The Shepherd, November 2004
Adapted from
“THE HOUSE OF GOD AND THE CHURCH SERVICES”, 1
By the Priest N. R. Antonov
Continuation
The candles and lamps are lit, and in the choir they begin the chanting of the psalmic verses (Pss 134 &135):
“Praise ye the name of the Lord, O ye servants of the Lord. Alleluia. Blessed is the Lord out of Sion, who dwelleth in Jerusalem. Alleluia. O give thanks unto the Lord, for He is good, for His mercy endureth for ever. Alleluia. O give thanks unto the God of heaven, for His mercy endureth for ever. Alleluia.”
It should be noted that the way in which the Gospel is brought out into the centre of the church varies in different churches. In some places the Book is brought out immediately the psalmic verses are sung and is later read there, and in other places it is read in or from the sanctuary and only then brought down into the centre of the church.
This section of the Vigil is named the “Polyeleos” which derives from two Greek words meaning “much” and “mercy,” because the psalms that are chanted (and they are often chanted in full) speak repeatedly of God’s mercy. But in Greek, the words for mercy and for oil are very similar and popularly it is often thought that it is because at this time all the lamps in church are lit, and these lamps burn olive oil, which is itself a symbol of God’s mercy, which is poured out upon us.
On Sundays the opening of the Royal Gatesand the bringing out of the Gospel remind us of the Resurrection of Christ, when the tomb was found to be open and when He appeared among His disciples. The chanting of the polyeleos tells of the limitless mercy and glory of Jesus Christ, which is manifested to people through the miracle of His Resurrection. The words of the psalms chanted in the polyeleos call upon the faithful to praise God the Father for sending His Only-begotten Son for our salvation. That the Risen Lord Jesus might Himself be specifically glorified, and so that we might show forth His appearance, on Sundays, we also sing the following highly meaningful verses, which are called the Evlogitaria of the Resurrection:-
“Blessed art Thou, O Lord, teach me Thy statutes.
“The assembly of Angels was amazed to see Thee accounted among the dead, Thou Who hast destroyed the might of death, O Saviour, and didst raise up Adam with Thyself, and Who hadst freed all men from Hades.
“Why do ye mingle myrrh with tears of compassion, O ye women disciples? The radiant Angel in the grave addressed the myrrh-bearing women: Behold the grave and exult, for the Saviour hath arisen from the sepulchre.
[“At early morn, the myrrhbearers hastened to Thy sepulchre with lamentation; but an Angel came to them and said: The time for sorrow is ended; weep ye no longer. And tell the Apostles of the Resurrection.
“The myrrh-bearing women came with myrrh to Thy tomb, O Saviour, and they heard an Angel saying unto them: Why do ye count the Living among the dead? For, as God, He is risen from the sepulchre.]
“Glory: We worship the Father, and His Son, and the Holy Spirit, the Holy Trinity, one in essence; and we cry out with the Seraphim: Holy, Holy, Holy art Thou, O Lord.
“Both now: By giving birth to the Giver of Life, O Virgin, thou didst rescue Adam from sin, and thou didst grant Eve joy instead of sorrow; for the God and Man Who was incarnate of thee guided back to life him that had fallen away therefrom.”
On the Twelve Great Feasts and the feasts of some of the greatest saints, the icon of the feast or saint is brought out into the centre of the church, and, in the Russian practice, a Magnification in honour of the Lord, His Mother or the saint (as appropriate) is chanted. During the polyeleos verses the church is censed, but on Sundays, we do only the sanctuary and then cense the church during the evlogitaria, our procession with the incense recalling the women bringing their aromatic spices to the Tomb of the Saviour, which they find open and full of a spiritual fragrance.
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