In the life of an Orthodox Christian there are many seemingly “minor” traditions or customs, which when examined closely reveal the person’s outlook and attitude.  When these customs are analyzed individually they may seem to be of little importance, or in any case secondary, but if one is to view them in a framework of total salvation, of perfection, then each minor custom, every part of one’s life, begins to take on an important meaning.  It is precisely within this framework that we wish to direct our attention towards attire in general and specifically one’s attire when attending church.

            Besides the practical-functional purpose of protecting man from the elements, clothing has a decorative and sometimes symbolic purpose.  Let us take liturgical vestments, for example:  the cuffs serve a practical purpose by preventing the priest’s sleeve from tipping anything on the Holy Table.  Symbolically they serve to remind the priest of God by Whose Hand we are all fashioned, and that one must rely not on his own strength but on the help of God.  The vestments are supposed to be clean and of the finest cloth since they are used in the offering of the Bloodless Sacrifice – the Eucharist.  In our Orthodox church architecture, church chant, church iconography, we have the epitome of art, the striving of Christians to praise the Lord with the highest art forms possible.  Church vestments are no exception.

            In our everyday lives our clothes also become symbols – this is especially evident in how we dress for church.  Clothing can reveal a philosophy, a lifestyle, a mood.  When we come to church our clothing can reveal either modesty, discretion, simplicity, indifference or vanity.  We are not talking about the quality or expense of clothing, but of its image and upkeep.  When one comes to church, the House of God, one should dress the best one can.  If we dress so carefully for certain personal events, should this same care not apply to our church attire?  Sometimes we see people dress too casually to go to church; this often reflects their leisurely or easy-going attitude toward their faith.  On the other hand, some dress as if they were attending a fashion show or the theater, and this too should be avoided.  We would be sinning if we wore anything suggestive, revealing or distracting in church for this could reveal our lightmindedness and could be a temptation to other faithful.

            Another criterion for church attire is that men and women wear clothing that is particular to their sex:  The woman shall not wear that which pertaineth unto a man, neither shall a man put on a woman’s garment; for all that do so are abomination unto the Lord thy God (Deut. 22:5).  Although we are the New Testament Church, we, just as the first Christians, also continue many of the Old Testament customs and laws.  Just as our present services contain elements of Judaic forms of worship, so our morals preserve the Old Testament commandments.  Men and women are both called to salvation, but their specific qualities enable them to reach this purpose in distinct fashions.  The devil is attempting to break the foundation of Chirstian society, the family – the home church.  He does this by eradicating the difference between males and females:  men and women have the same length hair, they dress alike, the “mother’s role” is abased, not to mention numerous sexual perversions which eliminate physical qualities of men and women.  If we recognize this process, we as Orthodox Christians must resist becoming its instruments.

            Concretely the following is recommended – the clothing we wear to church should be the best we have.  It should be modest and clean.  We shouldn’t wear clothing that is too casual.  Immodest attire that is tight or revealing should never be worn by Orthodox Christians – or by anyone, for that matter.  Women should not wear men’s clothing, including slacks.  Shorts are not appropriate either.  A woman’s covered head is a sign of humility.  This is evident in all the icons of the Mother of God – her head is always covered.

            Let us also add a few words concerning clerical garb – no garb reflects and fulfills its practical and symbolical purpose so completely as an Orthodox riassa (outer cassock).  The riassa is at once majestic and modest.  It hides both obesity and a good build.  It is specific only to Orthodox clergy and in a way serves as a confession of our unchangeable faith.  It also prevents clergy from being too fashion conscious and secular.

            To summarize the subject of attire in itself is not the question here – the question is one of disposition, and attitude and clothing are but a small reflection of our disposition and spiritual state.  Our goal is harmony of soul and body, of what is visible and what is invisible, for the acquisition of the Holy Spirit and the attainment of eternal salvation.  If we are conscious in our faith, even in “minor” things, then hopefully we shall hear the words:

            Thou hast been faithful over a few things, I will make thee ruler over many things; enter thou in to the joy of thy Lord.   Fr. Peter Perekrestov