How ancient Christians prayed and why it’s still practiced today
How attending Church service is still prayer. An Eastern Orthodox evening prayer service -“Vespers”
A look into the vesperal evening service, according to the ancient Eastern Roman rite. The Eastern Orthodox Church still holds this practice in our modern era, essentially unchanged since the time of Constantine the Great.
The purpose of this essay is to; analyze vesperal themes and their active function according to the standard Byzantine rite of vesperal service. While discussing the basic structural frame of the service; major theological themes will be highlighted. Also, signifying on the revelation of Christ, through the use of scripture within the theological composition of the service. In doing so, revealing the salvific value of the service, for the participating Church body.
An overview of the vesperal-structure service will better explain the liturgical-theological function and its purpose for faithful Christians.
The beginning concept of vespers is; God’s creation of the world and his authority over it. Old Testament reflections are present from the beginning of the service. Upon creating the cosmos and humankind, man glorifies his creator. Similarly, as the typical beginning to vespers, the presiding priest begins the service with saying: Blessed is the Kingdom of the Father and of the Son and of the Holy Spirit, now and ever and unto ages of ages..
Singing praises of life-giving through Psalmody (Ps. 103): Bless the Lord, O my soul.., is a unique feature of the vesperal service. Concurrently, the priest is standing and praying in front of the (closed) heavenly doors (doors to the alter). A symbolic scene, the closed doors represent the doors of heaven, which have been closed to humankind, due to Adam and Eve’s sin of mortality.
However, the priest standing attentively in front represents Jesus. Christ alone; man’s redeemer and admission back into heaven. Scriptural imagery of creation is extremely vivid in the opening events of vespers.
Thereafter, the great litany announces: In peace let us pray to the Lord... Which reminds the participants of their sins, although, also asking for God’s eternal peace, which is needed for redemption. Meanwhile, as the priest enters the altar; to continue reading psalmody silently, and chanting begins (Ps.140,141,129,) Lord I have cried... Thus, signaling the priest for a full censing of the Church. ( seen in the picture above)
Interestingly, as Old Testament psalmody phrases are chanted, New Testament stichera (scriptural verses) interpose. Interchangeable scriptural dialogue, between O.T. and N.T., confirms the inevitable prophesying of the gospel:
“Think not that I have come to abolish the law and the prophets; I have come not to abolish them but to fulfill them” (Matt. 5.17).
The further hymnography is chanted, mainly from the Menaion and Octoechos. However; these texts are variable, hence, subject to change depending on the daily typicon. (Each day the Church calendar commemorates a saint or saints)
Upon concluding Lord I have called stichera segment (scriptural verses), proceeds: O Gladsome Light (Φῶς ἱλαρον). This hymn, an undoubtedly a key indicator of a vesperal service. A major theme since, in the true sense of its text, links the evening/night (darkness) anticipation of the coming day (light).
Moreover, confessing Christ incarnated, the Son of God, radiating His light onto the world, thus professing Tritrian dogma within the hymn. Christ is enlightening all creation, by which, we can faithfully perceive God.
So far, the vesperal service portrayed two major themes:
A) rendering evening darkness, encompassing humankind in their sin. A theme of the “evening sacrifice” is also present during this first segment. Thus leading to the theme “repentance”, by calling out to God
And:
B) Through the hymnal praying and confessing of faith, the “light of evening” (ἡ ἐπιλύχνιος εὐχαριστία) is constructed as another vesperal theme. These three vesperal themes are non-variable within the structural order of the service and each has its individual segmental- expression during the framework of the ongoing service.
Furthermore, the Prokeimenon (scriptural verse), of the day is announced as a dialogue between the reader and the priest. Interchangeably, chanting psalmody phrases with the priest exclaiming: Wisdom. Reminding the participants of the Wisdom of Christ.
Henceforth, seeking God’s “protection” becomes another central vesperal theme: Vouchsafe O Lord to keep us this evening without sin…. Indicating dependence on God’s mercy, the priest begins the Litany with petitions( Priestly responses/prayers). Demanding from God, salvific requirements, while the congregation responses to him with: Grant this, O Lord. Creating an intimate atmosphere between God and the faithful, and the priest as the mediator. Hence, another indication of Christ, as the first priestly-redeemer.
The priest follows with Prayer of Inclination. With an inclination of their necks, the church body listens attentively. By doing so, indicating submission before the presence of God, also alluding to Christ’s inclination, through His incarnation on earth.
The concluding portion of the vesperal service starts with the chanting of the: Aposticha stichera (scriptural verses). Similarly; as earlier sung, Lord I have cried stichera, a non-variable psalmody phrase is read, with an interposing hymnography, that is subject to change, according to the calendar cycle. However, typically this instance are sung with shorter verses.
Then proceeding with St Simeon’s song:
“Lord, now lettest thou thy servant depart in peace, according to thy word; for mine eyes have seen thy salvation which thou hast prepared in the presence of all peoples, a light for revelation to the Gentiles, and for glory to thy people Israel.” (Lk. 2.29–32).
Reminding the congregation of the inevitable ending of the day, turning to night. Likewise, the unavoidable consequence of earthly life turning into death. Retrospectively, however, signifying Christ’s death transcending into life.
Immediately following the Trisagion prayer sequence: Holy God, Holy Mighty, Holy Immortal Have Mercy on us! This part is a non-variable part of the standard vesperal service. However, subsequently singing the variable troparia, according to the calendar cycle (a festial hymn commeratetated to the daily saint).An “augmented litany” concludes the vespers service: Have mercy on us, O God according to thy great mercy. A unique characteristic of this litany is the Lord Have Mercy thrice response, by the people. Finally, as the priest is standing in front of the heavenly doors, he gives a full dismissal.
In Summary, the standard daily vespers cycle, according to the Byzantine rite, holds several major theological themes. By depicting the vesperal service to a skeletal structure, we have highlighted several of these themes.
The service begins with God’s creation, praising Him as Blessed. However, as a result of our fall, humans are in the darkness of sin, thus, observed by the real-time (10th hour of the day) when the service begins. Thus, repentance for our sins is given in the form of an evening sacrifice, which is the whole gathering for the service. So, the theme of repentance is felt among the attending participents. However, Christ symbolically is the light, therefore, redeeming a man of sin, and illuminating him by His Divine light.
This is a key theme in vespers, since it is held during the evening, but reminding the faithful of eternal light of Christ. Thereafter, God’s protection is sought after, while demonstrating obedience to God’s Word.
Discussing these themes, we have concluded that: Scriptural presence is the essence of the structural framework, that bonds the vesperal service together.
Although, this was a brief description of the prayer service, one of many; I hope this essay brought some in-sight and value to its reader. If you are interested in learning more about the Eastern Orthodox Church, I recommend visiting the OCA website for resources.
