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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]
Book of Common Worship Daily Prayer, published in 1994 by Westminster John Knox Press, includes the daily offices from The Book of Common Worship of 1993, the liturgy of the Presbyterian Church USA. In addition to Morning and Evening Prayer there is a complete service for Compline. Its psalter—an inclusive-language revision of the psalter from the 1979 American Book of Common Prayer—also includes a collect for each psalm. Antiphons and litanies are provided for the seasons of the church year. A new Book of Common Worship Daily Prayer with expanded content was published in 2018. It adds a service for Mid-Day Prayer. Its new psalter is from Evangelical Lutheran Worship. Irmologion ( Greek: Ειρμολόγιον, Heirmologion; Church Slavonic: Ирмологий, Irmologii) – Contains the Irmoi chanted at the Canon of Matins and other services. Bright Week (Easter Week) Commencing with matins on Pascha (Easter Sunday) through the following Saturday a b Billett, Jesse D. (2014). The Divine Office in Anglo-Saxon England, 597-c.1000. Boydell & Brewer Ltd. ISBN 978-1-907497-28-5. West Syriac Rite [ edit ] The Shehimo is a breviary used in Indian Orthodoxy and Syriac Orthodoxy to pray the canonical hours at fixed prayer times during the day while facing in the eastward direction. [57]
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Since the early 20th century, revised editions of the Book of Common Prayer or supplemental service books published by Anglican churches have often added offices for midday prayer and Compline. In England and other Anglican provinces, service books now include four offices: The Liturgy of the Hours is translated by the International Commission on English in the Liturgy (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. Archpriest Alexander Schmemann (1963), Introduction to Liturgical Theology (Lib. of Orthodox Theol.), Faith Press Ltd (published 1987), p.170, ISBN 978-0-7164-0293-0 Early night – Compline (where it is not the custom for it to follow small vespers), Great Vespers, [note 17] a reading, Matins, First Hour The Midnight Office is seldom served in parishes churches except at the Paschal Vigil as the essential office wherein the burial shroud is removed from the tomb and carried to the altar.
Other official books are published by the member churches for the official use of their churches, such as the Lectionary, Book of Occasional Services, etc. In monasteries, when there is an evening meal, compline is often separated from vespers and read after the meal; in Greek ( απόδειπνον/ apodeipnon) and Slavonic ( Повечерiе/ Pov'echeriye), the name for Compline literally means, "After-supper". Weitzman, M. P. (7 July 2005). The Syriac Version of the Old Testament. Cambridge University Press. ISBN 978-0-521-01746-6. 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 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). Second Vatican Council, Constitution Sacrosanctum Concilium, 89 d". Vatican.va. 4 December 1963 . Retrieved 20 May 2019. These books were first grouped and arranged for the Coptic Catholic Church by Raphael Tuki, and printed at Rome in the eighteenth century. Their arrangement is obviously an imitation of that of the Latin service-books ( Missale coptice et arabice, 1736; Diurnum alexandrinum copto-arabicum, 1750; Pontificale et Euchologium, 1761, 1762; Rituale coptice et arabice, 1763; Theotokia, 1764). Cyril II, the Uniate Coptic patriarch, published a "missal", "ritual", and "Holy Week book" (Cairo, 1898–1902).Main article: Daily Office (Anglican) The Anglican Rosary sitting atop The Anglican Breviary and the Book of Common Prayer In the Byzantine Empire, the development of the Divine Services shifted from the area around Jerusalem to Constantinople. In particular, Theodore the Studite ( c. 758 – c. 826) combined a number of influences from the Byzantine court ritual with monastic practices common in Anatolia, [21] and added thereto a number of hymns composed by himself and his brother Joseph (see typikon for further details). The Rite of Constantinople, observed by the Eastern Orthodox Church and those Eastern Catholic Churches which follow the Byzantine Rite, represents one of the most highly developed liturgical traditions in Christendom. While the Roman Catholic Liturgy of the Hours may be published in a single-volume breviary, such a feat is hardly possible for the Byzantine Rite, which requires quite a large library of books to chant the daily services. The hours are chronologically laid out, each containing a theme corresponding to events in the life of Jesus Christ:
A renewal in the Daily Office took place in the nineteenth century as a part of the confessional revival among Lutherans, particularly as a result of the work of such figures as Johann Konrad Wilhelm Löhe. Among English-speaking Lutherans in North America, this influence helped give rise to traditional forms of Matins and Vespers, based on sixteenth century Lutheran precedents, found in the Common Service of 1888, which were then included in English-language Lutheran hymnals in America prior to the 1970s. In 1969, the Worship Supplement of the Lutheran Church–Missouri Synod reintroduced the offices of Prime, Sext, and Compline, though only Compline was retained in subsequent hymnals. Typicon (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. 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] Irmologion (Greek: ῾Ειρμολόγιον; Slavonic: Ирмологий, Irmologii)—Contains the Irmoi chanted at the Canon of Matins and other services. The Syriac Orthodox Book of Hours is called the Shehimo, "simple prayer". The Shehimo has offices for the canonical hours for each day of the week. Each canonical office begins and ends with a qawmo, a set of prayers that includes the Lord's Prayer. At the end of the office, the Nicene Creed is recited. The great part of the office consists of lengthy liturgical poems composed for the purpose, similar to the Byzantine odes.Apostle Book (Greek: Απόστολος, Apostolos; Slavonic: Апостолъ, Apostol) Contains the readings for the Divine Liturgy from the Acts of the Apostles and the Epistles together with the Prokeimenon and Alleluia verses that are chanted with the readings. [note 6] Following the Second Vatican Council, the Catholic Church's Roman Rite simplified the observance of the canonical hours and sought to make them more suited to the needs of today's apostolate and accessible to the laity, hoping to restore their character as the prayer of the entire Church.
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; In 2005 the fourth book, Common Worship: Daily Prayer, was published. The form and style of daily morning and evening prayer no longer shows the influence of the BCP, but the work of the English Franciscan community and its book Celebrating Common Prayer. The offices are not dissimilar to those of the Roman Catholic Church. Penitence becomes optional, as does the Creed; the Te Deum disappears almost completely, and a Gospel canticle—the Benedictus in the morning and the Magnificat in the evening—follows the reading(s); there is a wide range of intercessions; collects are provided for lesser festivals (unlike in the main book); and there is a psalter. Both the book and the new daily lectionary were tried out in parishes before final publication.Also, there are Inter-Hours for the First, Third, Sixth and Ninth Hours. These are services of a similar structure to, but briefer than, the hours. their usage varies with local custom, but generally they are used only during the Nativity Fast, Apostles Fast, and Dormition Fast on days when the lenten alleluia replaces "God is the Lord" at matins, which may be done at the discretion of the ecclesiarch when the Divine Liturgy is not celebrated. Priest's Service Book (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] Evening – Great Compline (in some traditions) and, if there be an All-Night Vigil, the reading, matins, first hour. Patristic writings 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. The regular services chanted in the Constantinopolitan liturgical tradition are the Canonical Hours and the Divine Liturgy. There are, in addition, occasional services ( baptism, confession, etc.) and intercessory or devotional services ( molieben, panikhida), which are not chanted on a daily basis, but according to need. The fixed portions of the services are called acolouthia ( Greek: ἀκολουθίες, akolouthies; последование posledovanie), into which the sequences (changeable portions) are inserted. [3] The sequences can also be referred to as propers.
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