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Vespers is the evening Prayer service in the Roman Catholic and Eastern Orthodox Liturgies of the Canonical Hours . The word comes from Latin ''vesper'', meaning "evening." The term is also used in some Protestant denominations to describe evening services. CURRENT USAGE Roman Catholic The general structure of the Latin Rite Catholic service of vespers is as follows:
Eastern/Oriental Orthodox The general structure of the Eastern/Oriental Orthodox service of vespers is as follows (psalm numbers are according to Septuagint ):
The psalms and hymns of the Vespers service have attracted the interest of many composers, including Claudio Monteverdi , Wolfgang Amadeus Mozart , Anton Bruckner , and Sergei Rachmaninoff . =VESPERS IN OTHER CHRISTIAN DENOMINATIONS The Anglican Communion has adhered to an evening office since its inception, which is generally referred to as Evening Prayer or Evensong . There are prescribed forms of the service in Anglican Prayer Book s. From the traditional Christian Vespers, the term has come to be used more broadly for various evening services of other denominations. In some Protestant denominations, such as Methodism , Presbyterianism , Lutheranism , and Unitarian Universalism , vespers often include congregational singing, readings, and a period of silent meditation, contemplation, or prayer. 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. HISTORICAL DEVELOPMENT OF VESPERS BEFORE THE SECOND VATICAN COUNCIL ''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 .'' Vespers in the 6th Century In the sixth century the Office of Vespers in the s, a ''capitulum'', a response, a Hymn , a versicle, a Canticle from the Gospel , Litany ('' Kyrie Eleison, Christe Eleison ''), '' Pater '' with the ordinary finale, ''oratio'', or prayer, and dismissal ('' Regula Sancti Benedicti '', xvii). The Psalm s recited are taken from the series of psalms from Pss. cix to cxlvii (with the exception of the groups cxvii to cxxvii and cxxxiii to cxlii); Pss. cxxxviii, cxliii, cxliv are each divided into two portions, whilst the Pss. cxv and cxvi are united to form one. This disposition is almost the same as that of the "''Ordo Romanus''", except that the number of psalms recited is five instead of four. They are taken, however, from the series cix to cxlvii. Here, too, we find the ''capitulum'', versicle, and canticle of the "'' Magnificat ''". The Hymn is a more recent introduction in the Roman Vespers; the finale (litanies, ''Pater'', versicles, prayers) seems all to have existed from this epoch as in the Benedictine ''cursus''. Like the other hours, therefore, Vespers is divided into two parts; the psalmody, or singing of the psalms, forming the first part, and the ''capitulum'' and ''formulæ'' the second. Vesper time varied according to the season between the tenth hour (4 p. m.) and the twelfth (6 p. m.). As a matter of fact it was no longer the evening hour, but the sunset hour, so that it was celebrated before the day had departed and consequently before there was any necessity for artificial light (''Regula S. Benedicti'', xli). This is a point to be noted, as it was an innovation. Before this epoch this evening ''synaxis'' was celebrated with all the torches alight. The reason of this is that 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. Origin of Vespers: Period anterior to the 6th Century The Rule Of St. Benedict was written about 530-43 and represents the Office of Vespers drawn up in the manner shown above. Much earlier than this we find an evening Office corresponding to both that of Vespers and that of Compline. Its name varies. In St. Benedict we find the name ''vespera'' which has prevailed, whence the French word ''vêpres'' and the English vespers. John Cassian calls it ''Vespertina synaxis'', or ''Vespertina solemnitas'' (P. L., XLIX, 88-9). The name, however, by which it was most widely known during that period was ''Lucernalis'' or ''Lucernaria hora'' (l. c., 126). This name is characteristic. It was so called because at this hour a number of candles were lighted, not only to give light, but also for symbolical purposes. The "''Peregrinatio''", which gives the liturgical order as practised at Jerusalem and the date of which is probably the 4th Century , calls it ''Lichnicon''. This is the Latin transcription of the Greek word ''lychnikon'', which corresponds to the word ''Lucernarium'' (''cf.'' AMBROSIAN LITURGY AND RITE ). The author tells us 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". The Lucernal psalms were sung, after which followed the recitation of the supplication and commemorations or Litanies , then the prayers, and finally the blessing and dismissal. 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''. All these names are interesting to note. The ''hora incensi'' recalls the custom of burning incense at this hour, while at the same time the candles were lighted. The term ''ad cereum benedicendum'' presents a still greater interest because it reminds us that the ceremony of the lights at Vespers was symbolic and very solemn. In Prudentius ( 4th Century ) we find a hymn entitled "''Ad incensum lucernæ''" which, according to some critics, would appear to have been composed for the hour of the ''Lucernarium'' (Arevalo, "''Prudenti carmina''", I, 124, ed. 1788; ''cf.'' also Cabrol, "''Les églises de Jérusalem, la discipline et la liturgie au IVe siècle''", 47). Others see in this an allusion to the ceremony of the Paschal Candle . However, the ''Lucernarium'' may have had, at that time, some analogy with the ceremony of Holy Saturday , and the hymn could thus be adapted to one or the other. In the "Old Gallican Sacramentary" (Thomasi, "''Opera''", VI, 395) we find for Holy Saturday an ''oratio ad duodecima'', designed to celebrate the light as well as the Resurrection, which would seem thus to favour our hypothesis. St. Basil also speaks of a hymn being sung at the moment when the torches were lighted, doubtless the famous hymn--"''Lumen hilare''" (''cf.'' Cabrol, l. c., 47-8). 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 , the most ancient Office known in the Church. Office of Vespers in the Middle Ages: Variations We have already remarked that the institution of the Office of Compline transformed the ''Lucernarium'' by taking from it something of its importance and symbolism, the latter at the same time losing its original sense. We have seen that St. Benedict calls it only ''Vespera'', the name which has prevailed over that of ''Lucernarium'' (''cf.'' Ducange, "''Glossarium med. et inf. lat.''", ''s.v. Vesperae''). The Gallican Liturgy , the Mozarabic Liturgy , and, to a certain extent, the Milanese , have preserved the ''Lucernarium'' (''cf.'' Bäumer-Biron, l. c., 358). The Greek Church retains the "''Lumen hilare''" and some other traces of the ancient ''Lucernarium'' in the Offices of Vespers and Compline (''cf.'' Smith, "Dict. Christ. Antiq.", ''s.v.'' Office, Divine). In the Rule of St. Columbanus , dated about 590, Vespers still has twelve psalms, amongst which are Pss. cxii and cxiii, the Gradual psalms, Pss. cxix ''sqq.'' (''cf.'' Gougaud, "''Les chrétientés celtiques''", 309; "''Dict. d'arch. chrét. et de liturgie''", ''s.v. Celtique'', 3015). The " Antiphonary Of Bangor ", a document of Irish origin, gives for Vespers Ps. cxii and also the "'' Gloria In Excelsis ''". For modifications since the 12th Century , ''cf.'' Bäumer-Biron, l. c., II, 54 ''sqq.'' Changes as of 1917 The Decree "''Divino afflatu''" ( November 1 , 1911 ) involves some important changes in the old Roman Office. New Psalm s are appointed for each day of the week. These psalms are to be recited with their Antiphon s, not only at the ''Office de tempore'' (Sundays and '' Feriæ '') but also on Feasts of a lesser rite than doubles of the second class, that is to say, on simples, semidoubles (double minors), and double majors. On feasts which are doubles of the second class and a fortiori of the first class, as well as on feasts of the Blessed Virgin Mary , the Holy Angels, and 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. 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 , because of the Office of Sunday then commencing. Importance We can now see the great importance which the Church appears to have attached always to the Office of Vespers. It is the only one which has remained popular (excepting, of course, the Holy Sacrifice which we do not consider here as an Office) among pious Christians up to the present day. Matins and Lauds , on account of the hour at which they are celebrated, have always been more or less inaccessible to the faithful; likewise the Little Hours , except, perhaps, Terce , which serves as an introduction to the Mass . Vespers, on the contrary, occupies a privileged place towards the end of the day. On Sundays it is the Office most likely to bring the faithful together in church for the second time and thus becomingly completes the Divine Service for that day. This is why, in the majority of Catholic countries, the custom of Sunday Vespers has been for so long a time, and is still, maintained. It is quite conformable to tradition, moreover, to invest this Office with a particular solemnity. The Vesper psalms, as well as the hymns and antiphons, are well calculated to edify the faithful. Lastly, the ancient custom of having a lection or reading from the Old, or from the New, Testament, or from the homilies of the Fathers , might well in certain cases and to a certain extent be re-adopted, or serve as the subject-matter for the Sermon which is sometimes delivered at this service. SEE ALSO External links:
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