It remains part of the Christian liturgies of Eastern Christianity, but suppressed within the Roman rite by the Second Vatican Council,[1] although a number of monastic communities and clerical institutes continue to use it as they do the rest of the preconciliar Roman rite.
[12] Benedict of Nursia (c. 480 − c. 547) refers to Prime by using the term "primae tempore" ("the time of First Hour") for Prime and uses matutino tempore ("morning time") to speak of Lauds, reckoning Lauds as the first of the seven daytime offices, which he associates with Psalm 118/119:164, "Seven times a day I praise you for your righteous rules",[13] and which he distinguishes from the one nocturnal office of Night Watch, which he links with Psalm 118/119:62, "At midnight I rise to praise you, because of your righteous rules",[14][15][16] In the Antiphonary of Bangor (perhaps c. 700) what is generally called prima (hora) is called secunda.
John Cassian states that this canonical hour originated in his own time and in his own monastery in Bethlehem, where he lived as a novice: "hanc matitutinam canonicam functionem nostro tempore in nostro quoque monasterio primitus institutam."
[19] Fernand Cabrol identified the monastery in question as "not St. Jerome's monastery at Bethlehem, but another, perhaps one established beyond the Tower of Ader (or of the Flock) beyond the village of the Shepherds, and consequently beyond the modern Beth-saour; it has been identified either with Deïr-er-Raouat (convent of the shepherds) or with Seiar-er-Ganhem (enclosure of the sheep)".
Fernand Cabrol says that Prime originally used only to contain a repetition of the Lauds Psalms 1, 57 (58), and 89 (90), but the monasteries that gradually adopted the new office changed its constitution as they liked.
This makes Prime like the other Little Hours of the day, which it resembles these in accompanying the psalms with a hymn, an antiphon, capitulum, versicle, and prayer.
The late 1911 reform of the Roman Breviary by Pope Pius X changed the psalmody radically, dividing several psalms into shorter portions.
A proposed 1928 version that Parliament rejected would have restored Prime, with the instruction that it be used in addition to (not instead of) Matins, and with optional reciting of the Athanasian Creed.
[citation needed] In the Eastern Orthodox and Greek Catholic Churches the office of the First Hour is normally read by a single Reader and has very little variation in it.
On Monday, Wednesday, and Friday of the Fourth Week of Great Lent, the Veneration of the Cross takes place at the First Hour.
During Holy Week, on Monday, Tuesday and Wednesday, the services are similar to those during Great Lent except there is no reading of Kathismata, 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.
Both the priest and deacon are vested and serve, and the Gospel Book is set on an analogion (lectern) in the center of the temple (church building).
At the beginning of the First Hour, the deacon performs a full censing of the church, clergy and faithful.
The Armenian Book of Hours (Zhamagirk') states that this service is dedicated "to the Holy Spirit and to the resurrection of Christ and to [his] appearance to the disciples."
Sunrise Hymn attributed to St Nerses: "From the East...(Arewelits'...)" Exhortation: "From the East unto the West, children of Sion..." Proclamation of Sunrise, to follow the hymn and the canon, composed by Giwt: "From the East unto the West in all parts of Christendom..." Prayer: "From the East unto the West you are praised..." Second station: Psalm 100: "Rejoice in the Lord all the earth..." Hymn: "Ascetics of God...(Chgnawork' Astoutsoy...)" Exhortation: "True ascetics, witnesses of Christ...(Chgnawork' chshmaritk' vkayk' K'ristosi...)" Supplication: "We entreat [you]...(Aghach'emk'...)" Proclamation: "Through the holy ascetics...(Sourb chgnaworawk'n...)" Prayer: "Holy are you, Lord...(Sourb es Tēr...)" "Remember your ministers..." "Beneficent and plenteous in mercy..." Third station: Psalms 63, 64 "Glory...Now and always...Amen."
Hymn: "Way and truth...(Chanaparh ew chshmartout'iwn...)" Exhortation: "Christ the good way...(Chanaparh bari K'ristos...)" Supplication: "Lord, make straight our steps...(Tēr, oughghya zgnats's mer...)" Proclamation: "Let us beseech almighty God...("Aghach'ests'ouk' zamenakaln Astouats...)" Prayer: "Guide of life...(Arajnord kenats'...)" but during fasts on days when there is no commemoration: Prayer: "Blessed are you, Lord God...(Awrhneal es Tēr Astouats...)" Conclusion: "Blessed is our Lord Jesus Christ.
[2] The following are the seven times of prayer in the East Syriac (Edessan and Persian) ritual tradition: