In the early Christian churches, officers and leaders, like their congregations, wore the normal dress of civil life in theGreco-Roman world, although with an expectation that the clothing should be clean and pure during holy observances. From the 4th century onward, however, modifications began to be made to the form of the garments, and, as secular fashions changed from the 6th century, the church retained the original forms of their garments, although with separate development and with regional variations. Having separate, consecrated clothing for the ceremonies and rites in the churches emphasized the sacred nature of the functions the priest and ministers carried out at thealtar. The Catholic Church's vestments had essentially established their final forms by the 13th century.[1]
TheReformation brought about a new approach towards simplicity, especially under the influence ofCalvinism. TheChurch of England experienced its owncontroversies over the proper use of vestments.[1] On the other hand,Lutheranism largely retained many pre-Reformation vestments, especially in Scandinavia, e.g.Church of Sweden. The resulting varieties of liturgical dress are described below.
Therubrics (regulations) for the type of vestments to be worn vary between the various communions and denominations. In some, clergy are directed to wear specialclerical clothing in public at all, most, or some times. This generally consists of aclerical collar, clergy shirt, and (on certain occasions) acassock. In the case of members ofreligious orders, non-liturgical wear includes areligious habit. This ordinary wear does not constitute liturgical vestment, but simply acts as a means of identifying the wearer as a member of the clergy or a religious order.
A distinction is often made between the type of vestment worn forHoly Eucharist orHoly Communion and that worn for other services. Non-Eucharistic vestments are typically referred to as "choir dress" or "choir habit" in the Roman Catholic, Orthodox, and Anglican churches, because they are worn for the chanting of theDaily Office, which, in the West, takes place in thechoir rather than thesanctuary. In other traditions, there is no specific name for this attire, although it often takes the form of aGeneva gown worn with or withoutpreaching bands and astole orpreaching scarf.
Illustration of liturgical garments fromActa Eruditorum, 1713
In the more ancient traditions, each vestment—or at least the stole—will have a cross on it, which the clergy kiss before putting it on. A number of churches also have specialvesting prayers which are recited before putting each vestment on, especially the Eucharistic vestments.
For theEucharist, each vestment symbolizes a spiritual dimension of the priesthood, with roots in the very origins of the Church. In some measure these vestments harken to the Roman roots of theWestern Church.
Use of the following vestments varies. Some are used by all Western Christians in liturgical traditions. Many are used only in theLatin Church Catholic, Lutheran and Anglican churches, and there is much variation within each of those churches.
An item of clerical clothing; a long, close-fitting, ankle-length robe worn by clerics of the Catholic, Eastern Orthodox, Anglican, Lutheran and some Reformed churches.
Gold-embroidered epitrachilion (stole) dating from 1600, in theBenaki Museum, Athens
The long, narrow strip of cloth draped around the neck, a vestment of distinction, a symbol of ordination.Deacons wear it draped across the left shoulder diagonally across the body to the right hip whilepriests andbishops wear it draped around the back of the neck. It may be crossed in the front and secured with thecincture. Traditionally, this was done by priests when wearing Eucharistic vestments, whereas bishops always wore it uncrossed (as possessing the fullness of the priesthood). In modern usage, it is common for both bishops and priests to wear the stole uncrossed. Corresponds to the Orthodoxorarion andepitrachelion (see below).
The common garment of any ministers at the eucharist, worn over a cassock. Most closely corresponds to the Orthodoxsticharion (see below). Symbolizes baptismal garment. See alsocassock-alb.
A relatively modern garment, a combination of the traditional cassock and alb. It developed as a convenient undergarment (or alternative to acassock at theEucharist) worn by clergy and as an alternative to the alb for deacons and acolytes.
A white or off-white cassock-alb has replaced the traditional cassock and alb in some Anglican and Lutheran churches since the 1970s.[2]
Gold pectoral cross fromItaly or subalpine regions, late 6th century–7th century
A large cross worn on a chain or necklace around the neck by clergy of many Christian denominations. In some traditions it is associated with bishops. In the Roman Catholic tradition it is only worn by bishops, abbots, and certain canons who are granted the use of the pectoral cross by specialindult. In choir dress the cross is gold with a green rope, red for cardinals. In house dress, it is silver with a silver chain.
A white tunic worn over acassock or habit. It is commonly worn by altar servers, and choir members. In Catholic and high church Anglicanism, it may be worn by clergy who are attending a Eucharist but not by the celebrant. Among lower church Anglicans and some Lutherans and Methodists, the Surplice is sometimes worn with a stole or scarf (and less often by itself) as the proper vestment for the Eucharist.
A circular cape reaching to the ankle, commonly used by bishops and priests and, sometimes, also by deacons. In traditions that historically reject the use of the Chasuble, the Cope may be used as a Eucharistic vestment.
Similar to a surplice but with narrower sleeves. In Catholic and Anglo-Catholic use, it is often highly decorated with lace. The Anglican version is bound at the cuffs with a band of cloth and worn with achimere. Its use is reserved to bishops and certaincanons.
Worn bybishops and someabbots. Despite having the same name, this does not really correspond with the Eastern mitre (see below), which has a distinct history and which was adopted much later.
Used by Catholics and some Anglicans and Lutherans
A liturgical handkerchief bound about the wrist, it is only used during theMass. The maniple fell out of common use with the 1970 post-conciliar liturgical reform, but is gaining in popularity in many circles[citation needed] and is used today in the context of theTridentine Mass, in which it is required by rubrics, and in someAnglo-Catholic and other parishes. According to some authorities, this corresponds to the Orthodoxepigonation (see below).
Long cloth rectangle draped around the shoulders and used to cover the hands of the priest when carrying themonstrance. It is also worn by thesubdeacon when holding thepaten.
The outermost sacramental garment ofpriests andbishops, often quite decorated. It is only worn for the celebration of theEucharist. Corresponds to the Orthodoxphelonion (see below). See alsochasuble-alb.
A narrow band of lamb's wool decorated with six black crosses, worn about the neck with short pendants front and back, worn by the Pope and bestowed by him toMetropolitan bishops andArchbishops. Corresponds to the Orthodoxomophorion (see below).
Formerly worn by thePope at hiscoronation and at other key moments; it has fallen out of use but may be revived at any time if the reigning Pontiff wishes. Apart from the coronation, this was only worn on special occasions such as duringEx Cathedra announcements, some solemn processions and the blessingUrbi et Orbi.
A vestment similar to a broad maniple but worn suspended from the right side of the cincture, decorated with a cross on one end and anagnus dei on the other; worn only by the Pope during a Pontifical High Mass.
A vestment that forms a long skirt extending from under the hem of the alb; worn only by the Pope during a Pontifical High Mass and draped over the Pope's body at a Papal Funeral.
A type of neckwear, in the form of two oblong pieces of white cloth, which is tied about the neck so as to hang from the collar. Sometimes referred to as "preaching bands", they are worn traditionally by most of the Anglican, Lutheran and Methodist clergy with a cassock (with or without a surplice) or gown.
A black scarf worn by bishops, priests and deacons in Anglican churches. It is worn in the same fashion as a stole, but does not have the same significance. Dissenting ministers also historically wore these and, though now rare, they are re-emerging in some Presbyterian and Baptist circles. A blue tippet is also used in Anglican churches byreaders, who are members of the laity who have been given special license from the bishop to lead non-sacramental services in the absence of an ordained person. The blue colour differentiates readers from clergy.
Also known as the "Geneva Gown", this is a simple vestment with open, wide and bell-shaped sleeves. The gown is traditionally worn open (or vented) over a cassock, with preaching bands and an academic hood. Historically, Anglican clergy would remove their surplice and put on a black gown for the preaching, though this practice is rare today. Also, along with preaching bands, it formed the typical daily dress of Anglican clergy from the Reformation until the early 19th century. English Dissenting churches (Presbyterians, Congregationalists and Baptists) preferred to wear the gown alone with the cassock and bands at all times, most being wary of the surplice (a remnant of the "Surplice War" which followed the reforms enacted by ArchbishopWilliam Laud, referred to as "Laudianism").
Hoods, which denote the highest academic degree of their wearers, are usually worn by Anglican clergy at choir offices. They are also sometimes worn by Methodists and Reformed/Presbyterian clergy with an academic gown ("Geneva Gown"), though this is fairly rare in the United States.
Among thePaleo-Orthodoxy andEmerging Church movements in Protestant and evangelical churches, which includes manyMethodists andPresbyterians, clergy are moving away from the traditional blackGeneva gown and reclaiming not only the more ancientEucharist vestments of alb and chasuble, but also cassock and surplice (typically a full length Old English style surplice which resembles theCeltic alb, an ungirdled liturgical tunic of the oldGallican Rite).
In theEastern Orthodox andByzantineEastern Catholic churches, any member of the clergy of whatever rank is vested when serving his particular function during theDivine Liturgy or other service. As in the Latin Church, the use of vestments is rooted in the early history of the church. The various vestments serve several different functions. The three forms of stole (Orarion,Epitrachelion, andOmophorion) are marks ofrank. The three outer garments (Sticharion,Phelonion, andSakkos) serve to distinguish theclergy from thelaity. Some are practical (Zone andEpimanikia), holding the other vestments in place. Some (Nabedrennik andEpigonation) areawards of distinction.
Awards forbishops are: secondpanagia, and patriarchal panagia.
In addition to these functions, most vestments carry asymbolic meaning as well. These symbolic meanings are often indicated by the prayer that the priest says as he puts each item on. These prayers are verses taken directly from theOld Testament, usually thePsalms. For example, the prayer for theSticharion is fromIsaiah 61:10:
My soul will rejoice in the Lord, for he has clothed me with a garment of salvation and wrapped me in a robe of gladness; he has placed a crown on my head as on a bridegroom, and adorned me with beauty as a bride.[4]
Actually a form of the garment given at baptism and worn by the newly baptized, this is the one vestment worn by all clergy. It is also used by non-ordained persons carrying out a liturgical function, such as altar servers. For priests and bishops, it is made of lightweight material, usually white. It corresponds most closely with the Westernalb (see above).
A long narrow strip of cloth worn by deacons over the left shoulder and reaching to the ankle in both front and back. It is also worn bysubdeacons and, in some places of the Greek tradition, bytonsuredaltar servers. It corresponds to the Westernstole (see above).
This stole is worn by priests and bishops as the symbol of their priesthood. It is worn around the neck with the two adjacent sides sewn or buttoned together, leaving enough space through which to place the head. It corresponds to the Westernstole (see above).
Large conical sleeveless garment worn by priests over all other vestments, with the front largely cut away to free the hands. Byzantine rite Bishops may also wear the phelonion when not serving according to hierarchicalrubrics. Corresponds to the Westernchasuble (see above).
Instead of the phelonion, the bishop usually wears the sakkos or Imperialdalmatic. This is a tunic reaching below the knees with wide sleeves and a distinctive pattern of trim. It is always buttoned up the sides.
A square or rectangular cloth suspended on the right side by two adjacent corners from a strap drawn over the left shoulder. This is a relatively recent Russian invention and is not used in the Greek tradition. It is an award, so it is not worn by all priests. Bishops do not wear it.
A stiff diamond-shaped cloth that hangs on the right side of the body; it is suspended by one corner from a strap drawn over the left shoulder. It is worn by allbishops and as an award forpriests.
This is the distinctive episcopal vestment, a wide cloth band draped about the shoulders in a characteristic manner. It corresponds to the Westernpallium (see above).
Modeled on the ancientByzantine imperial crown, it is worn by all bishops and in some Slavic traditions also awarded to some high-ranking priests. The bishop's mitre is surmounted by a cross, but the priest's is not; both are bulbous and adorned with icons.Coptic Orthodox &Ethiopian Orthodox bishops also wear the Byzantine mitre.Armenian Orthodox, on the other hand, have the Byzantine mitre as part of the normal vestments worn by priests of all ranks, and their bishops are distinguished by wearing mitres after the western shape. Mitres are not worn in theSyriac Orthodox tradition, where a decorated hood like an amice calledmasnaphto, meaning 'turban', is worn instead by prelates.[5]
A large cross is worn around the neck by all bishops, but not necessarily by all priests. In Russian usage, the style ofPectoral cross worn indicates the rank of the priest.
Engolpion (Greekἐγκόλπιον) is a general term for something worn upon the bosom; here, it refers to a medallion with anicon in the center. APanagia (Greek Παναγία,All-holy, one of the titles of theTheotokos) is an engolpion withMary as the subject of the icon; this is worn by all bishops. All primates and some bishops below primatial rank have the dignity of a second engolpion, which usually depicts Christ.
This is a sleeveless cape that fastens at the neck and the feet, worn by allmonks. The usual monastic mantle is black; that worn by the bishop as he enters the church for a service but before he is vested is more elaborately colored and decorated. This is, strictly speaking, an item of street wear, not a vestment; however, in modern usage it is worn only in church.
In these Churches, generally only a white robe will be used for the Eucharistic service. On more solemn occasions, anepitrachelion-like vestment is worn, and sometimes a vestment resembling acope is worn. Priests and bishops always carry a Hand Cross during services. Deacons wear either anorarion crossed over the left shoulder, or brought around the back (where the two pieces form a cross) and then hanging down in front (not crossed), secured by the cross piece.
In these Churches, a more full set of vestments is used. Apart from the usualSticharion (calledKutino in Syriac),Epitrachelion (calledHamnikho),Zone (calledZenoro), andEpimanikia (calledZende), a priest will wear aCope-like vestment called aPhanyo. Prelates will in addition wear a hood-like head-covering called aMasnaphto over theKutino and under thePhanyo. Prelates will also wear aBatrashil or Pallium (similar to anEpitrachelion but reaching down in both front and back) as well as Pectoral Icons. In addition, they will have a vestment similar to theEpigonation worn attached theZenoro on the right side (called aSakro) and will carry a crosier and hand cross. Deacons wear theKutino and anOrarion (called anUroro) in different ways depending on their order:
Chanters wear only theKutino
Readers wear theUroro crossed like a Greeksubdeacon
Subdeacons wear theUroro crossed over the left shoulder
This is a broad stiff band of heavily-embroidered brocade and decoration, functioning like a collar, worn exclusively byArmenian Rite priests over thephelonion. It corresponds to, and is likely derived from, the Westernamice.[citation needed]
Boyle, J. R. (1896)Ecclesiastical Vestments: their origin and significance. London: A. Brown & Sons
Dwyer-McNulty, Sally (2014).Common Threads: A Cultural History of Clothing in American Catholicism. The University of North Carolina Press.ISBN978-1469614090.
Fortescue, Adrian (1934)Ceremonies of the Roman Rite Described; 5th ed. London: Burns, Oates & Washbourne
Johnstone, Pauline (2004) "High Fashion in the Church: the Place of Church Vestments in the History of Art from the Ninth to the Nineteenth Century,"review on Catholics
Lamburn, E. C. R., edited and largely re-written by. (1964)Ritual Notes: a comprehensive guide to the rites and ceremonies of the Book of Common Prayer of the English Church interpreted in accordance with the latest revisions of the Western Use; 11th ed. London: W. Knott (based on the work compiled by John Nelson Burrows and Walter Plimpton ca. 1893)
Lesage, Robert (1960)Vestments and Church Furniture; translated from the French by Fergus Murphy. London: Burns & Oates (French ed.: 'Objets et habits liturgiques'. Paris: Fayard)
Norris, Herbert (1949)Church Vestments, their origin & development. London: J. M. Dent (reissued by Dover, Mineola, NY, 2002ISBN0486422569)
Roulin, Eugène Augustin (1931)Vestments and Vesture: a manual of liturgical art; translated by Dom Justin McCann. London: Sands & Co. (French ed.: 'Linges, insignes et vêtements liturgiques')
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