The Mitre is a vestment worn on the heads of Orthodox bishops as part of their ceremonial dress. In present times, this vestment is fashioned after the imperial crown of the late Eastern Roman (Byzantine) Empire. It is shaped like a bulbous crown. Mitres are constructed of various materials (i.e. brocade, damask, gold cloth), and in many cases, are decorated with jewels and embroidery. While they come in gold most of the time, mitres do come in other liturgical colors. Additionally, there are four icons attached to the head covering. These are icons of Jesus Christ, the Theotokos, John the Baptist, and the Cross. Atop the crown is a cross, usually upright for a bishop and lying flat for priests. The wearing of the miter is usually exclusive to bishops, but it may also be awarded to archpriests, protopresbyters, and archimandrites. 

A hat in the form of a rigid cylindrical head covering. In appearance it is similar to a stovepipe hat. It is an ecclesiastical award that recognizes a clergyman's distinction and experience. Wearing it is a privilege typically granted by an archbishop. The use of the Kamilavka during church services is governed by a number of rules and customs. The kamilavka with the epanokamelavkion (veil) permanently attached is called a klobuk and is worn by monastics. 

A long robe with wide, loose sleeves, fastened at the neck, and often open down the sides but held shut with buttons or ties. There is usually a cross embroidered or appliquéd to the center of the back, between the shoulder blades. This type of sticharion is often made from rich brocade in the various liturgical colors and worn as an outer vestment. The sticharion is symbolic of "a pure and tranquil conscience, a spotless life, and the spiritual joy in the Lord which flows therefrom."

A long, sleeved garment which reached to the ground and was worn in ancient times by both men and women. Before vesting, the deacon will take his sticharion for the priest (or bishop, if he is present) to bless before he puts it on. Bishops and priests will bless their vestments themselves before vesting. 

A vestment unique to deacons. Usually, it is 4 inches wide and about 10 feet long, this garment is made of brocade with seven crosses embroidered or appliquéd along its length. The deacon wears it over his left shoulder and drapes the front portion over his left forearm during liturgical services. He often takes this section in his right hand when leading litanies or performing particular actions. When preparing for Communion, the deacon ties the stole around his waist and brings the ends up over his shoulders. This forms an X-shaped cross on his back. Then he brings the ends down in front and tucks them under the section around his waist.

A floor-length black garment. It fits closely to the body and has long narrow sleeves fitted like a shirt. This robe is non-liturgical, which means ordained clergy wear this both inside and outside of services in the Church. Clergy typically wear the "pidriasnik"  under the outer cassock "riasson". Wearing the cassock is common among bishops, priests, deacons, monks, nuns, readers and seminary students in the Orthodox Church. It symbolizes the death and burial of a clergyman from this world. It also symbolizes his dedication to God and the Heavenly Kingdom.

These are laced onto the clergyman’s wrists. This vestment contains the sleeves of the baptismal robe, and there is usually a cross in the centre. Note: since a deacon wears a more elaborate sticharion, he wears the cuffs underneath the robe and over his cassock sleeves instead. The cuffs serve a rather practical purpose: ensuring the sleeves of the sticharion do not get in the priest’s way during worship. However, they still do remind the clergymen that they celebrate and partake of the Mysteries by the power and Grace of God, not on their own merit. The cuffs also serve to remind us of the bonds that tied the Savior’s hands during His Passion.

Greek for “around the neck”, this is the stole worn by priests and bishops. This Orthodox liturgical vestment is worn around the neck with the two adjacent sides sewn or buttoned together. The ends extend all the way to the priest’s ankles. Similar to the orarion (deacon’s stole), this vestment has seven embroidered or appliquéd crosses, one at the back of the neck and three down each side. The priest wears this vestment whenever serving. For some services, like Vespers or Orthros, he wears the stole by itself over the outer cassock. When fully vested for the Divine Liturgy, he wears the stole over the sticharion and under the zone and the phelonion. If an Orthodox priest simply attends a service, he does not wear liturgical vestments but will put on the stole and cuffs before receiving Communion. This liturgical vestment symbolizes the spiritual yoke of the priesthood. It also symbolizes the double portion of God’s Grace bestowed upon a priest, for the celebration of the Mysteries. It is the one vestment (in the absence of any others) that is absolutely necessary for a priest to conduct any liturgical service. Without it, he cannot serve. The stole was originally made of wool, which symbolized the sheep, or members of Christ’s flock. Both bishops and priests wear this vestment when exercising their pastoral office, witnessing to the fact that ministers of the Church live and act solely for the members of Christ’s flock.

This is the liturgical vestment Orthodox priests and bishops use to fasten the sticharion and epitrachelion to his body. This helps the priest move about during Liturgy without impediment from the other garments. The zone signifies that the priest wears the mortification of the body and chastity, having girded his loins with the power of truth. It also symbolizes the divine power that strengthens the priest during the course of his serving. Further, it reminds us of the towel which the Savior was given for the washing of the disciples’ feet at the Mystical Supper.

A liturgical vestment worn by Orthodox priests over their other vestments. It is large and sleeveless, like a cape. The front portion of the cape reaches down to the priest’s waist, while the back portion touches down to the ankles. There are two main styles of this vestment. Byzantine or Greek phelonia simply fit over the shoulders, while in some Slavic churches the phelonia has a high, stiffened collar that covers the back of the head (see Images 10 and 11). The use of the phelonion is not limited to the Divine Liturgy but is specified for any major liturgical function.  

The phelonion symbolizes the red tunic with which Pilate dressed our Lord before His Crucifixion. In other words, it reminds us of the torment and suffering a priest endures during his ministry in order to serve God’s faithful. Additionally, the phelonion embodies the garment of righteousness with which priests must be vested as servants of Christ. St. Cosmas the Aetolian adds another layer of meaning to this vestment; because the priest’s hands remain close to his body, they do not receive or attach to worldly things. Thus, the priest can receive the Holy Gifts without anything hindering him.