Vespers

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Benedictine monks singing vespers on Holy Saturday

Vespers (from

Lutheran liturgies. The word for this prayer time comes from the Latin vesper, meaning "evening".[2]

Vespers typically follows a set order that focuses on the performance of

canticles. Eastern Orthodox liturgies recognised as vespers (εσπερινός, esperinós) often conclude with compline, especially the all-night vigil.[3] Performing these liturgies together without break was also a common practice in medieval Europe, especially outside of monastic and religious communities.[4]

Old English speakers translated the Latin word vesperas as æfensang, which became evensong in modern English. The term is now usually applied to the Anglican variant of the liturgy that combines vespers with compline, following the conception of early sixteenth-century worshippers that conceived these as a single unit. The term can also apply to the pre-Reformation form of vespers or forms of evening prayer from other denominations.[5]

Vespers is usually prayed around sunset. In

Oriental Orthodox Christianity, the office is known as Ramsho in the Indian and Syriac traditions; it is prayed facing the east by all members in these churches, both clergy and laity, being one of the seven fixed prayer times.[6][7]

Current use

Roman Rite

Incensing the congregation in Advent Vespers

Vespers, also called Evening Prayer, takes place as dusk begins to fall. Evening Prayer gives thanks for the day just past and makes an evening sacrifice of praise to God (Psalm 141:1).[8]

The general structure of the Roman Rite Catholic liturgy of vespers is as follows:

First and Second Vespers

Sundays and solemnities have two Vespers. The church worship day begins in the evening with the setting of the sun or at sunset. This practice follows the tradition of the Old Testament which says in the story of creation: "Evening came, and morning followed – the first day." (Gen1:5). The solemnity begins with First Vespers prayed around sunset on the day before the observance, with Second Vespers held around sunset on the day itself.[11]

Byzantine Rite

The

ninth hour and compline
.

Since the liturgical day begins at sunset, vespers is a day's first liturgy and its hymns introduce the day's themes.

Outline

Entrance with the censer
at Great Vespers

The general structure of the liturgy is as follows (psalm numbers are according to the Septuagint):

  • Vespers opens with a blessing by the priest and then "Come, let us worship ..."; when part of an All-Night Vigil, the blessing that normally begins matins is used; when part of the Divine Liturgy, the blessing that is part thereof is used.
  • Proemial Psalm (Psalm 103 (104)): "Bless the Lord, O my soul; O Lord my God, Thou hast been magnified exceedingly...".
  • The "Litany of Peace".
  • A kathisma, a portion of the Psalter is read, or on Saturday evening, when it is the First Kathisma (Psalms 1–8), it is sung, and on major feast, the first third of that (Psalms 1–3) is sung. For about half the year, and for five of the six weeks of Lent, on weekdays, it is the Eighteenth Kathisma (Psalms 119-133 [120-134]).
  • The church is censed while "Lord I have Cried" (Psalms 140 (141), 141 (142), 129 (130), and 116 (117)) is sung with
    stichera
    (stanzas) about the feast day (or resurrection on a Saturday) inserted between the last several verses.
  • The
    Entrance is made with the censer
    unless there is a Gospel reading, in which case the Gospel Book is carried.
  • The hymn Phos Ilaron ("O Gladsome Light") is recited or sung.
  • The Prokeimenon is chanted.
  • On feast days, there are three or more readings from the Old Testament, called Prophecies.
  • The Litany of Fervent Supplication
  • The prayer "Vouchsafe, O Lord", is read.
  • The Litany of Supplication
  • On major feast days, a
    Kyrie eleison ("Lord, Have Mercy") many times. The priest ends with a long prayer invoking the intercessions of the saints and the Theotokos
    .
  • The Aposticha are chanted. These are verses that teach about the feast day (or on a Saturday evening, Christ's resurrection).
  • The Nunc dimittis, the Canticle of St. Simeon ("Lord, now lettest Thou Thy servant depart in peace...") (Luke 2:29–32), is read.
  • Then are sung the Apolytikia of the day (or an All-Night Vigil on Saturday night the hymn "Rejoice, O Virgin Theotokos").
artoklassia
  • On major feast days, the
    Psalm
    33 (34) is then sung.
  • The dismissal is given by the priest. If it is an All-Night Vigil this is a simple blessing by the priest; otherwise, it is the full dismissal sequence.

On strict fast days when food and drink are prohibited before vespers, e.g.,

Liturgy of the Catechumens. After the readings from the Old Testament, the Trisagion is chanted, followed by the Epistle and Gospel, and the Divine Liturgy proceeds normally from that point. On these occasions, as at other times when the Gospel is read at vespers, the Little Entrance is made with the Gospel Book
instead of the censer.

The Liturgy of the Presanctified Gifts always is similarly combined with Vespers, with the first half of Vespers (up to and including the Old Testament readings) making up a significant portion of the liturgy.

East Syriac liturgy

Vespers are known by the

Syro-Malabar Catholic Church
.

Oriental Orthodoxy

Armenian liturgy

The office of vespers Armenian Երեգոյին Ժամ Eregoyin Zham commemorates the hour when "the Son of God descended from the Cross, and was wrapped in the winding sheet, and laid in the tomb."

Vespers is the only liturgy in the Armenian daily office other than the Morning Service which has hymns proper to the commemoration, feast, or tone assigned to it: a vespers hymn after Psalm 142 (or after Gladsome Light if it is appointed for the day) and the "Lifting-up Hymn" after Psalm 121.

Vespers undergoes a wide range of changes depending on the liturgical season. The following outline contains only some of these variations.

Outline of Armenian Vespers

"Blessed is our Lord Jesus Christ. Amen. Our Father..."

Psalm 55:16 "I cried unto God, and he heard me in the evening...(Es ar Astouats kardats`i...)"; Psalm 55:17 "I waited for my God...(Spasēy Astoutsoy imoy...)"; "Glory to the Father...Now and always...Amen."; "And again in peace..."; "Blessing and glory to the Father...Now and always...Amen."; "Peace to all."

Psalm 86; "Glory to the Father...Now and always...Amen."; "Glory to you, O God, glory to you. For all things, Lord, glory to you."; "And again in peace..."; "Blessing and glory...Now and always...Amen."; "Peace to all."

Psalm 140 "Rescue me...(Aprets`o zis...)"; Psalm 141 "Lord I called unto you...(Tēr kardats`i ar k`ez...)"; Psalm 142 "With my voice I called out unto the Lord...(Dzayniw imov ar Tēr kardats`i...)"; "Glory to the Father...Now and always...Amen."

At Sunday Vespers (Saturday Evening): "Alleluia, Alleluia. Gladsome light...(Loys zouart`...)"; Exhortation for the blessing of candles: "Blessed Lord who dwells in the heights...(Awrhneal Tēr...)"; Proclamation: "Having assembled...(Hasealk`s...)"; Exhortation: "Having assembled...(Hasealk`s...)"

Vespers Hymn (varies)

At Sunday Vespers (Saturday Night): Proclamation: "Let us all say...(Asasts`owk`...)"; Exhortation: "We have the intercessions...(Barekhaws ounimk`...)"

During Fasts: Proclamation: "Let us beseech almighty God...(Aghach`ests`ouk` zamenakaln Astouats...)"

Otherwise continue here:

Prayer: "Hear our voices...(Lour dzaynits` merots`...)"; "Holy God...(varies)"; "Glorified and praised ever-virgin...(P`araworeal ev awrhneal misht Astouatsatsin...)"; Exhortation: "Save us...(P`rkea zmez...)"; Proclamation: "And again in peace...That the Lord will hearken to the voice of our entreaty...(Vasn lsel linelov...)"; "Blessing and Glory to the Father...Now and always...Amen."; "Peace to all."

Psalm 121 "I lifted my eyes...(Hambardzi zach`s im...)"; "Glory to the Father...Now and always...Amen."

Hymn After Psalm 121 (varies); Proclamation: "For the peace of the whole world...(Vasn khaghaghout`ean amenayn ashkharhi...)"; Prayer: "Father compassionate...(Hayr gt`ats...)"

On fasting days:

Exhortation: "Almighty Lord...(Tēr amenakal...)"; Proclamation; Prayer

On fasting days and lenten days which are not Sundays (Saturday evenings), continue here:

The Prayer of Manasseh; "Glory to the Father...Now and always...Amen."; Exhortation; Proclamation; Prayer; "Remember your ministers...(Yishea Tēr zpashtawneays k`o...)"; "Merciful and compassionate God (Barerar ev bazoumoghorm Astouats...)"

On Sundays (Saturday Evenings) and during the 50 days of Easter:

Psalm 134: "Now bless the Lord, all you servants of the Lord...(Ast awrhnets`ēk`...)"; Psalm 138; Psalm 54; Psalm 86:16-17; "Glory to the Father...Now and always...Amen."; Proclamation: "Let us entreat...(Khndrests`ouk`...)"

On Sundays: Prayer: "King of peace...(T`agawor khaghaghout`ean...)"

On Sundays during Eastertide: Prayer: "By your all-powerful and joyous resurrection...(K`oum amenazawr ev hrashali...)"

On Feasts of the Cross: Proclamation: "By the holy cross...(Sourb khach`iws...)"; Prayer: "Defend us...(Pahpanea zmez...)"

All liturgies conclude with: "Blessed is our Lord Jesus Christ. Amen. Our Father..."

Coptic Orthodox Church

In the Coptic Orthodox Church, Vespers refers to a series of liturgies:

  1. The Vespers Prayer – This is taken from the
    Canonical Book of Hours
    . In the liturgical context, the 9th, 11th, 12th and Veil hours are prayed.
  2. The Vespers Praises – This is taken from the Psalmody and is described in greater detail below.
  3. The Vespers Raising of Incense

Vespers, as a whole, is an introduction and preparation for the Eucharistic Liturgy, consisting of a collection of prayers, praises and Thanksgiving prayers which request the Lord's blessings upon the sacramental liturgy.[12]

The rite of Vespers Praises in the Coptic Orthodox Church is as follows:

  1. The hymn Ⲛⲓⲉⲑⲛⲟⲥ ⲧⲏⲣⲟⲩ (Psalm 116)
  2. The Fourth Canticle (Psalms 148, 149, 150)
  3. The Psali for the day (each day of the week has its own Psali)
  4. The Theotokion for the day (each day of the week has its own Theotokion)
  5. The Lobsh or Explanation of the Theotokion
  6. The reading of the Antiphonary
  7. On Sunday, Monday and Tuesday: The Conclusion of the Adam Theotokia
  8. On Wednesday, Friday, Saturday, Sunday: The Conclusion of the Batos Theotokia
  9. Ⲥⲱⲑⲓⲥ ⲁⲙⲏⲛ (Saved Amen.)
  10. The Lord's Prayer

The rite of Vespers Raising of Incense in the Coptic Orthodox Church is as follows:

  1. The Thanksgiving Prayer – As with all Coptic Orthodox liturgies, Vespers first thanks God "for everything, concerning everything, and in everything"
  2. Minor Circuit of Incense and Three Inaudible Litanies
  3. The Verses of the Cymbals
  4. The Litany for the Departed
  5. Major Circuit of Incense
  6. Graciously Accord O Lord...
  7. The Trisagion
  8. The Doxologies – commemorating the saints of the church and the liturgical season of the church
  9. The Creed
  10. The Prayer of Ⲫⲛⲟⲩϯ ⲛⲁⲓ ⲛⲁⲛ (O God have mercy upon us...)
  11. The Prayer for the Gospel
  12. The Reading of the Psalm and Gospel
  13. The Absolution, Conclusion, and Blessing

Indian Orthodox Church and Syriac Orthodox Church

In the

Indian Orthodox Church, Vespers (Ramsho) is one of the canonical hours given in the Shehimo.[6]

Lutheran Church

Following the Reformation, the form of Vespers in the Lutheran Church remained largely unchanged. First Vespers and Second Vespers of Sundays and major feasts continued to be sung in Latin in many places, while some cathedrals and larger city churches continued singing Vespers in Latin on a daily basis into the eighteenth century.

In other Christian churches and religious bodies

Since its inception, the

evening prayer (or evensong). There are prescribed forms of the service in the Anglican prayer book. The Anglican Breviary contains Vespers in English according to the pre-1970 Roman Rite. For information on that service, see above, as in the Roman breviary. The Liberal Catholic Rite also includes Vespers, including the Te Deum as an alternative to the Magnificat.[13]

Daily office books that conform to the historic structure of Vespers have also been published by the Pilgrim Press (

Reformed tradition
.

From its traditional usage, the term vespers has come to be used more broadly for various evening services of other churches, some of which model their evening services on the traditional Latin Catholic form.

Methodists, as well as congregationalist religious bodies such as Unitarian Universalism, often include congregational singing, readings, and a period of silent meditation, contemplation, or prayer.[citation needed
]

Some regular community vespers services are completely areligious (or at least are not sponsored by any church) and serve simply as a time for quiet contemplation in the evening hours.

In addition, during the 19th and early 20th centuries, synagogues in the Classical Reform tradition sometimes referred to their Friday evening worship services as "vespers". Nowadays, such services are instead called kabbalat shabbat, which means "welcoming the Sabbath".

Historical development

This section incorporates information from the Catholic Encyclopedia of 1917. References to psalms follow the numbering system of the Septuagint, and said in the Latin of the Vulgate.

Origins

From the time of the

early Church, the practice of seven fixed prayer times have been taught; in Apostolic Tradition, Hippolytus instructed Christians to pray seven times a day "on rising, at the lighting of the evening lamp, at bedtime, at midnight" and "the third, sixth and ninth hours of the day, being hours associated with Christ's Passion."[14][15][16][17]

Before the fourth century allusions to the evening prayer are found in the earlier Fathers,

St. Hippolytus, St. Cyprian. Vespers is, therefore, together with Vigil, the most ancient Office known in the Church.[18]

The

Rule of St. Benedict was written about 530–43. A much earlier evening Office corresponds to both Vespers and Compline. Its name varies. John Cassian calls it Vespertina synaxis, or Vespertina solemnitas. Benedict used the name vespera which has prevailed, whence the French word vêpres and the English vespers. The name, however, by which it was most widely known during that period was Lucernalis or Lucernaria hora. It was so called because at this hour candles were lit, not only to give light, but also for symbolical purposes. The "Peregrinatio", the date of which is probably the 4th century, gives the liturgical order as practised at Jerusalem. The author states that this Office took place at the tenth hour (four o'clock in the evening); it is really the Office des lumières, i.e. of the lights; it was celebrated in the Church of the Holy Sepulchre; all the lamps and torches of the church were lighted, making, as the author says, "an infinite light". In the "Antiphonary of Bangor", an Irish document of the 6th century, Vespers are called hora duodecima, which corresponds to six o'clock in the evening, or hora incensi, or again ad cereum benedicendum.[18]

Vespers, then, was the most solemn office of the day and was composed of the psalms called Lucernales (Psalm 140 is called psalmus lucernalis by the

St. Basil, St. Ephraem, and, a little later, by several councils in Gaul and Spain, and by the various monastic rules.[18]

In the 6th century

In the sixth century the Office of Vespers in the

St Benedict introduced in the cursus, another hour – that of Compline – which was prescribed to be celebrated in the evening, and which might be considered as a kind of doubling of the Office of Lucernarium.[18]

Office of Vespers in the Middle Ages: variations

As has already been remarked, the institution of the office of

Gloria in Excelsis". For modifications since the 12th century, cf. Bäumer-Biron, l. c., II, 54 sqq.[18]

Changes as of 1917

The decree "Divino afflatu" (November 1, 1911) involves important changes in the old

Apostles, the psalms are proper to the feast as heretofore. On all feasts, of whatever rite, the second part of vespers, that is, the capitulum, hymn, antiphon of the "Magnificat", is taken from the Sanctorale. On semi-doubles and those of a lesser rite the suffrages are now reduced to a single antiphon and orison which is common to all the saints heretofore commemorated, whilst the preces ("Miserere" and versicles) formerly imposed on the greater feriæ are now suppressed.[18]

Structure: 1917–1969

The office of Vespers in general use before 1970 continues to be used today by those adhering to the Roman Rite as in 1962 or to earlier versions. The structure of Vespers prior to 1970 is as follows:

Symbolism: the hymns

Notwithstanding the changes brought about in the course of time, Vespers still remains the great and important Office of the evening. As already pointed out, it recalls the sacrificium vespertinum of the

Blessed Virgin Mary
in the Church. The psalms used at Vespers have been selected, from time immemorial, from Pss. cix to cxlvii, with the exception of Ps. cxviii, which on account of its unusual length does not square with the others, and is consequently ordinarily divided up into parts and recited at the little hours. Pss. i to cviii are consecrated to Matins and Lauds, whilst the three last psalms, cxlviii to cl, belong invariably to Lauds.

The series of hymns consecrated to Vespers in the Roman Breviary also form a class apart and help to give us some hints as to the symbolism of this hour. The hymns are very ancient, dating probably, for the most part, from the 6th century. They have this particular characteristic – they are all devoted to the praise of one of the days of the Creation as described in the Genesis creation narrative, according to the day of the week, thus:[18][19]

  1. the first, "Lucis creator optime", on Sunday, to the creation of light;
  2. the second, "Immense coeli Conditor" on Monday, to the separation of the earth and the waters;
  3. the third, "Telluris alme Conditor", on Tuesday, to the creation of the plants;
  4. the fourth, "Caeli Deus sanctissime",, on Wednesday, to the creation of the sun and moon;
  5. the fifth, "Magnae Deus potentiae", on Thursday, to the creation of the fish;
  6. the sixth, "Hominis supernae Conditor",, on Friday, to the creation of the beasts of the earth;
  7. Saturday is an exception, the hymn, "Iam sol recedit igneus",, on that day being in honour of the Blessed Trinity, because of the Office of Sunday then commencing.

Solemn Vespers before the Second Vatican Council

On weekdays that are not major feasts Vespers features hardly any ceremonies and the celebrant wears the usual

thurifer, and at least one master of ceremonies are needed. On ordinary Sundays only two assistants are needed while on greater feasts four or six assistants may be used. The celebrant and assistants vest in the surplice and the cope, which is of the color of the day. The celebrant sits at the sedile, in front of which is placed a lectern, covered with a cloth in the color of the day. The assistants sit on benches or stools facing the altar, or if there are two assistants, they may sit at the sedile next to the celebrant (the first assistant in the place of the deacon and the second assistant in place of the subdeacon
).

The celebrant and assistants follow the acolytes into the church wearing the

Marian antiphon is said in the low voice. Especially in English-speaking countries, Benediction of the Blessed Sacrament
often follows Solemn Vespers.

Musical settings

The psalms and hymns of the Vespers liturgy have attracted the interest of many composers, including Claudio Monteverdi, Antonio Vivaldi, Wolfgang Amadeus Mozart, and Anton Bruckner. (Sergei Rachmaninoff's "Vespers" is really a setting of the Eastern Orthodox all-night vigil; calling it "Vespers" was an error in judgement made by a translator.)

See also

References

  1. ^ "vesper". Oxford English Dictionary (Online ed.). Oxford University Press. December 2020. Retrieved 23 March 2021. (Subscription or participating institution membership required.)
  2. ^ "vesper". Oxford English Dictionary (Online ed.). Oxford University Press. December 2020. Retrieved 23 March 2021. (Subscription or participating institution membership required.)
  3. ^ French, Reginald Michael (1951). The Eastern Orthodox Church. New York: Hutchinson's University Library. p. 122.
  4. ^ Baring-Gould, Sabine (1891). In troubadour-land. A ramble in Provence and Languedoc. London: W. H. Allen. p. 211.
  5. ^ "evensong". Oxford English Dictionary (Online ed.). Oxford University Press. April 2020. Retrieved 15 June 2019. (Subscription or participating institution membership required.)
  6. ^ a b "My Life in Heaven & on Earth" (PDF). St. Thomas Malankara Orthodox Church. p. 31. Retrieved 2 August 2020.
  7. ^ Richards, William Joseph (1908). The Indian Christians of St. Thomas: Otherwise Called the Syrian Christians of Malabar: a Sketch of Their History and an Account of Their Present Condition as Well as a Discussion of the Legend of St. Thomas. Bemrose. pp. 98–101.
  8. ^ "Vespers". Usccb.org. 2013-04-16. Retrieved 2015-05-22.
  9. ^ Divino Afflatu centennial – II: comparing the Psalter orders before and after St. Pius X
  10. Congregation for Divine Worship
    . 1971. Retrieved 8 April 2022.
  11. ^ "The Cathedral of the Madeleine – Salt Lake City, Utah – First Vespers". www.utcotm.org. Retrieved 2022-11-28.
  12. ^ "The Spirituality of the Rites of the Holy Liturgy in the Coptic Orthodox Church by H.G. Bishop Mettaous". Tasbeha.org. Retrieved 2015-05-22.
  13. ^ The Liturgy of the Liberal Catholic Church
  14. . Peterson quotes a passage from the Acts of Hipparchus and Philotheus: "In Hipparchus's house there was a specially decorated room and a cross was painted on the east wall of it. There before the image of the cross, they used to pray seven times a day ... with their faces turned to the east." It is easy to see the importance of this passage when you compare it with what Origen says. The custom of turning towards the rising sun when praying had been replaced by the habit of turning towards the east wall. This we find in Origen. From the other passage we see that a cross had been painted on the wall to show which was the east. Hence the origin of the practice of hanging crucifixes on the walls of the private rooms in Christian houses. We know too that signs were put up in the Jewish synagogues to show the direction of Jerusalem, because the Jews turned that way when they said their prayers. The question of the proper way to face for prayer has always been of great importance in the East. It is worth remembering that Mohammedans pray with their faces turned towards Mecca and that one reason for the condemnation of Al Hallaj, the Mohammedan martyr, was that he refused to conform to this practice.
  15. . Hippolytus in the Apostolic Tradition directed that Christians should pray seven times a day – on rising, at the lighting of the evening lamp, at bedtime, at midnight, and also, if at home, at the third, sixth and ninth hours of the day, being hours associated with Christ's Passion. Prayers at the third, sixth, and ninth hours are similarly mentioned by Tertullian, Cyprian, Clement of Alexandria and Origen, and must have been very widely practised. These prayers were commonly associated with private Bible reading in the family.
  16. . Clement of Alexandria noted that "some fix hours for prayer, such as the third, sixth and ninth" (Stromata 7:7). Tertullian commends these hours, because of their importance (see below) in the New Testament and because their number recalls the Trinity (De Oratione 25). These hours indeed appear as designated for prayer from the earliest days of the church. Peter prayed at the sixth hour, i.e. at noon (Acts 10:9). The ninth hour is called the "hour of prayer" (Acts 3:1). This was the hour when Cornelius prayed even as a "God-fearer" attached to the Jewish community, i.e. before his conversion to Christianity. it was also the hour of Jesus' final prayer (Matt. 27:46, Mark 15:34, Luke 22:44–46).
  17. . Not only the content of early Christian prayer was rooted in Jewish tradition; its daily structure too initially followed a Jewish pattern, with prayer times in the early morning, at noon and in the evening. Later (in the course of the second century), this pattern combined with another one; namely prayer times in the evening, at midnight and in the morning. As a result seven 'hours of prayer' emerged, which later became the monastic 'hours' and are still treated as 'standard' prayer times in many churches today. They are roughly equivalent to midnight, 6 a.m., 9 a.m., noon, 3 p.m., 6 p.m. and 9 p.m. Prayer positions included prostration, kneeling and standing. ... Crosses made of wood or stone, or painted on walls or laid out as mosaics, were also in use, at first not directly as objections of veneration but in order to 'orientate' the direction of prayer (i.e. towards the east, Latin oriens).
  18. ^ a b c d e f g  One or more of the preceding sentences incorporates text from a publication now in the public domainHerbermann, Charles, ed. (1913). "Vespers". Catholic Encyclopedia. New York: Robert Appleton Company. Retrieved 2015-05-22.
  19. . Retrieved 13 April 2022.

External links