The word “Utrenie”, commonly used in the Romanian language to refer to the morning service, is of Slavonic origin (from *Utro*—“morning”). In some regions, the term “ortrina,” borrowed from Greek, has also been used in religious contexts. In Transylvania and Bukovina, terms of Latin origin are also used: “manecat,” “manecare,” and “manecanda” (Latin: to rise in the morning, at dawn).

Time of Celebration

In the past, and even today in some monasteries, Utrenia was celebrated during the late hours of the night, about two to three hours before sunrise. Today, only the Easter Utrenia retains the nocturnal character of the traditional Utrenia everywhere, being celebrated after midnight. On other days, Matins is usually celebrated in the morning, after sunrise. In some monasteries and cathedrals, on the eve of imperial feasts and the feasts of saints with all-night vigils, Matins is celebrated in the evening following Vespers and the Litany and is called the All-Night Vigil (night service). It is also celebrated in the evening on Wednesdays and Fridays during the fifth week of Great Lent, as well as throughout Holy Week, but without being combined with Vespers, and is called Denia (from the Slavonic word for “watch” or “vigil”).

The Purpose of Matins

Matins is the service through which thanksgiving is offered to God for the rest enjoyed during the night, and His help is sought for the day that is beginning. Matins is, as Saint Simeon of Thessalonica said, like a “sacrifice of thanksgiving to the One who brings light and to the One who has dispelled the darkness of deception and given us the light of the true faith.” Morning prayer directs our thoughts to the sufferings endured by the Savior from midnight until daybreak—that is, His transfer from Annas to Caiaphas, and the spitting, beatings, and mockery He endured. Matins also reminds us of the two great events: the Nativity and the Resurrection of the Lord.

Explanation of the Matins Service

Matins symbolizes the beginning of Christianity, the dawn of light or divine revelation that follows the night of sin in which we were held captive by the sin of our first parents, Adam and Eve. That is why elements of both the Old and New Testaments are interwoven in the Matins service. For example, the prophetic Psalms about the coming of the Lord are followed by the hymn “God Is the Lord,” which proclaims the coming of the Savior into the world.

The formula “Glory to the Holy… Trinity” constitutes the blessing for the actual beginning of Matins. It has a Trinitarian character and affirms the veneration of God, the Triune One, who is praised.

The hymn “God Is the Lord” (which is sung four times) is a proclamation of the news of the Lord’s coming to the four corners of the world.

The reading of the Holy Gospel is the main part of the Matins service. On Sunday, one of the 11 Resurrection Gospels is read, since Sunday is the day dedicated to commemorating the Resurrection. The Gospel is read from the north side of the Holy Table, with the priest now representing the angel who announced the Resurrection to the myrrh-bearing women, seated on the overturned stone of the tomb. The Gospel is read from within the altar, near the Holy Table which symbolizes the Lord’s Tomb, and not from the Holy Doors in full view of the congregation in the church, because the Resurrection is known only to the myrrh-bearing women at this point. On feasts celebrated during the week, the Gospel is read from the Royal Doors (as in the Liturgy) because then the priest represents the Savior Himself, speaking before the crowds prior to His Passion and Resurrection.

The bringing out of the Holy Gospel into the center of the church at Sunday Matins symbolizes the Lord’s appearance after His Resurrection and the proclamation of the Resurrection to the whole world. That is why the following is now sung: “Come, all you faithful, let us worship the Holy Resurrection of Christ….”

Psalm 50 has been recited since ancient times as part of the Matins service. It expresses the feelings of humility and meekness with which the faithful welcome Christ.

The Doxology, or Hymn of Praise, or Angelic Hymn (since its first verse—“Glory to God in the highest…”—is the hymn sung by the angels at the Nativity of the Lord) has a Trinitarian character, composed in honor of the Holy Trinity. In times past, the Doxology was sung at the moment when the first ray of light appeared in the sky. That is why it is introduced today by the ekphonis spoken by the priest or deacon: “Glory to You, Who has shown us the light!”

Fr. Prof. Dr. Ene Braniste, Special Liturgy, Lumea Credintei Publishing House, Bucharest 2008.