Liturgical awards. About church awards Greek kamilavka

fez, made of camel (Greek. κάμηλος ) wool, which was worn in the Middle East for protection from the sun (hence the name).

Kamilavka was otherwise called skiadiy (from the Greek. σκιά "shadow") and was worn by the Byzantine emperor and his dignitaries. Soon becoming the headdress of clergy, the kamilavka acquired a characteristic shape (a cylinder without a brim, widened at the top). Since the 15th century, kamilavka (skiadion) began to be used not only by priests, but also by protodeacons. In addition, they began to make it from more expensive material. In the Greek Orthodox Church, the kamilavka is given to clergy at ordination and is an integral part of the priesthood.

In the Russian church, the kamilavka began to be used in the second half of the 17th century, replacing the skufya. This innovation caused protest from defenders of antiquity and was not popular among the Russian clergy. In 1798, the kamilavka was classified as one of the church awards.

Currently, the black kamilavka is part of the liturgical vestments of the hierodeacon and (robed monk-deacon); monks in presbyterate rank are required to wear a hood.

The kamilavka is worn both during and outside of worship. Representatives of the white clergy can only receive it as a reward. Such kamilavkas, unlike monastic ones, are usually purple. According to the church charter, clergy during worship wear kamilavkas only at certain moments. The kamilavkas of the metropolitans (like the entire hood) are white.

The Greek kamilavka differs from the Russian one in that it has small fields at the top of the cylinder; Russian kamilavka has no fields at all. Balkan (Serbian, Bulgarian) kamilavkas differ from Russian ones in their smaller height and diameter (the lower edge of the kamilavka is located above the ears).

Symbolically, kamilavka means the crown of thorns of Jesus Christ and mortification of the flesh.

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Notes

Literature

Barsov N. I. Kamilavka // Encyclopedic Dictionary of Brockhaus and Efron: in 86 volumes (82 volumes and 4 additional). - St. Petersburg. , 1890-1907.

Excerpt characterizing Kamilavka

Her thoughts sounded very unusual in my brain, as if someone was not quite correctly translating someone else’s speech. But, nevertheless, I understood her perfectly.
- You were looking for me - why? – Veya asked, looking carefully into my eyes.
Her gaze was also very unusual - as if, along with her gaze, she simultaneously conveyed images that I had never seen, and the meaning of which, unfortunately, I did not yet understand.
- And so? – the “star” baby asked, smiling.
Something “flashed” in my head... and a breathtaking vision of a completely alien, but incredibly beautiful world opened up... Apparently the one in which she once lived. This world was somewhat similar to the one we had already seen (which she created for herself on the “floors”), and yet, somehow it was a little different, as if there I was looking at a painted picture, and now I suddenly saw this picture in reality. ..
Above the emerald green, very “juicy” earth, illuminating everything around with an unusual bluish light, a stunningly beautiful and bright, violet-blue sun rose merrily... It was an alien, apparently alien, morning... All the greenery growing wildly here, from of the sun's rays falling on her, sparkled with golden-violet diamonds of the “local” morning dew, and, happily washing herself with them, prepared for the coming new wonderful day... Everything around was fragrant with incredibly rich colors, too bright for ours, accustomed to everything “earthly” , eye. In the distance, almost “dense”, soft pink curly clouds, like beautiful pink pillows, swirled across the sky covered with a golden haze. Suddenly, on the opposite side, the sky flashed brightly golden.... I turned around and froze in surprise - on the other side, an incredibly huge, golden-pink, second sun rose royally!.. It was much larger than the first, and it seemed to be larger than itself planets... But its rays, unlike the first, for some reason shone incomparably softer and more affectionately, reminiscent of a warm “fluffy” hug... It seemed that this huge, kind luminary was already tired of everyday worries, but still, out of habit, gave this incredibly beautiful planet received its last warmth and, already “getting ready to retire,” gladly gave way to the young, “biting” sun, which was just beginning its celestial journey and was shining brightly and cheerfully, not afraid to splash its young heat, generously flooding everything around with light.
Looking around in surprise, I suddenly noticed a bizarre phenomenon - the plants had a second shadow... And for some reason it contrasted very sharply with the illuminated part - as if the chiaroscuro was painted with bright, flashy colors, sharply opposite to each other. In the shadow part, the air shimmered with bright miniature stars, flashing at the slightest movement. It was crazy beautiful... and incredibly interesting. The awakened magical world sounded with thousands of unfamiliar voices, as if joyfully announcing its happy awakening to the entire universe. I very strongly, almost in reality, felt how incredibly clean the air was here! It was fragrant, filled with surprisingly pleasant, unfamiliar smells, which were somehow subtly reminiscent of the smells of roses, if there were a thousand different varieties of them here at the same time. Everywhere, as far as the eye could see, the same bright red, huge “poppies” were red... And only then did I remember that Veya had brought me the same flower! I extended my hand to her - the flower smoothly flowed from her fragile palm onto my palm, and suddenly, something strongly “clicked” in my chest... I was surprised to see how an amazing crystal... It pulsated and changed all the time, as if showing what else it could be. I froze in shock, completely hypnotized by the spectacle that opened, and could not take my eyes off the ever-new beauty that was opening up...

everything about the orders of priests, the orders of the Russian Orthodox Church and their vestments

Following the example of the Old Testament church, where there were a high priest, priests and Levites, the holy Apostles established three degrees of priesthood in the New Testament Christian Church: bishops, presbyters (i.e. priests) and deacons. All of them are called clergy, because through the sacrament of the priesthood they receive the grace of the Holy Spirit for the sacred service of the Church of Christ; perform divine services, teach people the Christian faith and good life (piety) and manage church affairs.

Bishops constitute the highest rank in the Church. They receive the highest degree of grace. Bishops are also called bishops, i.e., the heads of the priests (priests). Bishops can perform all Sacraments and all church services. This means that bishops have the right not only to perform ordinary Divine services, but also to ordain (ordain) clergy, as well as to consecrate chrism and antimensions, which is not given to priests.

According to the degree of priesthood, all bishops are equal to each other, but the oldest and most honored of the bishops are called archbishops, while the capital's bishops are called metropolitans, since the capital is called metropolis in Greek. Bishops of ancient capitals, such as: Jerusalem, Constantinople (Constantinople), Rome, Alexandria, Antioch, and from the 16th century the Russian capital of Moscow, are called patriarchs. From 1721 to 1917, the Russian Orthodox Church was governed by the Holy Synod. In 1917, the Holy Council meeting in Moscow elected again the “Holy Patriarch of Moscow and All Russia” to govern the Russian Orthodox Church.

Metropolitans

To help a bishop, another bishop is sometimes given, who, in this case, is called vicar, i.e., viceroy. Exarch- the title of the head of a separate church district. Currently, there is only one exarch - the Metropolitan of Minsk and Zaslavl, who governs the Belarusian Exarchate.

Priests, and in Greek priests or elders, 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.

A Christian community under the jurisdiction of a priest is called his parish.
More worthy and honored priests are given the title archpriest, i.e. the main priest, or the leading priest, and the main one between them is the title protopresbyter.
If the priest is at the same time a monk (black priesthood), then he is called hieromonk, i.e., a priestly monk.

In monasteries there are up to six degrees of preparation for the angelic image:
Worker / worker— lives and works in a monastery, but has not yet chosen the monastic path.
Novice / Novice- a laborer who has completed obedience in a monastery and has received the blessing of wearing a cassock and a skufa (for women an apostle). At the same time, the novice retains his worldly name. A seminarian or parish sexton is accepted into the monastery as a novice.
Rassophore novice / Rassophore novice- a novice who is blessed to wear some monastic clothes (for example, a cassock, a kamilavka (sometimes a hood) and a rosary). Rassophore or monastic tonsure (monk/nun) - a symbolic (as at baptism) cutting the hair and giving a new name in honor of the new heavenly patron; one is blessed to wear a cassock, kamilavka (sometimes hood) and rosary.
Robe or monastic tonsure or small angelic image or small schema ( monk/nun) - vows of obedience and renunciation from the world are given, hair is symbolically cut, the name of the heavenly patron is changed and monastic clothes are blessed: hair shirt, cassock, slippers, paraman cross, rosary, belt (sometimes leather belt), cassock, hood, mantle, apostle.
Schima or great schema or great angelic image ( schema-monk, schema-monk / schema-nun, schema-nun) - the same vows are given again, the hair is symbolically cut, the name of the heavenly patron is changed and clothes are added: analav and a kokol instead of a hood.

Monk

Schimonakh

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 to bishops.

Hegumen Roman (Zagrebnev)

Archimandrite John (Krastyankin)

Deacons (Deacons) constitute the third, lowest, sacred rank. "Deacon" is a Greek word 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 protodeacon, i.e., chief deacon.
A monk who has received the rank of deacon is called hierodeacon, and the senior hierodeacon - 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.

Acolyte

Sexton 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.

Sexton

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.

Subdeacons

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. The deacon's vestments consist of: surplice, orarion and bridles.

Surplice There are long clothes without a slit in the front and back, with an opening for the head and wide sleeves. The surplice is also required for subdeacons. The right to wear the surplice can be given to psalm-readers and laymen serving in the church. The surplice signifies the purity of the soul that persons of holy orders must have.

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.
Narrow sleeves that are fastened with laces are called handguards. 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.

The vestments of a priest consist of: a vestment, an epitrachelion, a belt, armbands and a phelonion (or chasuble).

The surplice 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.

The epitrachelion is the same orarion, but only folded in half so that, going 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.

The belt is 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 Secret

The chasuble, or phelonion, is 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 chasuble, on the priest’s chest, is a pectoral cross.

For diligent, long-term service, priests are given a legguard, that is, a quadrangular cloth hung on a ribbon over the shoulder and two corners on the right thigh, meaning a spiritual sword, as well as head ornaments - skufya and kamilavka.

Kamilavka.

The bishop (bishop) puts on all the clothes of a priest: a vestment, epitrachelion, belt, armlets, only his chasuble is replaced by a sakkos, and his loincloth by a club. In addition, the bishop puts on an omophorion and a miter.

Sakkos is 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 saccos and the epitrachelion are visible. Sakkos, like the priest’s robe, symbolizes the Savior’s purple robe.

The club is a quadrangular board hung at one corner, above the sakkos on the right thigh. 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 his chest, on top of the sakkos, in addition to the cross, the bishop also has a panagia, which means “All Holy One.” This is a small round image of the Savior or the Mother of God, decorated with colored stones.

A miter decorated with small images and colored stones is placed on the bishop's head. 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 clothing of a bishop, priest and deacon consists of a cassock (half-caftan) and a cassock. Over the cassock, on the chest, the bishop wears a cross and panagia, and the priest wears a cross

Everyday clothing of clergy of the Orthodox Church, cassocks and cassocks, as a rule, are made of fabric black color, which expresses the humility and unpretentiousness of a Christian, disregard for external beauty, attention to the inner world.

During services, church vestments, which come in various colors, are worn over everyday clothing.

Vestments white are used during services on holidays dedicated to the Lord Jesus Christ (with the exception of Palm Sunday and Trinity), angels, apostles and prophets. The white color of these vestments symbolizes holiness, permeation with uncreated Divine Energies, and belonging to the heavenly world. At the same time, the white color is a memory of the Tabor light, the dazzling light of Divine glory. The Liturgy of Great Saturday and Easter Matins are celebrated in white vestments. In this case, the white color symbolizes the glory of the Risen Savior. It is customary to wear white vestments for funerals and all funeral services. In this case, this color expresses the hope for the repose of the deceased in the Kingdom of Heaven.

Vestments Red are used during the liturgy of the Holy Resurrection of Christ and at all services of the forty-day Easter period. The red color in this case is a symbol of all-conquering Divine Love. In addition, red vestments are used on holidays dedicated to the memory of martyrs and on the feast of the Beheading of John the Baptist. In this case, the red color of the vestments is a memory of the blood shed by the martyrs for the Christian faith.

Vestments blue color, symbolizing virginity, are used exclusively for divine services on the feasts of the Mother of God. Blue is the color of Heaven, from which the Holy Spirit descends on us. Therefore, blue color is a symbol of the Holy Spirit. This is a symbol of purity.
That is why blue (blue) color is used in church services on holidays associated with the name of the Mother of God.
The Holy Church calls the Most Holy Theotokos the vessel of the Holy Spirit. The Holy Spirit descended on her and She became the Mother of the Savior. Since childhood, the Most Holy Theotokos was distinguished by a special purity of soul. Therefore, the color of the Mother of God became blue (blue). We see clergy in blue (blue) vestments on holidays:
Nativity of the Mother of God
On the day of Her Entry into the Temple
On the day of the Presentation of the Lord
On the day of Her Assumption
On the days of glorification of the icons of the Mother of God

Vestments golden (yellow) color used at services dedicated to the memory of saints. The golden color is a symbol of the Church, the Triumph of Orthodoxy, which was affirmed through the works of the holy bishops. Sunday services are performed in the same vestments. Sometimes divine services are performed in golden vestments on the days of remembrance of the apostles, who created the first church communities by preaching the Gospel. It is no coincidence that yellow is the most commonly used color for liturgical vestments. It is in yellow robes that priests dress on Sundays (when Christ and his victory over the forces of hell are glorified).
In addition, yellow vestments are also worn on the days of remembrance of the apostles, prophets, and saints - that is, those saints who, through their service in the Church, resembled Christ the Savior: they enlightened people, called to repentance, revealed Divine truths, and performed the sacraments as priests.

Vestments Green colour used at the services of Palm Sunday and Trinity. In the first case, the green color is associated with the memory of palm branches, a symbol of royal dignity, with which the inhabitants of Jerusalem greeted Jesus Christ. In the second case, green is a symbol of the renewal of the earth, purified by the grace of the Holy Spirit who has appeared hypostatically and always abides in the Church. For the same reason, green vestments are worn at services dedicated to the memory of saints, holy ascetics-monks, who were more transformed than other people by the grace of the Holy Spirit. Green vestments are used on the days of remembrance of the saints - that is, saints leading an ascetic, monastic lifestyle, who paid special attention to spiritual deeds. Among them are St. Sergius of Radonezh, the founder of the Holy Trinity-Sergius Lavra, and St. Mary of Egypt, who spent many years in the desert, and St. Seraphim of Sarov and many, many others.
This is due to the fact that the ascetic life that these saints led changed their human nature - it became different, it was renewed - it was sanctified by Divine grace. In their lives, they united with Christ (who is symbolized by the color yellow) and with the Holy Spirit (who is symbolized by the second color - blue).

Vestments purple or crimson (dark burgundy) colors are worn on holidays dedicated to the Honest and Life-Giving Cross. They are also used at Sunday services during Lent. This color is a symbol of the Savior’s suffering on the cross and is associated with the memories of the scarlet robe in which Christ was clothed by the Roman soldiers who laughed at him (Matthew 27, 28). On the days of remembrance of the Savior’s suffering on the cross and His death on the cross (Sundays of Lent, Holy Week - the last week before Easter, on the days of worship of the Cross of Christ (Day of the Exaltation of the Holy Cross, etc.)
Shades of red in purple remind us of the suffering of Christ on the cross. The shade of blue (the color of the Holy Spirit) means that Christ is God, He is inextricably linked with the Holy Spirit, with the Spirit of God, He is one of the hypostases of the Holy Trinity. Purple is the seventh color in the rainbow. This corresponds to the seventh day of the creation of the world. The Lord created the world for six days, but the seventh day became a day of rest. After the suffering on the cross, the Savior’s earthly journey ended, Christ conquered death, defeated the forces of hell and rested from earthly affairs.

Originally, it was a hat made of camel (Greek: κάμηλος) wool, which was worn in the Middle East for protection from the sun (hence the name).

Soon becoming the headdress of clergy, the kamilavka acquired a characteristic shape (a cylinder without a brim, widened at the top).

Since the 15th century, kamilavka (skiadion) began to be used not only by priests, but also by protodeacons. In addition, they began to make it from more expensive material. In the Greek Orthodox Church, the kamilavka is given to clergy at ordination and is an integral part of the priesthood.

In the Russian church, the kamilavka began to be used in the second half of the 17th century, replacing the skufia.

This innovation caused protest from defenders of antiquity and was not popular among the Russian clergy.

In 1798, the kamilavka was classified as one of the church awards.

Currently, the black kamilavka is part of the liturgical vestment of the hierodeacon (and more recently also of the abbot); monks are supposed to wear a hood.

The kamilavka is worn both during and outside of worship. Representatives of the white clergy can only receive it as a reward. Such kamilavkas, unlike monastic ones, are usually purple (less often: any other color, but not black). According to the church charter, clergy during worship wear kamilavkas only at certain moments.

The Greek kamilavka differs from the Russian one in that it has small fields at the top of the cylinder; Russian kamilavka has no fields at all.

Symbolic meaning

Symbolically, kamilavka means the crown of thorns of Jesus Christ and mortification of the flesh.

this is what I found on the Internet

The first award for a priest (priest, presbyter, hieromonk) is a legguard, an oblong rectangular cloth with a sewn cross, which is worn on the right thigh during services and symbolizes the spiritual sword of the Word of God. The legguard has been known in the Russian Church since the 16th century; It began to be used as a reward in the middle of the 19th century.

The second reward of the white priest is a purple skufia. In general, skufya is a headdress, usually of a dark color, which all priests and church servants have the right to wear outside of worship. Purple skufia - priest's reward; it is worn during worship as part of the vestment and is to be removed at some of the more exalted moments of the church service.

The next reward for the white priest is a kamilavka, also purple. Initially it was a simple hat made of camel hair, which gradually took the shape of a cylinder expanding upward. They have a black kamilavka...

Kamilavkas of various colors

Kamilavka is a purple (less often black) headdress, common historically in the East, and today in Orthodox churches (Greek, Russian). Black clergy (monks) in the Russian Orthodox Church MP wear the kamilavka along with other vestments in accordance with custom, white clergy (priests) can only receive it as a reward (usually from the ruling bishop).

Initially, the kamilavka was worn by the peoples of the Middle East for protection from the sun. Then it became widespread in the Byzantine Empire: it was worn by the Byzantine emperor and other senior dignitaries of the state. Then the priests begin to use the kamilavka. From the end of the 17th century it began to be used by clergy in Russia. In 1798, this headdress was included in the list of awards for...

We read the new regulations on awards:

Kamilavka. ...
Rules for wearing: ... The kamilavka must be purple. After being awarded a kamilavka, the awarded cleric receives the right to wear a skufia of the same color (the right to wear a black skufia, both in the church and outside the church, belongs to every presbyter from the day of his ordination).

Previous edition:
"Kamilavka is purple..."

In both the previous and the new editions, the color is indicated, except that in the new edition it was clarified that “it should be purple,” apparently for those who are especially dull, but even so, when we go to almost any diocesan website in the photo gallery, we probably won’t see green kamilavkas. Why?
Oh, yes, it’s interesting, but Sofrino discontinued all the kamilavkas except the black ones and...

Originally it was a camel hat (Greek....

The vestments come in different colors. It has become a custom to use light colors on holidays and dark colors on fasting days. Nowadays it is customary to wear gold-colored vestments on Sundays, on the days of remembrance of St. The apostles and martyrs are red, on the days of holidays in honor of the Most Holy Theotokos, blue, on the days of remembrance of the prophets, green, during Great Lent on weekdays and on Holy Week, except for Holy Thursday and Holy Saturday, black. From Easter to Pentecost, from the Nativity of Christ to Epiphany and at the Transfiguration of the Lord, white. On Holy Saturday, immediately after the reading of the Apostle while singing “Rise Up, God,” it is indicated in the Charter to change black vestments to light ones. At Easter Matins, it is customary to change vestments with each new exit for the censing of the entire church, which symbolizes the special triumph of the Church. The sacrament of baptism is indicated to be performed in white vestments, the funeral service, except for the period of Pentecost, in dark vestments.

While monastics wear special headdresses,…

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Type of fabric: velvet.

Kamilavka (Greek - camel) - a headdress in the form of a cylinder expanding upward, covered with fabric. The name comes from Byzantine hats made from camel hair. The purple liturgical kamilavka is given as an award to archdeacons, protodeacons and priests. The black kamilavka is part of the vestments of the ryasophore monk, as well as the liturgical vestments of the hierodeacon.

Christianity. Church awards

The merits of the clergy of the Russian Orthodox Church are rewarded with various awards, each of which has its own history and symbolic meaning. The system of these awards is quite complex, since they arose at different times, sometimes through the mediation of secular authorities, often changing their original appearance. The hierarchy of the Orthodox Church consists of...

The first award for deacons of the Russian Orthodox Church is a double orarion. In the ancient church, it was a shawl that was worn on the shoulders and served as an accessory for all Christians during prayer, as an imitation of the Jewish custom of using a veil - a tales - during prayer. Some historians suggest that this clothing is meant in the Apocalypse when it speaks of the elders who prostrated themselves in prayer before the Lamb and had on themselves “white garments” (Rev. 4:4).

The next award for married deacons is promotion to the rank of protodeacon. Hierodeacons, that is, deacons-monks, are elevated to the rank of archdeacon. In exceptional cases, a married protodeacon can also be elevated to the rank of archdeacon. Protodeacons may be awarded a kamilavka.

The next reward for the white priest is a kamilavka, also purple. Initially it was a simple hat made of camel hair, which gradually took the shape of a cylinder expanding upward. All monks have the right to wear a black kamilavka. Purple is a reward for priests and is worn during services. Sometimes priests make kamilavkas not only purple, but also red, blue, purple and even green to match the color of the vestments in which they perform divine services; this is considered completely acceptable.

The next award for the priest is the pectoral cross, colloquially called the “archpriestly”, “golden” or “Pavlovian” cross. This award was established by Emperor Paul in 1797 as a badge of honor issued to archpriests and honored priests: these were four-pointed silver gilded crosses. The modern pectoral cross is a modified Pavlovian cross.

The eight-pointed cross, which is given to each priest at his ordination, is not a reward, but serves as an accessory to the priestly rank. These crosses were established by decree of Emperor Nicholas II in 1896 in memory of his coronation. Until 1896, ordinary priests of the Russian Orthodox Church did not wear pectoral crosses. The exception was bronze pectoral crosses, established in memory of the Patriotic War of 1812 and the Crimean War of 1854-1856, which were worn by all clergy from the ordinary priest to the metropolitan.

The highest honor for a white priest is elevation to the rank of archpriest; in the old days in Rus' he was called archpriest. Hieromonks are elevated to the rank of abbot, and abbots are elevated to the rank of archimandrite. The archimandrite's clothing is distinguished by the so-called tablets sewn onto the four corners of the mantle.

The first reward for an archpriest is a club. Initially, it was an indispensable element of the bishop's vestments, and later it began to be issued as a reward to serving archpriests. The club is worn where the legguard was previously worn, which is then transferred to the left side.

The next award for archpriests is a “cross with decorations.” Initially, it was also an accessory of the bishop's rank, replacing in the 18th century the encolpion crosses in which relics and other shrines were kept. Encolpions made of copper, silver or gold could be worn even by laymen. Precious encolpions were worn by kings and metropolitans. In 1842, Empress Elisaveta Petrovna awarded a precious pectoral cross to her confessor, Archpriest Theodore Lubyansky. Empress Catherine II generously distributed the same awards to her beloved archpriests and priests. Since 1820, for the special merits of courtiers and employees abroad, as well as simply honored archpriests and priests, they began to award cast gold crosses decorated with diamonds and other stones from His Majesty’s Cabinet. Subsequently, clergy awarded with “cabinet” crosses were allowed to accept precious crosses with decorations from grateful parishioners. Since 1808, pectoral crosses of a special type were awarded to priests who had the academic degree of Doctor of Theology. The masters wore a small silver cross in the buttonhole of their cassock. Since 1884, the same crosses began to be awarded to candidates of theology.

After the decorated cross, the next award for the archpriest is the miter, which is also an accessory to the rank of bishop. The only difference is that the archpriest's miter does not have the cross with which the bishop's miter is crowned. For archimandrites since 1667, as well as for bishops, the miter is not a reward, but serves as an indispensable part of the vestment. The miter, known since ancient times, has changed more than other parts of the vestment. Initially, it was a bandage that depicted the turban of the Old Testament high priest and symbolized the Savior’s crown of thorns. Initially, in Russia only two miters were crowned with a cross: Metropolitan Philaret of Moscow and Isidore of St. Petersburg. Then all metropolitans, as opposed to bishops and archbishops, began to wear miters with crosses at the top. At the end of the 20th century, the cross appeared on the miters of all bishops, without exception.

The reward for mitred archpriests is the right to serve the Divine Liturgy with the Royal Doors open until the Cherubic Song, and for those who already have this right - with the Royal Doors open until the Lord's Prayer. This award brings the service closer to the episcopal service.

The highest recognition of the archpriest's merits is the awarding of a second cross with decoration, after which he can be elevated to the rank of protopresbyter.

The fewest awards are provided for the highest hierarchical level of the Church - the episcopate. Recognition of the bishop's merits is expressed in his elevation to the rank of archbishop; an archbishop can be elevated to the rank of metropolitan. Archbishops and metropolitans wear crosses on their hoods, which in the past were diamond. The metropolitan wears a blue robe, while bishops and archbishops wear purple robes. In addition, the cathedra of archbishops and metropolitans is one step higher than the episcopal cathedra. All this, however, are not awards, but constitute insignia.

In the Russian Empire, from the end of the 18th century, clergy, along with laymen, could be nominated for state awards. Clergymen were quite often awarded state orders in accordance with the statute of each order. Currently, there are special church orders and medals that can be awarded to both clergy and laity of the Russian Orthodox Church. There are currently eleven ecclesiastical orders:

1. Order of Saint Equal-to-the-Apostles Prince Vladimir, 3 degrees, established in 1958.
2. Order of St. Sergius of Radonezh, 3 degrees, established in 1978.
3. Order of St. Apostle Andrew the First-Called, established in 1988.
4. Order of the Holy Blessed Prince Daniel of Moscow, 3 degrees, established in 1988.
5. Order of Saint Olga Equal to the Apostles, 3 degrees, established in 1988.
6. Order of the Holy Martyr Tryphon, 3 degrees, established in 1995.
7. Order of St. Innocent, Metropolitan of Moscow, 3 degrees, established in 1996.
8. Order of the Holy Blessed Tsarevich Demetrius of Uglich, established in 1997.
9. The Order of St. Macarius, Metropolitan of Moscow, established in 2001.
10. Order of St. Andrei Rublev, 3 degrees, established in 2001.
11. Order of St. Seraphim of Sarov, 3 degrees, established in 2004.

Clergy and laity can be awarded medals included in the chapter of the corresponding orders: St. Sergius of Radonezh 2 degrees, St. Andrei Rublev, Blessed Prince Daniel of Moscow, Equal-to-the-Apostles Princess Olga, St. Innocent of Moscow, St. Seraphim of Sarov.

In addition, the Ukrainian Orthodox Church of the Moscow Patriarchate established two orders: St. Anthony and Theodosius of the Kiev-Pechersk and St. Nestor the Chronicler, and the Belarusian Orthodox Church established the Order of the Cross of St. Euphrosyne of Polotsk.

The highest award is the Order of the Apostle Andrew the First-Called, which corresponds to the position of the order of the same name among the state awards of the Russian Federation. The statute of some orders provides for awards for merit in one particular area of church activity. For example, the Order of St. Innocent is awarded to clergy and laity for services in missionary service; The Order of St. Macarius recognizes merits in the field of ecclesiastical science. The Order of the Holy Equal-to-the-Apostles Princess Olga is intended to reward women.

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