Divine Liturgy Class 3 – Preparing to Meet Christ
The Antiphons are Psalms and hymns sung near the beginning of the Divine Liturgy in the Orthodox Church. They prepare the faithful for worship through thanksgiving, praise, and the teachings of Christ. In Orthodox Christianity, the Antiphons are both a continuation of ancient Christian worship and an invitation to turn our hearts toward God as we prepare to hear the Gospel.
Why does the Eastern Orthodox Church sing three Antiphons before the Scripture readings? Why not simply begin with the Gospel? The answer takes us back to the ancient Christian processions of Constantinople, when the faithful gathered and sang Psalms as they approached the church. Over time, these processional hymns became part of the Divine Liturgy, preserving an important reminder that worship begins with preparation, prayer, and a desire to encounter God.
What Are the Antiphons in the Orthodox Divine Liturgy?
The word antiphon comes from Greek and refers to a form of singing in which voices or groups respond to one another. In ancient Christian worship, choirs would alternate verses from the Psalms, often accompanied by repeated refrains. This allowed the entire congregation to participate in prayer through sacred music.
Following the legalization of Christianity in the Roman Empire, public worship became an important part of Christian life. In Constantinople, the capital of the Eastern Roman Empire, Christians frequently gathered for processions through the streets. Clergy and faithful would travel together toward a church while singing Psalms and hymns appropriate to the occasion.
These processions were especially important during major feasts and celebrations. They were not simply individual journeys from home to church but organized acts of communal worship. As the Byzantine liturgical tradition developed, elements of this processional singing became incorporated into the opening portion of the Divine Liturgy, eventually taking the form of the Antiphons familiar to Orthodox Christians today.
How Do the Three Antiphons Prepare Us for Worship?
The Antiphons were not originally composed as three separate lessons about the Incarnation or Christian theology. Their historical purpose was connected to the Church’s processional worship. However, as these hymns became part of the Divine Liturgy, their place within the service acquired a rich theological meaning.
Today, the three typical Antiphons lead the congregation through thanksgiving, the confession of Christ, and the life of His Kingdom. This progression helps prepare the faithful for the Little Entrance, when the Gospel Book is carried in procession. The Church does not treat these hymns as background music but as prayers that shape our participation in worship.
What is the First Antiphon in the Orthodox Church?
The First Antiphon in the typical Sunday arrangement comes from Psalm 102 in the Septuagint, corresponding to Psalm 103 in many English Bibles. It begins with the familiar words, “Bless the Lord, O my soul!” The Psalm calls us to remember God’s forgiveness, healing, compassion, and mercy.
To bless God does not mean that we give Him something He lacks. Rather, we acknowledge His goodness and offer thanksgiving for everything He has done. The Psalm reminds us that God’s mercy is not something we earn but something we receive through His love.
This is particularly important at the beginning of the Divine Liturgy. We often approach prayer thinking about our problems, concerns, and requests. The First Antiphon teaches us to begin by remembering God’s blessings rather than focusing entirely on what we want Him to provide.
Why does the priest pray during the Antiphons?
While the choir and congregation sing, the priest offers prayers on behalf of the assembled Church. The First Prayer of the Antiphon asks God to look upon His people with mercy, bless them, and preserve them. These prayers remind us that the Divine Liturgy is the common worship of the entire Church.
Following the First Antiphon, the deacon or priest leads the congregation in a Little Litany. The familiar petition, “Again and again, in peace let us pray to the Lord,” calls everyone to renewed attention. We also ask God to help us, save us, and have mercy upon us.
Some people wonder why Orthodox Christians repeat the same prayers so frequently. Repetition is not necessarily empty or meaningless. Just as we continually need God’s mercy, we continually return to Him in prayer, allowing familiar words to shape our hearts.
What does the Second Antiphon teach about trusting God?
The Second Antiphon traditionally draws from Psalm 145 in the Septuagint, Psalm 146 in many English translations. It begins, “Praise the Lord, O my soul!” While the First Antiphon emphasizes thanksgiving, the Second directs our attention toward praising God for who He is.
One of the Psalm’s most important teachings is its warning against placing our ultimate trust in earthly rulers. Human leaders, governments, and institutions possess limited authority and cannot provide eternal salvation. Their power eventually passes away, but God’s faithfulness remains forever.
The Orthodox Church teaches that our ultimate hope belongs to God rather than worldly power. Christians may participate responsibly in society, but no political movement or human institution can replace the Kingdom of God. The Psalm reminds us that our deepest security rests in the Lord.
The Second Prayer of the Antiphon also emphasizes the importance of gathering together. It recalls Christ’s promise in Matthew 18:20 that where two or three gather in His name, He is present among them. Orthodox worship is therefore not merely a collection of individuals praying privately in the same building but the common prayer of the Body of Christ.
What is the hymn “Only-begotten Son” in the Divine Liturgy?
Following the Second Antiphon, the Church ordinarily sings the hymn “Only-begotten Son.” Traditionally associated with Emperor Justinian and the theological controversies of the sixth century, this hymn summarizes several essential teachings about the identity and saving work of Christ. It is one of the most important theological confessions found in Orthodox worship.
The hymn proclaims the eternal Son and Word of God, His Incarnation through the Theotokos, His Crucifixion, His victory over death, and His place within the Holy Trinity. In only a few lines, it expresses teachings defended by the Church through the Ecumenical Councils. These teachings are not presented as abstract ideas but placed directly into the prayers of the faithful.
What does “Only-begotten Son” mean?
The title “Only-begotten Son” refers to the eternal relationship between God the Father and God the Son. John 1:1–3 teaches that the Word existed in the beginning, was with God, and was God. Everything that was created came into existence through Him.
Orthodox Christians believe that the Son is eternally begotten of the Father, not created by Him. This distinction was central to the Church’s rejection of Arianism, which taught that the Son was a created being. The Nicene Creed expresses the Orthodox faith by confessing the Son as “begotten, not made.”
Why did God become man?
The hymn declares that the Son became incarnate for our salvation. The Incarnation means that the eternal Son of God truly became human without ceasing to be divine. He did not merely appear human or temporarily inhabit a human body.
St. Athanasius the Great explained that the Incarnation is central to the healing and restoration of humanity. Through His union with human nature, Christ makes possible our restoration to communion with God. Salvation is therefore more than forgiveness understood as a legal declaration; it involves the healing of humanity and our participation in divine life.
Why does the Orthodox Church call Mary the Theotokos?
The hymn identifies Mary as the holy Theotokos and Ever-Virgin. The Greek title Theotokos means “Birth-giver of God” or “Mother of God.” This title does not mean that Mary created God’s divine nature or existed before Him.
Rather, it confesses that the Person born from Mary is truly God the Son incarnate. In Luke 1:43, Elizabeth calls Mary “the mother of my Lord.” The Council of Ephesus in 431 defended the title Theotokos against teachings that threatened to divide Christ into separate subjects.
Calling Mary the Theotokos protects the Church’s teaching about the Incarnation. The One born of her is not simply a human person joined to God but the eternal Son who truly assumed human nature. Honoring the Theotokos therefore directs our attention toward the identity of her Son.
How can Christ be both fully God and fully man?
The hymn declares that the Son became man “without change.” The Orthodox Church teaches that Christ is one divine Person in two natures, divine and human. His divine nature did not become human, and His human nature was not absorbed into His divinity.
The Council of Chalcedon in 451 expressed this teaching using four important terms: without confusion, without change, without division, and without separation. These words protect the truth that Christ is fully God and fully human while remaining one Person. His two natures are united without losing their distinct properties.
This matters because salvation requires a real union between God and humanity. If Christ were not truly human, He would not have fully assumed the nature He came to heal. If He were not truly divine, He could not accomplish the saving work that belongs to God.
How can Orthodox Christians say that God was crucified?
The hymn openly addresses Christ as God while confessing His Crucifixion. This does not mean that the divine nature itself suffered or died. Rather, the eternal Son truly experienced suffering and death according to the human nature He assumed.
The Crucifixion was neither an illusion nor the suffering of an ordinary man separated from God. The same divine Person who existed eternally with the Father truly entered human history and willingly suffered for our salvation. This is why the Church can confess the Crucifixion of Christ our God.
What does “trampling down death by death” mean?
These words proclaim Christ’s victory over death through His own death and Resurrection. Hebrews 2:14–15 explains that through death He destroyed the power of the devil and delivered those held in bondage by the fear of death. The Cross is therefore inseparable from the victory celebrated at Pascha.
Orthodox Christianity emphasizes that Christ did not simply endure death but defeated it. His Resurrection reveals that death no longer possesses ultimate authority over humanity. This victory stands at the center of the Church’s understanding of salvation.
What does “One of the Holy Trinity” mean?
The hymn concludes by confessing Christ as one of the Holy Trinity. Orthodox Christians believe in one God in three distinct Persons: Father, Son, and Holy Spirit. The three Persons share one divine essence without being interchangeable.
The Incarnation did not transform the Trinity or cause the Father and Holy Spirit to become incarnate. It was the Son who assumed human nature while remaining eternally united with the Father and the Holy Spirit. This distinction also explains why modalism, which treats the divine Persons as different appearances or roles of one Person, contradicts Orthodox teaching.
The hymn “Only-begotten Son” demonstrates how deeply theology is woven into Orthodox worship. The Church teaches the faith not only through books and classrooms but through the words Christians sing together. Every celebration of the Divine Liturgy becomes an opportunity to confess the truth about God and His saving work.
What is the Third Antiphon in the Divine Liturgy?
In the typical Sunday arrangement, the Third Antiphon consists of the Beatitudes from Matthew 5:3–12. These teachings come from the Sermon on the Mount and describe the character of those who belong to God’s Kingdom. They begin with the declaration, “Blessed are the poor in spirit, for theirs is the kingdom of heaven.”
The word “blessed” refers to something deeper than temporary happiness or worldly success. Christ describes a life shaped by humility, repentance, mercy, purity, and faithfulness. The Beatitudes reveal what it means to live according to the values of God’s Kingdom.
What do the Beatitudes mean for Orthodox Christians?
To be poor in spirit means recognizing our dependence upon God rather than trusting in our own righteousness. Those who mourn include those who grieve over sin and seek repentance. The meek are not simply weak people but those whose strength is governed by humility.
Those who hunger and thirst for righteousness desire holiness and a life pleasing to God. The merciful show compassion and forgiveness toward others. The pure in heart seek the cleansing of their thoughts, intentions, and desires.
Peacemakers work toward reconciliation with God and their neighbors. Those persecuted for righteousness remain faithful even when obedience to God brings suffering. Together, the Beatitudes describe the transformation that should take place in the life of every Christian.
These teachings challenge the world’s understanding of success. Society often praises power, wealth, recognition, and personal advancement. The Beatitudes teach that true blessedness comes through communion with God and a life transformed by His grace.
Why do the Antiphons change during the Church year?
Not every Divine Liturgy uses the same Antiphons. The Orthodox Church follows a liturgical calendar that includes ordinary days, Sundays, and major feasts. The Typikon, the Church’s book of liturgical directions, helps determine which Antiphons are appointed for particular services.
The typical Antiphons commonly heard on Sundays are different from the daily and festal Antiphons used on other occasions. This explains why the Beatitudes are not always sung before the Little Entrance. The appointed texts reflect the particular celebration and the Church’s liturgical tradition.
During the Nativity of Christ, the festal Antiphons emphasize His coming into the world and His Kingship. At Theophany, they proclaim His manifestation and revelation to the world. Pascha brings its own distinctive hymns celebrating the Resurrection and victory over death.
These changes remind Orthodox Christians that the liturgical year is more than a calendar of historical anniversaries. Through the Church’s worship, the faithful participate in the celebration of God’s saving work. The changing Antiphons help connect each feast to the wider life of the Church.
How do the Antiphons lead into the Little Entrance?
After the Third Antiphon, the Divine Liturgy moves toward the Little Entrance. During this procession, the Gospel Book is carried through the church and brought toward the holy altar. The congregation prepares to hear the proclamation of God’s Word.
The Little Entrance preserves a connection with the ancient processional worship from which the Antiphons developed. What once involved Christians moving through the streets toward the church now finds expression within the liturgical assembly. The historical movement has become part of the Church’s continuing worship.
There is also a spiritual progression in the typical Antiphons. The First calls us to thanksgiving for God’s mercy, the Second directs us toward praise and the confession of Christ, and the Third teaches us the life of His Kingdom. Together, they prepare us to receive the Gospel with attentive hearts.
How should Orthodox Christians prepare for the Divine Liturgy?
The history of the Antiphons offers a practical lesson about preparing for church. Ancient Christians did not necessarily wait until entering the building to begin their common prayer. Their processions reminded them that approaching the church was itself part of their preparation for worship.
We can apply this lesson by treating our journey to church as an opportunity for prayer. Instead of allowing the morning to become entirely consumed by distractions, arguments, or unnecessary concerns, we can begin turning our attention toward God before arriving. Even a short prayer during the journey can help prepare our hearts.
We should also listen carefully to the Antiphons rather than treating them as something to endure before the Scripture readings. Their words remind us of God’s mercy, the truth of the Incarnation, and the Christian life described in the Beatitudes. They invite us to participate actively in the worship of the Church.
The Divine Liturgy is not a performance that we attend as spectators. It is the common prayer of the Body of Christ, in which clergy and faithful offer worship together. The Antiphons help us enter that prayer with thanksgiving, humility, and attention.
For those exploring Orthodox Christianity, the Antiphons offer an introduction to the way the Church understands worship. Scripture, history, theology, and prayer are not separate parts of Christian life. They come together in the Divine Liturgy, where the faith of the ancient Church continues to be proclaimed and lived.
The next time you attend an Orthodox Divine Liturgy, pay attention to the opening Psalms and hymns. Remember the Christians who once processed through Constantinople singing praises to God. Their tradition continues in the Church today, calling each generation to prepare for an encounter with the Lord.
If you have never attended an Orthodox service, you are warmly invited to experience this worship for yourself. The Divine Liturgy is best understood not simply by reading about it but by participating in the prayer and life of the Church. Come, listen, pray, and allow the words of the Antiphons to help turn your heart toward Christ.
Frequently Asked Questions About the Orthodox Antiphons
What are the three Antiphons in the Orthodox Divine Liturgy?
In the typical Sunday arrangement, the First Antiphon draws from Psalm 102 (103), the Second from Psalm 145 (146), and the Third consists of the Beatitudes from Matthew 5:3–12. Other Antiphons are appointed for certain weekdays and major feasts.
Why does the Orthodox Church sing Antiphons before the Gospel?
The Antiphons developed from ancient Christian processions in which Psalms and hymns were sung as the faithful approached the church. Today, they prepare the congregation through thanksgiving, praise, and prayer before the Little Entrance and Scripture readings.
What is the meaning of the hymn “Only-begotten Son”?
The hymn summarizes the Orthodox Church’s teaching about the eternal Son of God, His Incarnation, Crucifixion, victory over death, and relationship to the Holy Trinity. It expresses essential Christian doctrines defended by the Ecumenical Councils.
Why are the Beatitudes sung during Orthodox worship?
The Beatitudes teach Christians how to live according to the Kingdom of God. Their emphasis on humility, repentance, mercy, and faithfulness prepares the congregation to hear and respond to the Gospel.
Why are different Antiphons sung on Orthodox feast days?
The Church appoints different Antiphons according to its liturgical calendar and the directions of the Typikon. Festal Antiphons use Scripture and hymns that express the theological meaning of celebrations such as Nativity, Theophany, and Pascha.