Clement of Alexandria and likewise Tertullian, as early as the end of the 2nd century, expressly mention the Canonical Hours of Terce, Sext, and Nones, as specially set apart for prayer. The Didache prescribed prayer thrice each day, without, however, fixing the hours. The most ancient testimony refers to this custom of Terce, Sext, and Nones, for instance Tertullian, Clement of Alexandria, the Canons of Hippolytus, and even the Didache ("Teaching of the Apostles"). But, as a rule, it is the death of Christ that is commemorated at the Hour of Nones. John Cassian, who adopts the Cyprian interpretation for Terce and Sext, sees in the Hour of Nones the descent of Christ into hell. 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. Peter, the reception of the Gentiles into the Church, or yet again by the crucifixion of Christ Nones by the death of Christ. He adds that these hours already consecrated to prayer under the Old Dispensation have been sanctified in the New Testament by great mysteries-Terce by the descent of the Holy Spirit on the Apostles Sext by the prayers of St. Cyprian sees in the hours of Terce, Sext and Nones, which come after a lapse of three hours, an allusion to the Trinity. 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." Īt an early date mystical reasons for the division of the day were sought. In addition to Morning and Evening Prayer to accompany the sacrifices, there was prayer at the Third, Sixth and Ninth Hours of the day. ![]() This division of the day was in vogue also among the Jews, from whom the Church borrowed it. 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. According to an Ancient Greek and Roman custom, the day was, like the night, divided into four parts, each consisting of three hours.
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