In today’s post on
the Liturgy of the Hours I will discuss Evening Prayer, traditionally called
Vespers
(which itself comes from the Latin word for evening, vesper). The traditional canonical hour for the prayer
is 6:00 p.m., although in practice it can be prayed any time between 4:30 and
7:30 (or thereabouts).
Evening Prayer is
one of the “Hinges” of the liturgy, along with its counterpart Morning
Prayer (Lauds; see here). Like Morning Prayer, Vespers begins (after
the usual opening verse) with two Psalms and a canticle. Here the canticle comes after the two Psalm
readings (it comes in between the psalms in Lauds), and, whereas the canticle
in Morning Prayer is from the Old Testament, in Vespers it’s from the New
Testament (excluding the Gospels). Next
we find a short scripture reading, again from the New Testament, as opposed to
Morning Prayer’s Old Testament reading.
After that there is a three-part responsory, yet again following the
pattern found in Lauds. As an example, the
responsory for the Tuesday of the Fourth Week of Lent is:
To you, O
Lord, I make my prayer for mercy.
-
To you, O Lord, I make my prayer for mercy.
Heal my soul, for I have sinned
against you.
-
I make my prayer for mercy.
Glory be to the Father, and to the Son,
and to the Holy Spirit.
-
To you, O Lord, I make my prayer for mercy.
After this comes
the Gospel canticle. Whereas in Morning
Prayer we say the Canticle of Zechariah (the Benedictus, link), here we pray the Canticle of Mary (link), better known as the Magnificat
(Luke 1:46-55): “My soul proclaims
the greatness of the Lord . . .” Then,
after a series of intercessions, the hour concludes with a closing prayer.
There is much we
can say about Vespers taken alone. As is
the case with all liturgical prayer, and the Divine Office not the least, it
takes us out of ourselves so that our focus in prayer is directed outward to our Creator and his saving work. The structure within each canonical hour, and our
need to accommodate our observances to a schedule, even loosely, remind us that everything is not about us: as
St. Paul reminds us: “Do not be conformed to this world, but be transformed by
the renewal of your mind” (Romans 12:2). That transformation needs to come from without,
and from above. We are united to our
Christian forebears, and their Hebrew antecedents, in reciting the Psalms that
they have been offering up to the Father for thousands of years; in saying the
same responses and intercessory prayers along with countless others around the
world, we unite with the entire Church in putting ourselves in the hands of
God; finally, in the Magnificat we join Mary in her song of praise and
thanksgiving to God for the way in which he has manifested his power in her life.
As if that’s not
enough, we see a whole different dimension to Evening Prayer when we look at it
together with Morning Prayer. As we have
seen, Old Testament readings in the morning give way to New Testament readings
in the evening. The occasion for the Benedictus,
the Gosple Canticle we pray at Lauds, is the birth of the last prophet
under the Old Covenant, John the Baptist, but the focus of the canticle is on
the Savior for whom he is the Forerunner (“. . . For you will go before the
Lord to prepare his way . . .”); at
Vespers the Magnificat marks the first meeting of the Forerunner and the
Messiah, when the unborn John “leaps with joy” at the approach of the Messiah (Luke 1:44), Himself in the Blessed
Mother’s womb. Through these two prayers
we live out every day a microcosm of Salvation History, starting our day with
God’s covenant with the Hebrews, with a final focus on its culminating figure,
who points us toward the New Jersalem; in the evening we see the New Covenant,
and in Mary’s Canticle the reality that the New is the Fulfillment of the Old.
This last point,
I think, is why the Church calls these two hours the “Hinges”; everything else
revolves around them, and they draw the other hours together into s single
fabric. The different canonical hours
are not simply a series of prayers said at intervals throughout the day, they
are really one prayer that extends through the whole day, and “sanctifies time” by conforming each day
to the pattern of eternity.
In my next post
on the Liturgy of the Hours I will look at Compline, or Night Prayer.
To read the whole series go here.
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