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Canonical hours

In the practice of Christianity, canonical hours mark the divisions of the day in terms of fixed times of prayer at regular intervals. A book of hours, chiefly a breviary, normally contains a version of, or selection from, such prayers.[1][2]

For the specific manifestation of the canonical hours in the public prayer of the Roman rite of the Catholic Church, see Liturgy of the Hours.

In the Roman Rite of the Catholic Church, canonical hours are also called officium, since it refers to the official prayer of the Church, which is known variously as the officium divinum ("divine service" or "divine duty"), and the opus Dei ("work of God"). The current official version of the hours in the Roman Rite is called the Liturgy of the Hours (Latin: liturgia horarum) or divine office.


In Lutheranism and Anglicanism, they are often known as the daily office or divine office, to distinguish them from the other "offices" of the Church (e.g. the administration of the sacraments).[3]


In the Eastern Orthodox and Byzantine Catholic Churches, the canonical hours may be referred to as the divine services, and the book of hours is called the horologion (Greek: Ὡρολόγιον). Despite numerous small differences in practice according to local custom, the overall order is the same among Byzantine Rite monasteries, although parish and cathedral customs vary rather more so by locale.


The usage in Oriental Orthodox Churches, the Assyrian Church of the East, and their Eastern Catholic and Eastern Lutheran counterparts vary based on the rite, for example the East Syriac Rite or the Byzantine Rite.

Development[edit]

Judaism and the early church[edit]

The canonical hours stemmed from Jewish prayer. In the Old Testament, God commanded the Israelite priests to offer sacrifices of animals in the morning and afternoon (Exodus 29:38–39). Eventually, these sacrifices moved from the Tabernacle to Solomon's Temple in Jerusalem.


During the Babylonian captivity, when the Temple was no longer in use, synagogues carried on the practice, and the services (at fixed hours of the day) of Torah readings, psalms, and hymns began to evolve. This "sacrifice of praise" began to be substituted for the sacrifices of animals. After the people returned to Judea, the prayer services were incorporated into Temple worship as well.


The miraculous healing of the crippled beggar described in Acts of the Apostles 3:1, took place as Peter and John went to the Temple for the three o'clock hour of prayer. The practice of daily prayers grew from the Jewish practice of reciting prayers at set times of the day known as zmanim: for example, in the Acts of the Apostles, Saint Peter and John the Evangelist visit the Temple in Jerusalem for the afternoon prayers.[4]


Psalm 119:164 states: "Seven times a day I praise you for your righteous laws" (of this, Symeon of Thessalonica writes that "the times of prayer and the services are seven in number, like the number of gifts of the Spirit, since the holy prayers are from the Spirit").[5] In Act 10: 9, the decision to include Gentiles among the community of believers, arose from a vision Peter had while praying about noontime.


Early Christians prayed the Psalms (Acts 4:23–30), which have remained the principal part of the canonical hours. By 60 AD, the Didache, recommends disciples to pray the Lord's Prayer three times a day; this practice found its way into the canonical hours as well. By the second and third centuries, such Church Fathers as Clement of Alexandria, Origen, and Tertullian wrote of the practice of Morning and Evening Prayer, and of the prayers at the third, sixth and ninth hours.


From the time of the early Church, the practice of seven fixed prayer times, being attached to Psalm 119:164, have been taught; in Apostolic Tradition, Hippolytus instructed Christians to pray seven times a day "on rising, at the lighting of the evening lamp, at bedtime, at midnight" and "the third, sixth and ninth hours of the day, being hours associated with Christ's Passion."[6][7][8][9]


In the early church, during the night before every feast, a vigil was kept. The word "Vigils", at first applied to the Night Office, comes from a Latin source, namely the Vigiliae or nocturnal watches or guards of the soldiers. The night from six o'clock in the evening to six o'clock in the morning was divided into four watches or vigils of three hours each, the first, the second, the third, and the fourth vigil.[10] The Night Office is linked to Psalm 119:62: "At midnight I will rise to give thanks unto thee because of thy righteous judgments."[11]


Christians attended two liturgies on the Lord's Day, worshipping communally in both a morning service and evening service, with the purpose of reading the Scriptures and celebrating the Eucharist.[12] Throughout the rest of the week, Christians assembled at the church every day for morning prayer (which became known as lauds) and evening prayer (which became known as vespers), while praying at the other fixed prayer times privately.[13][14][15][16] In the evening the faithful assembled in the place or church where the feast was to be celebrated and prepared themselves by prayers, readings, and sometimes also by hearing a sermon. Pliny the Younger (63 – c. 113) mentions not only fixed times of prayer by believers, but also specific services—other than the Eucharist—assigned to those times: "they met on a stated day before it was light, and addressed a form of prayer to Christ, as to a divinity ... after which it was their custom to separate, and then reassemble, to eat in common a harmless meal." (cf. Lovefeast)[17] This vigil was a regular institution of Christian life and was defended and highly recommended by St. Augustine and St. Jerome.[18]


The Office of the Vigils was a single Office, recited without interruption at midnight. Probably in the fourth century, in order to break the monotony of this long night prayer the custom of dividing it into three parts or Nocturns was introduced. John Cassian in speaking of the solemn Vigils mentions three divisions of this Office.[19]


Around the year 484, the Greek-Cappadocian monk Sabbas the Sanctified began the process of recording the liturgical practices around Jerusalem, while the cathedral and parish rites in the Patriarchate of Constantinople evolved in an entirely different manner.[20] The two major practices were synthesized, commencing in the 8th century, to yield an office of great complexity.[21]


In 525, Benedict of Nursia set out one of the earliest schemes for the recitation of the Psalter at the Office. The Cluniac Reforms of the 11th century renewed an emphasis on liturgy and the canonical hours in the reformed priories of the Order of Saint Benedict, with Cluny Abbey at their head.

Middle Ages[edit]

As the form of fixed-hour prayer developed in the Christian monastic communities in the East and West, the Offices grew both more elaborate and more complex, but the basic cycle of prayer still provided the structure for daily life in monasteries. By the fourth century, the elements of the canonical hours were more or less established. For secular (non-monastic) clergy and lay people, the fixed-hour prayers were by necessity much shorter, though in many churches, the form of the fixed-hour prayers became a hybrid of secular and monastic practice (sometimes referred to as 'cathedral' and 'monastic' models).

The Divine Office is translated by a commission set up by the Episcopal Conferences of England and Wales, Australia and Ireland. First published in 1974 by , this edition is the English edition approved for use the above countries, as well as many Asian and African dioceses.

HarperCollins

published Prayer During the Day in 2009.

Catholic Truth Society

The Liturgy of the Hours is translated by the (ICEL). First published in 1975 by Catholic Book Publishing Company in the US, this edition is the English edition approved for use in the US, Canada and several other English-speaking dioceses.

International Commission on English in the Liturgy

(Greek: Ψαλτήρ(ιον), "Psalter(ion)"; Slavonic: Ѱалтырь or Ѱалтирь, "Psaltyr") A book containing the 150 Psalms[note 1] divided into 20 sections called Kathismata together with the nine Biblical canticles which are chanted at Matins; although these canticles had been chanted in their entirety, having over time come to be supplemented by interspersed hymns (analogously to stichera) to form the Canon, the canticles themselves are now only regularly used in a few large monasteries.[note 2] The Psalter also contains the various "selected psalms", each composed of verses from a variety of psalms, sung at matins on feast days, as well as tables for determining which Kathismata are to be read at each service; in addition to the Psalms read at the daily offices, all the Psalms are read each week and, during Great Lent, twice a week.

Psalter

(Greek: Ὀκτώηχος; Slavonic: Октоихъ, Oktoikh or Осмогласникъ, Osmoglasnik)—Literally, the Book of the "Eight Tones" or modes. This book contains a cycle of eight weeks, one for each of the eight echoi (church modes of the Byzantine musical system of eight modes), providing texts for each day of the week for Vespers, Matins, Compline, and (on Sundays) the Midnight Office. The origins of this book go back to compositions by St. John Damascene.

Octoechos

(Greek: Μηναίον; Slavonic: Минїѧ,[52] Miniya)—A twelve-volume set which provides liturgical texts for each day of the calendar year,[note 3] printed as 12 volumes, one for each month of the year.[note 4] Another volume, the General Menaion contains propers for each class of saints for use when the propers for a particular saint are not available. Additionally, locally venerated saints may have services in supplemental volumes, pamphlets, or manuscripts.

Menaion

A collection of the lives of the saints and commentaries on the meaning of feasts for each day of the calendar year, also printed as 12 volumes,[note 4] appointed to be read at the meal in monasteries and, when there is an all-night vigil for a feast day, between Vespers and Matins.

Menologion

Triodion

Pentecostarion

(Greek: Συναξάριον; Romanian: Sinaxar)—The Synaxarion contains for each day of the year brief lives of the saints and meanings of celebrated feasts, appointed to be read after the Kontakion and Oikos at Matins.

Synaxarion

(Greek: ῾Ειρμολόγιον; Slavonic: Ирмологий, Irmologii)—Contains the Irmoi chanted at the Canon of Matins and other services.

Irmologion

(Greek: ῾Ἱερατικόν, Ieratikon; Slavonic: Слѹжебникъ, Sluzhebnik)—Contain the portions of the services which are said by the priest and deacon and is given to a deacon and to a priest with his vestments at ordination.[note 5]

Priest's Service Book

Bishop's Service Book (Greek: Ἀρχιιερατικόν Archieratikon, Slavonic: Чиновникъ, Chinovnik) the portions of the services which are said by the Bishop; for the Canonical Hours, this differs little from what is in the Priest's Service Book.

(Greek: Ευαγγέλιον, Evangélion) Book containing the 4 Gospels laid out as read at the divine services.[note 6]

Gospel Book

Apostle Book (Greek: Απόστολος, Apostolos; Slavonic: Апостолъ, Apostol) Contains the readings for the Divine Liturgy from the and the Epistles together with the Prokeimenon and Alleluia verses that are chanted with the readings.[note 6]

Acts of the Apostles

Many writings from the Church fathers are prescribed to be read at matins and, during great lent, at the hours; in practice, this is only done in some monasteries and frequently therein the abbot prescribes readings other than those in the written rubrics. therefore it is not customary to enumerate all the volumes required for this.

Patristic writings

Collections (Greek: Ανθολόγιον, ; Slavonic: Сборникъ, Sbornik) There are numerous smaller anthologies available[note 7] which were quite common before the invention of printing but still are in common use both because of the enormous volume of a full set of liturgical texts and because the full texts have not yet been translated into several languages currently in use.

Anthologion

(Greek: Τυπικόν, Typikon; Slavonic: Тѵпико́нъ, Typikon or уста́въ, ustav) Contains all of the rules for the performance of the Divine Services, giving directions for every possible combination of the materials from the books mentioned above into the Daily Cycle of Services.

Typicon

"Midnight Praise" (said in the early morning before dawn) commemorates the Second Coming of Christ. It consists of three watches, corresponding to the three stages of Christ's ( Matthew 25:1–13 ).

prayer in the Garden of Gethsemane

Prime (dawn) is said upon waking in the morning or after the Midnight Praise the previous night. Associated with the Eternity of God, the Incarnation of Christ, and his Resurrection from the dead.

Terce (9 a.m.) commemorates Christ's , the descent of the Holy Spirit at Pentecost.

trial before Pilate

Sext (noon) commemorates the Passion of Christ.

The Alexandrian Rite is observed by the Coptic Orthodox Church of Alexandria and the Coptic Catholic Church. The cycle of canonical hours is largely monastic, primarily composed of psalm readings. The Coptic equivalent of the Byzantine Horologion is the Agpeya.


Seven canonical hours exist, corresponding largely to the Byzantine order, with an additional "Prayer of the Veil" which is said by Bishops, Priests, and Monks (something like the Byzantine Midnight Office).


The hours are chronologically laid out, each containing a theme corresponding to events in the life of Jesus Christ:


Every one of the Hours follows the same basic outline:

Syriac rites[edit]

East Syriac Rite[edit]

The East Syriac Rite (also known as the Chaldean, Assyrian, or Persian Rite) has historically been used in Syria, Mesopotamia, Persia, and Malabar. The nucleus of the Daily Office is mainly of course the recitation of the Psalter. There are usually seven regular hours of service; the following are the times of prayer:

In the morning: Night and Morning Services together

In the evening: Evening Service

The Daily Services in the Armenian Apostolic Church and the Armenian Catholic Church are made up of nine services. The daily cycle of prayer begins with the Night Service, according to the ancient belief that a new day begins at nightfall.


The Night Service (midnight) Dedicated to the praising of God the Father. Themes of the service are: thanksgiving to God for the blessing of sleep and asking that the remainder of the night pass in peace and tranquility, and that the next day be spent in purity and righteousness.


The Morning Service (dawn) Dedicated to the praising of God the Son. Symbolizes the Resurrection of Christ and his appearance to the Myrrh-bearing Women.


The Sunrise Service (6:00 a.m.)[note 18] Dedicated to the praising of the Holy Spirit. Symbolizes the appearance to Christ to the disciples after the Resurrection.


The Third Hour (9:00 a.m.) Dedicated to the Holy Spirit. Symbolizes Eve's original tasting the forbidden fruit and eventual liberation from condemnation through Jesus Christ. The service has a profound penitential meaning.


The Sixth Hour (noon) Dedicated to God the Father. Symbolizes Christ's Crucifixion. The prayers at the service ask for God's help towards feeble human nature.


The Ninth Hour (3:00 p.m.) Dedicated to God the Son. Symbolizes Christ's death and liberation of humanity from the power of the Hell.


The Evening Service (before sunset) Dedicated to God the Son. Symbolizes Christ's burial, asks God for a quiet night and a peaceful sleep.


The Peace Service (after sunset) Dedicated to the Holy Spirit. Symbolizes Christ's descent into Hell and liberation of the righteous from torments.


The Rest Service (before retiring for sleep) Dedicated to God the Father. In early times it was the continuation of the Peace Service.


In ancient times all nine services were offered every day, especially in monasteries. At present the following services are conducted in churches daily for the majority of the year:


During Great Lent, all of the services are offered on weekdays (except Saturday and Sunday) according to the following schedule:


The book which contains the hymns which constitute the substance of the musical system of Armenian liturgical chant is the Sharagnots (see Armenian Octoechos), a collection of hymns known as Sharakan. Originally, these hymns were Psalms and biblical Canticles that were chanted during the services, similar to the Byzantine Canon. In addition, the eight modes are applied to the psalms of the Night office, called ganonaklookh (Canon head).

corresponding to Matins and Lauds.

Morning Prayer

conflating the lesser hours of Terce, Sext, and None.

Prayer During the Day

corresponding to Vespers.

Evening Prayer

.

Night Prayer, or Compline

Liberal Catholic usage[edit]

The Liberal Catholic Church, and many groups in the Liberal Catholic movement, also use a simple version of the Western canonical hours, said with various scripture reading and collects. According to the Liturgy of the Liberal Catholic Church, the Scriptures used are generally limited to the readings of the day, and the complete psalter is not incorporated unless at the discretion of the priest presiding, if as a public service, or of the devotee in private use. The Hours of the Liberal Rite consist of: Lauds, Prime, Sext, Vespers, and Compline. Its recitation is not obligatory on Liberal Catholic priests or faithful, according to current directs from the General Episcopal Synod.

Fixed prayer times

Тvпико́нъ сіесть уста́въ (Title here transliterated into Russian; actually in Church Slavonic) (The Typicon which is the Order), Москва (Moscow, Russian Empire): Синодальная типография (The Synodal Printing House), 1907, p. 1154

The Unabbreviated Horologion, : Holy Trinity Monastery (published 1997), 1992

Jordanville, New York

On-line text (in Church Slavonic Часослов – Chasoslov, Horologion, Retrieved 31 December 2011

Saint (c. 1420), Treatise on Prayer: An Explanation of the Services Conducted in the Orthodox Church, Translated by Harry L.N. Simmons, Brookline, Massachusetts: Hellenic College and Holy Cross Greek Orthodox School of Theology Press (published 1984), pp. 132–136, ISBN 0-917653-05-X

Symeon of Thessaloniki

Sokolof, Archpriest Dimitrii (1899), , Jordanville, New York: Holy Trinity Monastery (published 2001), pp. 132–136, ISBN 0-88465-067-7

Manual of the Orthodox Church's Divine Services

Alexander Schmemann (1963), Introduction to Liturgical Theology (Lib. of Orthodox Theol.), Faith Press Ltd (published 1987), p. 170, ISBN 978-0-7164-0293-0

Archpriest

Ware, Timothy (1963), The Orthodox Church, , UK: Penguin Books (published 1987), p. 193, ISBN 978-0-14-013529-9

London

Robert F. Taft, S.J. (1986), The Liturgy of the Hours in East and West: The Origins of the Divine Office and Its Meaning for Today, Collegeville, Minnesosta: The order of Saint Benedict, Inc., p. 423, ISBN 978-0-8146-1405-1, JSTOR 1291596

Archimandrite

Robert F. Taft, S.J. (1988), "Mount Athos: A Late Chapter in the History of the Byzantine Rite", Dumbarton Oaks Papers, 42: 179–194, doi:10.2307/1291596, JSTOR 1291596

Archimandrite

– online edition of Medieval Daily Office

The Hypertext Book of Hours

(The Sarum Usage is a subset of the Roman Rite.)

The Sarum Breviary

Archived 9 June 2008 at the Wayback Machine by Archimandrite Nektarios Serfes

Cycle of Services in the Eastern Orthodox Church

Liturgy of the Hours according to the rite of the Syriac Orthodox Church

– web app for the Daily Office as found in The Book of Common Prayer (1979) of The Episcopal Church

The Daily Office

(in Latin). Archived from the original on 3 August 2019. Retrieved 3 August 2019. (from pre Tridentine Monastic to the 1960 Newcalendar)

"Divine Office of the Roman Rite"

The - a daily podcast of the Daily Office supplied by The Trinity Mission

Audio Daily Office