Panagia (Greek: , fem.

of pangios, pan- + hgios, the All-Holy; pronounced Greek

pronunciation: [panaia] in Medieval and Modern Greek, also transliterated Panayia or Panaghia, is
one of the titles of Mary, the mother of Jesus, used especially in Orthodox Christianity.
Most Greek churches dedicated to the Virgin Mary are called Panagia; the standard western
Christian designation of "St. Mary" is rarely used in the Orthodox East, as Mary is considered the
holiest of all human beings and therefore of higher status than the Saints.

Contents
[hide]

1Iconography
2Vestment
3Blessed bread
4Names
5References

Iconography[edit]
Main article: Our Lady of the Sign
Panagia is also the term for a particular type of icon of the Theotokos, wherein she is facing the
viewer directly, usually depicted full length with her hands in the orans position, and with a medallion
showing the image of Christ as a child in front of her chest.[1] This medallion symbolically
represents Jesus within the womb of the Virgin Mary at the moment of the Incarnation. This type of
icon is also called the Platytra (Greek: , literally wider or more spacious): poetically, by
containing the Creator of the Universe in her womb, Mary has become Platytera ton
ouranon ( ), "more spacious than the Heavens". This type is also sometimes
called the Virgin of the Sign or Our Lady of the Sign, a reference to Isaiah 7:14:
Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and
shall call his name Immanuel.

Such an image is often placed on the inside of the apse which rises directly over the altar
of Orthodox churches.[2] In contrast with standard religious mosaics which usually have gold
backgrounds, the Platytera is often depicted on a dark blue background, sometimes dotted with gold
stars: a reference to the Heavens.
As with most Orthodox icons of Mary, the letters (short for , "Mother of God")
are usually placed on the upper left and right of the halo of the Virgin Mary.

Vestment[edit]
18th-century Byzantine-style bronze panagia from Jerusalem

By extension of this last sense, a panagia is an engolpion with an icon of the Theotokos, worn by an
Orthodox bishop. They can be very simple [3] or extremely elaborate,[4] depending on the personal
taste of the particular bishop.

Saint Patriarch Tikhon in monastic habit with panagia and engolpion of Jesus

When an Orthodox bishop is vested for the Divine Liturgy or another service, he wears a panagia
and a pectoral cross over his other vestments.[5] The primate of an autocephalous church, when fully
vested, wears a panagia, a pectoral cross, and an engolpion of Jesus.[6] Bishops of all ranks when
not vested will usually wear the panagia alone over their riassa[7] (cassock); this is often the detail
that, to the casual observer, distinguishes a bishop from a priest or a monk. The panagia is usually
oval in shape and crowned with a depiction of an Eastern mitre. Sometimes, bishops will wear a
panagia which is either square (see picture, right) or shaped like a Byzantinedouble-headed eagle;
this latter is especially true of Greek bishops.
When the bishop is vested before the Divine Liturgy, the panagia is presented to him on a tray. He
blesses it with both hands and the subdeacons bring it to him to kiss and place the panagia around
his neck, while the protodeacon swings the censer and says the following prayer:
May God create a clean heart in thee, and renew a right spirit within thee, always, now and ever,
and unto the ages of ages. Amen.

After the liturgy, when the bishop takes the panagia off to unvest, he crosses himself, kisses the
panagia and places it on the Holy Table (altar). After unvesting and putting on his outer riassa, he
blesses the panagia, crosses himself again, and puts it on, before exiting through the Holy Doors to
bless the faithful.

Blessed bread[edit]

The particles placed on the diskos during the Divine Liturgy. The large cube is the Lamb, the triangle to the left
is the particle for the Theotokos taken out of the Panagia.

Panagia may also refer to a prosphoron ( , rtos ts Panagas, "Bread of the All-
Holy") which is solemnly blessed in honor of the Theotokos during the Divine
Liturgy (see Prosphora for details). From this loaf, a large triangle in honour of the Theotokos is cut
and placed on the diskos (paten) during the Liturgy of Preparation. The remainder of the loaf is
blessed over the Holy Table (altar) during the hymn Axion Estin, just before the blessing of
the antidoron. The priest makes the Sign of the Cross with the Panagia over the Sacred
Mysteries (consecrated Body and Blood of Christ) as he says, "Great is the name of the Holy
Trinity."
In some monasteries there is a special rite ceremony called the "Lifting of the Panagia" which takes
place in the trapeza (refectory). After the dismissal of the Liturgy, a triangular portion is cut from the
prosphoron by the refectorian (monk in charge of the refectory). The Panagia is then cut in half and
laid crust downwards on a tray. The brethren will go in procession from the catholicon (main church)
to the trapeza, and the Panagia is carried on its tray at the head of the procession. Once there, the
Panagia is placed on a table called the Panagiarion.
After the meal, the refectorian takes off his klobuk (epanokamelavkion and kamilavkion), and bows
to the assembled brethren, saying, "Bless me, holy Fathers, and pardon me a sinner," to which the
brotherhood bows and replies, "May God pardon and have mercy on you." Then, taking the Panagia
in his fingertips, he lifts it up while saying, "Great is the name," and then the community continues
with "of the Holy Trinity." The rite then continues with, "O All-holy Mother of God, help us!" with the
reply, "At her prayers, O God, have mercy and save us." Two hymns are then sung while the
refectorian, accompanied by a cleric with a hand censer, offers the Panagia to those assembled.
Each takes a piece between his finger and thumb, passes it through the incense, and then
consumes it as a blessing.[8]

Names[edit]
From "Panagia" derive the common Greek given names Panagiota (feminine; pronunciation: Pah-
nah-YAW-tah; common diminutives: Ghiota, Nota) and Panagiotis (masculine; pronunciation: Pah-
nah-YAW-tees; common diminutives: Panos, Notis). Both names signify that the person is named in
honor of Mary, mother of Jesus and consequently their name days are celebrated as if they were
named Mary or Marios.
In the Orthodox world, specific icons and churches of the Virgin Mary are often given particular
names, which reflect certain theological or intercessory aspects of Mary, or certain standardised
depictions in hagiography, or peculiarities of the particular church or monastery. Some examples of
such names (in Greek) are:

Angeloktiste (Angel-Built)
Bebaia Elpis (the Certain Hope)
Boetheia (the Helper)
Brephokratousa (the Infant-Holder)
Chrysopege (the Fountain of Gold)
Deomene (the Supplicant)
Eleousa (the Merciful)
Eleutherotria (the Liberator)
Evangelistria (the Bearer of Good News)
Galatiane or Galatousa (the Nurse)
Giatrissa (the Healer)
Glykophilousa (of the Sweet Kiss)
Gorgoepekoos (the Quick-To-Listen)
Gregorousa (the Vigilant)
Hagia Skepe (the Sacred Protection)
Hagia Zone (the Sacred Girdle)
Hodegetria (the Leader)
Hypermachos Strategos (the Defending General)
Kataphyge (the Safe Haven)
Megalochare (Of Great Grace)
Myrobletissa (the Spring of Myrrh)
Myrtiotissa (of the Myrtles)
Nerantziotissa (in the Bitter Oranges)
Pantanassa (the Queen of All)
Paraportiane or Portaitissa (by the Gate)
Paregoretria (the Giver of Solace)
Phaneromene (the Revealed)
Pharmakolytria (the Deliverer from poison)
Platytera ton Ouranon (the Wider than the Heavens)
Ponolytria (the Deliverer from pain)
Thalassine (of the Sea)