Misplaced Pages

#186813

89-750: The Typica, like the hours that it is aggregated with, is rarely read in Greek parish churches, but it is relatively common in Slavic churches. The name "Typica" refers to the "Typical Psalms" (Psalm 102, Psalm 145, and the Beatitudes ), which together with parts of the Liturgy of the Catechumens comprise the non-lenten form of the Typica. When read in place of the Liturgy's celebration,

178-587: A temple , is a place of worship for Jews and Samaritans . It has a place for prayer (the main sanctuary and sometimes smaller chapels) where Jews attend religious services or special ceremonies such as weddings , bar and bat mitzvahs , choir performances, and children's plays. They also have rooms for study , social halls, administrative and charitable offices, classrooms for religious and Hebrew studies , and many places to sit and congregate. They often display commemorative, historic, or modern artwork alongside items of Jewish historical significance or history about

267-467: A third or fourth century inscription uses a similar term, εὑκτήριον euktērion . The oldest Samaritan synagogue discovered so far is from Delos in the Aegean Islands , with an inscription dated between 250 and 175 BCE, while most Samaritan synagogues excavated in the wider Land of Israel and ancient Samaria in particular, were built in the fourth to seventh centuries at the very end of

356-628: A choir to accompany the hazzan, and vestments for the synagogue rabbi to wear. In following decades, the central reader's table, the Bimah , was moved to the front of the Reform sanctuary—previously unheard-of in Orthodox synagogues. Gender separation was also removed. Synagogues often take on a broader role in modern Jewish communities and may include additional facilities such as a catering hall, kosher kitchen, religious school , library , day care center and

445-575: A continually lit lamp or lantern, usually electric in contemporary synagogues, called the ner tamid ( נר תמיד ‎), the "Eternal Light", used as a way to honor the Divine Presence. A synagogue may be decorated with artwork, but in the Rabbinic and Orthodox tradition, three-dimensional sculptures and depictions of the human body are not allowed as these are considered akin to idolatry. Originally, synagogues were made devoid of much furniture,

534-453: A day I praise you for your righteous laws" (of this, Symeon of Thessalonica writes that "the times of prayer and the services are seven in number, like the number of gifts of the Spirit, since the holy prayers are from the Spirit"). In Act 10:9, the decision to include Gentiles among the community of believers, arose from a vision Peter had while praying about noontime. Early Christians prayed

623-561: A dozen Second Temple period synagogues in use by Jews and Samaritans have been identified by archaeologists in Israel and other countries of the Hellenistic world . Following the destruction of the Second Temple in 70 CE, Rabbi Yohanan ben Zakkai , who is often credited with reformulating Judaism for the post-Temple era, advocated for the establishment of individual houses of worship since

712-686: A large number of synagogues across the Roman - Byzantine and Sasanian Empires . Archaeological evidence indicates the presence of synagogues in at least thirteen places across the diaspora, spanning from Dura-Europos in Syria to Elche in Hispania (modern-day Spain ). An especially sizable and monumental synagogue dating from this period is the Sardis Synagogue . Additionally, many inscriptions pertaining to synagogues and their officials have been discovered. In

801-565: A new translation of the psalms and establishing a special commission to study a general revision, with a view to which all the bishops were consulted in 1955. His successor, Pope John XXIII , made a further revision in 1960. 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

890-697: A place for communal prayer and reading and studying the Torah . Alexandrian Jews also made a Koine Greek translation of the Torah, the Septuagint . The earliest archaeological evidence for the existence of synagogues is stone dedication inscriptions from the third century BCE prove that proseukhái existed by that date. Philo and Josephus mention lavishly-adorned synagogues in Alexandria and in Antioch , respectively. More than

979-673: A smaller chapel for daily services. Since many Orthodox and some non-Orthodox Jews prefer to collect a minyan (a quorum of ten) rather than pray alone, they commonly assemble at pre-arranged times in offices, living rooms, or other spaces when these are more convenient than formal synagogue buildings. A room or building that is used this way can become a dedicated small synagogue or prayer room. Among Ashkenazi Jews they are traditionally called shtiebel ( שטיבל , pl. shtiebelekh or shtiebels , Yiddish for "little house"), and are found in Orthodox communities worldwide. Another type of communal prayer group, favored by some contemporary Jews,

SECTION 10

#1732852425187

1068-586: A special chair placed on the wall facing Jerusalem and next to the Torah Shrine was reserved for the prominent members of the congregation and for important guests. Such a stone-carved and inscribed seat was discovered at archaeological excavations in the synagogue at Chorazin in Galilee and dates from the 4th–6th century; another one was discovered at the Delos Synagogue , complete with a footstool. In Yemen ,

1157-562: A version of, or selection from, such prayers. In the Roman Rite of the Catholic Church, canonical hours are also called officium , since it refers to the official prayer of the Church, which is known variously as the officium divinum ("divine service" or "divine duty"), and the opus Dei ("work of God"). The current official version of the hours in the Roman Rite is called the Liturgy of

1246-712: Is commonly used in English , with its earliest mention in the 1st century Theodotos inscription in Jerusalem. Ashkenazi Jews have traditionally used the Yiddish term shul (from the Greek schola , which is also the source of the English "school") in everyday speech, and many continue to do so in English. Sephardi Jews and Romaniote Jews generally use the term kal (from the Hebrew qahal "community"). Spanish and Portuguese Jews call

1335-643: Is no longer practiced in Israel, the United Kingdom, or the United States, and which custom, as in former times, was dependent upon whether or not the wearer considered it a thing of contempt to stand before God while wearing shoes. In Christian countries, where it was thought not offensive to stand before a king while wearing shoes, it was likewise permitted to do so in a house of prayer. However, in Karaite Judaism,

1424-511: The Octoechos and also, because the daily Epistle and Gospel readings are determined by this cycle, the Gospel Book and Apostle Book . The cycle of the Octoechos continues through the following Great Lent, so the variable parts of the lenten services are determined by both the preceding year's and the current year's dates of Easter. Synagogue A synagogue , also called a shul or

1513-707: 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 , and added thereto a number of hymns composed by himself and his brother Joseph (see typikon for further details). In

1602-634: The Gospel of John ( John 9:22; 18:20 ) and the Book of Revelation ( Rev. 2:9; 3:9 ). It is used in the sense of 'assembly' in the Epistle of James ( James 2:2 ). Alternatively, the epistle of James (in Greek, clearly Ἰάκωβος or יעקב, anglicized to Jacob) refers to a place of assembly that was indeed Jewish, with Jacob ben Joseph perhaps an elder there. The specific word in James (Jacob) 2:2 could easily be rendered "synagogue", from

1691-684: The Heliopolite Nome . The first synagogues emerged in the Jewish diaspora , several centuries before their introduction to the Land of Israel . Evidence points to their existence as early as the Hellenistic period , notably in Alexandria , Ptolemaic Egypt , the world's foremost Greek-speaking city at the time. There, the first proseukhái ( Koinē Greek : προσευχαί , lit.   'places of prayer'; singular προσευχή proseukhē ) were built to provide

1780-480: The Mishnah – the "Oral Torah") states that communal Jewish worship can be carried out wherever a minyan , a group of at least 10 Jewish adults, is assembled, often (but not necessarily) led by a rabbi . Worship can also happen alone or with fewer than ten people, but certain prayers are considered by halakha as solely communal; these can be recited only by a minyan. In terms of its specific ritual and liturgical functions,

1869-531: The Sephardic , Yemenite , Romaniote or Persian Jews of a town), style of religious observance (e.g., Reform or Orthodox synagogue), or by the followers of a particular rabbi , such as the shtiebelekh ( Yiddish : שטיבעלעך , romanized :  shtibelekh , singular שטיבל shtibl ) of Hasidic Judaism . The Hebrew term is bet knesset (בית כנסת) or "house of assembly". The Koine Greek -derived word synagogue (συναγωγή) also means "assembly" and

SECTION 20

#1732852425187

1958-613: The book of hours is called the horologion ( Greek : Ὡρολόγιον ). Despite numerous small differences in practice according to local custom, the overall order is the same among Byzantine Rite monasteries, although parish and cathedral customs vary rather more so by locale. The usage in Oriental Orthodox Churches , the Assyrian Church of the East , and their Eastern Catholic and Eastern Lutheran counterparts vary based on

2047-518: The destruction of the Jerusalem Temple in 70 CE, including in Magdala, Gamla, Masada, Herodium, Modi‘in (Kh. Umm el-‘Umdan), Qiryat Sepher (Kh. Bad ‘Issa), and Kh. Diab. Aviam concluded that he thought almost every Jewish settlement at the time, whether it was a polis or a village, had a synagogue. During Late antiquity (third to seventh century CE), literary sources attest to the existence of

2136-612: The heikhal — היכל ‎ or 'temple' by Sephardic Jews , is a cabinet in which the Torah scrolls are kept. The ark in a synagogue is almost always positioned in such a way such that those who face it are facing towards Jerusalem . Thus, sanctuary seating plans in the Western world generally face east , while those east of Israel face west. Sanctuaries in Israel face towards Jerusalem. Occasionally synagogues face other directions for structural reasons; in such cases, some individuals might turn to face Jerusalem when standing for prayers, but

2225-459: The 19th century and early 20th century heyday of historicist architecture, however, most historicist synagogues, even the most magnificent ones, did not attempt a pure style, or even any particular style, and are best described as eclectic. In the post-war era, synagogue architecture abandoned historicist styles for modernism. All synagogues contain a Bimah , a large, raised, reader's platform (called teḇah (reading dais) by Sephardim), where

2314-516: The 19th century, in an Ashkenazi synagogue, all seats most often faced the Torah Ark. In a Sephardic synagogue, seats were usually arranged around the perimeter of the sanctuary, but when the worshipers stood up to pray, everyone faced the Ark. Many current synagogues have an elaborate chair named for the prophet Elijah , which is only sat upon during the ceremony of Brit milah . In ancient synagogues,

2403-664: The Apostles 3:1, took place as Peter and John went to the Temple for the three o'clock hour of prayer. The practice of daily prayers grew from the Jewish practice of reciting prayers at set times of the day known as zmanim : for example, in the Acts of the Apostles , Saint Peter and John the Evangelist visit the Temple in Jerusalem for the afternoon prayers. Psalm 119 :164 states: "Seven times

2492-582: The Divine Office grew more important in the life of the Church, the rituals became more elaborate. Praying the Office already required various books, such as a Psalter for the psalms, a lectionary to find the assigned Scripture reading for the day, a Bible to proclaim the reading, a hymnal for singing, etc. As parishes grew in the Middle Ages away from cathedrals and basilicas, a more concise way of arranging

2581-474: The Eucharist—assigned to those times: "they met on a stated day before it was light, and addressed a form of prayer to Christ, as to a divinity ... after which it was their custom to separate, and then reassemble, to eat in common a harmless meal." (cf. Lovefeast ) This vigil was a regular institution of Christian life and was defended and highly recommended by St. Augustine and St. Jerome. The Office of

2670-652: The Gallican Psalter for the Roman. The Franciscans gradually spread this breviary throughout Europe. Eventually, Pope Nicholas III adopted the widely used Franciscan breviary to be the breviary used in Rome. By the 14th century, the breviary contained the entire text of the canonical hours. In general, when modern secular books reference canonical hours in the Middle Ages , these are the equivalent times: Church bells are tolled at

2759-558: The Greek συναγωγὴν. During the first Christian centuries, Jewish Christians are hypothesized to have used houses of worship known in academic literature as synagogue-churches. Scholars have claimed to have identified such houses of worship of the Jews who had accepted Jesus as the Messiah in Jerusalem and Nazareth . There is no set blueprint for synagogues and the architectural shapes and interior designs of synagogues vary greatly. In fact,

Typica - Misplaced Pages Continue

2848-509: The Hours ( Latin : liturgia horarum ) or divine office . In Lutheranism and Anglicanism , they are often known as the daily office or divine office , to distinguish them from the other "offices" of the Church (e.g. the administration of the sacraments). In the Eastern Orthodox and Byzantine Catholic Churches , the canonical hours may be referred to as the divine services , and

2937-560: The Jewish congregants in Spain , the Maghreb (North Africa), Babylonia , the Land of Israel and Yemen having a custom to sit upon the floor, which had been strewn with mats and cushions, rather than upon chairs or benches. In other European towns and cities, however, Jewish congregants would sit upon chairs and benches. Today, the custom has spread in all places to sit upon chairs and benches. Until

3026-543: The Jewish custom was to remove one's shoes immediately prior to entering the synagogue, a custom that had been observed by Jews in other places in earlier times. The same practice of removing one's shoes before entering the synagogue was also largely observed among Jews in Morocco in the early 20th century. On the island of Djerba in Tunisia , Jews still remove their shoes when entering a synagogue. The custom of removing one's shoes

3115-491: The Land of Israel, late antiquity witnessed a significant increase in synagogue construction, in Galilee and Golan in the north and the southern hills of Judea , in the south. Each synagogue was constructed according to the means and religious customs of the local community. Notable examples include Capernaum , Bar'am , Beth Alpha , Maoz Haim , Meroth and Nabratein in the north, and Eshtemoa , Susya , Anim , and Maon in

3204-558: The Office. The Cluniac Reforms of the 11th century renewed an emphasis on liturgy and the canonical hours in the reformed priories of the Order of Saint Benedict , with Cluny Abbey at their head. As the form of fixed-hour prayer developed in the Christian monastic communities in the East and West, the Offices grew both more elaborate and more complex, but the basic cycle of prayer still provided

3293-628: The Pope. On 9 July 1568, Pope Pius V , the successor of the pope who closed the Council of Trent, promulgated an edition, known as the Roman Breviary , with his Apostolic Constitution Quod a nobis , imposing it in the same way in which, two years later, he imposed his Roman Missal . Later popes altered the Roman Breviary of Pope Pius V. Pope Pius XII began reforming the Roman Breviary, allowing use of

3382-562: The Psalms ( Acts 4:23–30 ), which have remained the principal part of the canonical hours. By 60 AD, the Didache , recommends disciples to pray the Lord's Prayer three times a day; this practice found its way into the canonical hours as well. By the second and third centuries, such Church Fathers as Clement of Alexandria , Origen , and Tertullian wrote of the practice of Morning and Evening Prayer, and of

3471-403: The Psalms are omitted and between the verses of the Beatitudes is inserted "Remember us, O Lord, when Thou comest into Thy kingdom" with prostrations, there are no readings, and, as is typical of Lenten services, the Prayer of St. Ephraim is used. The Typica is also appointed to be read after the Royal Hours on the Eve of Nativity , the Eve of Theophany , and on Great Friday . The text of

3560-415: The Roman Empire and throughout the Byzantine period. The elements which distinguish Samaritan synagogues from contemporary Jewish ones are: Ancient Samaritan synagogues are mentioned by literary sources or have been found by archaeologists in the Diaspora, in the wider Holy Land, and specifically in Samaria. In the New Testament , the word appears 56 times, mostly in the Synoptic Gospels , but also in

3649-424: The Sanctified near Jerusalem – its offices are highly developed and quite complex. Two main strata exist in the rite, those places that have inherited the traditions of the Russian Church which had been given only the monastic sabbaite typicon which is used to this day in parishes and cathedrals as well as in monasteries, and everywhere else where some remnant of the cathedral rite remained in use; therefore,

Typica - Misplaced Pages Continue

3738-432: The Second Temple in 70 CE had prepared the Jews for life in the diaspora, where prayer would serve as the focus of Jewish worship. Despite the certain existence of synagogue-like spaces prior to the First Jewish–Roman War, the synagogue emerged as a focal point for Jewish worship upon the destruction of the Temple. For Jews living in the wake of the Revolt, the synagogue functioned as a "portable system of worship". Within

3827-405: The Temple was no longer accessible. It has been theorized that the synagogue became a place of worship in the region upon the destruction of the Second Temple during the First Jewish–Roman War ; however, others speculate that there had been places of prayer, apart from the Temple, during the Hellenistic period. The popularization of prayer over sacrifice during the years prior to the destruction of

3916-432: The Temple was no longer in use, synagogues carried on the practice, and the services (at fixed hours of the day) of Torah readings , psalms , and hymns began to evolve. This "sacrifice of praise" began to be substituted for the sacrifices of animals. After the people returned to Judea , the prayer services were incorporated into Temple worship as well. The miraculous healing of the crippled beggar described in Acts of

4005-410: The Torah (reading dais) was commonly placed at the opposite side of the room from the Torah Ark, leaving the center of the floor empty for the use of a ceremonial procession carrying the Torah between the Ark and the reading table. Most contemporary synagogues feature a lectern for the rabbi. The Torah Ark , called in Hebrew ארון קודש ‎ Aron Kodesh or 'holy chest' , and alternatively called

4094-407: The Torah scroll is placed to be read. In Sephardi synagogues and traditional Ashkenazi synagogues it is also used as the prayer leader's reading desk. In Ashkenazi synagogues, the Torah was read on a reader's table located in the center of the room, while the leader of the prayer service, the hazzan , stood at his own lectern or table, facing the Ark. In Sephardic synagogues, the table for reading

4183-422: The Typica can be found in English in several places including "The Unabbreviated Horologion ". The text is available online in Church Slavonic and, for the Lenten form only, in Greek. Aggregate (liturgy) 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

4272-417: The Typica is read after the Sixth Hour in the place where the Liturgy would be celebrated; otherwise it is read after the Ninth Hour. When replacing the Liturgy, the propers of the Liturgy are used, e.g., the troparia inserted between the verses of the Beatitudes, the troparia and kontakia before the Trisagion, and the scriptural readings with their corresponding prokimena . On the weekdays of Great Lent

4361-405: The Vigils was a single Office, recited without interruption at midnight. Probably in the fourth century, in order to break the monotony of this long night prayer the custom of dividing it into three parts or Nocturns was introduced. John Cassian in speaking of the solemn Vigils mentions three divisions of this Office. Around the year 484, the Greek-Cappadocian monk Sabbas the Sanctified began

4450-436: The West, the Rule of Saint Benedict (written in 516) was modeled on his guidelines for the prayers on the customs of the basilicas of Rome . It was he who expounded the concept in Christian prayer of the inseparability of the spiritual life from the physical life. St. Benedict set down the dictum Ora et labora – "Pray and work". The Order of Saint Benedict began to call the prayers the Opus Dei or "Work of God". By

4539-412: The calendar year, and also, occasionally, specific days of the week that fall near specific calendar dates, e.g., the Sunday before the Exaltation of the Cross . The texts for this cycle are found in the Menaion . The commemorations on the Paschal Cycle (Moveable Cycle) depend upon the date of Pascha (Easter) . The texts for this cycle are found in the Lenten Triodion , the Pentecostarion ,

SECTION 50

#1732852425187

4628-409: The character of reflection on the day that is past and preparing the soul for its passage to eternal life. In each office, the psalms and canticle are framed by antiphons . Because the Rite of Constantinople evolved as a synthesis of two distinct rites – cathedral rite of Constantinople called the "asmatiki akolouthia" ("sung services") and the monastic typicon of the Holy Lavra of Saint Sabbas

4717-514: The church every day for morning prayer (which became known as lauds ) and evening prayer (which became known as vespers ), while praying at the other fixed prayer times privately. In the evening the faithful assembled in the place or church where the feast was to be celebrated and prepared themselves by prayers, readings, and sometimes also by hearing a sermon . Pliny the Younger (63 – c.  113 ) mentions not only fixed times of prayer by believers, but also specific services—other than

4806-469: The conclusion. The Night Office and Lauds are grouped together as a single canonical hour to form a total of seven canonical hours. By the fourth century the word "matins" became attached to the prayer originally offered at cockcrow. and, according to the sixth-century Rule of Saint Benedict , could be calculated to be the eighth hour of the night (the hour that began at about 2 a.m.). Outside of monasteries few rose at night to pray. The canonical hour of

4895-399: The congregation as a whole does not. The Ark is reminiscent of the Ark of the Covenant , which held the tablets inscribed with the Ten Commandments . This is the holiest spot in a synagogue, equivalent to the Holy of Holies . The Ark is often closed with an ornate curtain, the parochet פרוכת ‎, which hangs outside or inside the ark doors. Other traditional features include

4984-404: The custom of removing one's shoes prior to entering a synagogue is still observed worldwide. In Orthodox synagogues, men and women do not sit together. The synagogue features a partition ( mechitza ) dividing the men's and women's seating areas, or a separate women's section located on a balcony. The German–Jewish Reform movement, which arose in the early 19th century, made many changes to

5073-402: The early church, during the night before every feast, a vigil was kept. The word "Vigils", at first applied to the Night Office, comes from a Latin source, namely the Vigiliae or nocturnal watches or guards of the soldiers. The night from six o'clock in the evening to six o'clock in the morning was divided into four watches or vigils of three hours each, the first, the second, the third, and

5162-400: The feast; however, in the latter instance, Vespers and matins are rather less abridged but the Divine Liturgy commences at the end of matins and the hours are not read, as was the case in the extinct cathedral rite of Constantinople. Also, as the rite evolved in sundry places, different customs arose; an essay on some of these has been written by Archbishop Basil Krivoshein and is posted on

5251-410: The fixed times of these canonical hours in some Christian traditions as a call to prayer. In the Latin Church of the Catholic Church, bishops, priests, deacons and the members of the consecrated life are obliged to recite the hours each day, keeping as far as possible to the true time of day, and using the text of the approved liturgical books that apply to them. The laity are encouraged to recite

5340-415: The fourth vigil. The Night Office is linked to Psalm 119:62 : "At midnight I will rise to give thanks unto thee because of thy righteous judgments." Christians attended two liturgies on the Lord's Day , worshipping communally in both a morning service and evening service, with the purpose of reading the Scriptures and celebrating the Eucharist . Throughout the rest of the week, Christians assembled at

5429-415: The hours was needed. So, a sort of list developed called the breviary , which gave the format of the daily office and the texts to be used. The spread of breviaries eventually reached Rome, where Pope Innocent III extended their use to the Roman Curia . The Franciscans sought a one-volume breviary for their friars to use during travels, so the order adopted the Breviarium Curiae , but substituting

SECTION 60

#1732852425187

5518-432: The influence from other local religious buildings can often be seen in synagogue arches, domes and towers. Historically, synagogues were built in the prevailing architectural style of their time and place. Thus, the synagogue in Kaifeng, China , looked very like Chinese temples of that region and era, with its outer wall and open garden in which several buildings were arranged. The styles of the earliest synagogues resembled

5607-427: The laity, hoping to restore their character as the prayer of the entire Church. The council abolished the office of Prime, and envisioned a manner of distributing the psalms over a period of more than 1 week. The Roman breviary is published under the title Liturgia Horarum . A translation is published by Catholic Book Publishing Corp. under the title The Liturgy of the Hours in four volumes, arranged according to

5696-455: The liturgical year influence the manner in which the materials from the liturgical books (above) are inserted into the daily services: Each day of the week has its own commemoration: Most of the texts come from the Octoechos , which has a large collections of hymns for each weekday for each of the eight tones; during great lent and, to a lesser degree, the pre-lenten season, the Lenten Triodion supplements this with hymns for each day of

5785-401: The minor or little hours . According to Dwight E. Vogel, Daniel James Lula and Elizabeth Moore the diurnal offices are Terce , Sext , and Nones , which are distinguished from the major hours of Matins , Lauds and Vespers and from the nighttime hours of Compline and Vigil . The Council of Trent , in its final session on 4 December 1563, entrusted the reform of the Breviary to

5874-415: The nighttime canonical hour of vigil . It links the seven daytime offices with Psalm 118/119 :164, "Seven times a day I praise you for your righteous rules"; and the one nighttime office with Psalm 118/119 :62, "At midnight I rise to praise you, because of your righteous rules", In this reckoning, the one nocturnal office, together with Lauds and Vespers, are the three major hours , the other five are

5963-508: The prayer of the hours. The diurnal offices or daytime offices ( Ecclesiastical Latin : horae diurnae ) are the canonical hours during the day. Interpretation of their number and identity varies. The monastic rule drawn up by Benedict of Nursia ( c.  480 – c.  547 ) distinguishes between the seven daytime canonical hours of lauds (dawn), prime (sunrise), terce (mid-morning), sext (midday), none (mid-afternoon), Vespers (sunset), compline (retiring) and

6052-451: The prayers at the third, sixth and ninth hours. 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." In

6141-408: The process of recording the liturgical practices around Jerusalem , while the cathedral and parish rites in the Patriarchate of Constantinople evolved in an entirely different manner. The two major practices were synthesized, commencing in the 8th century , to yield an office of great complexity. In 525, Benedict of Nursia set out one of the earliest schemes for the recitation of the Psalter at

6230-622: The right to build synagogues without needing special permissions—synagogue architecture blossomed. Large Jewish communities wished to show not only their wealth but also their newly acquired status as citizens by constructing magnificent synagogues. These were built across Western Europe and in the United States in all of the historicist or revival styles then in fashion. Thus there were Neoclassical , Renaissance Revival architecture , Neo-Byzantine , Romanesque Revival , Moorish Revival , Gothic Revival , and Greek Revival . There are Egyptian Revival synagogues and even one Mayan Revival synagogue. In

6319-399: The rite as practiced in monasteries everywhere resembles the Russian recension, while non-Russian non-monastic customs differs significantly. For example, in the Russian tradition, the " all-night vigil " is served in every church on Saturday nights and the eves of feast days (although it may be abridged to be as short as two hours) while elsewhere, it is usual to have Matins on the morning of

6408-775: The rite, for example the East Syriac Rite or the Byzantine Rite . The canonical hours stemmed from Jewish prayer . In the Old Testament , God commanded the Israelite priests to offer sacrifices of animals in the morning and afternoon ( Exodus 29:38–39 ). Eventually, these sacrifices moved from the Tabernacle to Solomon's Temple in Jerusalem . During the Babylonian captivity , when

6497-456: The seasons of the liturgical year. The current liturgical books for the celebration of the hours in Latin are those of the editio typica altera (second typical edition) promulgated in 1985. The official title is Officium Divinum, Liturgia Horarum iuxta Ritum Romanum, editio typica altera . After the Second Vatican Council , which decided that the hour of Prime should be suppressed, as it

6586-521: The south. Rabbi and philosopher Maimonides (1138–1204) described the various customs in his day with respect to local synagogues: Synagogues and houses of study must be treated with respect. They are swept and sprinkled [with water] to lay the dust. In Spain and the Maghreb , in Babylonia and in the Holy Land , it is customary to kindle lamps in the synagogues and to spread mats on the floor upon which

6675-417: The structure for daily life in monasteries . By the fourth century, the elements of the canonical hours were more or less established. For secular (non-monastic) clergy and lay people, the fixed-hour prayers were by necessity much shorter, though in many churches, the form of the fixed-hour prayers became a hybrid of secular and monastic practice (sometimes referred to as 'cathedral' and 'monastic' models). In

6764-428: The synagogue an esnoga and Portuguese Jews may call it a sinagoga . Persian Jews and some Karaite Jews also use the term kenesa , which is derived from Aramaic , and some Mizrahi Jews use kenis or qnis . In the earliest period, Jewish communal worship primarily revolved around the Temple in Jerusalem , serving as a central focal point and significant symbol for the entire Jewish nation. As such, it

6853-491: The synagogue does not replace the symbol of the long-destroyed Temple in Jerusalem . Any Jew or group of Jews can build a synagogue. Synagogues have been constructed by ancient Jewish leaders, by wealthy patrons, as part of a wide range of human institutions including secular educational institutions, governments, and hotels, by the entire Jewish community of living in a particular village or region, or by sub-groups of Jewish people arrayed according to occupation, ethnicity (e.g.,

6942-553: The synagogue itself. Synagogues are consecrated spaces used for Jewish prayer , study, assembly, and reading of the Torah (read in its entirety once a year, or in some synagogues on a triennial cycle, in weekly Torah portions during religious services). However, a synagogue is not always necessary for Jewish worship, due to adaptations during times of Jewish persecution in countries and regions that banned Judaism, frequently destroying and/or reappropriating synagogues into churches or even government buildings. Halakha (Jewish law from

7031-736: The synagogue, Jews worshipped by way of prayer rather than sacrifices, which had previously served as the main form of worship within the Second Temple. In 1995, Howard Clark Kee argued that synagogues were not a developed feature of Jewish life prior to the First Jewish–Roman War (66–73 CE). Kee interpreted his findings as evidence that the mentions of synagogues in the New Testament , including Jesus's visitations of synagogues in various Jewish settlements in Israel, were anachronistic. However, by 2018, Mordechai Aviam reported that there were now at least nine synagogues excavated known to pre-date

7120-601: The temples of other cults of the Eastern Roman Empire . The surviving synagogues of medieval Spain are embellished with mudéjar plasterwork. The surviving medieval synagogues in Budapest and Prague are typical Gothic structures. With the emancipation of Jews in Western European countries in the 19th century—which not only enabled Jews to enter fields of enterprise from which they were formerly barred, but gave them

7209-407: The term " Matins " from Latin matutinus , meaning "of or belonging to the morning", was applied to the psalms recited at dawn. At first " Lauds " (i.e. praises) derived from the three last psalms in the office (148, 149, 150), in all of which the word laudate is repeated frequently, and to such an extent that originally the word Lauds designated the end, that is to say, these three psalms with

7298-466: The time of Saint Benedict of Nursia , author of the Rule, the monastic Liturgy of the Hours was composed of seven daytime hours and one at night. He associated the practice with Psalm 118/119:164, "Seven times a day I praise you", and Psalm 118/119:62, "At midnight I rise to praise you". The fixed-hour prayers came to be known as the "Divine Office" (office coming from 'officium' , lit., "duty"). Initially,

7387-467: The traditional look of the synagogue, keeping with its desire to simultaneously stay Jewish yet be accepted by the surrounding culture. The first Reform synagogue , which opened in Hamburg in 1811, introduced changes that made the synagogue look more like a church. These included: the installation of an organ to accompany the prayers (even on Shabbat , when musical instruments are proscribed by halakha ),

7476-475: The vigil was said in the morning, followed immediately by lauds, and the name of "matins" replaced that of "vigils". Gradually the title "Lauds" was applied to the early morning office. Already well-established by the 9th century in the West, these canonical hours consisted of daily prayer liturgies : The three major hours were Matins, Lauds and Vespers; the minor hours were Terce, Sext, Nones and Compline. As

7565-487: The web. The Horologion ( ῾Ωρολόγιον ; Church Slavonic : Часocлoвъ , Chasoslov ), or Book of Hours , provides the fixed portions of the Daily Cycle of services ( akolouthies , ἀκολουθίες ) as used by the Eastern Orthodox and Eastern Catholic churches . Into this fixed framework, numerous moveable parts of the service are inserted. These are taken from a variety of liturgical books: Various cycles of

7654-662: The week for each week of that season, as does the Pentecostarion during the pascal season. Also, there are fixed texts for each day of the week are in the Horologion and Priest's Service Book (e.g., dismissals ) and the Kathismata (selections from the Psalter ) are governed by the weekly cycle in conjunction with the season. Commemorations on the Fixed Cycle depend upon the day of

7743-482: The worshippers sit. In the lands of Edom ( Christendom ), they sit in synagogues upon chairs [or benches]. The Samaritan house of worship is also called a synagogue. During the third and second centuries BCE, the Hellenistic period , the Greek word used in the Diaspora by Samaritans and Jews was the same, proseukhē Koinē Greek : προσευχή , lit.   'place of prayer', plural προσευχαί prosukhái );

7832-696: Was perceived as duplicating Lauds, Pope Paul VI decreed a new arrangement of the Liturgy of the Hours. It has, however, been revived in the Daily Office prayed by the Personal Ordinariate of Our Lady of Walsingham and the Personal Ordinariate of Our Lady of the Southern Cross . The major hours consist of the Matins (or Office of Readings), Lauds and Vespers. The character of Lauds is that of praise, of Vespers, that of thanksgiving. The Office of Readings has

7921-583: Was the destination for Jews making pilgrimages during the three major annual festivals commanded by the Torah : Passover , Shavuot and Sukkot . There are several known cases of Jewish communities in Egypt with their own temples, such as the Temple at Elephantine established by refugees from the Kingdom of Judah during the Twenty-seventh Dynasty of Egypt , and a few centuries later, the Temple of Onias in

#186813