Hours of Prayer in Irish Monasticism
Hey Clan!
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The Hours of Prayer
Prime
6 AM. Six in the morning, biblically, was always regarded as the first hour of the day.
Teirt (Terce)
9 AM. This was considered the hour when Christ was sent to Pilate, and the Holy Spirit indwelled the Apostles.Medón lái (Sext)
12 PM. Noon was traditionally considered the hour of Adam’s sin, and Christ’s crucifixion.Nóin (None)
3 PM. This was considered the hour when Christ died, and when the angel visited Cornelius the Centurion.Espartu (Vespers)
6 PM. The time under old Jewish law, when sacrifice took place.Midnocht (Nocturns)
12 AM. Midnight was considered the time when God created the elements.Iamérge (Matins)
3 AM. When Peter denied Christ for the third time, coinciding with Christ’s sufferings in the house of Caiaphas.Following the model of the early Desert Fathers, the Irish structured these prayer offices around reciting the entire Psalter from memory. Three psalms might be sung during Prime, Teirt, Medón lái, and Nóin. The most prolonged recitations occurred during the night offices. Up to thirty-six psalms had to be accounted for from the point the monks assembled for Iamérge on Monday, through Friday. Saturday through Sunday the amount of recitations arose to as many as seventy-five. This meant that each office had the potential to last several hours. Needless to say, the monks didn’t get that much sleep. During the prayer offices, the community would divide its brethren into equal groups of up to four monks who each took turns singing. The singer would stand while the listeners sat. All arose for a choral recitation of the Gloria at the end of each psalm. On occasion hymns might be sung, and a lesson read from both the Old and New Testaments. On the weekends, the New Testament lesson was augmented with an extra passage from one of the Gospels.
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A Demonstration of Martyrdom
Irish monasticism held strongly to an ideal of martyrdom, believing that it came in three forms. We won’t go into all those now, but one form, focused solely on penance and self-mortification. The extent of penance and forms of abasement also varied from house to house or to the individual. Its distinction among Irish monks, stood out during the prayer offices. Apart from recitation of psalms, and lessons given, numerous collects were interjected between the recitations along with other prayers. After each psalm, they bowed to the alter. During the collects they went to their knees. Worship was marked by kneeling with arms outstretched in a posture known as crosfigel, then throwing themselves fully prostrate to the floor. The more genuflections made, the more devout the monk showed himself to be. In fact, one 18th century monk was recorded as habitually making three hundred genuflections every night! That’s some hardcore crosfigel.
This is just a taste of what life was like for an Irish monk. What do you think? Does this subject interest you? Share your comments below. If there are other topics pertaining to Viking-era Ireland that you would like to learn about, or if you want to explore this one further, let me know.
I notice that this schedule does not include Lauds or Compline, but includes Matins and Nocturns as separate (I was under the impression that there were three Nocturns that made up Matins). I’m curious if you have any information about why that might be or when these things were added/subtracted/changed. I’m trying to piece together the canonical hours for Irish monasteries in the 9th century and I’m finding conflicting information.
Hi Matthew! That’s a great question! In his book: Sun Dancing, Geoffrey Moorhouse mentioned that there was a certain amount of variety on this from the start of the Celtic church. He mentioned the oldest timetable in Irish began mid-5th century and included Teirt (Terce, at 9 a.m.), Medón lái (Sext, at noon), Nóin (None, at 3 p.m.), Espartu (Vespers, at 6 p.m.), Midnocht (Nocturns, at midnight), Iamérge (Matins, at 3 a.m.). Just those six offices were mentioned, and seemed to be the norm through the sixth century. In the seventh century Prime was added to the original six offices, which took place at 6 AM. Eventually, Lauds and Compline were added to the structure, though I have not found a specific date as to when this occurred. I haven’t come across anything addressing three Nocturns included in Matins, either. By the late 10th century, there were movements to try and unify the churches more under the rule of St. Benedict. Results varied from monastery to monastery, so one may need to dig deep into a specific monastery in order to discern their practice. This is admittedly difficult since much was lost during the Viking era, due to raids. So not every monastic community had writings that survived into later recorded history. I’ve narrowed my focus more on the 10th century, so I’m uncertain of the transitions between 7th-9th century. But I totally get why you would find conflicting information, since it’s pretty sparse. I’m trying to recall if Lisa M. Bitel mentioned anything about it in Isle of the saints. Monastic Settlement and Christian Community in Early Ireland. You might try that book if you haven’t read it already.
Thanks!
You’re welcome, Matthew! Happy to help!
Wow! Those Irish monks were hardcore devoted! I would never have made a good monk. So grateful our relationship to God does not require all that. Thank you, Melissa, for a glimpse into history on that front. Super interesting!
Amen to that, Pearl! One of the things I constantly came away with while researching Irish monasticism was the contrast of Grace versus a works-based salvation. Or even the perspective of personal motivation for devotion. Absolutely, there were monks who did it out of a passion to draw close to God. But then there were a great many who became Pharisaical in their efforts. It was a “look at me and see how righteous and devoted I am because of my suffering.” So you know that clash was a constant presence in that environment.