None ("Ninth"), also known asNones, theNinth Hour, or theMidafternoon Prayer, is a fixed time of prayer of the Divine Office of almost all the traditional Christian liturgies. It consists mainly of psalms and is said around 3 pm (15:00), about the ninth hour after dawn.
In the Roman Rite, None is one of the so-called "little hours".
In the Oriental Orthodox Churches, such as the Coptic Orthodox Church, Ethiopian Orthodox Church and Indian Orthodox Church, it is one of the seven fixed prayer times to be recited by all Christians.
According to anAncient 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 None 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. In addition to Morning and Evening Prayer to accompany the sacrifices, there was prayer at the Third, Sixth and Ninth Hours of the day.
TheApostles continued to frequent theTemple at the customary hours of prayer (Acts 3:1): "NowPeter andJohn went up into the temple at the ninth hour of prayer."[1]
At an early date, mystical reasons for the division of the day were sought.St. Cyprian sees in the hours of Terce, Sext and None, which come after a lapse of three hours, an allusion to theTrinity. He adds that these hours already consecrated to prayer under theOld Dispensation have been sanctified in theNew Testament by great mysteries: Terce by the descent of theHoly Spirit on the Apostles; Sext by the prayers of St. Peter, the reception of theGentiles into the Church, or yet again by thecrucifixion ofChrist; None by the death of Christ.St. Basil merely recalls that it was at the ninth hour that the Apostles Peter and John were wont to go to the Temple to pray. St.John Cassian, who adopts theCyprian interpretation for Terce and Sext, sees in the Hour of None the descent of Christ intohell. But, as a rule, it is the death of Christ that is commemorated at the Hour of None.[2]
The most ancient testimony refers to this custom ofTerce,Sext, and None, for instanceTertullian,Clement of Alexandria, theCanons of Hippolytus, and even theDidache ("Teaching of the Apostles"). TheDidache prescribed prayer thrice each day, without, however, fixing the hours. Clement of Alexandria and likewise Tertullian, as early as the end of the 2nd century, expressly mention theCanonical Hours of Terce, Sext, and None, as specially set apart for prayer. Tertullian argues for constant prayer with no prescribed time, but adds: "As regards the time, there should be no lax observation of certain hours—I mean of those common hours which have long marked the divisions of the day, the third, the sixth, and the ninth, and which we may observe in Scripture to be more solemn than the rest."[3][2]
Clement and Tertullian in these passages refer only to private prayer at these hours. TheCanons of Hippolytus also speak of Terce, Sext, and None as suitable hours for private prayer; however, on the twostation 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 themonks.[2]
The eighteenth canon of theCouncil of Laodicea (between 343 and 381) orders that the same prayers be always said at None andVespers. It is likely that reference is made to somelitanies, in which prayer was offered for thecatechumens, sinners, the faithful, and generally for all the wants of the Church.John Cassian states that the most common practice was to recite three psalms at each of the Hours ofTerce,Sext, and None.[2]
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 theRule of St. Benedict the four Little Hours of the day (Prime, Terce, Sext and None) were conceived on the same plan, the formulae alone varying. TheDivine Office began with theInvitatory, like all theCanonical Hours; then follows ahymn, special to None; three psalms, which do not change (Psalm 125, 126, 127), except on Sundays and Mondays when they are replaced by three groups of eight verses from Psalm 118; then the capitulum, aversicle, theKyrie, theLord's Prayer, theoratio, and the concluding prayers.[2]
Medieval writers attribute variousmystical characteristics to the Hour of None.Amalarius of Metz opines that the human spirit sinks at None alongside the setting sun, opening the soul to diabolical temptation. Other medievals claim ancient associations between the number nine and imperfection and mourning. One folk belief holds that Adam and Eve were driven from theGarden of Eden at the ninth hour.
None was also the hour offasting. At first, the hour of fasting was prolonged toVespers, that is to say, food was taken only in the evening or at the end of the day. Mitigation of this rigorous practice was soon introduced. Tertullian's workDe jejunio adversus psychicos ("On fasting, against the materialistic") rails at length against thePsychicos (i.e. the Orthodox Christians) who end their fast on station days at the Hour of None, while he, Tertullian, claims that he is faithful to the ancient custom. The practice of breaking the fast at None caused that hour to be selected forMass andCommunion, which were the signs of the close of the day. The distinction between the rigorous fast, which was prolonged to Vespers, and the mitigated fast, ending at None, is met with in a large number of ancient documents.[2]
In theRoman Rite the office of None is likewise constructed after the model of the Little Hours of the day; it is composed of the same elements as in the Rule of St. Benedict, with this difference: that instead of the three psalms (125-127), the three groups of eight verses from Psalm 118 are always recited. There is nothing else characteristic of this office in this liturgy. The hymn, which was added later, is the one already in use in theBenedictine Office—Rerum Deus tenax vigor. In the monastic rules prior to the 10th century certain variations are found. Thus in theRule of Lerins, as in that ofSt. Caesarius, six psalms are recited at None, as at Terce and Sext, withantiphon, hymn and capitulum.[2]
St. Aurelian follows the same tradition in his RuleAd virgines, but he imposes twelve psalms at each hour on the monks.St. Columbanus,St. Fructuosus, andSt. Isidore adopt the system of three psalms. Like St. Benedict, most of these authors include hymns, the capitulum or short lesson, a versicle, and anoratio. In the 9th and 10th centuries we find some additions made to the Office of None, in particular litanies,collects, etc.[2]
With the reforms of the Second Vatican Council the traditional one-week Psalter cycle became a four-week cycle.[1] Furthermore, it is only mandatory to pray one of theLittle 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.[4]
In theMaronite Church,Syriac Orthodox Church,Syriac Catholic Church,Malankara Orthodox Syrian Church,Malankara Marthoma Syrian Church, and theSyro-Malankara Catholic Church, the office of None is also known asTsha' sho`in and is prayed at 3 pm using theShehimo breviary.[5][6]
In theEastern Orthodox andGreek Catholic Churches the office of the Ninth Hour is normally read by a singleReader and has very little variation in it. Three fixed psalms are read at the Third Hour: Psalms 83, 84, and 85 (LXX). The only variable portions for most of the year are theTroparia (either one or two) andKontakion of the Day. The service ends with thePrayer of the Ninth Hour by SaintBasil the Great.
DuringGreat Lent a number of changes in the office take place. On Monday through Thursday, after the three fixed psalms, the Reader says akathisma from thePsalter. The Troparion of the Day is replaced by special Lenten hymns that are chanted with prostrations. Then a portion of theLadder of Divine Ascent may be read. The Kontakion of the Day is replaced by special Lenten troparia. Near the end of the Hour, thePrayer of St. Ephraim is said, with prostrations.
DuringHoly Week, on Great Monday, Tuesday, and Wednesday, the services are similar to those during Great Lent, except that there is nokathisma, 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, theRoyal Hours are chanted.
During the Lesser Lenten seasons (Nativity Fast,Apostles' Fast andDormition Fast) the Little Hours undergo changes similar to those during Great Lent, except the Lenten hymns are usually read instead of chanted, and there are nokathismata. In addition, on weekdays of the Lesser Fasts, anInter-Hour (Greek:Mesorion) may be read immediately after each Hour (at least on the first day of the fast). The Inter-Hours may also be read during Great Lent if there is to be no reading from theLadder of Divine Ascent at the Little Hours. The Inter-Hours follow the same general outline as the Little Hours, except they are shorter.
In the Armenian Liturgy, the Ninth Hour (Old Armenian:Իններորդ Ժամ,innerord zham) commemorates both the Son of God and the death and surrender of [his] rational spirit.
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 thePatarag (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 thePatarag (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 theChash Service (Old Armenian:Ճաշու Պաշտաւնchashou pashtawn), the service of mealtime, which was taken at the end of the day at the conclusion of work, which would have been after the ninth hour. Since fasting before communion was the rule in the ancient church, the ninth hour suggested itself as the appropriate time to offer thePatarag. Thus, a service which contained the readings and much of the prayers from thePatarag was added after the Ninth Hour for those days when noPatarag would be celebrated.
One can compare thisChash 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 ArmenianPatarag substituted for those of the Byzantine Divine Liturgy.
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...”
TheChashou 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 (Ժամամուտzhamamout; varies for the tone, commemoration, and liturgical season)
Song of the Time of Entrance (Ժամերգութիւնzhamergout`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.”
In theCoptic Orthodox Church, andCoptic Catholic Church, the Compline isprayed at 3 pm using theAgpeya breviary before retiring.[7]
The equivalent of None in theEast Syriac Rite, employed by theChaldean Catholic Church,Syro-Malabar Church,Assyrian Church of the East andAncient Church of the East isD-Bathsha Shayin.[8]
One or more of the preceding sentences incorporates text from a publication now in thepublic domain: Cabrol, Fernand (1911)."None". In Herbermann, Charles (ed.).Catholic Encyclopedia. Vol. 11. New York: Robert Appleton Company. Retrieved15 April 2015.{{cite web}}: CS1 maint: archived copy as title (link)| Sacraments | |||||||||||
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