Great Vespers

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.” (Gen 1:5)

The Vesper service in the Church always begins with the chanting of the evening psalm:

“…the sun knows it’s time for setting, Thou makest darkness and it is night…” (Psalm 104: 19)

This psalm, which glorifies God’s creation of the world, is man’s very first act of worship, for man first of all meets God as Creator.

“Bless the Lord, oh my soul, 0 Lord my God, Thou art very great … O Lord, how manifold are Thy works! In wisdom hast Thou made them all. The earth is full of Thy creatures.” (Ps 104:24)

Following the psalm, the Great Litany, the opening petition of all liturgical services of the Church is intoned. In it we pray to the Lord for everyone and everything.
Following this litany a number of psalms are chanted, a different group each evening. These psalms normally are omitted in parish churches though they are done in monasteries. On the eve of Sunday, however, sections of the first psalm and the other psalms which are chanted to begin the week are usually sung even in parish churches. Psalm 141 is always sung at Vespers. During this psalm the evening incense is offered:

“Lord, I call upon Thee, hear me. Hear me, O Lord. Let my prayer arise in Thy sight as incense. And let the lifting up of my hands be an evening sacrifice. Hear me, O Lord.” (Psalm 141)

At this point special hymns are sung for the particular day. If it be a Church feast: songs in honor of the celebration are sung. On Saturday evenings, the eve of the Lord’s Day, these hymns always praise Christ’s resurrection from the dead. The special hymns normally end with a song called a Theotokion, which honors Mary, the Mother of Christ.
Following this, the vesperal hymn is sung. If it be a special feast or the eve of Sunday, the celebrant will come to the center of the church building with lighted candles and incense. This hymn belongs to every Vesper service.

“O Gladsome Light of the holy glory of the Immortal Father, heavenly, holy, blessed Jesus Christ. Now we have come to the setting of the sun and behold the light of evening. We praise God: Father, Son, and Holy Spirit. For it is right at all times to worship Thee with voices of praise, O Son of God and Giver of Life, therefore all the world glorifies Thee.”

Christ is praised as the Light, which illumines man’s darkness, the Light of the world and of the Kingdom of God which shall have no evening (Isa 60:20, Rev 21:25).
A verse from the Psalms, the prokeimenon, follows — a different one for each day, announcing the day’s spiritual theme. If it be a special day, three readings from the Old Testament are included. Then more evening prayers and petitions follow with additional hymns for the particular day, all of which end with the chanting of the Song of St Simeon:

“Lord, now lettest Thou Thy servant depart in peace according to Thy word, for mine eyes have seen Thy salvation: which Thou hast prepared before the face of all people. A light for revelation to the Gentiles, and to be the glory of Thy people Israel.” (Lk 1:29-32)

After proclaiming our own vision of Christ, the Light and Salvation of the world, we say the prayers of the Thrice-Holy (trisagion) through to the Our Father. We sing the main theme song of the day, called the Troparion, and we are dismissed with the usual benediction.
The service of Great Vespers takes us through creation, sin, and salvation in Christ. It leads us to the meditation of God’s word and the glorification of His love for men. It instructs us and allows us to praise God for the particular events or persons whose memory is celebrated and made present to us in the Church. It prepares us for the sleep of the night and the dawn of the new day to come. On the eves of the Divine Liturgy, it begins our movement into the most perfect communion with God in the sacramental mysteries.

Orthodox Christian Beliefs

Doctrine

We worship God in Trinity, glorifying equally the Father, Son, and Holy Spirit. We believe that the Lord Jesus Christ is Son of God, begotten of the Father before all ages; that He is truly God, of one essence with the Father and the Holy Spirit. We believe that Christ Incarnate is also truly man, like us in all respects except sin. We worship the Holy Spirit as Lord and Giver of Life Who proceeds from the Father. We honor and venerate the Saints as those who have grown “unto the measure of the stature of the fullness of Christ” (Ephesians 4:13). We ask their intercession before God knowing that they live in Christ and that nothing, not even death, breaks the bond of love we share with them in Christ. Of the saints, the Ever-Virgin Mary, the Theotokos (Greek: Mother of God), holds a special place as “more honorable than the Cherubim and more glorious beyond compare than the Seraphim” (c.f. Luke 1:48).

Sacraments

Baptism and Chrismation are usually administered together. Baptism by triple immersion is participation in the Death and Resurrection of Christ, purification in the washing away of sin, and birth into the life of the Holy Trinity. Chrismation, following Baptism, anoints one with the “Seal and Gift of the Holy Spirit.” Through the Holy Spirit we are able to live the fullness of the Christian life. We are regenerated and given the Grace by which we are able to keep the commandments of Christ and attain unto the Kingdom of Heaven. In Holy Communion is received the very Body and Blood of Christ for remission of sins, the sanctification of soul and body, and for life eternal. In Holy Confession the Christian, when truly repentant, receives from Christ,through the confessor, the forgiveness of sins committed after baptism. Ordination, Marriage, and Holy Unction complete the seven New Testament Sacraments. By the laying on of hands a bishop transmits Divine Grace to the person being ordained, linking him to the uninterrupted succession of Orthodox clergy from the time of Christ to the present. Divine Grace sanctifies the union of man and woman in matrimony. Orthodox parish priests are usually married but the marriage must precede ordination. The Sacrament of Holy Unction brings healing to the infirmities of both body and soul, as God sees fit, through the anointing of oil.

What Is the Difference?

One writer has compared Orthodoxy to the faith of Rome and Protestantism in this basic fashion: Orthodoxy has maintained the New Testament tradition, whereas Rome has often added to it and Protestantism subtracted from it.

For example, Rome added to the ancient Creed of the Church, while numerous Protestant Churches rarely study or recite it. Rome has layers of ecclesiastical authority; much of Protestantism is anti-hierarchical or even “independent” in polity. Rome introduced indulgences and purgatory; in reaction, Protestantism shies away from good works and discipline.

In these and other matters, the Orthodox Church has steadfastly maintained the Apostolic Faith. She has avoided both the excesses of papal rule and of congregational independence. She understands the clergy as servants of Christ and His people and not as a special privileged class. She preserved the Apostles’ doctrine of the return of Christ at the end of the age, of the last judgement and eternal life, and continues to encourage her people to grow in Christ through union with Him. In a word, Orthodox Christianity has maintained the Faith “once for all delivered to the saints.”

The Church Building and Worship

Normally an Orthodox Church is divided into three distinct parts: Narthex (entry way); Nave (main body); and Altar. The Narthex symbolizes the created world, made and blessed by God in the beginning as “very good,” but now fallen and alienated from the Source of Life. The Nave constitutes the Church Herself, the Mystical Body of Christ made up of Her members both past, present, and yet to come. The Altar area, joined to the Nave by an icon screen (iconostasis ) shows the Kingdom of God—the Kingdom “to come,” but in Christ and the Church a reality already accessible to the faithful. the west-to-east axis of the church building constitutes the progression of all Christian life: World -> Church -> Kingdom. Across the iconostasis there is also, on the north-to-south axis, another theme. The central, or “Royal” doors, lead from the Nave to the Altar Table, the Throne of God. On the left (northern) side of these doors is an icon of the Incarnation, the first coming of Christ as a Child born of the Virgin Mary. On the right side of the Doors is an icon of Christ as He will appear on the “Last Day,” in glory. It is here between the first and second comings of Christ that the Church gathers and meets Him Who promised to be with us always. In front of the Royal Doors the faithful receive the Eucharist, partake of the Messianic Banquet to come even here and now, and are united to Christ. Before the Doors the two axes intersect—the world, Church, and Kingdom to come encounter the Lord Jesus Christ Who came, IS, and will come again.

ICONS
Icons (Greek: image) on the walls of the church depict scenes from the Holy Gospel, Sacred Church history, or Saints. Icons are also placed on stands in the church for veneration by the faithful. Icons are not merely decorative art. They are neither subjective nor sentimental, but a window into the spiritual world. Veneration is not to the paint or wood of an icon but to that other world from which shines Christ Himself, the “light that lightens every man that comes into the world” (John 1).

CANDLES
Candles are used extensively in Orthodox worship, on the Altar and by icons, signifying the light of Truth given by the One that illuminates the world with spiritual radiance. Candles are part of our offering to God, symbolizing our soul’s burning love for God and His Church.

STAND IN PRAYER
Pews are not traditionally found in Orthodox churches. We stand, as much as we are able, before the living God during Services as humble and reverent participants in worship and not mere observers.

Scripture in the Divine Liturgy

Opening Doxology – [“Blessed in the Kingdom…] Mark: 11:10; Luke: 22:29-30, Matthew: 28:19; Revelation: 7:12.
The Great Litany – Philippians: 4:6-7; Psalm 51:1 Luke: 18:13; John: 14:27; 1 Timothy: 2:1-2; 1 Hebrews: 13:7; Psalm 109:26; Luke: 1:42.
The First Antiphon – [“Bless the Lord, O my soul”]. Selected verses from Psalm 103.
The Second Antiphon – [“Praise the Lord, O my soul”]. Psalm 103.
The Hymn to Christ Incarnate – [“Only- begotten Son…,”]. John: 1:1, 3:16, 17:5, 19:18; Luke: 1:35; Hebrews: 2:14; Matthew: 8:25.
The Third Antiphon – [The Beatitudes] Matthew: 5:3-12.
The Little Entrance – [“Come let us worship..,] Psalm 95:1-6; Revelation: 7:11-12.
The Trisagion – [“Holy God, Holy Mighty…,”] Isaiah: 6:1-5; Revelation: 8:8.
Prokeimenon – Psalms 12:7,1; 28:9,1; 29:11,1; 33:22,1; 47:6,1; 76:11,1; 104:24,1; 118:14,18.
The Epistle – readings change daily, from the Epistles or Acts of the Apostles.
The Allelulia – Psalms 113:1; 135:1; 146:1; Revelation: 19: 1-6.
The Gospel – readings change daily.
The Sermon – 1 Timothy: 4:13.
The Cherubic Hymn – [“Let us who mystically..”] Colossians: 3:12; Pslam 24; Revelations: 19:1-6.
The Great Entrance – Psalm 43:4; Matthew: 5: 23-24; Hebrews: 5:1.
The Peace – [“Peace be unto all…”]. John: 20: 9,21,26. 1 John 4:7; 1 Peter: 3:8; Philippians:2-2.
The Eucharistic Canon – [“Let us stand aright”] Leviticus: 3:1; Hebrews: 13:14-15; Hosea: 6:6; Psalm 49:19; Matthew: 9:13; Corinthians: 13:14; 2 Timothy: 4:22; Lamentations: 3:41.
The Eucharistic Prayer – [“Holy, Holy, Holy…” through the Consecration]. Isaiah: 6:3; Mark: 11:10; Matthew: 21:9; Corinthians: 11:23-24; Matthew: 26:26-28; John: 6:51; Luke: 22:20; Mark: 14: 23-24; Corinthians: 29: 14, 16; Romans: 21:1.
Hymn to the Theotokos – [“It is truly right…”]. Luke: 1:28, 42, 48.
The Concluding Eucharistic Prayers – 2 Maccabees: 12:44-45; 1 Timothy: 2:2; 2 Timothy: 2:15; Romans: 15:6; Titus: 2:13; Revelations:22:21
The Litany before the Lord’s Prayer – Ephesians: 5:2; Philippians: 4:18; 1 Peter: 3:15; Corinthians: 5:10; Ephesians: 4:13; Philippians: 2:1.
The Lord’s Prayer – Matthew: 6:9-13; Corinthians 29:11.
The Elevation of the Holy Gifts – [“Holy things are for the Holy.”] Leviticus: 11:44; Philippians: 2:10-11.
The Communion Hymn – [“Praise the Lord…”] Psalm 148:1.
The Eucharist – 1 Corinthians: 11:27-29; Matthew: 16:16; 1 Timothy: 1:15; Mark: 14:45; Luke: 23:42- 43; Isaiah: 6:7; 1 Timothy: 1:14; James: 4:8; Psalm 118: 26-27; Psalm: 34:8; 1 Peter: 1:19; John: 6: 32-35, 48-58; Psalm 116:13; Psalm 28:0.
Hymns after Holy Communion – [“We have received the true Light..”]. John: 1:9; Rev.: 3-14; Psalm 71:8; Chronicles: 16:9; Ephesians: 3:9.
Litany after Communion – Judges 18:6; Colossians: 3:17; Mark: 11:9.
Prayer behind the Ambo – [“O Lord, who blesses those who…”]. Genesis 12:3; Psalm 28:9, Psalm 26.8; Psalm 138:81, 1 Timothy: 2:2; James: 1:17.
“Blessed be the name of the Lord, from this time forth and for evermore!” Psalm 113:2.
“The blessing of the Lord…”. Psalm 129:8; 2 Corinthians 13:14.
The Dismisal – 1 Timothy: 1:1.

—Compiled by V. Rev. John J. Matusiak St. Joseph Russian Orthodox Church, OCA, Wheaton, IL

Church Etiquette

Entering Church

For our Visitors: please understand that we enter the Church with the expectation of a most intimate, prayerful and heavenly Worship of God in Three Persons.  There will be someone to greet you and help you find a place.  Please feel free to quietly ask any questions you might have to feel comfortable in our services of Divine Worship.  We will refrain from visiting until after the services, during our coffee hour and Agape Meal.

Orthodox Christians familiar with the customs of the Church, should make it a practice to:

1 – stop for a  moment as you enter to crosses one’s self and ask a short prayer of preparation,
2 – quietly take care of coats, finding candles, getting worship aids,
3 – light candles, offering a short prayer for those you wish to remember
4 – always go to venerate the icons – the one in the middle shows us the feast or saint we celebrate, then to the front to honor the Christ the King and the Theotokos,
5 – and moving to your place, preferably forward to make room for those who arrive after you.

Arriving Late

It is entirely inappropriate, without due cause, for a Christian to come late to worship God.  The same goes for leaving services early. Experience testifies that coming to Church late is more a matter of “habit” than circumstance – there are those who come late, and those who don’t. Some rules of thumb: Those who arrive late (e.g., after the reading of the Gospel) should generally refrain from partaking of the Eucharist that day as “proper preparation” for Holy Communion assumes the ascetical effort of arriving on time service. One should refrain from venerating icons in the front of the church, etc. after the Great Entrance for the same reasons given under “Lighting Candles.”

In and Out

Certainly parents should have ready access to the doors to take small children out if they are distracting or need a short break—for this reason the doors are to be accessible. Please avoid the temptation to congregate around the back and door, rather move forward into the Nave. There are times when it is inappropriate, unless absolutely necessary, to walk out of the service and they are the same times that we are called to attention and stand in reverence (see “Standing vs. Sitting”)

A Word about Lipstick

Lipstick looks terrible smeared on icons, crosses, the communion spoon, and the priest’s or bishop’s hand. Hand-written icons have been ruined by lipstick; and even though the cross or spoon can usually be cleaned after everyone venerates, it’s not very considerate to those who follow. What is the answer? If one insists on wearing lipstick to church, blot your lips well before venerating… Point of consideration: God, Whom we alone come before in Liturgy, is not impressed with our external attractiveness, but with the adorning of our souls in humility, good works, and piety.

Standing or Sitting?

The traditional posture for prayer and worship in the Orthodox Church is to stand.  In “Orthodox countries” there are usually no pews in the churches. We come to pray in God’s presence and, as in the presence of a king or ruler, one does not sit in the presence of the King of Kings. Chairs or benches on the side walls are reserved for those who need them, i.e. the elderly, infirm, “with child”, etc. In North America, some Orthodox faithful have introduced pews into their churches thus creating the artificial “need” to figure out when to sit and when to stand. Whether a church has few chairs or many, there are times when one should definitely stand:

  • The beginning of the service: “Blessed is the Kingdom…”
  • All Litanies (when the choir/congregation responds to the priest’s prayers)
  • During Censing and when the priest turns to bless the congregation.
  • The Entrances: with the Gospel and later, the Chalice
  • Gospel Reading (you may sit for the Sermon)
  • The Creed, the Lord’s Prayer
  • The Anaphora beginning with “Let us stand aright” through the Hymn to the Theotokos
  • The distribution of Holy Communion, i.e. the Body and Blood of Christ in our midst, through the end of the dismissal

As you can see, this leaves little time for sitting. However, if you have a physical limitation, sit when you must and do the best you can. Whatever parish you are in, when in doubt, stand in prayer—yet remaining sensitive to not drawing attention to oneself, or blocking other’s participation in the service.

Kiss (Don’t Shake) the Bishop’s or Priest’s Hand

The traditional way to greet a bishop or priest is to ask his blessing and kiss his right hand. How do you do this? Approach the bishop or priest with your right hand over your left and say “Father (“Master,” in the case of a bishop), bless.”  When the faithful receive such a blessing it is understood that Christ Himself offers the blessing through the hand of the priest or bishop.  That being said, it is not “offensive” to reach out to shake their hand, thus not “expected” nor assumed from those who are not of the tradition of the Church.  

Lighting Candles

Lighting candles is an important part of Orthodox worship. We light them as we pray, making an offering to accompany our prayers. Orthodox typically light candles upon entering the church, after venerating the icons. If a service is already in progress, and the candlestands are up front, please feel free to light them during the Great Litany and singing of the Antiphons.  However, if the Entrance with the Gospel has already begun, it is a good idea to wait until after the service to light candles so as to not distract others from prayer, nor draw undue attention to oneself.

Making the Sign of the Cross

A person looking around on a Sunday morning may notice that different people cross themselves at different times. To a certain extent, when to cross oneself is a matter of personal piety and not of dogma. However, there are times in the service when crossing oneself (thumb and first two fingers touching each other, third and fourth fingers folded into the palm: touching head first, to stomach, right shoulder to left) is called for:

  • To cross: when you hear one of the variations of the phrase “Father, Son, and Holy Spirit”; before venerating an icon, Gospel, or Cross; when blessed with an icon, Cross, Gospel, or Chalice; entering and exiting the temple; when passing before the Altar.
  • Not to Cross: (only bowing of the head): when blessed with hand (as in “Peace be unto all”), or censed. In receiving a blessing from a bishop or priest one does not make the sign of the Cross beforehand. “In this way ought we to distinguish between reverence toward holy things and toward persons” (Jordanville Prayerbook).

Crossing Legs

In many cultures throughout the world, crossing one’s legs is taboo and considered very disrespectful. In North America there are no real taboos against such action, rather, we tend to cross our legs to get comfortable. Should we do so in church? No. Not because it is “wrong” for us ever to cross our legs, but because it is deemed too casual—too relaxed—for being in the presence of God. When we get settled in our favorite chair at home, we lean back, kick up our legs, and allow our minds to wander. Remember, sitting in church is a concession, not the norm of prayer. We strive to remain attentive (i.e.: “Let us attend”) at all times as a soldier prepared for (spiritual) battle before his commander. Should we sit, we do so attentively, that our minds not wander from the “one thing necessary.”

Talking during Church

Besides being disrespectful toward God Who is present, it is distracting for others who are striving to pray. This rule includes all services of the Church, whether it be the Hours read prior to Divine Liturgy, or the priest hearing Confessions after Vespers. It is best to save conversation for the fellowship hall, inviting guests to the hall for a visit.

Sunday Dress

There was a time when people put on their “Sunday best” to go to church. By contrast, there is today not an insignificant backlash against such propriety. Many contemporary churches innocently flaunt a “come as you are” pitch as part of their advertising ploy. Though God does not demand us to “dress up” for Him (as though He is in any way impressed by our external appearance), the fact is, as followers of Christ in all areas of our life, we should offer Christ our “best” and not just our “leftovers” (c.f. Cain and Abel). Our dress should always, especially at church, be becoming of a Christian. We dress modestly, not in a flashy way that merely brings attention to ourselves.

Some Guidelines:
1 – Children: Only young children are allowed to wear shorts to church—but not athletic shorts, cut-offs, or “spandex” (which are not appropriate for adults either). Tennis shoes that “light up” should probably be avoided, especially for altar servers, in that they draw attention away from prayer. “This Bud’s for you!” and other similar T-shirts are a definite out.
2 – Women: Dresses are certainly most appropriate, and are to be modest (i.e. tank tops, short skirts, and tight dresses serve only one purpose contrary to the aim of being in Church). Headcoverings are encouraged and appropriate. Slacks and pant-suites are an accepted part of our culture, however tight jeans and spandex type wear are never appropriate.
3 – Men: Men are also to dress modestly as befits a follower of Christ. While coat and tie are by no means mandatory, shirts with collars and clean pants / slacks are not too much to ask. Again, shorts are to be avoided, particularly on Sunday morning.

Snacks for Children

Parents often bring little snacks for young children to keep them occupied and quiet in church. This is fine as long as it is discreet and quiet and the parent sees to cleaning up any leftovers. By the time a child is 3-4 years old this will most likely be unnecessary. And by the time a child reaches age 7 they are mostly capable of fasting the entire morning of Holy Communion (or at least cutting back on breakfast). For those children who do require snacks during service, please refrain from feeding them, even a bottle, while in line for Communion, as they ought to come to the Holy Mysteries without food already in their mouths. Chewing gum is never appropriate in church.

Handling the Holy Bread (“antidoron”)

After taking Communion, at the end of the Divine Liturgy, it is a traditional custom to eat a piece of holy bread or antidoron—the left-over bread from which Holy Communion was prepared and various commemorations made. While antidoron is not the Body and Blood of Christ, it is blessed bread, and as such, we should take precaution to eat it carefully so that crumbs don’t fall to be trampled underfoot. Monitor the children as they take the antidoron, teaching them to eat respectfully.  It is not appropriate to ‘take extra’ and pass it around, especially not to visitors.  This same sense of reverence applies to Vespers with a “Litya” or “Blessing of Bread”.

Final Thought

Our American culture of the 21st Century is rather casual, even subtly anarchist, in its approach to life. Dress, music, language, values, morals, and entertainment all reflect a trend to “downgrade” life from what God intended it to be. We mustn’t allow this prevailing tendency to enter into our Christian piety, whether at home or at church. Most church etiquette is based on simple common sense and a respect for God and others. We are in church to worship God in Holy Trinity. The priest announces, “In the fear of God, with faith and love, draw near.” If we approach our lives and our worship together with this in mind, then we will be people of proper church etiquette.