652:: "In Hipparchus's house there was a specially decorated room and a cross was painted on the east wall of it. There before the image of the cross, they used to pray seven times a day ... with their faces turned to the east." It is easy to see the importance of this passage when you compare it with what Origen says. The custom of turning towards the rising sun when praying had been replaced by the habit of turning towards the east wall. This we find in Origen. From the other passage we see that a cross had been painted on the wall to show which was the east. Hence the origin of the practice of hanging crucifixes on the walls of the private rooms in Christian houses. We know too that signs were put up in the Jewish synagogues to show the direction of Jerusalem, because the Jews turned that way when they said their prayers. The question of the proper way to face for prayer has always been of great importance in the East. It is worth remembering that Mohammedans pray with their faces turned towards Mecca and that one reason for the condemnation of Al Hallaj, the Mohammedan martyr, was that he refused to conform to this practice.
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prayer times in the evening, at midnight and in the morning. As a result seven 'hours of prayer' emerged, which later became the monastic 'hours' and are still treated as 'standard' prayer times in many churches today. They are roughly equivalent to midnight, 6 a.m., 9 a.m., noon, 3 p.m., 6 p.m. and 9 p.m. Prayer positions included prostration, kneeling and standing. ... Crosses made of wood or stone, or painted on walls or laid out as mosaics, were also in use, at first not directly as objections of veneration but in order to 'orientate' the direction of prayer (i.e. towards the east, Latin
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designated for prayer from the earliest days of the church. Peter prayed at the sixth hour, i.e. at noon (Acts 10:9). The ninth hour is called the "hour of prayer" (Acts 3:1). This was the hour when
Cornelius prayed even as a "God-fearer" attached to the Jewish community, i.e. before his conversion to Christianity. it was also the hour of Jesus' final prayer (Matt. 27:46, Mark 15:34, Luke 22:44-46).
258:, which recalls the descent of the Holy Ghost upon the Apostles. In the monastery of Lerins, work commenced after Terce and continued until Nones. The custom of Little Hours grew up in the monastic and larger Church in the course of the centuries and still is followed in stricter monasteries and hermitages. These hours also continue to be prayed by many religious communities.
516:, on Great Monday, Tuesday and Wednesday, the services are similar to those during Great Lent (including the reading of a kathisma), but instead of the normal Lenten hymns which replace the Kontakion, the Kontakion of the day (i.e., that day of Holy Week) is chanted. On Great Thursday and Saturday, the Little Hours are more like normal. On Great Friday, the
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Jerome said, "... we must set aside stated hours for the duty of praying. Then, should any occupation keep us away from it, the hour itself will remind us of that duty. As such prayer times everyone knows of the third, sixth and ninth hours, the morning and the evening hours." Sources from the fourth
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Psalm 23: "The Lord will shepherd me..."; Psalm 143:9-12: "Show me the way..."; "Glory to the Father...Now and always...Amen."; Proclamation: "Again and again in peace...Let us with thanksgiving pray...(Gohabanelov...)"; Prayer: "Through your peace...(Khaghaghout`eamb k`ov...)"; "Blessed is our Lord
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Not only the content of early
Christian prayer was rooted in Jewish tradition; its daily structure too initially followed a Jewish pattern, with prayer times in the early morning, at noon and in the evening. Later (in the course of the second century), this pattern combined with another one; namely
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Clement of
Alexandria noted that "some fix hours for prayer, such as the third, sixth and ninth" (Stromata 7:7). Tertullian commends these hours, because of their importance (see below) in the New Testament and because their number recalls the Trinity (De Oratione 25). These hours indeed appear as
242:
III.3 is an exegetical justification for the offices of Terce, Sext, and None, in which he relates each hour to a scriptural passage in which an important event occurs at that hour. In this way, by directing the monks to scripture, the hours acquired an educational benefit. This was also the view
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directed that
Christians should pray seven times a day - on rising, at the lighting of the evening lamp, at bedtime, at midnight, and also, if at home, at the third, sixth and ninth hours of the day, being hours associated with Christ's Passion. Prayers at the third, sixth, and ninth hours are
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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." This practice of seven fixed prayer times continues today in many Christian
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Terce, Sext and None have an identical structure, each with three psalms or portions of psalms. These are followed by a short reading from
Scripture, once referred to as a "little chapter" (capitulum), and by a versicle and response. The Lesser Litany (Kyrie and the Lord's Prayer) of Pius X's
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Psalm 68:19-21: "Blessed is God..."; Proclamation: "Let us beseech the Lord in faith...(Khndrests`ouk` havatov...)"; Prayer, "Guide us...(Arajnordea mez...)"; Prayer of
Sarkawag Vardapet: "Remember, Lord your servants... (Hishea...)"; Prayer: "God, beneficent and full of mercy...(Barerar ev
218:, and that Christians should also observe them. In the fourth century the custom of praying at these hours became more frequent, and even obligatory, at least for monks. The elements of the prayer of Terce, Sext, or None before the fourth century probably consisted of psalms,
408:) is a short service with minimal changes depending on the liturgical season. It is celebrated "in commemoration of the descent of the Holy Spirit, and in commemoration of the First Mother's (i.e., Eve's) tasting , and of the liberation through Christ."
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also speak of these three hours as suitable for private prayer. However, on the days called "days of station", that is to say
Wednesday and Friday, which were set apart as especially consecrated to prayer, and Sunday, these hours were recited in public.
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Psalm 51: "Have mercy on me..."; "Glory...Now and always...Amen."; Hymn of the Third Hour: "We bless you, unoriginate Father... (Awhrnets`emk` zk`ez Hayr anskizbn...)"; Exhortation: "At every hour may my prayer be this...(Amenayn zhamou...)"
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The purpose of the "Little Hours" sanctify the day by pausing in the midst of their work and dedicate various moments to prayer throughout the course of the day. The time of day for Terce is associated with the descent of the
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286:). The Hour's general theme is therefore, the invocation of the Holy Spirit, and invokes the Holy Spirit for strength in dealing with the conflicts of the day. "It is a 'Come, Holy Spirit' upon the day's work."
539:) the Little Hours undergo changes similar to those during Great Lent, except the Lenten hymns are usually read instead of chanted, and there are no kathismata. In addition, on weekdays of the Lesser Fasts, an
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The Indian
Christians of St. Thomas: Otherwise Called the Syrian Christians of Malabar: a Sketch of Their History and an Account of Their Present Condition as Well as a Discussion of the Legend of St. Thomas
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similarly mentioned by
Tertullian, Cyprian, Clement of Alexandria and Origen, and must have been very widely practised. These prayers were commonly associated with private Bible reading in the family.
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each. The second division of the day contained the hours from about the modern nine o'clock until about midday; using the Roman numbering the hour just preceding this division was called
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199:, around the year 200, recommended, in addition to the obligatory morning and evening prayers, the use of the third, sixth and ninth hours of daylight to remind oneself to pray.
547:) may be read immediately after each Hour (at least on the first day of the Fast). The Inter-Hours follow the same general outline as the Little Hours, except they are shorter.
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It seems there was no universal practice of the communal recitation of these hours until the Middle Ages. On Sundays, Terce was sung in
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497:. The Troparion of the Day is replaced by special Lenten hymns that are chanted with prostrations. Then a portion of the
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a number of changes in the office take place. On Monday through Friday, after the three fixed psalms, the Reader says a
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and the ecclesiastical writers of the third century frequently mention Terce, Sext, and None as hours for daily prayers.
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Introduction: "Blessed is our Lord Jesus Christ. Amen. Our Father..."; "Blessed is the Holy Spirit, true God. Amen."
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The 1979 Anglican Order of Service for Noonday is based upon the traditional structure of the Little Offices.
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may be read. The Kontakion of the Day is replaced by special Lenten troparia. Near the end of the Hour, the
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and has very little variation in it. Three fixed psalms are read at the Third Hour: Psalms 16, 24, and 50 (
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held in Ireland, where the psalms selected for Terce focused on the glorification of the risen Christ.
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century onwards offer a more precise picture of the composition of the hour of Terce. Most of
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The Inter-Hours may also be read during Great Lent if there is to be no reading from the
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The Civic Muse: Music and Musicians in Siena during the Middle Ages and the Renaissance
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and Tertullian refer only to private prayer at these three hours. The Canons of
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Daily Life in Ancient Rome: The People and the City at the Height of the Empire
428:"Unanimously let everyone give thanks... (Miaban amenek`ean gohats`arouk`...)"
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Prayer: "You who repose on the cherubic throne...(Or i k`rovpēakan...)"
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1054:. St. Mark Coptic Orthodox Church. pp. 5, 33, 49, 65, 80, 91, 130.
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Churches, the office of the Third Hour is normally read by a single
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Powell, M. G. "Introduction to Medieval Christian Liturgy",
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472:). The only variable portions for most of the year are the
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Nederlandish book of the hours, opened at the hour of Terce
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remarked that these three hours had been observed in the
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and refers to the third hour of the day after dawn. With
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810:(1968). "The days and hours of the Roman calendar".
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denomination), the office of Terce is also known as
140:, but at the summer solstice it was 06:58 to 08:13.
980:
The General Instruction on the Liturgy of the Hours
1032:. St. Thomas Malankara Orthodox Church. p. 31
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796:. Vol. 14. New York: Robert Appleton Company.
400:In the Armenian Book of Hours (Armenian: Ժամագիրք
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252:before the principal Mass, and included the hymn
143:These divisions of the day were also used by the
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452:Little Hours § Eastern Christian Practice
282:"seeing it is but the third hour of the day" (
42:and is held around 9 a.m. Its name comes from
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936:Fassler, Margot E. and Baltzer, Rebecca A.,
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62:it belongs to the so-called "Little hours".
840:Introduction to the History of Christianity
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958:Armentrout, Don S., "Terce, Sext, None",
872:Ascetica, Gnostica, Liturgica, Orientalia
842:School of Divinity, Yale University. 1996
636:. Wipf and Stock Publishers. p. 29.
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1190:Divine Liturgy of St. Basil the Great
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960:An Episcopal Dictionary of the Church
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384:denomination, the office of Terce is
116:(the third hour) from which the word
1342:Benediction of the Blessed Sacrament
894:The Psalms in the Early Irish Church
734:The Early Church: History and Memory
372:Coptic Orthodox Church of Alexandria
262:arrangement have now been omitted.
128:and day of year. At Rome's latitude
993:Introduction to the Canonical Hours
918:, University of Chicago Press, 2007
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648:Peterson quotes a passage from the
442:Jesus Christ. Amen. Our Father..."
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132:was in modern terms 09:02 to 09:46
16:Canonical hour of the Divine Office
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1027:"My Life in Heaven & on Earth"
92:The origin of Terce, like that of
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1011:Richards, William Joseph (1908).
790:". In Herbermann, Charles (ed.).
732:Lössl, Josef (17 February 2010).
650:Acts of Hipparchus and Philotheus
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700:Weitzman, M. P. (7 July 2005).
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736:. A&C Black. p. 135.
704:. Cambridge University Press.
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997:Commentaries on the Breviary
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438:bazoumoghorm Astouats...)"
155:mentions the sixth hour in
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1483:Divine Worship: The Missal
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866:Chin, C. M., "Prayers and
608:Nunc sancte nobis spiritus
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786:Cabrol, Fernand (1912). "
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432:Otherwise continue here:
159:, and the ninth hour in
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38:. It consists mainly of
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1066:Ladder of Divine Ascent
632:Danielou, Jean (2016).
593:Hygiene in Christianity
500:Ladder of Divine Ascent
354:Mar Thoma Syrian Church
1308:(Anglican Use Vespers)
1015:. Bemrose. p. 98.
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1173:Eucharistic liturgies
1154:Anointing of the Sick
892:McNamara, Martin J.,
793:Catholic Encyclopedia
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505:Prayer of St. Ephraim
450:Further information:
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462:Greek Catholic
447:
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424:The Prayer of
397:
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341:
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171:on the day of
136:at the winter
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32:canonical hour
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161:Matthew 27:46
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153:New Testament
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36:Divine Office
33:
29:
21:
1869:Little Hours
1739:
1732:
1725:
1704:Hereford Use
1681:African Rite
1611:Anglican Use
1551:Latin Church
1505:Sacramentary
1500:Roman Ritual
1488:Roman Missal
1296:(ninth hour)
1284:(third hour)
1281:
1221:
1207:Holy Qurbono
1202:Holy Qurbana
1139:Confirmation
1065:
1060:
1051:
1046:
1034:. Retrieved
1021:
1012:
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992:
987:
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598:Little Hours
544:
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511:
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480:of the Day.
455:
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405:
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375:
362:Tloth sho`in
361:
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247:
245:
239:
236:John Cassian
232:
201:
190:
157:Matthew 20:5
142:
129:
121:
117:
113:
91:
79:
72:early Church
69:
27:
26:
1794:West Syriac
1734:Missa sicca
1699:Durham Rite
1694:Celtic Rite
1456:Martyrology
1424:Gospel Book
1419:Euchologion
1392:Antiphonary
1266:(nighttime)
1229:Solemn Mass
1159:Holy Orders
671:. Penguin.
523:During the
518:Royal Hours
406:errord zham
276:Holy Spirit
187:Development
130:hora tertia
122:hora tertia
114:hora tertia
1853:Categories
1589:Roman Rite
1540:Liturgical
1461:Pontifical
1439:Lectionary
1434:Horologion
1369:Procession
1239:Papal Mass
1126:Sacraments
1106:Sacraments
1052:The Agpeya
541:Inter-Hour
486:Great Lent
402:zhamagirk`
392:breviary.
368:breviary.
240:Institutes
207:Hippolytus
197:Tertullian
181:Christians
165:Holy Ghost
134:solar time
86:Hippolytus
1799:Malankara
1709:Sarum Use
1616:Zaire Use
1414:Customary
1164:Matrimony
1144:Eucharist
1114:liturgies
613:Plainsong
513:Holy Week
493:from the
478:Kontakion
284:Acts 2:15
280:Pentecost
269:Symbolism
220:canticles
177:Acts 2:15
173:Pentecost
1763:Churches
1714:York Use
1690:British
1402:Breviary
1347:Exorcism
1337:Asperges
1320:Compline
1306:Evensong
1217:Low Mass
1036:2 August
982:, no. 74
667:(1993).
573:Breviary
551:See also
545:Mesorion
543:(Greek:
491:kathisma
474:Troparia
228:litanies
169:Apostles
138:solstice
126:latitude
60:Compline
1816:Malabar
1770:liturgy
1674:Defunct
1567:Current
1473:Psalter
1429:Gradual
1357:Requiem
1352:Funeral
1300:Vespers
1149:Penance
1134:Baptism
1116:of the
784::
510:During
495:Psalter
483:During
456:In the
376:In the
366:Shehimo
344:In the
323:Shehimo
249:organum
212:Cyprian
34:of the
1628:Orders
1495:Tonary
1478:Missal
1387:Agpeya
1312:Ramsha
1290:(noon)
1264:Matins
1112:, and
967:
945:
923:
901:
879:
822:
751:oriens
740:
708:
675:
640:
634:Origen
466:Reader
390:Agpeya
386:prayed
319:Agpeya
226:, and
163:. The
151:. The
149:Christ
106:Greeks
102:Romans
66:Origin
40:psalms
1556:Latin
1542:rites
1294:Nones
1282:Terce
1276:Prime
1270:Lauds
1110:rites
1030:(PDF)
868:Otium
788:Terce
619:Notes
380:, an
224:hymns
118:terce
110:hours
48:Prime
44:Latin
30:is a
28:Terce
1288:Sext
1212:Mass
1038:2020
965:ISBN
943:ISBN
921:ISBN
899:ISBN
877:ISBN
820:ISBN
738:ISBN
706:ISBN
673:ISBN
638:ISBN
535:and
460:and
356:(an
348:and
321:and
317:The
191:The
145:Jews
104:and
98:None
96:and
94:Sext
58:and
56:None
52:Sext
470:LXX
238:'s
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527:(
333:.
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