www.byzcath.org Forums Faith & Christian Life Faith & Theology Traditions of who wears rasson/riassa

Dear Forumites,

I know that our bishops, priests, and deacons wear rassons/riassas (let's not argue about whether they should wear them outside of the temple). Let's just assume we're talking about in the temple.

In some parishes/eparchies, I have seen readers (ordained) wear just a cassock. Then in others, I have seen them wear a rasson over their cassock. In yet others, the readers wear a cassock and sticharion. SOmetimes, I have seen seminarians wear cassocks, and once I knew a seminarian who wore the rasson, "because my bishop in Ukraine blessed me to wear it."

I am just curious, what gives?

What are the customs? What is a Greek vs. Slav thing, and what is an old practice vs. modern practice thing, and is any of this a Byzantine vs. Latinized thing? Just really curious.

anastasios

Interesting question.

I think the terms should be clarified first. I always get confused as to which one is actually the riasa. Is it the fitted "dress" or is it the wide-sleved "turkish" one?

Anyway, in the Russian Church, riasofors get to wear the fitted one. Seminarians don`t wear it at all. They get these "bell-hop"-like jackets that look like the top of a cassok, but without the dress part.

Any server can wear a stikharion, as long as he gets a blessing. The cassock is different. You actually need to be ordained to wear it (i.e. Reader, riasofor, etc.) For some reason, seminarians started wearing them.

Daniil

I believe this varies from jurisdiction and local tradition to the next. For instance, in our Ruthenaian Church, the Cantors wear Cassocks. In many other Ruthenian Churches, they do not. I wear a Greek style cassock where the other cantors tend to wear Russian. I beleive, however, that the Melkites are very specific about wearing Riassas whereas the Ruthenians are not. At least, this is my experience..


Dmitri

cassock = tight under garment "Dress like"

riassa/rasson = outer, long, big, turkish thing

anastasios

I shall also add that the inner cassock is also called a Rasson and the outer flowing thingy with the big sleeves an Exorasson!

It is important to note that there have evolved two distinct styles of clerical garb in the contemporary Eastern Church. While there exist other variations on the following models, what I will offer are the two most common classifications today, namely the Greek and Russian styles. Both of these make use of the same basic garments, although rendered in different styles. In Slavonic usage, they are most often referred to as the Podriasnik (cassock) and Riasa, terms I will use primarily below. In Ukrainian, the under cassock is called the "Pidriasnik." Other terms include rasson and exorasson (Greek) and andri and jibe {jybee} (arabic).

Since I am more familiar with wearing the Greek style, my definitions may be somewhat more complete for these. While the podriasnik is the technical term for the under garment, the word "cassock" has become a generally accepted English term for this robe.

Greek Style:
Podriasnik (rasson - cassock) = tight fitting under cassock, fastening at center top with narrow opening and then at the waist, on the side. A button underneath holds the cassock in place. Close fitting sleeves. A small belt or piece of fabric the same as the cassock goes around the waist and ties in the front. Contains pockets on both sides.
Riasa (exorasson) = wide sleeved outer garment, fastening at center top and falling from there to the floor, open in the middle. The Ruthenian version of this riasa tends to fold back at the center on both sides, often lined with black satin, as are the sleeves. Hierarchs and honored priests make use of colors (see below).

Russian Style:
Podriasnik (cassock) = tight fitting, tailored under cassock, which fastens at the side both at the top and the waist. Close fitting sleeves.
Riasa = same as the under cassock but with wide sleeves.

In the Ruthenian Church (including Ukrainians), both styles have been used. The most popular outer garment (riasa) tends to be the Greek style. Bishops and priests of dignity are allowed the use of red or purple underlining (folded back to be visible down the front center) and sleeves. Sometimes, red ties are inserted underneath the center top and fall down the front to about the knees. It is worn over the Greek or Roman cassocks by our bishops.

Other Slavs also make use of the prelatial colors, but the Greeks maintain strictly the black robes, even the Ecumenical Patriarch.

With the Greek style, it is normal when wearing the outer riasa to have the cassock underneath due to the opening in front of the riasa. Since the Russian style is closed in front for both garments, I would conclude that it is unnecessary to wear the under cassock with the riasa, although in theory, both would be worn. Some clergy today do wear the Greek style riasa alone, over black pants and shirt, but this is not the technically proper way to wear it. It can look incomplete without the under cassock unless one can keep it from flying open in front. In hot weather however, it is practical to have only the outer garment, the riasa.

In our usage, cassocks are permitted for seminarians and anyone in holy orders (minor or major). Readers and subdeacons would wear the cassock. The riasa is reserved for those in major orders. Commonly though, only priests will make use of the riasa and deacons will wear the cassock, but this is not universal. It is true that in the Greek and Arabic Churches, the riasa is very often used by cantors (psalit) and sometimes those in the choir or kleros - chanter's area (Ruthenian=krilos).

Other styles of cassocks commonly used include:

Roman Cassock = tight fitting garment, buttoning down the center. Roman collar worn with band underneath. Normally contains side pockets and slits to allow one to access their pants pockets. Monsignori and other prelates make use of red and purple buttons and piping (see my extensive notes on this in another thread). Choir cassocks come in complete red or magenta.

Semi-Jesuit Cassock = tight fitting cassock with Roman collar, fastening at the waist on the left side. Normally worn with the cincture or sash.

There are particular types of cassocks common to other nationalities, including the Serbians and Old Believers. The Maronites have their own style of riasa (jibe) that differs somewhat from the Greek. In Russian usage, cassocks need not be black only and today come in a wide variety of colors. Even Greek style cassocks are made today in various colors, mostly in imitation of contemporary Slavic usage. In Greece and the Middle East, black is the standard.

As a rule, the cassock (under) can be worn around the church at any time and the riasa (outer) should be put on for all liturgical services when the sitcharion (alb) is not worn (at least for priests). It is also put on for any type of sacramental ministry or other formality, such as confession, blessings, processions, etc. Deacons would also not wear the wide-sleeved riasa when performing their liturgical ministries, so that the diaconal stichar may be worn with ease. When attending the Divine Liturgy or other services and one is not a concelebrant, a priest should wear the outer riasa. In Ruthenian usage, all priests and deacons put on their epitrachil (over the riasa) or orarion (over the cassock) when attending church services but not concelebrating. Oftentimes, our priests may wear only the under cassock for services, with an epitrachil and/or phelonion, although this is not the strictest sense of the usage.

For an idea of how these various garments look (and for ordering information) one may go to Istok Enterprises (out of Moscow) at www.istok.net [istok.net] and look under vestments. They offer or will make most any of the styles mentioned. Another site is www.liturgix.com [liturgix.com] I hope this is helpful. Certainly, my specifications are not exhaustive and like other Eastern practices, can vary. Priest Joe

[ 02-20-2002: Message edited by: Joe ]

Bless me a sinner, Reverend Father,

Well, all I can say that if your presentation is not exhaustive, I'm certainly exhausted reading it!!

In a very good way though

The students of the Kyivan Mohyla Academy of old always wore a cassock, then again their studies had a very theological bent, although most didn't go on to receive ordination.

In the seventeenth century, a synod of RC bishops in Poland was convened to fight "certain Uniate practices" that came to exist among RC seminarians. Among these was the practice of RC seminarians wearing long-sleeved cassocks like their BC counterparts. The Bishops forbade this, calling Eastern Catholics "worse than the Orthodox" for "infecting" their students with the desire for "Long sleeved cassocks, beards and pectoral Crosses on long chains."

The Church's association with academics led to the wearing of academic cassocks and these are what are worn at graduations, although their development often comes from the Protestant tradition. To be "hooded" is actually a form of monastic tonsure that exists, in skeletal form, in the conferring of degrees to this day.

In the medieval Church, university graduates were obliged to at least receive ordination into a minor order before leaving.

In the later Anglican Church, one could not complete university without being formally ordained a deacon at least.

I have my doctoral cassock and hood. It reminds me of this historical connection and of the need for us to approach study in humility and as students of the Wisdom of God in all creation.

Alex

[ 02-20-2002: Message edited by: Orthodox Catholic ]

Alex:

May God's peace and blessings be upon you!

Thank you for reading my post and still being awake (I've just added a couple of points, so better stay alert). LOL.

I enjoyed your historical survey of the use of cassocks in the academic setting. This sheds light upon some of the graduation formalities of today. I always marveled at the use of semi-liturgical garb in academia. It is interesting that when priests attend academic commencements, those who are ecclesiastically aware, will wear the biretta instead of the academic cap. Do you know this to be correct for clergy at these functions? When the future Bishop Wurel of Pittsburgh (then a priest or monsignor) attended our graduation at Duquesne University, he wore a monsignori biretta with his academic gown. At the time I supposed that this must be proper for those ordained.

In our parts of Europe, I used to see our priests and seminarians wear a particular type of variation on the Greek or Semi-Jesuit style of cassock. It closed nearer to the center (but still to the side) and had a more narrow collar opening, not the same as the Roman style but similar to what is present today on the Greek cassock. Do you know anything about this style or what it was called. Was its origin among our clergy or was this a style common in Europe at the time? I've always wondered.

God bless you Alex for your extensive command of our particular traditions.

Fr. Joe

Bless me a sinner, Reverend Father!

MY extensive command . . .?

I deeply respect your humility, Father!

Yes, the biretta is worn at academic functions as you have said.

It is the lowest "rank" of the ecclesiastical "head-gear" that was once worn by those attending western monastic schools e.g. Roger Bacon wore one as did the Paris Schoolmen, once so famous throughout Europe that St Thomas Becket was said to have told his angry King that he would submit to whatever the Schoolmen decided in their mutual disagreement.

Originally, as holds true in Judaism as well, the biretta is actually an act of humility and self-limitation that reminds one to attain to the Mind of God in all studies and inquiries.

As for the particular cassock you mention, Reverend Father, that was peculiar to our priests during the time of the Austro-Hungarian empire and was deliberately made to appear like the Jesuit and Roman dress code.

The Austro-Hungarian Empire was particularly suspicious of the "Greek Catholics" and this is a term coined by this Empire to refer to Eastern Catholics who were previously referred to as "Orthodox in union with Rome" or else "Greco-Uniates."

Russophilism became popular among Greek Catholic clergy in the Austro-Hungarian empire as a way to protect themselves against Latinization.

The Empire reacted with alarm, thinking this to be the result of outward influence by the Russian Orthodox Church itself.

During the time of the First World War, the Empire commanded the Greek Catholics of Galicia to drop from their calendar the names of saints it deemed "too Orthodox" such as the Kyivan Caves Saints and a number of others. The commemoration of the Pochayiv, Kazan and Tikhvin Icons of the Mother of God, as well as others, were also forcibly commanded out.

The Empire then proceeded to commit the final sacrilege in ordering the gold from the miraculous icons within its jurisdiction stripped for melting to pay military expenses.

Among these icons so desecrated was the Icon of Akhtyrka, unique in representing the Mother of God praying before Her Crucified Son, as you know.

The original of this Icon, stripped of its "Shatuvannya" and gold is now in Kharkiv in Ukraine - in a museum, I believe.

It used to be on display in the museum of Kurelek's art in Niagara Falls, Ontario. I was privileged to see this beautiful icon and one could still see a nail above the head of the Mother of God that once kept the gold over it in place.

Our former Apostolic Administrator gave this icon "back to the Orthodox" amidst much media fanfare.

The "Orthodox" placed it in a museum, however. He would have done better, I think, to have given this directly to an Orthodox Church or Bishop, or even to have set up a shrine here for it, rather than to transfer it from one museum to another.

It hurts me just thinking about it.

Alex

Alex, you've refreshed my memory in regards to that type of cassock as only you can do. Yes, it makes sense that it would have been designed during the times of the Austro-Hungarian Empire, which, despite Maria Theresa's great assistance to our people, who she called "Greek Catholics" for the first time, the vast majority of powers that were would rather have seen our national identity liquidated. As you know, Father A. Pekar, OSBM writes extensively about this theme.

In Mukachevo, at the Monastery of St. Nicholas, there was a unique icon of the Mother of God, that originated in Greece and was donated by the Pope to the Basilian monks there, with the exhortation to foster devotion to the Bohoroditsya at a time when political boundaries forbid our people to easily travel to the shrine at Mariapovch. It was placed over the royal doors in the monastery church. After the Soviet takeover of Subcarpathian Rus' the monastery was given over to the Russian Orthodox, as it remains to this day. It is said that the Russians replaced this icon with one of their own.

Do you have any knowledge as to the fate of the "Mukachevo Mother of God" and its whereabouts today? Our priests that I have spoken to do not have any idea. Given your devotion to Our Lady, I though you might know about this important icon.

In Christ,

Priest Joe

[ 02-20-2002: Message edited by: Joe ]

Last time I was in the monastery church at St. Nicholas Monastery on Chernecha Hora outside Mukachevo (in 1996), there was an icon in a shrine that I was certain was the Mother of God icon in question. I recognized it as such from the cover of Fr. Pekar's book on the bishops of the Mukachevo Eparchy. Perhaps it was only a copy, but it was rather prominent.

Rich. Thank you. You may very well be correct. The reason I said that it was replaced with another by the Russians is because that is what I had heard from our other clergy, but if you do recognize it from the book (I had it in front of me as I wrote the post), then it must be the same one. In pictures of the Mukachevo monastery church from the Russian period, it appeared that the icon was different than ours but it could very well have been replaced in more recent years. Was the icon you saw in a side shrine or over the royal doors?

The icon dates from 1453 and was installed on Chernecha Hora in 1926 by Bishop Petro Gebej. Greek in origin, it was obtained from Pope Pius XI. With Mariapovch being difficult to reach, the bishop initiated pilgrimages to the Basilian monasteries within the Mukachevo eparchy. The most popular was that at Chernecha Hora for the feast of the Dormition. Spiritual unity was important to our people, especially during the first half of the twentieth century which was one of political upheaval in the former Austria-Hungary. Devotion to the Mother of God brought comfort and strength in times of difficulty and prepared the clergy and faithful for the, as yet unforeseen persecution of the church which was soon to be forthcoming and would be the most violent in our history.

Fr. Pekar writes that upon informing the consistory of the acquisition of the new icon, Bishop Gebej recited the following beautiful prayer:

"Blessed Virgin Mary, as you graciously take up residence among our people, warm their hearts with the fire of God's love. Confirm in holy faith and piety all those who have abandoned your Son and you. Protect us, the priests, our Rusyn people and our beloved eparchy with your omophorion. O Heavenly Queen, intercede for us in all our troubles." History of the Church in Carpathian Rus', pp. 124-125.

As many may know, there is a beautiful hymn composed in honor of the Mukachevo Mother of God, entitled "Prechistaya Divo Mati Rushoho Kraiyu" ("O Most Pure Virgin Mother of the Rusyn nation").

Most Holy Mother of God of Mukachevo, intercede for us sinners!

Bless me a sinner, Reverend Father in Christ!

The miraculous Icon of Mukachevo was hidden for a time and has now been restored. The Russians replaced it with a copy only due to this fact.

The same happened with many other of our Miraculous Icons such as that of Zarvanytsia and the like (the Pope gave the Papal Crown to three Icons in Ukraine, that of Terebovl in L'viv being one of them - I don't know about the other two that belong to two villages).

Some rather fantastic stories grew up about icons being stolen even before soviet communism such as that of Pochayiv.

This story was unfortunately circulated by our Basilians, but it was not a fact and the original icon of Pochayiv is still there.

There is another, from Kyiv, a version of the Pochayiv Icon with the Foot-Print that was brought to Pochayiv in the 19th century in thanksgiving for favours received during an outbreak of cholera in Kyiv and is venerated in Pochayiv as a miraculous icon as well.

The Studite icon of Univ is also very popular as is that of Hoshiv.

The charge levelled against the Pope for "icon-stealing" by the Russian Metropolitan is quite funny when one considers the number of miraculous icons TRULY stolen by the Russians from Ukraine with the tacit approval of the Russian Church over the years.

One such icon is the miraculous icon of Kazan-Kaplunivka, stolen by Peter the Great during the battle with King Charles XII and Hetman Ivan Mazeppa (who was excommunicated by the Russian Church as someone "3 times worse" than Judas Iscariot himself for trying to free his country).

The Vladimir Icon of the Mother of God, so famous in Russian history, was also taken by Andrei Bogolubsky from Vyshorod.

It was written in Constantinople and was deposited in the Shrine of Sts. Boris and Hlib in the Kyiv region just slightly north of the city.

This was the icon formerly called that of "Pyrohoshna" before which the pagan Prince Ihor prayed after being released from imprisonment by the Polovtsi.

Again, the Russians are none to cast aspersions on anyone for "icon theft."

They've been doing it themselves for years.

Alex

Joe, in your description of cassoks you forgot one very important style: the St. Petersburgh style. This is similar to the Roman cassock, with three buttons on every sleeve, and buttons down the middle, stopping at the waist.

Daniil

Alex, go to a Russian Orthodox Cathedral on the Sunday of Orthodoxy and you will still hear Ivan Mazeppa`s name read out with the names of the anathematized.

Daniil