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Matins

Matins is a major canonical hour in the Christian Divine Office, traditionally one of the longest and most elaborate services of the daily prayer cycle, featuring psalms, scriptural readings, hymns, and canticles to praise God and commemorate Christ's resurrection.^[1]^[2]^[3] In Western Christian traditions such as Catholicism, Lutheranism, and Anglicanism, it originated as a nighttime vigil prayer before dawn, evolving into a flexible morning or evening office that sanctifies the day's beginning through themes of thanksgiving and intercession.^[4]^[1] In Eastern Orthodox usage, known as Orthros, it is specifically a morning service, often combined with Vespers as an all-night Vigil on Saturdays and feast days, emphasizing meditative hymnography and biblical odes.^[2] Historically, Matins traces its roots to Jewish practices of fixed-hour psalmody adopted by early Christians, as referenced in Acts 16:25 and formalized by Church Fathers like Tertullian and Hippolytus in the third century, with monastic communities such as those of St. Pachomius and St. Basil establishing it as a communal nighttime prayer by the fourth century.^[5]^[6] By the sixth century, St. Benedict's Rule structured it with up to twelve psalms and lessons, influencing Western monastic liturgy, while the Second Vatican Council in the 1960s reformed it in Catholicism as the Office of Readings to encourage broader lay participation with a four-week psalm cycle.^[4]^[6] In Lutheran tradition post-Reformation, Matins was simplified to focus on essential elements like the Venite (Psalm 95) and Te Deum, retaining its role as the primary morning devotion separate from instructional worship.^[1] The structure of Matins varies by tradition but commonly includes opening versicles, invitatory psalms, Old Testament canticles, multiple readings with responsories, and concluding prayers or litanies, lasting 15–30 minutes in some modern Western practices and up to 1 hour or more in Eastern Orthodox settings.^[1]^[2]^[7] In Benedictine observance, it prioritizes extensive psalmody to "break the night," while Orthodox Matins incorporates a canon of nine biblical odes and the Great Doxology, drawing from the Septuagint.^[6]^[2] Today, Matins remains a cornerstone of monastic and clerical prayer worldwide, fostering spiritual rhythm and communal praise across denominations.^[4]^[1]

Overview

Definition and Role

Matins is the first of the canonical hours in the Christian Divine Office, traditionally observed as a nocturnal or pre-dawn vigil service comprising psalms, scriptural readings, and hymns centered on praise and contemplation.^[3] This office, also known as the Office of Readings in some modern usages, marks the commencement of the liturgical day and emphasizes communal worship in the stillness of night. While structures vary by tradition, with Eastern Orthodox Orthros emphasizing hymnographic canons, the Western form as described below serves as a foundational model.^[8] The term "Matins" derives from the Latin matutinus, meaning "of or belonging to the morning," reflecting its association with the approaching dawn despite its timing in darkness; etymologically, it traces to Matuta, the Roman goddess of dawn, adapted by early Christians for their prayer practices.^[3]^[9] The theological significance of Matins lies in its embodiment of monastic ideals of nocturnal prayer, fostering vigilance and spiritual watchfulness amid the night's solitude.^[3] It draws inspiration from Psalm 119:164—"Seven times a day I praise you"—which underpins the rhythm of the canonical hours, and Psalm 119:62—"At midnight I rise to praise you"—justifying the midnight vigil as an act of devotion.^[1] As a communal liturgy, Matins anticipates the Resurrection by symbolizing the transition from darkness to light, evoking Christ's victory over death through themes of hope and renewal.^[10] Matins is distinguished from Lauds, the subsequent morning prayer, as the longer and more variable office focused on extended scriptural meditation and nocturns, while Lauds constitutes a briefer, more fixed structure of praise psalms at daybreak.^[3]^[8] In the overall Divine Office, Matins precedes the daytime hours, forming the foundational nocturnal element that sets the tone for the day's prayer cycle across Christian traditions.^[3]

Liturgical Elements

In the traditional Roman Catholic Rite, Matins follows a structured format centered on psalmody, scriptural readings, and responsorial elements, forming a vigil-like prayer service. The basic outline begins with an invitatory psalm, typically Psalm 94 (Venite), recited or chanted antiphonally to invite communal praise, followed by an opening hymn that sets a thematic tone for the hour.^[3] This leads into the core of the service: one to three nocturns, each comprising groups of psalms under antiphons, patristic or scriptural readings known as lessons, and responsories—short chants that respond to the lessons and incorporate biblical verses.^[3] The service concludes with additional prayers, often transitioning into Lauds, and on solemn occasions, the Te Deum hymn of thanksgiving.^[3] Psalmody plays a foundational role, drawing from a weekly cycle that progresses through Psalms 1 to 108, distributed across the nocturns to ensure comprehensive coverage of the Psalter over time.^[3] Antiphons, brief refrains from Scripture, frame the psalms, enhancing their meditative quality through repetition and musical setting. Readings emphasize theological depth, featuring excerpts from the Church Fathers for reflection, while scriptural lessons vary: the first nocturn often featuring Old Testament or occurring Scripture, the second New Testament passages, and the third a homily on the Gospel or relevant patristic texts, varying by the liturgical day.^[3] Responsories, evolving from ancient psalm-verse dialogues, intersperse the lessons, fostering a dialogic prayer experience.^[3] The structure adapts to the liturgical calendar for pastoral balance. On Sundays and major feasts, three nocturns create a more elaborate service—each with three lessons and responsories—culminating in the Te Deum to affirm resurrection hope.^[3] Ferial days and simpler occasions employ a single nocturn with fewer elements, often consolidating twelve psalms and three lessons for brevity while maintaining the service's nocturnal vigil character.^[3] This variability underscores Matins' role in sanctifying the night through graduated solemnity, with Scripture's prominence ensuring a balance between proclamation and contemplation.^[3]

Historical Development

Early Origins

The origins of Matins trace back to Jewish prayer practices, particularly the tradition of nocturnal vigils and synagogue services that emphasized psalmody during the night or early morning. Psalm 119, with its references to midnight praises such as verse 62 ("At midnight I will rise to give thanks unto thee because of thy righteous judgments"), served as a foundational influence, inspiring early Christians to incorporate similar devotional patterns into their worship.^[11]^[12] These Jewish customs, which included fixed times for prayer rooted in the Temple liturgy, were adapted by the nascent Christian communities to structure their daily spiritual life.^[12] New Testament examples further reinforced this nocturnal prayer tradition, notably Jesus' practice of spending entire nights in prayer, as described in Luke 6:12, where he withdrew to a mountain and continued in prayer to God until dawn before selecting his apostles. This act exemplified the value of extended night vigils for discernment and communion with God, influencing early Christian assemblies to emulate such habits in their communal worship.^[13] In the third century, patristic writers began documenting these practices more explicitly. Tertullian, in his Apology, referred to Christian nocturnal convocations where believers gathered for prayer and hymn-singing before dawn, highlighting the discipline of vigils as a counter to pagan excesses while fostering spiritual vigilance.^[14] Similarly, Hippolytus' Apostolic Tradition prescribed prayers at midnight and cockcrow, including all-night vigils with readings and instruction, particularly in preparation for baptism, establishing a framework for structured nighttime devotion that prefigured Matins.^[15]^[6] The fourth century saw further development through monastic rules that emphasized night psalms. Basil the Great, in his Longer Rules, advocated for communal recitation of psalms during the night office to promote continuous prayer and ascetic discipline among monks, drawing on scriptural mandates for unceasing praise.^[16] John Cassian, in his Institutes (Book 3), detailed the Egyptian monastic custom of the night office involving twelve psalms recited antiphonally, followed by readings and silent prayer, which he presented as a model for balancing rest and devotion. By the fifth century, Matins emerged as a distinct liturgical hour within the emerging cycle of the Divine Office, as evidenced in the Jerusalem liturgy described by the pilgrim Egeria in her Itinerarium (ca. 381–384 AD). She recounted daily morning services beginning before dawn with psalmody, antiphons, and prayers at the Anastasis and other holy sites, marking Matins as an integral part of the canonical hours observed by clergy, monks, and pilgrims alike.^[17] This period solidified its role in both cathedral and monastic settings. A key codification came with the Rule of St. Benedict (ca. 530 AD), which in Chapter 8 outlined the "Divine Offices during the Night" under the term Vigils—synonymous with Matins—prescribing up to twelve psalms, readings from Scripture and patristic texts, and responsories to structure the pre-dawn prayer, thereby standardizing it within Western monasticism.^[18]

Medieval Evolution

During the ninth century, the Carolingian reforms under Charlemagne significantly unified the Divine Office, including Matins, by promoting the Roman Rite across the Frankish Empire while integrating select Gallican elements to create a hybrid liturgy. Charlemagne's decrees from 785–786 suppressed regional variations like the Gallican Rite, and he requested the Gregorian Sacramentary from Pope Hadrian I, which was later adapted by Alcuin of York and Benedict of Aniane to include Gallican feasts and prayers for broader appeal. Alcuin played a pivotal role in standardizing psalm distribution, ensuring the full Psalter of 150 psalms was recited weekly in the Office, with Matins featuring a substantial portion—typically around 12–18 psalms divided into nocturns—to align with monastic traditions while adapting for secular clergy. This unification reduced liturgical diversity north of the Alps and emphasized Roman simplicity augmented by Frankish emotional depth, as seen in the Hadrianum's widespread adoption by 815.^[19]^[20] In the twelfth and thirteenth centuries, scholastic influences led to expansions in Matins, particularly through the addition of more readings and responsories, reflecting the era's emphasis on theological depth and exegetical analysis fostered by emerging universities like Paris. Readings grew from basic scriptural selections to include layered patristic homilies and hagiographic texts, with each nocturn incorporating three lessons: biblical in the first, saints' lives or moral treatises in the second, and homiletic commentaries in the third, often drawn from figures like Gregory the Great or Augustine. Responsories, sung after lessons, increased in number and complexity, sometimes featuring multiple verses (up to five) to highlight thematic connections, as in Advent cycles linking Isaiah prophecies to New Testament fulfillments. University scholars contributed to lectionary cycles by systematizing these elements, aligning Office readings with scholastic methods of scriptural interpretation and creating more cohesive seasonal narratives, evident in manuscripts like the Paris lat. 1085, which standardized responsories such as "Salvatorem exspectamus" for eschatological themes. These developments transformed Matins into a richer meditative exercise, bridging monastic recitation with intellectual inquiry.^[20]^[21] A notable divide emerged between monastic and secular practices in Matins during the High Middle Ages, exemplified by the Cistercian simplifications versus the more elaborate Franciscan breviaries. The Cistercians, under Bernard of Clairvaux's influence in the 1147 reforms, streamlined the Office to prioritize austerity and manual labor, limiting hymns to authentic Ambrosian texts (34 in total), reducing antiphons and versicles, and shortening Matins by eliminating repetitive chants and non-essential Gallican accretions, as outlined in Bernard's prologue to the revised Antiphonary. This approach emphasized textual fidelity over musical elaboration, with Matins focusing on essential psalms and lessons without excessive nocturn divisions. In contrast, Franciscan breviaries, formalized in the thirteenth century under Haymo of Faversham and adopted as the Roman Curia model by Pope Urban IV in 1263, incorporated elaborate structures with nine lessons for all major saints' feasts and octaves—such as those for St. Francis or St. Anthony—adding order-specific propers, a Common of Saints, and frequent transfers that enriched the calendar but increased complexity. These Franciscan adaptations, blending portability for friars with detailed hagiographic responsories, contrasted sharply with Cistercian restraint, highlighting tensions between contemplative simplicity and apostolic expansiveness.^[22]^[23] By 1500, on the eve of the Reformation, Matins had evolved into a lengthy nocturnal service in both monastic and secular uses, particularly on major feasts, featuring up to 18 psalms distributed across three nocturns (six per nocturn in monastic traditions like Benedictine) and 12 lessons (four per nocturn, often combining patristic and scriptural excerpts for depth). This structure, preserved in breviaries like the Sarum or Roman Curia editions, underscored Matins' role as the Office's pinnacle, with invitatory psalms, hymns, and Te Deum amplifying its solemnity, while accommodating the weekly Psalter recitation amid a proliferating calendar of over 100 feasts.^[20]^[24]

Western Traditions

Roman Catholic Practice

In the Roman Catholic Church, particularly within the Roman Rite, Matins formed a central part of the Divine Office prior to the reforms of the 20th century. The traditional structure, as codified in the Roman Breviary following the Council of Trent in 1568, divided Matins into three nocturns on Sundays and major feasts, each nocturn consisting of psalms, readings, and responsories, with the first nocturn on Sundays featuring twelve psalms divided into three groups.^[25] This arrangement preserved vigil-like elements, evoking the ancient night watches of prayer, and distinguished between secular clergy, who followed a simpler recitation, and monastic communities, which incorporated additional psalms and a fuller cursus of twelve psalms in total for Matins in the Benedictine tradition.^[25] Significant changes began with Pope Pius X's apostolic constitution Divino afflatu of November 1, 1911, which restructured the psalter to ensure its complete recitation over one week rather than across feasts and ferial days, thereby reducing the length of Matins by limiting psalms to nine sections overall while maintaining the three-nocturn framework on Sundays and principal feasts.^[26] This reform addressed complaints about the overly fragmented psalm distribution but preserved the essential vigil character of Matins. Further simplification occurred under Pope John XXIII's motu proprio Rubricarum instructum and the accompanying Code of Rubrics, promulgated on July 25, 1960, which reduced Matins to a single nocturn of three psalms and three lessons on most days, retaining three nocturns only for Sundays outside of Paschaltide and a select number of double feasts.^[27] The Second Vatican Council introduced profound reforms through the constitution Sacrosanctum Concilium (1963), which called for simplifying the Divine Office by distributing psalms over a four-week cycle, extending readings for deeper meditation, suppressing the Hour of Prime, and allowing Matins to be recited at any time of day to accommodate modern life while emphasizing Lauds and Vespers as the principal hours.^[28] Implemented through Pope Paul VI's apostolic constitution Laudis canticum of 1970, with the typical edition issued in 1971, these changes renamed Matins as the Office of Readings, shifting it from a fixed nocturnal office to a flexible component of the Liturgy of the Hours that could precede Lauds or be prayed separately.^[28]^[29] In current Roman Catholic practice, the Office of Readings consists of an optional invitatory psalm if it is the first Hour of the day, a hymn, three lengthy psalms or psalm sections with antiphons, three extended readings—one from Scripture, one from Church Fathers or councils, and one hagiographical or contemporary—and concludes with the Te Deum on Sundays outside Lent, solemnities, and feasts.^[30] This structure, as outlined in the typical edition of the Liturgy of the Hours promulgated in 1971 and revised in 2000, prioritizes meditative depth over nocturnal recitation, though some monasteries retain optional vigil forms blending the Office of Readings with Lauds for a traditional night office.^[30]

Lutheran and Anglican Adaptations

In the Lutheran tradition, Martin Luther's Formula Missae of 1523 retained Matins as a morning office, incorporating psalms, readings, and traditional elements like the Te Deum while emphasizing the proclamation of the Word of God over elaborate ceremonies. This conservative reform preserved the basic structure of the medieval office but simplified it to promote congregational understanding and participation, drawing from the Western monastic heritage of nocturns and lauds without mandating their full complexity.^[31] In Scandinavian Lutheran churches, further simplifications occurred; for instance, the 1571 Swedish Church Order under Laurentius Petri reduced Matins from multiple nocturns to a single one with fewer readings, adapting it for parish use in the vernacular and focusing on essential psalms and scripture to suit local customs.^[31] Twentieth-century Lutheran revivals sought to restore these offices amid liturgical renewal movements. The 1958 Service Book and Hymnal, a joint effort of several American Lutheran bodies, reintroduced Matins with a responsory following the primary reading, alongside hymns, psalms, and the Benedictus as a Gospel canticle, positioning it as an optional morning service for both personal and corporate devotion.^[32] In contemporary usage within the Evangelical Lutheran Church in America (ELCA), as outlined in the 2006 Evangelical Lutheran Worship, Matins serves as an optional vigil or morning prayer, typically featuring three psalms, a hymn, a reading with responsory, and the Gospel canticle (Benedictus, Luke 1:68–79), allowing flexibility for daily or occasional observance while integrating the Revised Common Lectionary.^[33] Anglican adaptations similarly reformed Matins during the English Reformation. The 1549 Book of Common Prayer, compiled by Thomas Cranmer, transformed Matins into Morning Prayer, merging elements from medieval Matins (such as the invitatory Venite and multiple psalms) with Lauds (including the Te Deum and Benedictus), and adding two scripture lessons to emphasize vernacular accessibility and scriptural immersion for the laity.^[34] This service paralleled an Evening Prayer (Evensong), creating a balanced daily office rhythm without the full monastic hours. The 1979 Book of Common Prayer of the Episcopal Church restored a more nocturn-like structure by incorporating optional patristic or additional readings alongside Old and New Testament lessons, expanding the lectionary to a two-year cycle and allowing for deeper scriptural engagement in Rite I or Rite II forms.^[35] Key differences between Lutheran and Anglican adaptations of Matins highlight Reformation priorities: both traditions stress vernacular language and congregational singing of psalms and canticles to foster active participation, contrasting with Latin monastic recitations, while eliminating mandatory nocturns in favor of a streamlined daily lectionary focused on edifying the whole church rather than clerical or monastic observance.^[36] In Lutheran contexts, the emphasis remains on confessional fidelity to Luther's reforms, often with responsories tied to the church year, whereas Anglican versions incorporate broader ecumenical influences, such as variable canticles and prayers suited to contemporary devotion.

Eastern Traditions

Byzantine Rite

In the Byzantine Rite of the Eastern Orthodox Church, Matins is known as Orthros, serving as the principal morning office in the daily liturgical cycle. It follows the Midnight Office and precedes the Hours, typically beginning shortly before or at dawn after the night's vigil prayers, and lasts approximately 1 to 2 hours depending on the day and solemnity. On Sundays and major feasts, Orthros is often combined with the Divine Liturgy, forming a continuous service that emphasizes resurrection and praise.^[37]^[38] The structure of Orthros integrates fixed and variable elements, beginning with the Hexapsalmos, a selection of six penitential psalms (Psalms 3, 37, 62, 87, 102, and 142) recited in a somber tone while lights are gradually dimmed to symbolize the world's darkness before Christ's light. This is followed by the Great Litany (an ektenia of petitions for peace and the Church), kathismata (selections from the Psalter), and the central hymnographic component: one or more canons, poetic compositions structured in nine odes based on biblical canticles, often drawing from hymnographers like St. Romanos the Melodist for kontakia that influenced later canons, as well as St. Andrew of Crete and others. The service includes a Gospel reading (from the Eothinon cycle on Sundays), additional ektenias, the Great Doxology, and concludes with the Trisagion and dismissal. Seasonal variations enrich this framework, such as the Great Canon of Andrew of Crete during Great Lent, chanted in full or parts on specific days to foster repentance through its 250 troparia.^[38]^[37]^[39]^[40] Historically, the form of Orthros was developed in the tenth century through the Typikon of St. Sabas, a monastic rule from the Palestinian monastery of Mar Saba that synthesized earlier Constantinopolitan and Palestinian traditions, emphasizing psalmody and hymnody as the basis for the modern Byzantine office. Post-Schism developments after 1054 saw adaptations in Greek and Slavic churches: in Greece, the rite retained strong ties to the Jerusalem Typikon with hesychastic influences from Mount Athos in the fourteenth century, while Slavic traditions, introduced via missions like that of Sts. Cyril and Methodius, incorporated Slavonic translations and localized rubrics, such as in the Russian Orthodox Church's use of the Octoechos for weekly tonal cycles. The Octoechos, an eight-mode system of hymns, organizes variable content in Orthros, rotating tones weekly to provide a rhythmic variety in praise.^[39]^[41]^[42] In current practice, Orthros is celebrated daily in monasteries as part of the full canonical hours, fostering a disciplined life of prayer, while in parishes it is typically observed on Sundays and feast days, often abbreviated for accessibility to reflect pastoral needs. This distinction maintains the rite's monastic roots while adapting to communal worship in Greek, Slavic, and other Byzantine jurisdictions.^[2]^[39]

Oriental Rites

In the Oriental Orthodox traditions, Matins, or the morning office, serves as a pivotal element of the daily prayer cycle, emphasizing scriptural praise, intercession, and theological reflection aligned with miaphysite Christology, which affirms the one incarnate nature of Christ uniting divinity and humanity without confusion or separation.^[43] These rites, preserved in non-Chalcedonian churches such as the Syriac Orthodox, Armenian Apostolic, and Coptic Orthodox, feature a fluid approach to timing and structure, adapting to communal and monastic practices while prioritizing psalmody and hymnody over rigid divisions like the Western nocturns.^[43] In the West Syriac Rite, observed by the Syriac Orthodox Church and the Malankara Orthodox Syrian Church, Matins—known as Saphro—forms part of the seven canonical hours outlined in the Shehimo (Book of Common Prayer), beginning after the nocturns and preceding the daytime hours.^[43] The service typically commences with an introductory doxology, opening prayers, and praises to the angels, followed by psalmody that includes variable psalms alongside fixed selections such as Psalms 148, 149:1–6, 150, and 117, often totaling around 12 psalms divided into kathismas (sessional groupings) for meditative recitation.^[43] Central to the rite are the sedro prayers, intercessory collects rich in Christological themes that invoke forgiveness and offering of incense, succeeded by readings from Scripture, responsive mazmoro hymns, and the synaxarion (saints' commemorations). The daily cycle, detailed in resources like the Denha Services books, integrates these elements into a broader framework of evening-to-morning prayers, with modern forms abbreviated to eliminate repetitions while maintaining the rite's emphasis on communal supplication and miaphysite doctrinal undertones in the petitions.^[43] The Armenian Rite structures Matins, or the Office of the Morning, around sunrise timing to symbolize Christ's resurrection and appearance to the myrrh-bearing women, often combining it with the subsequent Sunrise Office (First Hour) in contemporary practice.^[43] Key components include chanted psalms organized by the rite's unique division of the Psalter, prominently featuring Psalms 148–150 as the concluding "lauds" or praises, alongside readings from the prophets that underscore themes of divine incarnation and prophetic fulfillment.^[43] Hymnody is enriched by sharakan chants from the Sharagnots collection, which evolved from psalm responses and biblical canticles to express theological depth, particularly in Marian and baptismal contexts. On feast days, the service expands into a nocturnal vigil incorporating extended psalmody, canticles, and hymns dedicated to the Holy Spirit as "Mother," reflecting the rite's fluid integration of night and dawn prayers without strict nocturn separations.^[43] Within the Coptic Rite, Matins corresponds to the First Hour (Hoot el-Sofr) in the Agpeya prayer book, an integrated cycle of eight daily offices prayed from midnight through evening to sanctify the hours.^[44] The structure opens with introductory prayers including the Lord's Prayer and a thanksgiving, followed by Psalm 50 (51) for repentance, then a selection of approximately seven principal psalms (such as Psalms 1–6, 8, and others from a broader list including 11–12, 14–15, 18, 24, 26, 62, 66, 69, 112, and 142).^[45] A Pauline epistle (e.g., Ephesians 4:1–5) and Gospel reading (John 1:1–17, emphasizing the Word's incarnation) follow, accompanied by litanies for light and mercy, the Trisagion, Creed, and concluding absolutions that invoke divine guidance and forgiveness.^[45] This office highlights miaphysite emphases through its incarnational Gospel and Trinitarian confessions, with timing flexibly aligned to early morning in monastic settings.^[43] Across these rites, commonalities include a pronounced scriptural foundation in psalmody and readings that articulate miaphysite theology—such as the unified divine-human nature of Christ—without the elaborate nocturn divisions of Western traditions, allowing for more adaptable, fluid scheduling suited to diverse cultural contexts.^[43] Unlike the Byzantine emphasis on post-iconoclastic hymn elaboration, these services retain Semitic roots in psalm-focused prayer, fostering a contemplative start to the day centered on praise and doctrinal fidelity.^[43]

References

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[34]
Liturgical daily cycle of the Byzantine Rite
The early morning service of Matins (called "Orthros" or "sunrise" in Greek) is a service of praise. After listening to psalms which progress from repentance ...
[35]
Sunday Orthros - Greek Orthodox Archdiocese of America
The Sunday Orthros consists of Fixed and Variable parts. The former are read and/or sung each Sunday except for certain feast days.Missing: Rite | Show results with:Rite
[36]
Liturgy of the Byzantine Rite - St Andrews Encyclopaedia of Theology
Oct 21, 2024 · The daily cycle of services consists of Midnight Office, Matins, Hours (first, third, sixth), Divine Liturgy, ninth Hour, Vespers, and Compline: ...
[37]
The Great Canon of St. Andrew of Crete
The canon is a dialog between St. Andrew and his soul. The ongoing theme is an urgent exhortation to change one's life.
[38]
Liturgica.com | Eastern Orthodox Liturgics | The Byzantine Typicon
The two main sources of the Typicon are the ancient Ordo of St. Sabas monastery in Palestine (the Jerusalem Ordo), and the later Studite monastery in ...
[39]
Octoechos - Metropolitan Cantor Institute - Archeparchy of Pittsburgh
The Octoechos (Gk., "Eight tones"; Slav. Októich) contains the Sunday and weekday hymns in the 8-week cycle of tones.
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[PDF] Introduction to Eastern Christian Liturgies - Malankara Library
... Liturgy of the Hours. The Armenian tradition has its own unique division of the psalter. (Psalms 1–147; Psalms 148–150, the lauds, are not included in this.<|separator|>
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https://www.liturgica.com/litEOLitBTyp.html
[42]
The Prayer of the First Hour - The Agpeya - CopticChurch.net
O Lord, open my lips, And my mouth shall show forth Your praise. For You do not desire sacrifice, or else I would give it; You do not delight in burnt offering.Missing: el- | Show results with:el-