Vesper is a sunset night prayer service in the Orthodox Church, Roman Catholic, and Eastern Catholics, Anglican, and Lutheran Lutherans at canonical hours. The word comes from the Greek ?????? ("hespera") and Latin vesper , which means "night". It is also mentioned in the Anglican tradition as a night prayer or evensong. The term is also used in some Protestant denominations (such as the Presbyterian Church and the Seventh-Day Advent) to describe the night service.
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Latin Rite Catholic
The Vesper, also called the Evening Prayer, takes place at twilight. Prayer of Thanksgiving for the passing day and making the night a sacrifice of praise to God (Psalm 141: 1).
The general structure of the Roman Rite Catholic service of the vespers is as follows:
- The vesper opens with the singing or singing of Deus words, in the meum intende adiutorium. Domine, ad adiuvandum me festina. Gloria Patri, et Filio, and Spiritui Sancto. Sicut closely in principio, et nunc et semper, and saeculorum saecula. Amen. Alleluia. (O Lord, come to my aid, O Lord, hurry to help me, Glory to the Father, and Son, and Holy Spirit, as in the beginning, now, and forever) Amin Alleluia during Lent.)
- The designated hymn (from the hymnarium) is then sung;
- The chosen psalm is then sung: in the liturgy commonly used since 1970 there are two psalms and a New Testament silicon, while in the older form of the Roman Rite, five psalms are sung instead. Each psalm (and canticle) ends with a doxology (Gloria Patri) and is preceded and followed by antiphon. In addition, most of the Psalms also have a short description explaining how the Psalms/Angels relate to the Church in Christological or spiritual ways; Finally, the English translation often has the prayers that were said after Gloria and before the antiphon.
- After the psalm, there is a reading from the Bible.
- After reading, there is a brief responsor consisting of a verse, a response, the first half only from Gloria Patri, and then the verse again.
- Then the participants sang Magnificat - the canticle of the Blessed Virgin Mary from Luke 1: 46-55. The Magnificat is always preceded by antiphon, and followed by Gloria and antiphon. At Solemn Vesper, the Altar was furious during the Magnificat.
- The preces are then said (in the post-1970 Roman Rite), followed by the Our Father, and then the closing prayer (oratio) and the last blessing/prayer.
- Office is often followed by the prayer of the Blessed Sacrament.
Byzantine Rite
The Byzantine Rite has three basic types of vespers: large, daily, and small. Large vespers are used on Sundays and big festivals (when Polyeleos are prescribed in matin) when it can be celebrated alone or as part of the All-Night Night, as well as on some special days such as , Good Friday and Pascha afternoon ; on certain days of strict fasting it also begins the divine liturgy. Daily vesper is used otherwise. The small vesper is a very abbreviated form that is used only in the afternoon before waking and excessive for the next big night show, as the place holder between the ninth hour and the compline and is rarely used except in the monasteries where a watch keeps literally lasting as long as night.
From the day the liturgy begins at sunset, the vesper is the first service of the day and the singing introduces the theme of the day.
Great Vespers
The general structure of this service is as follows (psalm numbers in accordance with the Septuagint):
- Vesper opened by blessing by the priest and then "Come on, let's worship..."; when part of the All-Night Vigil, the blessings that are usually started off are used; when part of the Divine Liturgy, the blessing of being part used.
- Proemial Psalms (Psalm 103 (104)): "Blessed be the Lord, my soul; O Lord, my God, You have magnified incredible...".
- The Great Litany (also called "Litani Damai") ​​â € <â €
- The choice of the psalm, which is called a laisse is sung. On Saturday night, it was First Kathisma (Psalms 1-8).
- "God, I'm Crying" (Psalm 140 (141), 141 (142), 129 (130), and 116 (117)) are in the tone of this week. Beginning with the last two verses of Psalm 141 (142), stichera (stanzas) about the feast (or Christ's resurrection on Saturday night) is sung alternately with the verses.
- Entrance is made with incense
- Hymn Phos Hilaron ("O Gladsome Light") is sung.
- The proverb is pronounced.
- On festivals, there are three or more reading of the Old Testament, called Paroemia ("Parable").
- Prayer "Vouchsafe, O Lord", read.
- Litani dari Supaya Penuh Semangat
- During the grand feast, Litiy will be served at this point. The clergy and companions will process to the back of the church in front of the celebrated party or saint icon. After the cantons chanting the hymns associated with the party, deacons or priests would read the litany with some long-time fans, where cantons responded with Kyrie eleison ("God, Have Mercy") many times. The priest ended with a long prayer begging for intercession of saints and Theotoks.
- Aposticha pronounced. These are the verses that teach about the feast (or on Saturday night, the resurrection of Christ).
- Nunc dimittis, Canticle of St. Simeon ("Lord, now let Your servant go You in peace...") (Luke 2: 29-32), read.
- Apolyticia (today's troparia) is sung. If it's All Night Tonight on Saturday night, the song "Rejoice, O Virgin Theotokos" is sung instead.
- On a grand feast, artocallias are performed, where the priest will bless five baked breads at the center of the church, along with wheat, wine, and oil. It will be distributed to believers in the future (if it is Night of All Night). Then Psalm 33 (34) is read to the verse "O fearing the Lord, all his saints; for there is no desire for them to fear him." The next verse, â € Å"The rich have become poor and hungry, but those who seek the Lord will not lose anything good ».
- Dismissal is given by the priest. If it is Night of All Night, this is a simple blessing from the priest; if not, it is a full dismissal order.
On strict days of fasting when food and drinks are prohibited before the vesper, for example , Christmas Eve, Joyful News when it falls on a big lender's working day, or Holy Saturday, Vesper joins the Divine Liturgy, working in place typica as a hymn frame from the Catechism Liturgy. After reading from the Old Testament, Trisagion was spoken, followed by Epistle and Gospel, and the Divine Liturgy was normal from that point. On these occasions, as at other times when the Gospel was read in Vesper, the Small Gate was made with the Gospel and not from the incense.
The Presanctified Gift Liturgy is always also combined with Vespers, with the first half of Vespers (up to and including the reading of the Old Testament) that make up a significant portion of the service.
Armenian liturgy
Armenian vesper office ???????? ??? Eregoyin Zham commemorates the hour when "the Son of God descended from the Cross, and wrapped in a twisty sheet, and laid in a tomb."
Vespers is the only service in the Armenian daily office other than the Morning Service that has the right hymn for the memorial, party, or tone assigned to it: a vesish hymn after Psalm 142 (or after Gladsome Light if designated for the day) and "Hymne Lift "after Psalm 121.
Vespers undergo various changes depending on the liturgical season. The following outline only contains some of these variations.
Outline of Armenian Vesper
"Blessed is our Lord Jesus Christ, our Father, our..."
Psalm 55:16 "I cried unto God, and he heard me in the night... (Es ar Astouats kardats`i...)"; Psalm 55:17 "I wait for my God... (Spa? Y Astoutsoy imoy...)"; "Glory to the Father... Now and always... Amen."; "And again in peace..."; "Bless and glorious to the Father... Now and always... Amen."; "Peace for all."
Psalm 86; "Glory to the Father... Now and always... Amen."; "Glory to you, Lord, glory to you, for all things, Lord, glory to you."; "And again in peace..."; "Bless and glorious... Now and always... Amen."; "Peace for all."
Mazmur 140 "Save me... (Aprets`o zis...)"; Psalm 141 "Lord, I call you... (T? R kardats`i ar k`ez...)"; Psalm 142 "With my voice, I cried unto the Lord... (Dzayniw imov ar T r rtats`i...)"; "Glory to the Father... Now and always... Amen."
On Sunday Vespers (Saturday Night): "Alleluia, Alleluia. Gladsome light... (Loys zouart`..." "; The urge to bless the candle: "The Blessed God who dwells in the heights... (Awrhneal T...)"; Proclamation: "Once assembled... (Hasealk`s...)"; Insistence: "Once assembled... (Hasealk`s...)"
Vesper Hymn (varies)
On Sunday Vespers (Saturday Night): Proclamation: "Let's all say... (Asasts`owk...)"; Insistence: "We have intercession... (Barekhaws ounimk`...)"
During Fasting: Proclamation: "Let's beg for God Almighty... (Aghach`ests`ouk` zamenakaln Astouats...)"
Otherwise, continue here:
Prayer: "Hear our voices... (Lour dzaynits` merots`...)"; "Holy God... (varies)"; "Glorified and praised is always a virgin... (P`araworeal ev awrhneal misht Astouatsatsin...)"; The urge: "Save us... (P`rkea zmez...)"; Proclamation: "And again in peace... That God will listen to our entreaty voice... (Vasn lsel linelov...)"; "Blessing and Glory to the Father... Now and always... Amen."; "Peace for all."
Psalm 121 "I raised my eyes... (Hambardzi zach`s im...)"; "Glory to the Father... Now and always... Amen."
Hymne After Psalm 121 (varies); Proclamation: "By the peace of the whole world... (Vasn khaghaghout`ean amenayn ashkharhi...)"; Prayer: "Father of compassion... (Hayr gt`s...)"
On fasting days:
The insistence: "God Almighty... (T amenakal...)"; Proclamation; Prayer
On the days of fasting and non-Sunday times (Saturday night), continue here:
Manasseh's prayer; "Glory to the Father... Now and always... Amen."; Advice; Proclamation; Prayer; "Remember your minister... (Yishea T? R zpashtawneays k`o...)"; "God of compassion and compassion (Barerar ev bazoumoghorm Astouats...)"
On Sunday (Saturday Night) and for 50 days Easter:
Psalm 134: "Bless the Lord, all the servants of the Lord... (Ast awrhnets`? K`...)"; Psalm 138; Psalm 54; Psalm 86: 16-17; "Glory to the Father... Now and always... Amen."; Proclamation: "Let's ask... (Khndrests`ouk...)"
On Sunday: Prayer: "The king of peace... (T'agawor khaghaghout`ean...)"
On Sunday during Eastertide: Prayer: "With your very powerful and exciting awakening... (K`oum amenazawr ev hrashali...)"
At the Feast: Proclamation: "With a holy cross... (Sourb khach`iws...)"; Prayer: "Protect us... (Pahpanea zmez...)"
All service ends with: "Blessed is our Lord Jesus Christ, our Father, our..."
Liturgy of East Syria
Vespers are known as Aramaic or Syria Ramsha in the Eastern Syrian liturgy used historically in the Eastern Church and continue to be used in Churches descended from it, the Assyrian Church in the East, the Eastern Church, the Catholic Church Chaldean, and the Syro-Malabar Catholic Church.
Oriental Orthodox
In some Oriental Orthodox churches, Vespers are called Raising of Incense. Vespers is the introduction and preparation for the Liturgy, which consists of a collection of prayers, praise and prayers of thanksgiving asking God's blessings for sacramental ministry. This is true for the Coptic Orthodox Church; the use of terms and order of services is somewhat different in the Oriental Orthodox Church, Syria, and others.
The Vesper Ritual at the Coptic Orthodox Church is as follows:
- Prayers - Like all Coptic Orthodox services, the first Vesper thank God "for everything, about everything, and in everything"
- Symbols
- Prayer for the Honorable
- The Doxologies - commemorating the saints in the church and the liturgical season of the church
- The Creed
- Prayer for the Gospel
- Reading of Psalms and the Gospel
- Absolution, Conclusion, and Blessing
In Christian churches and other religious institutions
From the beginning, the Anglican fellowship has maintained the night office, called night prayer (or evensong ). There are forms of service specified in the Anglican prayer book. A similar form of service is found in the Vespers section of The Lutheran Hymnal. The Anglican Breviary contains Vespers in English according to the pre-1970 Rome rite. For information about the service, see above, as in the Roman breviary. The Liberal Catholic Rite also includes Vespers, including Te Deum as an alternative to the Magnificat.
The daily office books that match the historic structure of Vespers have also been published by the Pilgrim Press (The New Century Psalter) and Westminster John Knox Press (The Prayer Book of Common Worship). Both publishers are affiliated with the churches in the Reformed tradition.
From its traditional usage, the term vesper has been used more widely for night services than other churches, some of whom demonstrate their evening services on traditional Roman Catholic forms. Presbyterian and Methodist, as well as congregationalist religious bodies such as Unitarian Universalism, often including church hymns, recitations, and periods of silent meditation, contemplation, or prayer.
Some regular public-collector services are completely non-religious (or at least not sponsored by any church) and serve only as a time for quiet contemplation at night.
Moreover, during the 19th and early 20th centuries, the synagogues in the tradition of the Classical Reformation sometimes referred to their Friday night services as "vespers". Currently, such services are referred to as kabbalat shabbat , which means "welcoming the Sabbath".
Maps Vespers
Historical development
This section combines information from the Catholic Encyclopedia of 1917. The reference to the psalm follows the Septuagint numbering system, and says in Latin Vulgate.
Origins
Before the fourth-century allegory for evening prayer was found in the previous Father, Clement I of Rome ( Clemens Romanus ), St. Ignatius, Clement of Alexandria, Tertullian, Origen, Canon St. Hippolytus, St. Cyprian. Pliny the Younger, in his famous letter at the beginning of the second century, speaks of the liturgical reunion of Christians in the morning and at night: " coetus antelucani et vespertini ". Vespers are, therefore, along with Vigils, the most ancient Office known in the Church.
Rule of St. Benedict was written about 530-43. Much earlier than this we find a well-suited Night Office from Vespers and from Compline. His name varies. John Cassian calls it Vespertina synaxis , or Vespertina solemnitas . Benedict uses the prevailing name vespera , from which the French word vÃÆ'ªpres and the English vesper. The name, however, most known during that period was Lucernalis or Lucernaria hora. It is so called because at this hour the candle is lit, it not only gives light, but also for symbolic purposes. The "Peregrinatio ", the possible date is the 4th century, gives the liturgical commands as it did in Jerusalem. The author states that this Office takes place at the tenth hour (at four o'clock); it really is Office des lumiÃÆ'¨res , ie lights; it is celebrated in the Church of the Holy Sepulcher; all the lights and torches of the church were lit, making, as the author put it, "unlimited light". In the "Antiphonary of Bangor", a 6th-century Irish document, Vespers are called hora duodecima , which corresponds to six o'clock, or hora incensi , or more ad cereum benedicendum . All these names are interesting to note. The hora incentive reminds the habit of burning incense at this hour, while at the same time the candle is lit. The light ceremony at Vespers is symbolic and very serious.
The Vesper, then, was the most serious office of the day and comprised the psalm called Lucernales (Psalm 140 called the lucernal psalm by the Apostolic Constitution). Cassian described this Office as it was celebrated by monks in Egypt and said that they read twelve psalms as in vigils (matin). Then two lessons are read as in Vigils, one from the Old, and the other from the New Testament. Each psalm is followed by a brief prayer. Cassian said the Office was read to five or six hours and that all lights were lit. The use of incense, candles, and other lights seems to suggest Jewish rituals accompanying night sacrifice (Ex. 29:39; Numbers 28: 4; Psalm 140: 2; Daniel 9:21; 1Chronicles 23:30). It is thus evident that the Lucernarium is, along with the Vigils, the most important part of the Office that day, consisting of elements that are almost identical to the latter, at least in certain areas. Its existence in the fourth century was also confirmed by St. Augustine, St. Ambrosius, St. Basil, St. Ephraem, and, later, by several councils in Gaul and Spain, and by various monastic rules.
In the 6th century
In the sixth century, the Office of Vespers in the Latin Church was almost the same as it was throughout the Middle Ages and to this day. In an unquestionable authority document from that period, the Office is described as follows: The curfew, or vespertina synaxis , consists of four psalms, a capitulum , a response, a hymn, a versicle, a canticle of the Gospels, litanies ( Kyrie eleison, Christe eleison ), Vespers Office in the Middle Ages: Variations
As has been stated, compline office boards changed the lucernarium by taking from them something of significance and symbolism, the latter at the same time losing its original meaning. St. Benedict only calls it Vespera , a name that applies to the lucernarium ( cf. Ducange, " Glossarium med./i> ", sv Vesperae ). The Gallican Liturgy, the Mozarabic Liturgy, and, to some extent, Milanians, have preserved the lucernarium (
Changes in 1917
Decision "Divino afflatu " (November 1, 1911) involved an important change in the office of the ancient Roman Rite. There is a rearrangement of the entire psalm (see Roman Breviary Reform by Pope Pius X) with the newly appointed for each day of the week. This psalm should be read with their antiphon, not only in Office de tempore (Sunday and feriÃÆ'Â| ) but also on ritual celebrations that are lower than twice that of the latter. class, that is, on simples, semidoubles (double underage), and double majors. At parties that are second-class multipliers and first-class fortiori, also at the feast of the Blessed Virgin Mary, the Holy Archangel, and the Apostle, the psalm is right for the party to this day. At all festivities, any ritual, the second part of the vesper, ie, capitulum , hymn, antiphon from " Magnificat ", is taken from Sanctorale. In the semi-double and lower rites, suffrage is now reduced to one antiphon and orison common to all the saints previously held, while its predecessors ("Miserere " and versicles) previously imposed on the larger ferries are now suppressed.
Structure: 1917-1969
The Vesper Office generally used before 1970 continues to be used today by those who follow the Roman Rite as in 1962 or into earlier versions. Vesper structure before 1970 is as follows:
- The vesper begins with the singing of the opening verses Deus, in the meum intende adiutorium. Domine, ad adiuvandum me festina. Gloria Patri, et Filio, and Spiritui Sancto. Sicut closely in principio, et nunc et semper, and saeculorum saecula. Amen. Alleluia. (O Lord, come to my aid, O Lord, hurry to help me, Glory to the Father, and Son, and Holy Spirit, as in the beginning, both now and forever, and for ages Amen Alleluia.) From Septuagesima to Easter, Laus tibi Domine, Rex aeternae gloriae (Praise be to You O God, King eternal glory) replaces Alleluia .
- The five psalms are sung, each ending with Gloria Patri's doxology. Each psalm is preceded and followed by antiphon.
- The Little Chapter, a brief Bible verse, is read.
- Hymns, which vary by season and party, are sung, followed by their version and response.
- The Magnificat , preceded and followed by antiphon, then sung.
- The words were then said on the larger ferries.
- The gathering of the day is said, followed by a commemorative celebration celebration based on the rubric.
- If Compline does not follow immediately, Vespers can end up with seasonal Marian Antiphon.
- Office is often followed by the prayer of the Blessed Sacrament.
Symbolism: Hymne
Regardless of the changes that occur in the course of time, Vespers still remain a big and important Night Office. As already mentioned, it is reminiscent of the sacrificium vespertinum of the Old Law. In the same way as the night is sanctified to God by the Vigil Office, so too is the end of the day by Vespers. It ends, as Matins was previously stopped, and praises at this time over, by lection, or reading, of the Gospel, or canticum evangelii , which, for Vespers, is always "Magnificat <". This is one of the hallmarks of Vespers, one of the liturgical elements the Office keeps in almost every region and every time. However, there are some exceptions, as in some liturgies that are " Magnificat " sung in Lauds ( cf. Cabrol in " dict. D'arch. Et de liturgie ", sv Cantiques ÃÆ' Â © vangÃÆ' Â © liques ). The place of honor given so diligently to the canticle of Mary from the remote past is just one of many, and most strikingly, the proof of the dedication always paid to the Blessed Virgin Mary in the Church. The psalms used in Vespers have been chosen, since ancient times, from Pss. cix to cxlvii, with the exception of Ps. cxviii, which due to unusual lengths are incompatible with others, and the result is usually divided into sections and read at small hours. Pss. i to cviii ordained to Matins and Lauds, while the last three psalms, cxlviii to cl, belong always to praise. A series of hymns consecrated to Vespers in the Roman Breviary also form a separate class and help give us some clues about the symbolism of the clock. The songs are very ancient, probably from the 6th century. They have this special characteristic - they are all devoted to the praise of one of the Creation days, according to the day of the week, so: first, "Creator Lucis is optimistic", on Sunday, for the creation of light; the second, on Monday, for the separation of earth and water; the third, on Tuesday, for the creation of plants; the fourth, on Wednesday, for the creation of the sun and moon; fifth, on Thursday, for the creation of fish; the sixth, on Fridays, for the creation of the beasts of the earth; Saturday is an exception, a song of praise on that day in honor of the Holy Trinity, because the Office of Last Sunday began.
Importance
The Vesper Office is the only one that remains popular (except, of course, the Sacrifice, not considered here as the Office) among Roman Catholics to this day. Matins and Lauds, because the hour in which they are celebrated, is always more or less accessible to the faithful; so are the small hours, except, perhaps, the Terce, which serves as the introduction to the Mass. Vespers, on the other hand, occupy a special place towards the end of the day. On Sundays, the Office is most likely to bring the faithful together in the church for the second time and thus become a complete Divine Service for the day. This is sufficiently consistent with tradition, moreover, to invest this Office with a certain fervor. Psalm Vespers, as well as hymns and antiphons, are well-counted to affirm the faithful. Finally, the ancient custom has a lection or read from Old, or New Testament, or from the homilies of the Father, perhaps in certain cases and to some extent re-adopted, or serves as a subject for the sermons that are sometimes delivered in this service.
Lingering Vespers before the Second Vatican Council
On non-party days, Vespers show almost no ceremonies and celebrants wearing the usual choral outfit. However, on Sundays and larger celebrations, Vespers may be solemn. Solemn Vespers differ in the case that the celebrant is wearing a cope, he is assisted by assistants also in copes, incense used, and two acolytes, a thurifer, and at least one ceremonial master is required. On a regular Sunday only two assistants are needed while at a larger party four or six assistants can be used. The celebrants and assistant vest in surplice and overcome, which is the color of the day. The celebrant sat on the sedile, in front of which was placed the podium, covered with cloth in the color of the day. Assistants sit on a bench or bench facing the altar, or if there are two assistants, they may sit on the sedile next to the celebrant (the first assistant at the deacon's place and the second assistant at the subdeacon).
Celebrities and assistants follow his assistant to a church wearing a bireta. Upon arriving at the sanctuary, the priests put their candles on the lowest altar stairs, after which they were extinguished. Celebrities and assistants go downstairs to the bottom of the stairs and read Ape Domine secretly, then they go to their place and read Pater noster and Ave Maria > quietly. The curiosity practices that existed from ancient times were anthology and psalms to celebrities. The rubric assumes that the first assistant or colleague will chant all that the singer must sing by singing it first in a gentle voice after that the celebrant sang it again loudly. Five antifreeze and psalms were sung with the first assistant who persuaded the antifreeze and the chorus to sing psalms. During the singing of the psalm all sit. After the psalm, the monks reboot their candles and take them to each side of the podium for this chapter. The assistants followed, standing opposite each other in front of the podium. The celebrant then sang the chapter, after which all returned to their place. The first assistant enlivened the song of praise to the priest, and all stood up while the song was sung. The first assistant annoyed Magnificat to the celebrant, who sang the first line aloud. The celebration and the first two assistants went to the altar, and the altar then became very hot during Mass while two first assistants held the end of the obstacle. Other altars in the church may also be very angry. The first assistant then compacted the celebrities, after which the thurifer condensed the other as at Mass. If there is a warning, his assistant and assistant go to the podium as described above for this chapter. Choral choir sang antifree, office sang the version, and celebrate singing the collection. After all the memorials, celebrities sang Dominus vobiscum , the singer sang Benedikamus Domino , and the celebrant sang Fidelium animae... . Antiphon Maria was said to be in low voice. Especially in English-speaking countries, the Blessed Sacrament Prayer often follows the Solemn Vesper.
Music settings
The psalms and hymns of the Vespers service have attracted many composers, including Claudio Monteverdi, Antonio Vivaldi, Wolfgang Amadeus Mozart, and Anton Bruckner. ("Vesper" by Sergei Rachmaninoff is really a tame East Orthodox setting throughout the night.)
See also
- Ramsha
- Agni Parthene
- Blazhen Muzh
- Clock Book
- Canonical Clock
- Night Prayer
- Matin
- Ma'ariv
- Night Clock
- Phos Hilaron
- Sacred music
References
External links
- Vesper Text for today's date (Roman Catholic)
- Roman Catholic General Instruction for the Liturgy of the Hours
- Explanation of First Vesper
- Vespers in the Orthodox Church
- Sunday's Vespers in Latin and with Gregorian chant (Ordinary Form of Roman Rite)
- Orders for Methodist Night Prayer (PDF)
- Byzantine Catholic Archeparchy of Pittsburgh
Ã, This article incorporates text from publications now in the public domain: Ã, Herbermann, Charles, ed. (1913). " article name required ". Catholic Encyclopedia . New York: Robert Appleton.
Source of the article : Wikipedia
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