Nones ( ), also known as None (Latin: Miss , "Ninth"), the Ninth Hour , or the Midafternoon Prayer , is a fixed time for the prayers of the Divine Office of almost all traditional Christian liturgies. It mainly consists of psalms and is said to be around 3 pm, around the ninth hour after dawn. After Vatican II, the clock is optional in the Catholic Church: it can be said to be at any time comfortable during the day or completely eliminated. However, bishops and priests are still expected to recite the full-time series, as close as possible to the traditional time of the day.
Video Nones (liturgy)
History
Origin
According to the customs of Ancient Greece and Rome, the day, like the night, was divided into four parts, each consisting of three hours. Among the ancient hours the Nones were considered the closure of the day's business and the time for bathing and dinner. The division of the day is also popular among the Jews, from whom the Church borrows it. In addition to Morning and Evening Prayer to accompany sacrifices, there are prayers in the Third Hour, Sixth and Nine that day.
Initial Church
The Apostles continued to visit the Temple at custom prayer hours (Acts 3: 1): "Now Peter and John went up to the temple at nine o'clock."
At first, the mystical reasons for the division of the day were sought. St. Cyprian looked at the hours of Terce, Sext and Nones, which came after an interval of three hours, a reference to the Trinity. He added that the consecrated hours for prayer under the Old Dispensation have been sanctified in the New Testament by the great mysteries-the Terce by the descent of the Holy Spirit to the Apostles; Sext by the prayers of St. Peter, the acceptance of the Gentiles into the Church, or again through the crucifixion of Christ; Nones by the death of Christ. St. Basil only remembers that at the ninth hour, the Apostles Peter and John usually went to the Temple to pray. St. John Cassian, who adopted Cyprian's interpretation of Terce and Sext, sees in the Hour of Nones the descendants of Christ to hell. But, as a rule, it is Christ's death commemorated at the Nones Hour.
The most ancient testimony refers to this habit of Terce, Sext, and Nones, for example Tertullian, Clement of Alexandria, Canon Hippolytus, and even Didache ("Teaching of the Apostles"). The Didache prescribes a prayer three times each day, without, however, fixing the clock. Clement of Alexandria and also Tertullian, as late as the 2nd century, explicitly mentions the Channel Watches, Sext, and Nones, as specified for prayer. Tertullian says explicitly that we should always pray, and that no time is prescribed for prayer; he adds, however: "Regarding the time, there should be no weak visibility of certain hours - I mean from the general hours that have long marked the division of the day, the third, sixth, and the ninth, and which we can observe in Scripture to be more holy than others. "
Clement and Tertullian in these excerpts refer only to personal prayer in these hours. The Hippolytus canon also speaks of Terce, Sext, and Nones, as a clock suitable for personal prayer; However, on the two-day station, Wednesday and Friday, when the faithful gather in the church, and perhaps on Sunday, these hours are pronounced in public in a row. In the 4th century there was evidence to show that the practice became compulsory, at least for the monks.
The eighteenth canons of the Laodicean Council (between 343 and 381) command that the same prayer is always said in Nones and Vespers. It is very likely that the reference was made to the famous litany, where prayer is offered to catechumens, sinners, believers, and generally to all the desires of the Church. John Cassian states that the most common practice is to pronounce three psalms in every Jam Terce, Sext, and None.
Since the 7th century
Practices vary from convent to monastery. At first some people try to do the whole Psalm (150 Psalms) every day, but ultimately it is abandoned for a weekly cycle built around certain hours of the day. In St. Regulations Benedict, the four Small Hours of the day (Prime, Terce, Sext and Nones) was conceived in the same plan, the formula itself varied. The Divine Office begins with Invitatory, like all Canonical Clocks; then following a hymn, specific to Nones; three psalms, unchanged (Psalms 125, 126, 127), except on Sundays and Mondays when they are replaced by three groups of eight verses from Psalm 118; then the capitulum, a verse, Kyrie, the Lord's Prayer, oration , , and the closing prayer.
Medieval authors have searched for another mystical explanation of the Hour of Nones. Amalarius of Metz (III, vi) explains at length how, like the sun sinking on the horizon at the hour of the Nones, the human spirit tends to lower itself too, it is more open to temptation, and it is time the devil chooses to try him. For the Fathers' texts on this subject, it is sufficient to refer the reader to the work of Cardinal Bona mentioned above (c) Ix). The same authors did not fail to comment that the number nine was considered by the ancients an imperfect number, incomplete numbers, ten counted as perfection and complete numbers. Nine is also the amount of mourning. Among the ancients, the ninth day is the day of redemption and funeral ceremony - novemdiale sacrum , the exact origin of the novena for the dead. As for the ninth hour, some people believe that it was a time when our first parents were expelled from the Garden of Heaven. In conclusion, it is necessary to pay attention to the practices that emphasize the Jam Nones - it is the hour of fasting. At first, the fasting hour is extended to Vespers, that is, the food is taken only at night or at the end of the day. Mitigation of this strict practice was soon introduced. Tertullian's famous pamphlet De jejunio long rails against Psychic (ie orthodox Christians) that ended their fast on the station's day on the Hour of Nones, while he, Tertullian, claimed that he was faithful on ancient customs. The practice of breaking the fast at Nones causes the hour to be chosen for Mass and Communion, which is a sign of the day's closure. The difference between a strict fasting, which is extended to Vespers, and quickly deposited, ends in the Nones, is filled in large numbers of ancient documents (see Fasting).
In the Roman Liturgy, the Nones office was also built after the Small Clock model of the day; it consists of the same elements as in St. Reg. Benedict, with this distinction: that instead of three psalms (125-127), three groups of eight verses from Psalm 118 are always read. There are no other characteristics of this office in this liturgy. The Hymne, which was later added, is already in use at the Benedictine Office - Rerum Deus tenax vigor . In the monastic order before the 10th century, certain variations were discovered. Thus in the Lerins Rule, as in Stas Caesarius, six psalms are recited in the Nones, as in Terce and Sext, with antiphon, hymns and capitulum.
St. Aurelian follows the same tradition in his Ad Virgines Rules, but he imposes twelve psalms every hour to the monks. St. Columbanus, St. Fructuosus, and St. Isidore adopted the three psalms system. Like St. Benedict, most of these authors include hymns, capitulums or short lessons, a versic, and oratio. In the 9th and 10th centuries we found some additions made to the Office of Nones, especially litany, collect, etc.
Maps Nones (liturgy)
Current practice
Catholic Office
With the reform of the Second Vatican Council, the traditional one-week Psalter cycle became a four-week cycle.
Orthodox Office
In the Eastern Orthodox Church and the Greek Catholic Church, the Ninth Clock office is usually read by one Reader and has very little variation in it. Three psalms remain read in the Third Hour: Psalms 83, 84, and 85 (LXX). The only variable portion for most of the year is Troparia (one or two) and Contaction of the Day. This service ended with Ninth Prayer by St. Basil the Great.
During Lent Length a number of changes in the office took place. On Monday through Thursday, after three fixed psalms, the Reader says a kathisma of the Psalms. The Troparion of the Day is replaced by a special Lent hymn pronounced with prostration. Then some of the Ladder of the Divine Ascent can be read. The Contaction of the Day was replaced by a special Lenten troparia. Toward the end of the Hour, St. Ephraim is said, by prostration.
During Holy Week, on Good Monday, Tuesday, and Wednesday, the service is similar to that during the Lent of Great Luck, except that there is no kathisma, instead of the normal Lenten songs replacing the Guild, Parts of the day (that is, Holy Sunday) is spoken. On Good Thursday and Saturday, the Small Hour is more than usual. On Good Friday, the Royal Clock is sung.
During the Lesser Lenten season, the Little Clock undergoes a change similar to that of the Great Lent, except that Lenten songs are usually read instead of pronounced, and there is no kathismata. In addition, on the working days of the Lesser Fasts, Inter-Hour (Greek: Mesorion ) can be read immediately after every Hour (at least on the first day of Fast). Inter-Clock can also be read during Lent Big Time if there is no reading from the Ladder of the Divine Rising in Small Hours. Inter-Clock follows the same outline as the Small Hour, unless they are shorter.
Armenian Office
In the Armenian Liturgy, the Ninth Hour (Armenian: innerord zham) commemorates the Son of God and the death and surrender of his rational spirit.
In the Armenian Hour and in many liturgical manuscripts, the Ninth Hour ends with the service of hymns, psalms, recitations, and prayers that will usually be read during Patarag (Liturgy or Holy Mass).
In the Armenian Book of Hours and in many liturgical texts, the ninth hour includes prayer services, hymns, and Bible readings that will normally take place in Patarag (Liturgy or Holy Mass), without eucharistic canon prayers (preparation, consecration, communion) and many litanies. There are no separate posts for this service because there are other services in the Book of Hours. However, this is a different service because it concludes the "Our Father" that ends every Armenian liturgy, including all liturgies of the hour, also occurs at the end of the Ninth Hour exactly in analogy with the hours of the First, Third, and Sixth, and before this additional service.
This service may be called Chash Service (Armenian: ?????????????????????????????????????????????????????????????????????????????????????? ????????????????????????????????????????????????????????????????????????????????????? ?????????????????????????????? The conclusion of the work, which will occur after the ninth hour.Because fasting before communion is the rule in the ancient church, the ninth hour suggests itself as the perfect time to offer Patarag.Thus, the service containing readings and many prayers from Patarag is added after the Ninth Hour for the days when no Patarag will be celebrated.
One can compare this Chash service with the Typica service celebrated in churches belonging to the Slavic tradition in the Byzantine liturgical rite. It should be noted that not all ancient manuscripts of the Armenian period had this service, therefore it is not clear whether this service is a later importation of the Byzantine liturgy, with Armenian words and order replaced by the Byzantine liturgical liturgy.
Service Outline
Introduction: "Blessed is our Lord Jesus Christ, our Father, our..."; "Blessed is the Holy Father, the true God, Amen."
Psalm 51: "Have pity on me..."; "Glory... Now and always... Amen."; Hymn of the Ninth Hour: "Bright day suffering with you... (Ch'arch`areal k`ez tiw lousoy...)"; The insistence: "Every hour this is my prayer... (Amenayn zhamou...)"; Proclamation: "Again and again in peace..."; Prayer: "Blessings and Glory for the Father... Now and always... Amen."
During Great Fasting: John Mandakouni Prayer "With a holy heart... (Sourb srtiw...)"; Proclamation: "That we can pass this clock... (Zzhams ev zarajakay...)"
Otherwise, continue here:
Prayer: "Lord of the universe... (T'r zawrout`eants`...)"
Psalm (Daniel 3: 33-34): "Lord, do not leave us... (T? R mi matner zmez..)"; Hymn of St. Nerses (Nada 3): "Accept, Lord, the patriarch Abraham's request... (Nahapetin...)"; Proclamation: "Let us pray for our savior, Christ,... (Aghach`ests`ouk` zkensatou...)"; Prayer, "After falling in front of you... (Ankeal araji k`o...)"; Prayer Varkapet: "Remember, Lord, your servant... (Hishea...)"; Prayer: "God, generous and merciful... (Barerar ev bazoumoghorm Astouats...)"
Psalm 116 "I love, because the Lord hears... (Sirets'i zi lowits`? T? R ztzayn...)"; Psalm 117 "Blessed be the Lord of all nations... (Awrhnets`? K`zT? R amenayn azink`...)"; "Glory to the Father... Now and always... Amen."
At the dominical feasts and warnings of the martyrs: Hymn (varies according to the tone of the day)
Otherwise, continue here:
Urge: "For souls at rest... (Hogwots`n hangouts`elots`...)"; Proclamation: "Again and again in peace... For the soul... (Vasn hangsteal hogwots`n...)"; "Lord, pity" (three times); Prayer: "Christ, Son of God,... (K`ristos, Ordi Astoutsoy...)" (in fasting days, said three times); "Blessed is our Lord Jesus Christ, our Father, our..."
Layanan Chashou
The insistence: "Our psalm and our petition... (Zsaghmosergout`iwns ev zaghach`ans mer...)"; "Amen."
"Blessed is the kingdom of the Father... Now and always... Amen."
Hymne of the Time of Entrance (zhamamout varies for tone, warning, and liturgical seasons)
Song of the Time of Entrance (??????????? zhamergout`iwn ; bervariasi)
Proclamation: "Again and again in peace... accept, vivify, and pity."; "Bless and glorify the Father... Now and forever... Amen."
Chashou Antiphon (varies)
Chashou Hymn (varies)
Holy God (varies)
Proclamation: "Again and again... For the peace of the whole world... (Vasn khaghaghoutean...)"; Prayer: "Because you are a God who is merciful and generous... (Zi oormormats ev mardas? R...)"
Chashou Psalms (varies)
Reading from the Apostles (varies)
Chashou Canticle (bervariasi)
Reading from the Prophets (varies)
Chasou Alleluia (varies)
Pre-Gospel sequence
Gospel (varies)
"Glory to you, Lord, our Lord."
Nicean symbol: "We believe in one God..."; "As for those who say... (Isk ork` asen...)"; "As for us, let's glorify... (Isk mek` p`araworests`ouk`...)
Proclamation: "Again and again... And again with faith... (Ev evs havatov...); Prayer:" Our Lord and Savior... (T'r mer ev p'rkich '...) " "Peace with all."; "Let us bow before God." Prayer: "With your peace... (Khaghaghout`eamb k`ov...)"; "Blessed is our Lord Jesus Christ."; bless everyone, Amin. ";" Our father... "
"One Holy One, one God, Jesus Christ, to the glory of God the Father, Amen."; "Blessed is the Holy Father, the true God, Amen."; "Blessed is the Holy Son, the true God, Amen."; "Blessed is the Holy Spirit, the true God, Amen."; "Holy Father, Holy Son, Holy Spirit."
"Bless and glorious to the Father... Now and always... Amen."; "Blessed be the name of God now and forever." (three times); "Blessed is God, you are the fulfillment of the Law and the Prophets..."
"I will bless God at all times, every hour thanks to my lips."
"Blessed by the grace of the Holy Spirit, go in peace, and may God be with you and with all people Amen."
See also
- Canonical Clock
References
Further reading
- "Divine Office", The Anglican Breviary
External links
- Basil the Great's Ninth Prayer Eastern Orthodox
- General Liturgical Instruction Clock Federation of Diocesan Liturgical Commission
Ã, This article incorporates text from publications now in the public domain: Ã, Herbermann, Charles, ed. (1913). " article name required ". Catholic Encyclopedia . New York: Robert Appleton. , sv, No there is
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