only in their diocese, and when they took precedence in worship. In the presence of the patriarch, they did not wear mitres, but covered their heads with kamilavkas.

In Rus' until the 15th century. Church representatives wore only hoods. In the 15th century Bishops in Rus' began to wear miters in the form of fur-trimmed princely hats decorated with embroidery and pearls. The miter acquired its modern appearance from the mid-17th century, when in 1653, through the efforts of Patriarch Nikon, an admirer of Greek customs, the miter-crown came from Constantinople to us in Russia, displacing miter-caps. Since 1705, the miter has been worn as a liturgical headdress not only by bishops, but also by all archimandrites. At that time, the miter was an element of the liturgical vestment of the monastic clergy - archimandrites and bishops, and in 1797, by decree of December 18, Emperor Paul I commanded that the miter be awarded to especially honored archpriests, at that time the miter, like the cross with decorations, was complained to the priests by decrees of His Cabinet Imperial Majesty. Before the revolution, the miter as an award was not particularly common; at that time in Moscow only a few people were awarded this award. After the revolution, the miter began to be awarded as a reward quite often.

In the Russian Orthodox Church, only His Holiness the Patriarch and metropolitans wore the cross on the miter. At a meeting of the Holy Synod on December 27-28, 1987, it was decided to establish the custom of wearing a miter crowned with a cross for the episcopate as well.

The miter is worn during the liturgy, all-night vigil and some other services and rituals. During divine services, the clergy embody the image of the King of Glory, which is considered Christ, and therefore the miter is a semblance of the princely and imperial crowns. In addition, the miter symbolizes the Savior's crown of thorns.

Usually the miter is richly decorated with gold embroidery, gems, pearls and small images.

On the sides of the miter there are icons depicting Jesus Christ, the Mother of God, John the Baptist, and some saint or holiday. There can be four, eight, twelve or even sixteen such icons on the sides of the miter. One icon depicting the Trinity or Seraphim is placed at the top of the miter. The bishop's miter has a small cross instead of the upper icon.