Nones (liturgy)
Nones (
In the Roman Rite the Nones is one of the so-called "little hours".
In the
History
Origin
According to an Ancient Greek and Roman custom, the day was, like the night, divided into four parts, each consisting of three hours. Among the ancients the hour of Nones was regarded as the close of the day's business and the time for the baths and supper. This division of the day was in vogue also among the Jews, from whom the Church borrowed it.[4] In addition to Morning and Evening Prayer to accompany the sacrifices, there was prayer at the Third, Sixth and Ninth Hours of the day.[5]
Early Church
The Apostles continued to frequent the Temple at the customary hours of prayer (Acts 3:1): "Now Peter and John went up into the temple at the ninth hour of prayer."[5]
At an early date, mystical reasons for the division of the day were sought.
The most ancient testimony refers to this custom of
Clement and Tertullian in these passages refer only to private prayer at these hours. The Canons of Hippolytus also speak of Terce, Sext, and Nones, as suitable hours for private prayer; however, on the two station days, Wednesday and Friday, when the faithful assembled in the church, and perhaps on Sundays, these hours were recited successively in public. In the 4th century there is evidence to show that the practice had become obligatory, at least for the monks.[4]
The eighteenth canon of the
Since the 7th century
Practices varied from monastery to monastery. At first some tried to do the entire Psalter (150 Psalms) each day, but eventually that was abandoned for a weekly cycle built around certain hours of the day. In the
The writers of the
In the
St. Aurelian follows the same tradition in his Rule Ad virgines, but he imposes twelve psalms at each hour on the monks. St. Columbanus, St. Fructuosus, and St. Isidore adopt the system of three psalms. Like St. Benedict, most of these authors include hymns, the capitulum or short lesson, a versicle, and an oratio. In the 9th and 10th centuries we find some additions made to the Office of Nones, in particular litanies, collects, etc.[4]
Current practice
Roman Rite
With the reforms of the Second Vatican Council the traditional one-week Psalter cycle became a four-week cycle.[5] Furthermore, it is only mandatory to pray one of the so-called "little hours" (Terce, Sext, and None). In the liturgy of the hours of some religious orders Sext and None are combined to form a "midday hour". However, bishops, priests and others, "who have received from the Church the mandate to celebrate the liturgy of the hours" are still expected to recite the full sequence of hours, as closely as possible to the traditional time of day.[7]
Antiochene Rites
West Syriac Rite
In the
Byzantine Rite
In the
During
During Holy Week, on Great Monday, Tuesday, and Wednesday, the services are similar to those during Great Lent, except that there is no kathisma, and 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 Royal Hours are chanted.
During the Lesser Lenten seasons (
Armenian Rite
In the Armenian Liturgy, the Ninth Hour (
In the Armenian Book of Hours and in many liturgical manuscripts, the Ninth Hour concludes with a service of hymns, psalms, readings, and prayers which would normally be recited during the Patarag (Divine Liturgy or Mass).
In the Armenian Book of Hours and in many liturgical manuscripts, the ninth hour includes the service of prayers, hymns, and Bible readings which would normally take place at the Patarag (Divine Liturgy or Mass), without the prayers of the eucharistic canon (preparation, consecration, post-communion prayers) and many of the litanies. There is no separate heading for this service as there is for the other services in the Book of Hours. Still, this is a distinct service because the concluding “Our Father” which ends every Armenian liturgy, including all of the liturgies of the hours, also occurs at the end of the Ninth Hour proper in analogy to the First, Third, and Sixth hours, and before this additional service.
This service may be called the Chash Service (
One can compare this Chash service to the Typica service celebrated in churches belonging to the Slavic tradition within the Byzantine liturgical rite. Not all ancient manuscripts of the Armenian hours have this service, therefore it is unclear whether this service is a later importation from the Byzantine liturgy, with the words and sequence of the Armenian Patarag substituted for those of the Byzantine Divine Liturgy.
Outline of the Service
Introduction: “Blessed is our Lord Jesus Christ. Amen. Our Father...”; “Blessed is the Holy Father, true God. Amen.”
Psalm 51: “Have mercy on me...”; “Glory...Now and always...Amen.”; Hymn of the Ninth Hour: “The light of day suffered with you... (Ch`arch`areal k`ez tiw lousoy...)”; Exhortation: “At every hour this is my prayer...(Amenayn zhamou...)”; Proclamation: “Again and again in peace...”; Prayer: “Blessing and Glory to the Father...Now and always...Amen.”
During the Great Fast: The Prayer of John Mandakouni “With a holy heart... (Sourb srtiw...)”; Proclamation: “That we may pass this hour...(Zzhams ev zarajakay...)”
Otherwise continue here:
Prayer: “Lord of hosts...(Tēr zawrout`eants`...)”
Psalm (Daniel 3:33-34): “Lord, do not forsake us...(Tēr mi matner zmez...)”; Hymn of St. Nerses (Tone 3): “Accept, Lord, the request of the patriarch Abraham...(Nahapetin...)”; Proclamation: “Let us beseech our lifegiving savior, Christ,...(Aghach`ests`ouk` zkensatou...)”; Prayer, “Having fallen down before you...(Ankeal araji k`o...)”; Prayer of Sarkawag Vardapet: “Remember, Lord your servants... (Hishea...)”; Prayer: “God, beneficent and full of mercy...(Barerar ev bazoumoghorm Astouats...)”
Psalm 116 “I loved, because the Lord heard...(Sirets'i zi lowits`ē Tēr ztzayn...)”; Psalm 117 “Bless the Lord all nations...(Awrhnets`ēk` zTēr amenayn azink`...)”; “Glory to the Father...Now and always...Amen.”
On dominical feasts and the commemorations of martyrs: Hymn (varies according to the tone of the day)
Otherwise continue here:
Exhortation: “For the souls at rest...(Hogwots`n hangouts`elots`...)”; Proclamation: “Again and again in peace...For the souls...(Vasn hangsteal hogwots`n...)”; “Lord, have mercy” (thrice); Prayer: “Christ, Son of God,...(K`ristos, Ordi Astoutsoy...)” (on fasting days, said thrice); “Blessed is our Lord Jesus Christ. Amen. Our Father...”
The Chashou Service
Exhortation: “Our psalmody and our supplications...(Zsaghmosergout`iwns ev zaghach`ans mer...)”; “Amen.”
“Blessed is the kingdom of the Father...Now and always...Amen.”
Hymn of the Time of Entrance (Ժամամուտ zhamamout; varies for the tone, commemoration, and liturgical season)
Song of the Time of Entrance (Ժամերգութիւն zhamergout`iwn; varies)
Proclamation: “Again and again in peace...accept, vivify, and have mercy.”; “Blessing and glory to the Father...Now and ever...Amen.”
Chashou Antiphon (varies)
Chashou Hymn (varies)
Holy God (varies)
Proclamation: “Again and again...For the peace of the whole world...(Vasn khaghaghoutean...)”; Prayer: “For you are the merciful and philanthropic God...(Zi oghormats ev mardasēr...)”
Chashou Psalm (varies)
Reading from the Apostles (varies)
Chashou Canticle (varies)
Reading from the Prophets (varies)
Chasou Alleluia (varies)
Pre-Gospel sequence
Gospel (varies)
“Glory to you, Lord, our God.”
Nicean Symbol: “We believe in one God...”; “As for those who say...(Isk ork` asen...)”; “As for us, let us glorify...(Isk mek` p`araworests`ouk`...)
Proclamation: “Again and again...And again with faith...(Ev evs havatov...); Prayer: “Our Lord and savior...(Tēr mer ev p'rkich'...)”; “Peace be with all.”; “Let us bow down before God.”; Prayer: “By your peace...(Khaghaghout`eamb k`ov...)”; “Blessed is our Lord Jesus Christ.”; “May the Lord God bless everyone. Amen.”; “Our Father...”
“One is Holy. One is Lord, Jesus Christ, to the glory of God the Father. Amen.”; “Blessed is the Holy Father, true God. Amen.”; “Blessed is the Holy Son, true God. Amen.”; “Blessed is the Holy Spirit, true God. Amen.”; “Holy Father, Holy Son, Holy Spirit.”
“Blessing and glory to the Father...Now and always...Amen.”; “Blessed be the name of the Lord now and forever.” (thrice); “Blessed is God. You are the fulfillment of the Law and the Prophets...”
“I shall bless the Lord at all times, at every hour his blessing upon my lips.”
“Be blessed by the grace of the Holy Spirit. Go in peace, and may the Lord be with you and with everyone. Amen.”
Alexandrian Rite
In the Coptic Orthodox Church, and Coptic Catholic Church, the Compline is prayed at 3 pm using the Agpeya breviary before retiring.[9]
East Syriac Rite
The equivalent of the Nones in the East Syriac Rite, employed by the Chaldean Catholic Church, Syro-Malabar Church, Assyrian Church of the East and Ancient Church of the East is D-Bathsha Shayin.[10]
See also
- Canonical Hours
References
- ^ Jean Villanove, Histoire populaire des Catalans : des origines au XVe siècle, t. 1, J. Villanove, 1978, XII-339 p.
- ^ a b "My Life in Heaven & on Earth" (PDF). St. Thomas Malankara Orthodox Church. p. 31. Retrieved 2 August 2020.
- ^ "Prayers of the Church". Ethiopian Orthodox Tewahedo Church. Retrieved 25 July 2020.
- ^ a b c d e f g h i One or more of the preceding sentences incorporates text from a publication now in the public domain: Cabrol, Fernand (1911). "None". In Herbermann, Charles (ed.). Catholic Encyclopedia. Vol. 11. New York: Robert Appleton Company. Retrieved 15 April 2015.
- ^ a b c Donovan, C., Breviary / Divine Office / Liturgy of the Hours, EWTN, accessed 30 March 2024
- ^ Tertullian, De Oratione, xxiii, xxv, in Patrologia Latina (P.L.), I, 1191-3. Quoted in Cabrol 1911.
- ^ General Instruction No. 29.
- ^ Richards, William Joseph (1908). 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. Bemrose. p. 98.
- ^ The Agpeya. St. Mark Coptic Orthodox Church. pp. 5, 33, 49, 65, 80, 91, 130.
- ^ "Archived copy" (PDF). Archived from the original (PDF) on 2020-03-31. Retrieved 2021-01-26.
{{cite web}}
: CS1 maint: archived copy as title (link)
Further reading
- "Divine Office", The Anglican Breviary Archived 2015-02-15 at the Wayback Machine
External links
- Basil the Great's Prayer of the Ninth Hour Eastern Orthodox
- The General Instruction of the Liturgy of the Hours Federation of Diocesan Liturgical Commissions