Various Articles and Church Vessels on Display at the Greek Festival
Greek Festival Church Tour Artifacts
Orthodox Priest’s Vestments
The first liturgical vestment is called the sticharion, or baptismal robe. It is a long and narrow robe that fastens at the neck, with loose sleeves. Every sacred order of Orthodox clergy wears this vestment, but the design of the vestment differs depending on who wears it. Priests and bishops wear the sticharion beneath all other vestments. Thus, for priests and bishops the garment is usually a simple white or gold robe.
MEANING: The sticharion symbolizes the “robe of salvation,” the white garment every Christian dons on his day of baptism. Thus, it symbolizes the new humanity of Jesus and life in the Kingdom of God (Rev. 7:9).
A pectoral cross (from the Latin pectoralis, “of the chest”) is a relatively large cross on a chain or cord that hangs from the priest’s or bishop’s neck down to his chest. The pectoral is different from an ordinary cross worn on a necklace by most Christians.
The cross depicts Christ crucified, either in icon form or in relief (no more than 3/4). It also bears the inscription INBI (the title that Pontius Pilate placed above the head of Jesus at the crucifixion) and the letters IC XC NIKA (“Jesus Christ Conquers”) around the arms of the cross. Additionally, they often have an icon of Christ “Made Without Hands” at the top of the cross.
Throughout the Orthodox Church, all bishops wear the pectoral cross. In some jurisdictions (i.e. Slavic, Antiochian), all priests also wear the cross, while in others (i.e. Greek), the pectoral is bestowed as an “award” for faithful service.
Priestly Stole: The epitrachelion (Greek, “around the neck”) is the stole worn by priests and bishops. This Orthodox liturgical vestment is worn around the neck with the two adjacent sides sewn or buttoned together. The ends extend all the way to the priest’s ankles. Similar to the orarion (deacon’s stole), this vestment has seven embroidered or appliquéd crosses, one at the back of the neck and three down each side.
The priest wears this vestment whenever serving. For some services, like Vespers or Orthros, he wears the stole by itself over the outer cassock. When fully vested for the Divine Liturgy, he wears the stole over the sticharion and under the zone and the phelonion. If an Orthodox priest simply attends a service, he does not wear liturgical vestments, but will put on the stole before receiving Communion.
MEANING: This liturgical vestment symbolizes the spiritual yoke of the priesthood. It also symbolizes the double portion of God’s Grace bestowed upon a priest, for the celebration of the Mysteries. It is the one vestment (in the absence of any others) that is absolutely necessary for a priest to conduct any liturgical service. Without it, he cannot serve.
The stole was originally made of wool, which symbolized the sheep, or members of Christ’s flock. Both bishops and priests wear this vestment when exercising their pastoral office, witnessing to the fact that ministers of the Church live and act solely for the members of Christ’s flock. Its style and length make reference to the fact that priests and leaders once were literally anointed with a bottle of oil and it poured down over their head and ran down to the ground.
BELT (ZONE): The zone or belt is the liturgical vestment Orthodox priests and bishops use to fasten the sticharion and epitrachelion to his body. This helps the priest move about during Liturgy without impediment from the other garments.
The zone signifies that the priest wears the mortification of the body and chastity, having girded his loins with the power of truth. It also symbolizes the divine power that strengthens the priest during the course of his serving (Psalm 18:32). Further, it reminds us of the towel which the Savior was given for the washing of the disciples’ feet at the Mystical Supper.
CAPE (PHELONION): The phelonion is a liturgical vestment worn by Orthodox priests over their other vestments. It is large and sleeveless, like a cape. The front portion of the cape reaches down to the priest’s waist, while the back portion touches down to the ankles. Byzantine or Greek phelonia simply fit over the shoulders. The use of the phelonion is not limited to the Divine Liturgy, but is specified for any major liturgical function.
MEANING: The phelonion symbolizes the red tunic with which Pilate dressed our Lord before His Crucifixion. In other words, it reminds us of the torment and suffering a priest endures during his ministry in order to serve God’s faithful. Additionally, the phelonion embodies the garment of righteousness with which priests must be vested as servants of Christ. St. Cosmas the Aetolian adds another layer of meaning to this vestment; because the priest’s hands remain close to his body, they do not receive or attach to worldly things. Thus, the priest can receive the Holy Gifts without anything hindering him.
EPIGONATION: The epigonation (Greek: “over the knee”) is a diamond-shaped vestment worn over the right knee of priests and bishops. In Byzantine tradition, priests are awarded the epigonation upon elevation to the rank of Confessor.
MEANING: The epigonation represents a shield, originating from the thigh shield worn by soldiers during the days of the early church. The epigonation symbolizes two things. First, it denotes the celebrant as a “soldier” of Christ. And second, it symbolizes the “sword of the Spirit, which is the Word of God” (Ephesians 6:17) – the wearer’s defending of the faith by smiting all that is impure and vicious.
Gospel Book: Placement in the church
Traditionally, the Orthodox will never cover the Gospel Book in leather—the skin of a dead animal—because the words of Christ are considered to be life-giving. Animal skins are also reminiscent of the Fall of Man, when God fashioned garments of skin for Adam and Eve after their disobedience 3:21). The Apostle Paul speaks of Christ being the "New Adam" (1st Corinthians 15:22,47-49), and the Orthodox understand Christ as coming to clothe mankind in the original "garments of light" which Adam and Eve lost in Paradise. Traditionally, the Gospel is covered in gold or silver, the earthly elements which best symbolize the glory of Heaven.
The Gospel Book rests on the center of the altar table, as the Cross of Christ was planted in the center of the earth. This placement of the Gospel Book also represents the activity of Christ at the Creation (the square Altar representing the created world). The Gospel rests upon the antimension (a special cloth used in the preparation of Holy Communion), which remains on the Altar at all times, as Christ will remain with the Church until the end of the world (Matthew 28:20).
Use During the Liturgy
The Divine Liturgy begins with the priest lifting the Gospel Book high and making the sign of the cross with it over the Altar. The Gospel Book is carried in procession at specific times, accompanied by candles. The most frequent occurrence is during the Divine Liturgy when it is carried in the Little Entrance which precedes the Epistle and Gospel readings. After reading from the Gospel, the priest will bless the faithful with it. At Sunday Matins, after the Gospel reading, all come forward to venerate the Gospel Book and receive the blessing of the priest or bishop.
Use on Other Occasions
Whenever an Eastern Christian goes to Confession he or she will confess before a Gospel Book and the Cross. In traditional Orthodox countries, when a person takes a vow or oath, he usually does so before a Gospel Book and Cross.
Near the end of the Sacred Mystery of Holy Unction, the person or persons that were anointed will kneel and the Gospel Book is opened and placed on their heads, with the writing down. While the chief priest says a special Prayer of the Gospel.
When a Bishop is Consecrated, he kneels, touching his forehead to the Altar, and the Gospel Book is opened and placed with the text down over his neck, while the consecrating bishops place their hands on the Gospel and say the Prayer of Consecration.
When a Synod of bishops meets, a Gospel Book is often enthroned in a prominent place to show that Christ Himself presides over the meeting. As one can see, the Gospel books represents not just the words of God but the Word of God Himself, Jesus Christ.
When a priest or bishop is buried, he is buried together with a Gospel Book, as an indication of his vocation to preach the Gospel to all men.
Epistle Book (Apostolos)
The book containing the epistles (letters) of Saints Paul, Peter, and John as well as the Acts of the Apostles, is also usually ornate and reflective of the sanctity of the words contained within it. Unlike the Gospel Book which plays a significant liturgical role in various services, the Epistle Book is usually kept with the chanters at their Psalterion (Psalters’ Stand) since they are the ones that will read from it at the appropriate time.
The liturgical book itself, often has the readings arranged in three parts:
According to the Orthodox liturgical year, the Pascha season, the weeks after Pentecost, and the season of pre-Lenten, Great Lent, and Holy Week.
fixed feast days, and special Services such as Weddings or Baptisms.
Crown of Thorns
A unique artifact from the Holy Lands reminiscent of the crown placed on Jesus’ head at His trial. This crown is made from the very same type of tree that was used 2,000 years ago to fashion a crown used to mock Jesus as the King of the Jews. In fact, it was this charge against Him, that He was a rebel trying to overthrow the Roman government, that caused Pilate to finally succumb to political pressure and sentence Him to death by crucifixion. The title over the head of Christ – INRI in Latin or INBI in Greek – are initials for the charge against Him: Jesus of Nazareth, King of the Jews.
Artophorion (Tabernacle)
A tabernacle, also known as an artophorion, is a container on the altar table of an Orthodox Christian Church specifically used to reserve the Eucharist, the presence of Jesus Christ.
History: In the days of ancient Israel, the Tabernacle was the earthly dwelling of God, where the Ark of the Covenant was housed. Therefore, the ancient Tabernacle prefigures the tabernacles used today in Orthodox worship. Our “Ark of the Covenant” is also an artifact from the Holy Lands.
In early Christianity, presbyters (priests) and even lay people took bread consecrated at Eucharistic celebrations to their homes in order to give it to the sick and others unable to attend the celebration. But when the Edict of Milan ended persecution (in A.D. 313 by St. Constantine, the first Christian Roman Emperor), the practice was established of keeping the Eucharist only in churches and no longer in people's homes. Later as liturgical implements became more specialized, the tabernacle was made as a permanent vessel for the Eucharist.
Present uses: These smaller tabernacles are used for the temporary “housing” of the Eucharistic elements during the Lenten season when a special liturgy is performed without a newly-consecrated Lamb (the bread offered in the Eucharist). These vessels hold that presanctified Lamb for a few days before its use on Wednesday evening. The larger one can be used as a permanent reserve for the consecrated elements throughout the year. Here at St. Spyridon, we have an even larger tabernacle just behind the lit vigil light on the altar.
The permanent tabernacle is usually elaborately decorated, normally wrought with gold, silver, or wood and precious adornments. The tabernacle is often shaped like a miniature church building. Every year on Holy Thursday, the priest consumes whatever is left of the reserve sacrament and places some of the sacrament left over from the Holy Thursday Divine Liturgy into the tabernacle. The presence of Christ in the tabernacle is always indicated by a vigil lamp, burning perpetually.
Connection to the Old Testament tabernacle: The biblical tabernacle included the enshrined leftover manna. The new tabernacle contains the reserve sacrament, the Holy Eucharist.
The biblical tabernacle included the stone tablets of the ten Commandments, i.e., the Law. The new tabernacle contains the reserve sacrament, the Son of God, who said, "I am the way," the fulfillment of the Law.
The biblical tabernacle included the Rod of the Patriarch Aaron, confirming the Levitical priesthood. The new tabernacle contains the presence of Jesus Christ, the Church's new High Priest.
Censer (Thymiaterion)
A censer is a small metal or stone dish used for burning incense. A common design is a metal container suspended on four chains representing the four Evangelists, and often with the addition of twelve (12) small bells representing the twelve Apostles. The bowl contains hot coals, and incense is placed on top of these.
Censers used in the church, known as a thurible in the Western Rite, are used during services, such as Vespers, Orthros (Matins), and the Divine Liturgy. Censing is the practice of swinging a censer suspended from chains towards something or someone, typically an icon or person, so that smoke from the burning incense travels in that direction. It is a sign of honor given to holy things and to the “holy people of God” who are living icons of God, made in His image.
When the temple (church building) is censed, the priest or deacon will move in a clockwise direction, moving to his right as he censes, in order, the Holy Table (altar), sanctuary, Iconostasis, walls of the temple, clergy and faithful. There are two types of censing: a Greater Censing (which encompasses the entire temple and all of the people therein), and a Lesser Censing (which, depending upon the liturgical context, consists of censing only a portion of the temple and the people).
Theological significance
To the Orthodox, burning incense represents the prayers of the faithful rising towards Heaven as a sweet-smelling spiritual fragrance but it is much more than that. There are many references to smoke and incense in the Scriptures, both Old and New Testaments, as well as references to its use by the Romans in their pagan worship. One commonly sung psalm during the censing is "Let my prayer rise like incense before You, the lifting up of my hands like the evening sacrifice." Some Orthodox Christians use a standing censer on their home altars.
The censer used in the liturgical services of the Church contains a bowl/receptacle which represents the Church. Some commentators suggest that this represents the Holy Theotokos because like she contained within her womb the Divine Fire, so too, the censer contains the burning coal of faith. In addition, the censer used is often gold plated, combining in itself at the offering of incense the three gifts of the Biblical Magi: gold, frankincense, and myrrh.
Katzion
"Hand Censer" (Greek: katzion) is used on certain occasions. It has no chains and consists of a bowl attached to a handle, sometimes with bells attached. In Orthodox Christian practice, particularly as observed in the monasteries of Mount Athos, during the portion of Vespers known as "Lord, I cry unto Thee" the ecclesiarch (sacristan) and his assistant will perform a full censing of the temple and people using hand censers. Some churches, like ours, only have the practice of using the Katzion censer during Holy Week. The hand censer as a sign of humility, repentance and mourning over the Passion of Christ. They return to using the chain censer just before the Gospel reading at the Divine Liturgy on Great Saturday. Some Orthodox Christians use a standing censer on their icon corner.
Chalice with Diskos (Paten)
In Orthodox Christian usage the Chalice is a form of a stemmed cup or goblet used to offer Communion during the Divine Liturgy. The chalice is usually made of a precious metal, gold or silver, and maybe plain, engraved, bejeweled, or decorated with a combination of adornment. During the entry to the eucharistic service the wine is brought in the chalice and a plate called the Paten or Diskos is used to carry the prosphora, which is a leavened bread or artos. These combined are the Holy Gifts.
Before the Divine Liturgy begins, a service called the proskomidé is conducted at a table of preparation or prothesis at the side of the altar, during which the Holy Gifts are prepared for Communion. As prayers are recited the chalice is filled with wine and from the prosphora a “Lamb” is cut (a piece of bread used for the sacrifice of the Eucharist) and placed on the paten. The prayers include commemorations from the faithful for loved ones, both living and dead. During the Great Entrance these Gifts are brought to the altar table where, by joining the Lamb with the wine, the celebrant calls for the bread and wine to be the Body and Blood of Christ for Communion.
Communion begins among the higher clergy, bishops, priests, and deacons, before the Lamb is mixed with the wine for communion of the laity. Communion of the laity is usually by spoon directly from the chalice to the communicant. Except for a portion of the communion that may be held in reserve for communion of the sick before the next Divine Liturgy, the remaining portion of the Body and Blood of Christ is consumed by the clergy at the conclusion the service.
This particular chalice shown as icons of the four Evangelists on each side.
Blessing Cross
The cross is, throughout Christianity, the ultimate sign of God’s love and salvation. In one of our hymns, we sing, “For through the Cross, joy has come to all the world.” Being as important as it is to the entire Christian message, Orthodox Christians use it in various forms. We make the sign of the cross on ourselves as a way of blessing ourselves with God’s grace. The priest or bishop also blesses us with the sign of the cross either with his hand or with a metal cross such as this one. This particular cross is a venerating cross, meaning that the faithful literally kiss it as they approach it, a sign of love in any culture.
Rantisterion (aspergillum)
As we use incense to fill our sacred space with a sweet-smelling aroma, so we use various fragrances in the church especially during Holy Week. In fact, the Orthodox Church often admits that we appeal to all of our senses as a way of creating deep and permanent memories. This instrument shown here, often used in the Roman Church at funerals to sprinkle holy water, is used with rose water or various perfumes to remind us of the smells of heaven. When people talk about their experiences with heaven, they frequently mention the smells they encountered. The most common description of the heavenly smell is that it is sweet and floral, like a spring meadow. One person said it was like inhaling the fragrance of a rose, while another said it was like taking a deep breath of fresh, clean air after being in a stuffy room. Regardless of what people experienced while in heaven, the one thing that seems to remain consistent is the overwhelming sweetness of the smells.
For many people who have had near-death experiences, smelling heaven is one of the most memorable and impactful aspects of their visit. The fragrance is so intense and intoxicating that it is impossible to forget. It is like nothing that exists on Earth, and it seems to fill people with a sense of peace and bliss.
Zeon and Chrismation Containers
Zeon literally means “hot water” and is used to dilute the wine in the chalice that is distributed as Holy Communion. From ancient times and in various cultures, warm or hot water and wine were mixed and became the common drink since people could not drink wine all day and water was oftentimes not pure enough to drink. Now, couple this with the fact that, when Jesus died, the Roman “soldier pierced His side with a lance and immediately there came out blood and water.” (John 19:34). Scientists have explained this “water” as being a clear, water-like fluid that surrounds the heart. Adding hot water and receiving the Eucharist warm is also a sign of life being in the blood. Everyone who receives Holy Communion in the Orthodox Church receives both elements in their mouths, unlike the Roman Catholic Church that oftentimes only distributes the wafer as the Body of Christ into a person’s hands.
The Chrismation container is used to hold the myrrh known as Chrismation oil, a special combination of oils, spices, and other ingredients that are created only once every ten years by our Patriarch in Constantinople. Chrismation, known as Confirmation in the Roman Catholic Church, is the second sacrament received in the Orthodox Church and it is received immediately after Baptism. The Orthodox Church has practiced infant baptism since the first century when whole households would be baptized following the conversion of the adults.
The myrrh confers upon the recipient the “seal of the gift of the Holy Spirit”, or in simple terms, the gift of the Holy Spirit upon the person previously baptized. For those converting to the Orthodox Christian faith at a later time, perhaps in adulthood, Baptism is not required since we “believe in one Baptism for the remission of sins” but catechism of the Orthodox Christian faith is necessary and Chrismation (meaning anointing) is performed by the priest upon the catechumen or the person studying the faith.