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The Orthodox Church invites her faithful children to make a journey with
her, passing through salvation history in order to re-enter into
communion with God’s love and by retracing the long way already
trodden, to live again the sacred events of our salvation.
In the Orthodox Church, the liturgical day begins in the evening with
the setting of the sun. This practice follows the biblical account
of creation: “And there was evening and there was
morning, one day” (Genesis 1:5).
Great Vespers,
the first service of worship for “a new day,” leads us through the
Old Testament to the New.
THE PSALM
After the opening exclamation, portions of Psalm 104 are sung,
signifying that at the Creation, the Spirit of God moved over the face
of the waters (Genesis 1). The opened Holy Doors of the icon
screen (iconostasis) show that from the creation of the world, man was
appointed to dwell in Paradise. This blessed condition, however,
was of short duration, and the closing of the doors at the conclusion of
the Psalm symbolizes the expulsion of man from Paradise.
The priest (or deacon) then stands before the Holy Doors representing
Adam sorrowing before the closed gates of Paradise in penitence and
humility. The Great Litany, sometimes called the Litany of Peace, expresses this
condition wherein we are called to pray to Almighty God for everyone and
everything.
The Psalms have been called the “Prayerbook of the
Church.” Following the Litany, one of the twenty divisions of
the book of Psalms is sung (in part). On Saturday evenings, we
sing from the first division: “Blessed is the man…,”
among which is this verse: “Arise, O Lord, Save me, O my
God." Since each Sunday is a remembrance of our Lord’s
Resurrection, this selection already begins to bring it into focus.
“LORD I CALL”
Following a short litany, verses from Psalm 140 (141) are sung according
to a specially designated “tone” which changes from week to week.
During this time, another censing is made of the entire church by the
celebrant. This expresses Adam’s repentance for his sin as well
as his request for the Paradise which he had lost. It is also his
exhortation to his posterity that they should utterly obey the will of
God. The censing at this point is an expression of our desire that
our prayers, through the mediation of Christ, may ascend to heaven and
that the Holy Spirit is always present in the church and particularly
enlightens us at the time of prayer. “Let my prayer arise in
Thy sight as incense,” sings the Church. To the prophetic
verses from Psalm 140 (141) are added special hymns which expand on the
particular theme of the day – the Resurrection, feast, or saint’s
day. At their conclusion a hymn called “Dogmatic” is
sung. In addition to its praise of the Virgin Mary (Theotokos), it
contains certain dogmatic teachings concerning the person of Jesus
Christ. It is during this hymn that Holy Doors are opened and an
entrance is made by the celebrants. The opened doors now symbolize
that with the coming of the Lord, the gates of Paradise have been
opened.
“O GLADSOME LIGHT”
This ancient hymn (used by Christians even before the canon of the New
Testament!) extols Christ as the first ray of the New Testament
Light. It reminds us that the light of the sun -- the created
light -- is inadequate when compared to the Divine, Uncreated Light
which is Christ. From this point in the service, Vespers becomes more and more oriented towards the Saviour and salvation.
Through Christ, the captivity of the soul has come to and end -- the
darkness is dispersed by the Light of Christ.
PROKEIMENON
Following the “Gladsome Light” some Psalm verses are sung
(depending on the day of the week and particular theme). At this
point these verses are called Prokeimenon, which means “to
introduce.” On occasion readings from the Old Testament are
introduced here. Generally, the Prokeimenon merely serves to draw
attention to a theme.
LITANIES
A Litany of Supplication (characterized by the threefold “Lord,
have mercy”) is chanted. Following the Prayer of
Vespers (“Vouchsafe, O Lord…”), another Litany of
Vespers is chanted, wherein we specify which mercies we desire (characterized by
the refrain: “Grant it, O Lord”).
ADDITIONAL VERSES
More verses, which concentrate on the day’s theme or special
commemoration, follow and are joined together with Psalms verses
corresponding to the person or event being commemorated. Vespers is the "learning service” of the Church which instructs
the faithful as to the meaning of what is being celebrated as well as to
the correct interpretation of various Psalms and scriptural verses and
their proper context. All of this “learning” will be climaxed
in the cycle of worship through participation in the Holy Eucharist at
the Divine Liturgy.
PRAYER OF ST. SIMEON
At this point of Vespers,
having come to an understanding of the lessons the Church has taught us
through the service, the dismissal prayer of St. Simeon follows (Luke
2:29-32). We have traveled the long road and seen at last the dawn
of new life. Only then, echoing this scriptural Prayer, has our
soul acquired the right to depart – “For mine eyes have seen Thy
salvation.”
CONCLUSION
The Thrice-Holy Prayers (Trisagion), concluding with “Our
Father,” are followed by the singing of the Troparion (theme-hymn).
Often, more than one is sung, based on the commemorations of the day.
Finally the “Dialogue of Dismissal” is chanted,
permitting us to depart.
Great Vespers is
thus filled with memories of the creation, fall, expulsion from
Paradise, and anticipation of the coming of the Saviour Who brings light
to the world. On Saturday evenings it is our worthy preparation
for the Lord’s Day which will follow, enabling us to participate fully
in the Mystery of God’s Love through Holy Communion.
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