VESPERS

Vespers is an afternoon or evening Service. It is replete with Prayers, Psalms and Hymns about the Creation and the Fall, and Expulsion from Paradise of our fore parents. It also tells us about the repentance of the people who found their only hope and peace in the Saviour and joyfully glorified His coming.

There is Great Vespers and Little (or Daily) Vespers. At the beginning of Great Vespers (on Saturday and Great Holy Day evenings) the open Royal Doors symbolize that sin did not separate man at the time of Creation. The lighted candles and the incense remind us of the Divine Light which illuminates man.

But people, tempted by the devil, sinned and went against God's will. And the doors of Paradise were closed for them. After the 103 Psalm which reminds people about this event, the Royal Doors are closed too.

In the Litanies and Psalms that the choir sings, the hard life of mankind after the sin of the fore parents is shown. We sing to God "Lord, have mercy." We ask for peace and salvation of our souls. We repent that we have listened to the evil one. We ask God to forgive our sins and we lay all our hope unto Him, unto His grace.

After the Old-Testament Hymns, the choir sings the Stikhiri (the New-Testament chants). The last Stikhira is called Bohorodichen or Dogmatic, because it is sung to glorify the Mother of God and the dogma is revealed there. While the choir sings the Bohorodichen the Royal Doors are opened. This symbolizes that the hopes of the faithful have not been in vain and that the Son of God has opened to them the Doors of the Kingdom of Heaven.

The choir sings the Hymn "O Gladsome Light" to our Lord Jesus Christ. In this Hymn the Son of God is called "Gladsome Light" of the Heavenly Father, for He did not come to earth in all glory but as a "Gladsome Light" of God's glory and only the Saints can truly sing Him a worthy praise.

After this Hymn the Prokimen is recited and if it is a Great Holy Day, the Paremii are read. Paremii are moralistic parts of the Holy Scriptures.

On the eve of Great Holy Days the Litiya (a fervent Prayer with the blessing of five loaves of church bread, wheat, wine and oil) is performed. The blessed bread is distributed to the faithful during the Great Matins, after they have received the benediction by the anointing with the blessed oil.

The Vespers are concluded with the Prayer of St. Simeon: "Lord, now let-test Thou Thy servant depart in peace..." After that we say the Prayers of the Thrice-Holy, "Our Father..." and "Rejoice, Mother of God..." The end of Vespers reveals the fulfillment of God's promise about the Saviour.

MATINS

Matins is the morning Service of the Church. It reminds us of New Testa­ment times: the Coming of Jesus Christ into this world for our salvation and His glorious Resurrection. Matins is combined with the Vespers and is chanted on the eve of Sundays and Holy Days. This combination of two Services is known as the Ail-Night Vigil (Vsenoschnaya).

The beginning of Matins shows us the Nativity of our Lord Jesus Christ. The Service starts with the Hymn of the Angels who appeared to the shepherds: "Glory to God in the Highest, peace on earth, and good will toward men" (Luke 2:14).

The reading of Six Psalms of King David tells us about the wretched condi­tion of the human race full of misfortunes and grief. The only hope that people have is in God's mercy. The faithful listen to the Six Psalms with concentrated veneration, thinking about their past life, repentance and future death.

After the Great Litany and the Kaphizmi the Royal Doors are opened and the Psalm "Praise the Name of the Lord" is sung. This Psalm is called Polieley. In Greek it means of many mercies, also oil abounding. While it is be­ing sung all the lights are on and the whole Church is censed by the Priest in token of veneration of God and His Saints. On great Holy Days, after the Polieley the Magnification (a short Verse magnifying the person or event celebrated) is sung. On Sunday the Tropari of the Resurrection of Christ are substituted for this Verse.

On Major Feasts and Sundays the Gospel is read. After the Gospel follow the Canons. The word Canon is of Greek origin and it signifies rule, order. This name is given to a collection of Verses in honour of the event or person commemorated. Each Canon is divided into 9 parts, called Canticles which consist of several short Verses or Tropari. The first Tropar of each Canticle is called Irmos (i.e. junction, link) and is always sung. The other Verses are most­ly read. The Tropari glorify the Lord in connection with the event celebrated or the Saint in whose honour the Canon is written.

After the Little Litany follow the Stikhiri of the Praises. Then, the Royal

Doors are opened and the Priest proclaims: "Glory to Thee, Who hast shown us the light" (in ancient times this exclamation was made at daybreak). Immediately after that the Great Doxology is chanted. In this Prayer we thank God for sending mankind the Spiritual Light, that is Jesus Christ, Who enlightened the world with His teaching of truth.

The Tropar of the day is repeated once again before the faithful are dismissed.

THE DIVINE LITURGY

The most important of all Church Services is the Divine Liturgy. The word Liturgy, from Greek, means public service. During the Divine Liturgy the Holy Body and Blood of Christ, that is, the Sacrament of the Eucharist, is offered to people. Eucharist, from Greek, denotes thanksgiving. The Sacrament of the Eucharist was instituted by Jesus Christ Himself. At the Last Supper He gave Communion to His disciples, making them partakers of His Holy Body and Blood and commanding them to do this in memory of Him.

The Apostles held this commandment of Christ sacred. When they met together they prayed, sang sacred Hymns breaking the bread in memory of Christ, i.e. they celebrated the Sacrament of the Eucharist.

In the IVth century, the Service of the Liturgy was written down by St. Basil the Great, Archbishop of Cesarea in Cappadocia and by St. John Chrysostom, Archbishop of Constantinople. The Liturgy of St. Basil is celebrated now only 10 times a year (mainly on Sundays during Great Lent). The Liturgy of St. John Chrysostom is used throughout the whole year for most Sunday Services. The Liturgy of St. Basil differs from that of St. John Chrysostom only in certain Prayers. These two Liturgies are very nearly identical.

The third kind of Liturgy which was instituted by St. Gregory Dialogos (Vlth century) is called the Liturgy of Presanctified Gifts. It is known as such because the Sacred Gifts for the Eucharist are previously consecrated at the Liturgies of St. Basil the Great or St. John Chrysostom. This Liturgy is celebrated only during Great Lent on Wednesdays and Fridays, and during Passion Week on Monday, Tuesday and Wednesday.

The Liturgy, being a service connected with the Sacrament, has a strict order, choice of celebrants, and time and place of celebration. The Divine Liturgy can be performed only by a Priest or Bishop and they can only celebrate one Liturgy in one day. The Liturgy is performed in Church, at an Altar on which there is an Antimins (a silk cloth with a picture of the entombment of Christ inscribed on it and a part of a relic sewed into it). The Liturgy is celebrated between daybreak and noon, except Easter and Christmas when the Service starts around midnight.

The Divine Liturgies of St. John Chrysostom and that of St. Basil the Great are divided into three parts:

1. The Proskomidiya (Liturgy of Oblation);

2. The Liturgy of the Catechumens;

3. The Liturgy of the Faithful.

1.The first part of the Liturgy is the preparation of the bread and wine for the Eucharist. It is called Proskomidiya, taken from Greek, meaning to bring an offering. It is connected with the custom of the early Christians of bringing bread and wine to the Church for use during the Liturgy.

In our Orthodox Church lay members bring lists of names to the Service, of people for whom they request special Prayers to be said. These are given to the Priest and during the Proskomidiya he reads the names.

The Altar Bread used for the Communion is called Prosphora. The Prosphora must be leavened, made of pure wheat flour mixed with plain water. It must consist of two round loaves, indicating the two natures in Christ: the Divine and the Human. On the top of each Prosphora there is a Cross with the following Greek inscription: IC. XC. NI. KA. It means: Jesus Christ Victorious.

The Priest uses five Prosphori in the preparation of the Sacrament. Taking the first Prosphora, the Priest cuts out a cube of the size of the entire stamp and places it on the Paten. This portion is called the Lamb (Agnetz) and it represents Christ.

After laying the Lamb on the Paten, it is pierced on the right side by the Priest and he says the words of the Gospel: "One of the soldiers pierced His side and straightway there came out blood and water" (John 19:34). After that he pours red grape wine and some water into the Chalice.

Out of the second Prosphora, a particle is taken in memory of the Mother of God and it is placed on the Paten at the right of the Lamb. Nine particles are taken from the third Prosphora in honour of the nine ranks of the Saints. These particles are placed at the left of the Lamb. Out of the fourth Prosphora, particles for the health of the living are taken, which are laid below the Lamb. And still lower are put the particles from the fifth Prosphora, for the remission of sins of the dead.

When all the particles are laid on the Paten, the Priest covers them with the Asterisk and the Veils. Having completed the preparation of the Sacrament, the Priest prays that the Lord may bless the Gifts (Elements) and that He may keep him, the Priest, worthy to celebrate the Holy Divine Liturgy.

2. The Second Part of the Liturgy is named The Liturgy of the Catechumens. In ancient times the Catechumens (people preparing for Baptism and instructed in the Orthodox Faith) were allowed to be present only during this part of the Service.

The main purpose and object of the Liturgy of the Catechumens is to prepare the believers for the Holy Eucharist, to remind them about Jesus Christ's life, to explain to them why people find salvation in His life and sufferings.

It begins with a glorification of the Kingdom of the Most-Holy Trinity: "Blessed is the Kingdom of the Father, and of the Son, and of the Holy Spirit now and ever, and unto ages of ages." Then, the Great Litany is recited in which we pray that the Lord may give us His merciful peace and pacify the lives of all people on earth. Having asked for the mercy of God, the choir chants the Hymns or Verses from the Psalms which are called Antiphoni. In these Psalms, God is referred to as "full of compassion and mercy, long-suffering, and of great goodness." To the Second Antiphon is always added a Hymn "Only Begotten Son," in which we sing about Christ's incarnation, crucifixion and resurrection for the salvation of all people.

In the Beatitudes, which the choir sings, the practical ideal of a true Christian is shown. A Christian, asking for God's mercy, must be humble and honest, he must confess his sins and even cry about them, he must love his neighbour, have patience in all hardships and be ready to die for Christ. The Beatitudes are the essence of the New Testament and remind hearers that communion with God is achieved only by a change of heart, and not by the observance of external rules.

Immediately after the Hymns, the Holy Book of Gospels is brought out of the Altar. In the Book of Gospels the faithful see Christ Himself, Who came into the world to preach His teaching. Adoring Him the believers sing the solemn Hymn: "Come, let us worship and fall down before Christ...," which is followed by the Tropar and Kondak for the day.

While these Hymns are being sung, the Priest prays to God to forgive all the sins of the faithful "whether committed in knowledge or in ignorance." The Prayer "Holy God, Holy Mighty, Holy Immortal..." awakes the feeling of repentance. One cannot help remembering the words of the Prophet Isaiah, who seeing Lord's Throne and Seraphims and Angels around it, sang for the first time: "Holy, Holy, Holy, Lord of Sabaoth!" And being impressed by the sight he cried: "Woe is me!... because I am a man of unclean lips and I dwell in the midst of people of unclean lips" (Isaiah 6 : 3-5).

After the Thrice-Holy Hymn the apostolic reading takes place. The Reader announces out of what book he is going to read and the reading of the Lesson for the day begins.

The reading of the Epistle is followed by that of the Gospel. The worship­pers must listen to the Gospel Lessons with great attention. The Epistle as well as the Gospel Lessons are read with the purpose of explaining the Christian faith and morality. Usually after the Gospel, the Sermon is preached.

After hearing the words of Christ Saviour, all present offer up Prayers for all the members of the Church, living or dead, sick and the suffering in the words of Triple Litany. At last comes the Litany of the Catechumens, in which we pray that the Lord may teach the Catechumens "the Word of Truth, reveal to them the Gospel of Righteousness..." The Liturgy of the Catechumens comes to an end when we hear the words: "All ye, Catechumens, depart."

3. The Third Part of the Liturgy is called The Liturgy of the Faithful. In an­cient times only persons who received the Sacrament of Baptism and those who abided by the Christian law could be present during this part of the Liturgy.

After the two Litanies for the faithful have been recited, the Royal Doors are opened and the choir sings the Cherubim Hymn. At this time the Gifts are solemnly transferred from the Table of Oblation to the Altar Table. This pro­cession is called the Great Entrance, and its deep sacramental meaning is re­vealed in the Cherubim Hymn. In the middle of the Hymn, immediately after the words "lay aside all earthly care," the singing is interrupted. The Priest, holding the Paten and the Chalice in his hands comes out of the northern door and stopping before the Royal Doors, prays for the Patriarch, the local Bishop, Orthodox Christians, and the rulers of the country. During the Great Entrance the faithful bow their heads, showing their veneration of the Holy Gifts and ask God to remember them in His Kingdom.

Then, the Priest enters the Altar and closes the Royal Doors drawing the curtain behind them in memory of the burial of Christ Who suffered for our sins. During this time the choir sings the last part of the Cherubim Hymn.

After that, follows the Litany of Supplication in which Christians ask for spiritual mercies, "for the precious Gifts that have been offered," for worthy receiving of Holy Communion with God. When the Litany is finished the faithful are reminded of the things that are very essential to Christian life: spiritual peace, mutual love and unity of faith.

Thus, the exclamation comes from the Altar: "Let us love one another, that with one accord we may confess..." And the choir announces Who is to be confessed: "Father, Son and Holy Spirit, the Trinity Con substantial and Un­divided."

In ancient times Christians did not reveal the mysteries of their faith to pagans. Therefore, before the singing of the Symbol of Faith (the Creed), the Priest used to call to the door-keepers: "The doors! The doors!" ordering them to watch so that no Catechumens might enter the Church. At the present time these words of the Priest remind us to guard the doors of our souls so that no evil thoughts or feelings will dwell in our hearts. During the singing of the Creed the Priest takes a Veil (Aer), and fans the Holy Gifts with it from above, symbolizing the power and grace of the Holy Spirit.

Following the Creed comes the most important moment of the Divine Liturgy. Once again the Priest prepares the faithful for the Sacrament of the Eucharist and calls them to reverent attention so that they may worthily offer the sacrifice to the Lord. "Let us stand aright, let us stand with fear, let us attend that we may offer the Holy Oblation in peace." And the choir answers: "A mercy of peace, a sacrifice of praise," meaning that we will bring this offer ing, this Bloodless Sacrifice which was given to us by the Lord as a gift of His grace.

Having prepared the faithful and himself for the worthy presence during the Holy Eucharist, the Priest starts to perform this Sacrament. He invites the people to thank the Lord, exclaiming: "Let us give thanks unto the Lord." In response to this invitation the singers adoring the Lord start to chant: "It is meet and right to worship the Father, and the Son, and the Holy Spirit, the Trinity, Con substantial and Undivided."

The words of the Priest "Singing the triumphant song, crying, calling aloud..." mean that we should glorify God together with the high Angels who surround the Throne of God in Heaven. And the choir responds: "Holy, Holy. Holy, Lord of Sabaoth; Heaven and earth are full of Thy glory. Hosanna in the highest! Blessed is He Who cometh in the Name of the Lord." Hosanna is a Hebrew word meaning God save or help.

Having thanked the Lord for all His mercies in triumphant Hymns, the Priest says the words in which Christ instituted the Sacrament of the Eucharist: "Take, eat: this is My Body Which is broken for you for the remission of sins" and "Drink ye all of it, for this is My Blood of the New Testament, Which is shed for you and for many for the remission of sins" (Matt. 26 : 26-28). I he choir slowly chants a solemn Hymn: "We sing to Thee, we bless Thee, we give thanks to Thee, Î Lord, and we pray unto Thee, Î our God." While this Hymn is being chanted, the Priest prays that the Lord may send down His Holy Spirit on the Gifts. This is the most sacred moment in the Divine Liturgy, because the bread and wine are transubstantiated into His True Body and Blood. All who are present in Church express their veneration to the Holy Gifts.

The Holy Eucharist is a thanksgiving sacrifice to God for the living and the dead. The Priest, after the Consecration of the Holy Gifts, prays for those in whose behalf the sacrifice was made. The Priest commemorates the Mother of God, the Bishops, the Priests, and all Christian people.

After the commemoration of all the members of the Church, begins the preparation of the faithful for the Holy Eucharist. The Priest recites the Litany of Supplication, which includes a petition "for the precious Gifts offered and sanctified." The Litany concludes with the Priest's praying that the Lord may vouchsafe to let us address Him as Our Father, in the Lord's Prayer. The Lord's Prayer which has been given to us by our Lord Himself, is chanted.

Having drawn the curtain of the Altar, the Priest exclaims: "Holy Things unto the holy," (which means the Holy Gifts can be offered only to those who are holy). The choir sings with profound veneration: "One only is Holy, One only is the Lord, Jesus Christ in the glory of God the Father. Amen."

After the communion Hymn, the Royal Doors are opened and the Priest brings out the Chalice with the Sacrament. Then the Priest recites the Prayer before Holy Communion and the communicants with hands crossed on their breast approach the Chalice and receive the Body and Blood of Christ. Having received Holy Communion the faithful gently kiss the edge of the Chalice.

Then the Priest places the Chalice upon the Altar Table and blesses the peo­ple: "Save Thy people and bless Thine inheritance." The faithful sing the Hymn of thanksgiving: "Let our mouths be filled with Thy praise, Î Lord, that we may extol Thy glory; for Thou hast deigned to make us partakers of Thy Holy, Divine, Immortal and Life-Giving Mysteries..."

After thanks have been given, the Priest blesses the people, reminding them that they should go forth and live in peace: "Let us depart in peace."

The Priest recites the Prayer about saving God's people, all Christians who hope in Him; about granting peace to the whole world, to the Churches and Priesthood. The choir sings: "Blessed be the Name of the Lord, henceforth and forever."

After this final blessing of the faithful by the Priest, they come to kiss the Holy Cross and receive the remnants of the Prosphora, out of which a portion - the Lamb - has been cut in memory of Christ. These remnants (unconsecrated bread) are called Antidor, which means substitute for the Gift. The Antidor is given to people in order that those who have not received Holy Com­munion may also share in the Sacrament of Eucharist.

The Liturgy has a great significance for a Christian soul, because in it the earthly gifts of bread and wine become the Body and Blood of our Saviour Jesus Christ. Those who partake of this food for the soul are joined in a mystical life with Christ.

Prayers during the Divine Liturgy and at home are stepping stones to Heaven. Prayers are very important in our lives; and our souls cannot be fully alive without them. God delights to listen to the Prayers which are offered in His House - in the Temple; because of this, the Lord said: "Where two or three are gathered together in My Name, there am I in the midst of them" (Matt. 18 : 20).

Such are the main outlines of the Divine Liturgy. In its present form it dates from the eighth century, but incorporates older elements which go back to the first centuries of Christian history. The Eucharist, therefore, is a sacred link with past generations who have worshipped God in the same spirit and fol­lowed the same ritual from time immemorial. It also unites different nations and people who form the Orthodox community today. The Service is the same everywhere, but the language, music and customs may vary.