The Catalog of Good Deeds: Quick Facts

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Cross processions in Russia have a vibrant history and are hugely popular. So much so that 60,000 Russians are willing to walk 100 miles to honor religious occurrences.

On holidays and special occasions, Russian believers will all suddenly empty out of the church and proceed outside, whether it’s swelteringly hot or snowing, and follow the cross and the priests... sometimes for a walk around the church, other times for hundred-mile hikes.

Cross processions are a traditional and very popular part of Russian Christianity. The tradition dates back to the Byzantine empire in 400 AD when saints organized night processions around Constantinople to help protect the city from the heretics of the day.

The clergy leads the procession with a cross, a Bible, and religious banners. Behind them, the crowd follows, singing religious hymns and sometimes carrying candles. The procession makes frequent stops to pray (and sometimes get sprayed with holy water).

Russians love the tradition. Sometimes cross processions are held to celebrate church holidays, such as Easter when the procession occurs at midnight. Everyone in the church files out and walks around the church three times, singing resurrection hymns. The empty church symbolizes the empty tomb of Christ.

Some monasteries have daily processions in the evenings. Monks walk around the perimeter of their monastery with candles. After they return to the gates of the monastery and re-enter it, the monastery is locked for the night. This procession is believed to protect the monastery from all evil and turmoil for the night.

There is another, especially popular, type of cross processions that reenacts spiritual journeys of saints or miracle-working icons. One of the most famous ones is a 92-mile walk to the place where, in 1382, the Velikoretsky miracle-working icon of St. Nicholas was found.

Though the icon itself disappeared during the 1930s and the Soviet Regime outlawed cross processions, pilgrims continued coming. Despite the danger of being harassed, arrested and some even executed, unofficially, the tradition continued throughout the entire Soviet period. In 1990, it was officially reinstated. Today, the procession mobilizes up to 60,000 people and lasts a week. Nights are spent in the fields.

According to a famous Russian priest, cross processions are physical expressions of “one communal national faith and zealous prayer for help and grace.” Indeed, the immeasurable zeal of people who joyfully dedicate a week to communal, religious marches to glorify God is absolutely stunning and inspiring.

Source: https://russian-faith.com/explaining-orthodoxy/religious-marches-are-big-part-russian-christianity-n1075

When God created Adam and Eve, He gave them two commandments: (1) to tend and keep the garden, and (2) to abstain from eating the forbidden fruit. Both of these commandments were ways of practising asceticism. There were further instances of asceticism in the Old Testament, for example, with Jonah and the Ninevites.

In the New Testament, we read about the ascetical life of St John the Baptist. Christ Himself fasted for forty days prior to starting his ministry, and at other times, he would retreat at night to pray. He had stated that his followers were to fast as well (Matthew 9:15). The early Christians also gave emphasis to fasting and prayer (e.g., Acts 10:30, 13:2-3, 27:21). Asceticism was taken up in full fervour by those who left the cities to go to the deserts as monks, nuns or hermits. Countless Saints have been formed by the ascetic tradition, which has been preserved in the Orthodox Church.

But what is asceticism? Asceticism consists of spiritual labours that include prayer, fasting, prostrations, vigils, hardships or canons of various sorts, and contemplation. Acts of asceticism combine physical undertakings in conjunction with focusing the heart and mind towards God. Why fast? Why subject the body to such exercises? How does asceticism help? And is it just for monks and nuns? The purpose of our lives is deification, which means to become saints. In order to be deified, we need to be illumined with Christ. And in order to be illumined, we need to be cleansed from our spiritual stains; those blotches on our souls separate us from the love of God.

Those stains are our sins; our bad habits and evil inclinations. Ascetic practices are the methods of cleansing our hearts. They are our gymnasium; the training program for the spiritual Olympics, which is the great and final judgement. They are the true and trusted method of cleansing the body, mind, heart and soul. Asceticism is the antidote to the idolatries of materialism and egotism that pervades our contemporary life.

Asceticism is not the goal of the spiritual life but simply the method. Asceticism is not about building “points” or achievements of spiritual feats; such an approach often leads to pride. Instead, it is the product of our repentance. We remember the example of Zacchaeus, whose repentance was realised though his almsgiving and hence his personal deprivation. And just as an athlete requires a coach to guide them to train and preparing correctly, any ascetical endeavour requires spiritual coaching. These coaches are our spiritual fathers.

Without such guidance, our ascetical efforts are likely to miss the mark. Whilst monks and nuns have very specific methods of asceticism, we too can benefit from the ascetical phronema, or mindset. We can try and live simply, without excesses. We can try to observe the prescribed fasts of the Church. We can attend Church services as much as possible. We can practise almsgiving. We can familiarise ourselves with the prayer rope (κοµποσκοίνι) and the Jesus Prayer. And as stated, these efforts need to be guided by our spiritual father.

When done properly, asceticism gives us the wings to soar into the embrace of God’s love. We thus pray that the good Lord inspires and guides us to espouse an appropriate ascetical phronema. Amen.

Source: https://www.lychnos.org/why-does-the-orthodox-church-value-asceticism/

In the Orthodox Church, Holy Communion is administered to communicants using a special spoon. Some have asked, doesn’t the 101st canon of the Council of Trullo forbid the use of Communion spoons? And why are the laity not allowed to receive Communion in the hand and from the chalice, as they did at the time of the Ecumenical Councils? Fr. John Whiteford answers these questions about the use of Communion spoons in our Orthodox Liturgy.

The canon in question has nothing to do with Communion spoons. It addressed the practice of some people who, rather than receive Communion in the hand, as was the practice at that time, would make vessels of their own, and would receive Communion in these vessels, thinking it was more pious than to receive it in the hand. Some may also have used these vessels to take some of the Eucharist to their homes. This practice was specifically prohibited by that canon:

“The divine Apostle loudly proclaims the man created in the image of God to be a body of Christ and a temple. Standing therefore, far above all sensible creation, and having attained to a heavenly dignity by virtue of the saving Passion, by eating and drinking Christ as a source of life, he perpetually readjusts both his eternal soul and his body and by partaking of the divine grace he is continually sanctified. So that if anyone should wish to partake of the immaculate body during the time of a Synaxis, and to become one therewith by virtue of transessence, let him form his hands into the shape of a cross, and, thus approaching, let him receive the Communion of grace. For we nowise welcome those men who make certain receptacles out of gold, or any other material, to serve instead of their hand for the reception of the divine gift, demanding to take of the immaculate Communion in such containers; because they prefer soulless (i.e., inanimate) matter and an inferior article to the image of God. In case, therefore, any person should be caught in the act of imparting of the immaculate Communion to those offering such receptacles, let him be excommunicated, both he himself and the one offering them.”

The practice of distributing the Eucharist to the laity with a spoon became the norm because of the practical issue of laity accidentally dropping particles of the Eucharist when communing. If you pay attention when people come up to kiss the cross at the end of the liturgy, and receive the antidoron, you can’t help but notice that there are almost always crumbs on the floor. We should of course make every effort to avoid this, of course, even when it comes to antidoron, but when it comes to the Eucharist, this is an infinitely more serious problem.

The clergy still receive Communion in the hand, and drink directly from the chalice—and they have the benefit of having the Holy Table to do this over, so that if something falls, it falls on the Holy Table, and can easily be consumed. However, even in the Altar, and despite the usual care that is exercised, accidents sometimes still happen. Such things are far more likely to happen outside of the altar.

If we believe that the Church is guided by the Holy Spirit, we have to believe that when it makes a change, like the introduction of the use of Communion spoons, there is a good reason for it. There are those who selectively advocate some ancient practice be revived because, “this is how they did it in the early Church,” but they usually do not advocate a return to the strict penitential system that they had in the early Church. Those who joined the early Church did so at a time when doing so could easily result in their martyrdom, and they were held to a very high standard, and so there are practices that made sense in that context that do not work so well in the context of a Church in which many people, unfortunately, grow up in the Church with a much lower level of piety.

We don’t have to speculate about the results of returning to this practice in our time. We can look at what has happened in the Roman Catholic Church after Vatican II when they began to allow laity to receive Communion in the hand. The result was not an increase of piety, but just the opposite. I know of a pious Roman Catholic who says more cockroaches receive first Communion each week than people, because particles so routinely drop to the floor—and most people do not seem to be concerned about it, either.

No less than Pope John Paul II observed:

“In some countries the practice of receiving Communion in the hand has been introduced. This practice has been requested by individual episcopal conferences and has received approval from the Apostolic See. However, cases of a deplorable lack of respect toward the eucharistic species have been reported, cases that are imputable not only to the individuals guilty of such behavior but also to the pastors of the church who have not been vigilant enough regarding the attitude of the faithful toward the Eucharist” (Dominicae Cenae 11.9).

The wisest course for us is to humbly accept the Tradition as we have received it, and to trust that what the Church has established is for our salvation.

By Fr. John Whiteford

Source: https://preachersinstitute.com/2016/04/02/orthodox-communion-spoons/

The church is not a kingdom of this world, it is a ship of salvation. And this is underlined from every side and every detail. This also includes the vestments of the clergy.

If you see a tall bearded man in black long robes with a cross walking along the street you immediately understand that it's a priest. You see a bishop in full vestments at a service and you think - here he is, truly resembling the Lord in His majesty and glory.

But priests and bishops didn't always look the way they do now. Vestments would change overtime, certain objects which were regular items began to have a sacred meaning and received a corresponding dogmatic understanding and finally became a part of the tradition of the church. Here are 5 interesting facts about vestments:

1. The Mitre - a burial napkin or the crown of thorns of Christ?

This is that instance when a number of theological interpretations given on the subject of vestments by the Church, would not even come to mind of person who is new to the church. The Mitre is often symbolically associated with the crown of thorns places by Pilate’s legionaries on the head of the Savior or with the burial napkin- a special piece of cloth that covered the head of Christ during His burial.

However when looking at the beautiful, lavishly decorated crown on the head of a bishop or an archpriest, you begin to think of it as more of a symbol of spiritual power than as an item attributed to the Passion of the Lord or even a funeral veil. Such an understanding can be justified with another symbolic interpretation which centers around the liturgical band worn by the first bishop of Jerusalem, James, who was the Brother of the Lord or to the headdress of the high priest.

Also the mitre serves a prefiguration of the golden crowns, with which the righteous will be wedded in the Kingdom of Heaven.

In the Russian Orthodox Church, mitres are also given to priests - as a particularly high honor and as an award. Such priests are referred to as mitred priests. The hierarchical mitre is distinguished from that of a priest by having a small cross on top.

It is interesting that in the Alexandrian Orthodox Church, even altar servers are allowed to wear a mitre, the Catholic pope wore a tiara (a certain version of a mitre) with three crowns until the second half of the 20th century. It served as a symbol of his triple authority over the Vatican and the whole Church (one of the primary reasons which lead to the Great Schism in 1054) and supreme authority over the sovereigns of Europe.

2. The interesting top of the Russian phelonion.

The theological interpretation of this part of the priest’s top vestment can be compared to the bishop’s omophor: the priest is the good shepherd who zealously watches over the flock entrusted to him by the Lord and who is not ashamed to place the lost sheep upon his shoulders.

If we compare the Russian phelonion with the Greek (in the photo two priests in Russian and one in Greek), we will see that there is no top collar on it...

Why is this? Because in Greece, churches are located in a warm climate that extends even through the wintertime, but before there was indoor heating the Russian churches could get very cold. Until the XVII century, Russian churches were not heated and in the wintertime they were filled with cold draft winds. Even the parishioners would attend divine service in fur coats.

That is when the stiffened or standing collar appeared on Russian phelonions. It was minimal protection at least so that the priest’s neck would be protected from cold drafts. Some even attributed the growing of long hair or having a “tail” as an additional protection from the inclimate weather.

3. Sulok (Crosier mantle) on the Bishop’s staff.

This particular vestment piece is most commonly seen in Russian Orthodox churches and can also be attributed to the cold climate.

Liturgical staffs were often made of precious metals. Keeping this in mind, bishops would often have to serve outdoors. One such example can be the blessing of the water during the Feast of Theophany. Obviously, touching the cold metal at the same time would be quite unpleasant.

This is why in the middle of the XVII century, a sulok was invented - a special rectangular fabric which would be folded in half and tied under the crossbeam of the staff. The lower part separated the bishop's fingers from the cold metal, and the upper part protected the bare hand from the frost.

With the passage of time, the sulok became a common church decoration, and sometimes as an award to the hierarch. Today the situation is different because all Russian bishops have them on their staffs, and the staff without a sulok is designated only for the patriarch.

In terms of its theological meaning the sulok symbolizes the Divine grace that covers the human infirmities of the bishop while in charge of the Church.

4. Limited to black undercassocks?

Among the majority of Russians, for some reason, there is a common opinion which exists that priests’ undercassocks(cassocks) need to be black and only black ... Just like Henry Ford cars.

This is far from the truth. Black cassocks are worn, mostly by monks. This color of vestments symbolizes repentance and sorrow for the committed sins (therefore, the black liturgical vestments are used during Lent), and monasticism - the rank of those who are repenting.

Married (also called "white clergy") priests are free to choose the color of their undercassocks and in everyday life can wear various colors including black, gray, light gray (almost white) or purple.

At the same time, since the XVII century, there was a tradition among priest from Cathedrals and church located in large cities which entailed wearing cassocks that would match the current feast day color . Accordingly, they are red or white(on Pascha), green (on Pentecost), blue (on the feasts of the Theotokos), white (for the Transfiguration of the Lord and other feasts of the Lord) and gold and all other symbolic colors in the Orthodox Church.

5. Are there priests without a cross?

When it comes to the Russian Orthodox Church then the answer is definitely not. We are all used to the fact that the priest, even if outside of the church, still wears vestments that we can call the bare minimum - pectoral cross and cassock.

But until the end of the XIX century, the priests' crosses were an exception rather than a rule.

Until the eighteenth century, only bishops had the right to wear pectoral crosses. The cross on their chest served as an indication that they are servants of the Lord Jesus Christ, who suffered for our sins, must have Him in their heart and follow His example.

In the late XVIII - early XIX century priests were awarded crosses only in special cases. A decree of the Holy Synod on February 24, 1820, grated Russian priests serving abroad to wear special gold crosses given by the Czar. Sometimes they were also allowed within the country for priests with high honor and as an award.

If we look at the portraits of the priests from the Crimean War, we can see that some of them have 1-2 crosses on cloth tapes over their chests. These crosses were awarded for valor and given only to those priests who served within the military.

Around the same time we begin to see modern crosses with decoration which served as a award that bishops would give to clerics of their dioceses.

Therefore a priest from the 18th century would not have any pectoral crosses, and by the nineteenth century a priest could have up to 4 such crosses.

Finally, in 1896, Czar Nicholas II, signed a decree on May 14, which introduced a priestly pectoral cross as a "sign of the distinction for every priest and hieromonk." This customary silver eight-pointed cross has since been given to every new priest during his ordination.

Over the years and various merits, it could be replaced by a four-pointed golden cross and then, in turn, with a cross with decorations, in accordance with the will of the bishop.

Nowadays we can also come across an additional cross but only as a special award given personally by the patriarch. It is distinguished by the shape which includes rays of light and has a mitre on its top.

Translated by the Catalog of Good Deeds

Source: https://pravoslavie.fm/interested/pyat-lyubopytnykh-faktov-iz-mira-svyashhen/

A Baptismal Cross is not merely jewelry or a decoration for an Orthodox Christian, but rather the sign our belonging to Christ, Our King and God. The Cross is sacred symbol for Orthodox Christians and therefore should be taken care of accordingly.

How to choose a Baptismal Cross?

The Orthodox Church calls upon us not to treat the Cross as decoration, because the cross does not serve such a purpose. Therefore, one should not strive at all costs to purchase an expensive gold cross or studded with precious stones. Luxury and self pride is not the primary goal here.

Priests often advise against purchasing a cross without a special need. This means if you already have one it is not recommended to buy a lavish upgrade or just because you decided to get a new cross. That is something one would do with typical jewelry accessories: rings, earrings or bracelets. Only when your old cross has gotten worn out, then it may be necessary to change it and buy another one.

Consecration of the Baptismal Cross

Orthodox priests call upon the faithful not to consecrate the crosses themselves for any reason, even if they know the required prayers and what need to be done. Such consecration should only be performed by a priest. After all, there are certain prayers that are delegated specifically to the church clergy.

How to wear a cross?

Our ancestors never wore crosses over their clothes. Even shirts in Russia were sewn with a closed collar so that the cross would not fall out. So why should the cross be hidden under our clothes? First of all , because a cross should not be compared to beads or necklaces, which are worn over clothing to serve as a decoration. And, secondly, it is not customary to put one’s faith on display.

Only priests wear crossed over their clothes. But these crosses are not Baptismal, but referred to as pectoral. A priest’s pectoral cross is also hidden under his clothes just like a layperson’s.

Orthodox clergy does not recommend removing the cross without a special need. Our ancestors knew about this. In Russia, there were even special wooden crossed made for bath houses, so that one would never be without a cross. They would put them on instead of the metal crosses, when they went into the steam rooms. If for some reason you had to take off your cross, a person would then have to read a prayer before putting it back on again.

Also,one should not wear any amulets or zodiac sign pendants on the chain with a cross(or at all for that matter), as this is nothing more than superstition. And, therefore, also a sin.

Priests advise against carrying their Baptismal Crosses in a handbag, in their ears as a type of an earring or a bracelet. This is simply considered blasphemy.

What to do with a broken cross?

If your cross is damaged or for some reason has become defective, it should never be thrown out together with ordinary garbage. In fact it is important to remember that none of the consecrated and sacred objects should ever be disposed of in a regular manner, whether it is a bottle of Holy Water or a church calendar. Therefore, if the cross can still be repaired, it is entirely fine to take it to a regular repair shop. But if this is no longer possible, it is better to just give the cross to the church.

Translated by The Catalog of Good Deeds

1. Houses are traditionally blessed with "Theophany water" each year. A house can be blessed at any time, but the usual season for yearly blessings is from Theophany until the beginning of the Lenten Triodion, which begins four Sundays before Great Lent begins. This is not a hard and fast rule, but a good rule of thumb.

2. Some people place great importance on "Theophany water". This is just water that has been blessed with the Great Blessing of the Waters service on Theophany. Another name for this water is simply "Holy Water". We can bless water any time of the year that there is a need for it. In Moscow, for example, there is a huge vat of holy water that the faithful partake of regularly. On regular basis, the vat is refilled with water when it becomes empty, and this new water is blessed. The water blessed in for instance, August is no more and no less "holy" than the water blessed on Theophany.

3. Water is blessed using the “Great Blessing of the Waters” service two distinct times during Theophany: after Vespers on the Eve of Theophany and after the Divine Liturgy on Theophany. The blessings are identical, and the water is identical.

4. In many places, it is traditional to bless water in lakes or rivers. In Russia, clergy often go to such a place, and bless the cold water after a hole has been cut in the ice. Many people will take a dip in the water after it is blessed.

5. When a home is blessed, the priest brings everything needed for the blessing:

- holy water;

- a "krupilla" (brush for flinging the holy water);

- bowl for the water;

- candles;

- Theophany icon.

Many pious homes supply a bowl, candles and the family Theophany icon.

The family should provide the priest with a list of all family members, living and deceased.

The bowl and icon should be placed on a clean table with a cloth on it, preferably near the family icon corner. It is good for candles to be lit. The house should be clean, with all radios and televisions off.

The priest will bless all rooms of the house except the bathrooms. In homes with children, it is always good for the little ones to carry a candle or a small cross and "lead" the priest throughout the house. An elder member of the house may also do this.

6. The basic order for a simple home blessing is as follows.

a. The bowl of water, icon and lit candles are placed on a clean table. If there is a censer, it may be lit.

b. The priest begins the service with a blessing and the Trisagion prayers (O heavenly King through the "Our Father".) It is always preferable that the eldest of another member of the family say the Trisagion prayers.

c. After this the entire home is blessed, with the family walking with the priest holding candles and the Theophany icon while the Theophany Troparion is sung over and over:

Tone 1: When Thou, wast baptized in the Jordan, O Lord,/

the worship of the Trinity was made manifest; /

for the voice of the Father bare witness to Thee, /

calling Thee His beloved Son. /

And the Spirit in the form of a dove /

confirmed the certainty of the word. /

O Christ our God, Who hast appeared //

and hast enlightened the world, glory be to Thee.

It is a very good idea for the family to sing this troparion, and know it by heart. Otherwise, of the priest has many houses to bless, his voice will get tired!

d. Upon finishing blessing the house, the family gathers again at the table, and a short litany is said for the welfare of the family. The priest should have been provided a list of all family members, including those who are ill.

e. After this a short prayer, and the service is ended.

f. It is entirely appropriate the deceased loved ones of the family be commemorated from a list provided to the priest.

g. Sometimes the family wants to give the priest a little something to eat; depending on the time the priest has, he may stay and visit.

7. When a priest visits, it is NEVER required that the family gives him money. The scripture tells us "Freely you have received, freely give".

It is a pious custom among some to give the priest a donation at this time, but this should never be though of as a requirement. The priest comes to the home because he wants God's blessing to be upon it, and to know those in his flock better and to be available to them.

Source: http://byztex.blogspot.com/2010/01/house-blessing-primer.html

Since ancient times, there is a pious tradition to decorate churches on the day of Pentecost with greenery – leaves, flowers, birch branches and so on.

What is the origin of this tradition? Many people ask this question.

I think there are two reasons for it: the first reason is church-historical, while the second one is symbolic.

From the historical viewpoint, I believe, this branches remind us about the Mamre oak-wood: there was the oak under which the Lord, the Holy Trinity, appeared to Abraham in the shape of three angels. We can see this episode in the icons that are lying on the analogion on this feast day.

Besides, the day of the Jewish Old Testament Pentecost, on which the Holy Spirit descended to the apostles, was the day of commemoration of the 50^th day after the exodus out of Egypt. On the 50^th day they came to Mount Sinai, where the Lord gave Moses the tablets with the ten commandments, which serve us as the guideline in our life until now. It was the time of spring, and the whole mountain was covers with blooming flowers and trees. So, maybe this is why in the ancient Church there was a tradition to decorate homes and churches with greenery – people imagined as if they were on mount Sinai with Moses again.

There is no doubt that when the disciples gathered on the day of Pentecost, their chamber was also covered with greenery. In remembrance of this, we decorate our churches today and hold flowers in our hands.

However, there is also a symbolical meaning.

It symbolizes the soul, which blossoms and turns green after its winter sleep because the grace of God has touched it. In winter, there were only bald branches, but the spring came and turned them green, flowers and leaves appeared. There was winter in our heart, but then the grace of the Holy Spirit touched us, and our heart became alive.

A branch is fresh only when it grows on the tree. If it is cur from the tree, it will dry out in several days. The same concerns our soul: until it holds on to the stem, to the vine to which it is grafted, it remains alive and blossoms. Should it separate from this vine, it will dry out, too. The Lord told us: “I am the vine, you are the branches” (John 15:5). If the soul separates from its Vine, it begin to dry out just like a branch. This is why let us strive to be with God.

Let us always try to be with our Vine, which fills our hearts with the life-giving juice, blessing rays of the Divine light, and the grace of the Holy Spirit. On this feast day we should pray to God even more sincerely and ask Him that He does not abandon us and does not deprive us of this grace that was given to us at the moment of our baptism, that we receive thorough the sacraments of the Holy Church and from which we often distance ourselves because of our sins.

By Fr. Boris Stark

Source: http://www.pravmir.ru/pochemu-na-troicu-xramy-ukrashaut-vetkami-berezayut-vetkami-berez/

For 2000 years in the Orthodox Church, the tradition has been for women and girls to veil their heads during worship, whether at church for the liturgy, or at home for family prayer time.

What is the Scriptural and Patristic evidence for this tradition, and why is it important?

In this article, we will take a look at headcoverings in the Old Testament, headcoverings in the New Testament, headcoverings according to the early Church, headcoverings in icons, and headcoverings today. At the end of the article there are links to additional resources for learning about Christian headcoverings.

Headcoverings in the Old Testament

Centuries before the birth of Christ, women’s headcoverings were an accepted practice for God’s people. It was not merely an option for those who wished to be holy. Rather, it was a matter-of-fact expectation that all women would cover their heads.

When the Holy Spirit inspired Moses to pen the first five books of Scripture, women’s headcoverings were simply assumed to be the normal practice. In the book of Numbers, when a unique ceremony is performed that requires an uncovered head, Scripture makes a point to say that the woman’s headcovering needs to be removed:

“the priest shall stand the woman before the Lord, uncover the woman’s head, and put the offering for remembering in her hands” (Numbers 5:18)

Of course, such a requirement would make little sense, if women did not normally keep their heads covered.

Even earlier than this, in the book of Genesis, we read about Rebekah, on a journey to meet her future husband, Isaac:

Then Rebekah lifted her eyes, and when she saw Isaac she dismounted from her camel; for she had said to the servant, “Who is this man walking in the field to meet us?” The servant said, “It is my master.” So she took a veil and covered herself. (Genesis 24:64-65)

Her godly discretion is a model for women today. She did not flaunt her physical beauty. Rather, she veiled herself, increasing her allure through an outward display of modesty.

Women’s headcoverings can also be found in the story of Susanna. It is the captivating story of a beautiful, virtuous woman who was falsely accused, and later vindicated by the wisdom of young Daniel. Susanna wore a veil that covered not only her head, but her face as well. Scripture looks disapprovingly upon the removal of her veil:

Now Susanna was exceeding delicate, and beautiful to behold. But those wicked men commanded that her face should be uncovered, (for she was covered,) that so at least they might be satisfied with her beauty. Therefore her friends and all her acquaintance wept. (The Story of Susanna / Daniel 13:31-33)

In this passage of Scripture, virtuous people approve of women’s headcoverings and veils, while ungodly men seek their removal.

Headcoverings in the New Testament

Women’s headcoverings are one of the many points of similarity between Israel and the Church. Godly women had covered their heads for thousands of years prior to the advent of Christ. And when the New Testament Church was born, godly women continued the practice.

In St. Paul’s first epistle to the church in Corinth, he instructs everyone to follow the holy traditions which have been received:

Now, I praise you, brethren, that you remember me in all things and keep the traditions just as I delivered them to you. (1 Corinthians 11:2)

Women’s headcoverings are one of the holy traditions which the Church had received, and St. Paul spends the next several paragraphs discussing them. He says that headcoverings manifest honor, in the context of worship:

Every man praying or prophesying, having his head covered, dishonors his head. (1 Corinthians 11:4)

Every woman who prays or prophesies with her head uncovered dishonors her head. (1 Corinthians 11:5)

The message is pretty clear: It is honorable for a woman to wear headcoverings during worship, but it is dishonorable for men to wear them. This is why men remove their hats for prayer, even to this day.

Not content to make his point only once, St. Paul reiterates himself a few verses later. Women are to cover their heads, and men are not to do so:

A man indeed ought not to cover his head, since he is the image and glory of God; but woman is the glory of man. (1 Corinthians 11:7)

The woman ought to have a symbol of authority on her head, because of the angels. (1 Corinthians 11:10)

The Old Testament reveals that this holy tradition is ancient, but it only begins to hint at the reasons.

Here in the New Testament, we are given some reasons for the practice. According to 1 Corinthians 11, headcoverings manifest a woman’s honor. They also are important “because of the angels”.

Angels are present with us when we pray, and when we worship. While we may not fully understand why headcoverings are important to the angels, it is sufficient for us to know that this reason is given in Scripture. If Scripture says that women’s headcoverings are important to the angels, then it is something we should take seriously.

Headcoverings according to the Early Church Fathers

St. John Chrysostom (d. A.D. 407), in a sermon at the Feast of the Ascension, spoke both of angels and the veiling of women:

“The angels are present here . . . Open the eyes of faith and look upon this sight. For if the very air is filled with angels, how much more so the Church! . . . Hear the Apostle teaching this, when he bids the women to cover their heads with a veil because of the presence of the angels.”

Origen, another prominent teacher in the early Church, said,

“There are angels in the midst of our assembly . . . we have here a twofold Church, one of men, the other of angels . . . And since there are angels present . . . women, when they pray, are ordered to have a covering upon their heads because of those angels. They assist the saints and rejoice in the Church.”

The Apostolic Tradition was written in the second century, and the author is believed to be St. Hippolytus of Rome. This book has instructions for catechumens, including this:

“And let all the women have their heads covered with an opaque cloth . . .”

And St. Cyril of Alexandria, commenting on First Corinthians, wrote:

“The angels find it extremely hard to bear if this law [that women cover their heads] is disregarded.”

Headcoverings in Icons

Icons in the Orthodox Church are a visual guide to the Faith, a sort of “picturebook” of Christianity. Icons teach us about the life, death, and resurrection of Christ, and about the lives of many Christians who have gone before us.

Icons also teach us about headcoverings.

Virtually every icon of an Orthodox woman displays her wearing a headcovering. As far as I know, the only exception is St. Mary of Egypt, and she was a solitary saint who lived alone in the desert, far away from any people.

Among the female saints who participated in society, all of them wore headcoverings, and their headcoverings are shown in icons.

Even Mary the Mother of God–the most blessed woman in the entire universe–is shown in icons, wearing a headcovering.

Can you think of a better role-model for women?

Headcoverings Today

In our church, all women and girls are asked to wear headcoverings, in obedience to God’s command in Scripture, and out of respect for the holy traditions of the Orthodox Church. Just inside the front door of the church, we keep a basket of headcoverings, just in case a woman forgets hers at home and needs to borrow one for the day. Headcoverings are also worn at home, during family prayer time.

While honoring God’s direction is a reward unto itself, there are many other benefits as well. For example:

Headcoverings manifest a woman’s honor. As St. Paul points out in Scripture, a woman brings honor to herself by covering her head during prayer.

Headcoverings encourage humility. Godly women come to church to focus on worship, not to draw attention to themselves. A girl may be tempted to show off an attractive hairdo. When a woman wears a headcovering, this temptation is removed. She can focus on prayer, instead of on hair.

Headcoverings save time. In today’s culture, it can be tempting to spend a lot of time and energy on hairstyles. But headcoverings are quick and easy. It takes a lot less time to put on a headcovering, than it does to prepare a hairdo for display.

Headcoverings help us show love and consideration for our brothers. Godly men come to church to focus on worship. But the flowing locks of beautiful woman can be distracting. By veiling her hair, a woman can display her modesty, and remove an unnecessary distraction.

A mainstream theological journal recently published an article about women’s headcoverings. Soon after, the author of the article became a member of the Orthodox Church. In the article, she beautifully illustrates the iconic purpose of headcoverings:

“My wearing a head covering is not only a symbol or sign that I am in agreement with His order, but that I visibly, willingly submit to it. With submission comes blessing.” (Christa Conrad)

In an issue of The Handmaiden, a lady named Elizabet gives her testimony about wearing headcoverings:

For twelve years I have worn a scarf [headcovering] at all times. I now perceive that it has been—and continues to be—essential for the pilgrim journey and salvation of my soul. The bottom line for me—and a growing number of my sisters—remains obedience. And with it comes a sense of being in our rightful place in God’s ordered universe, rejoicing with the angels. Now I gratefully say, “I am!” in the presence of the great I AM—at prayer and in church, surrounded by the angelic host, worshipping our Lord and King. To God, Father, Son, and Holy Spirit, be the glory, now and ever and unto ages of ages. Amen!

By Fr Joseph Gleason

Source: https://theorthodoxlife.wordpress.com/2014/02/04/womens-headcoverings/

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