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The precise origin of the Forty Hours' Devotion is obscure. St. Charles Borromeo speaks as if this practice of praying for forty hours was very ancient; and he refers it to the forty hours that Christ's Body remained in the tomb. The number 40 is also associated with the rain at the time of the flood, years on the way to the Promised Land, and ...
[17] He did not ask for an hour of activity, but for an hour of companionship. [18] Holy Hours are commonly done in Eucharistic adoration of the Blessed Sacrament, but it is not mandatory to be in the presence of the Eucharist and can be practiced at any time: in a church, at home, or outside. [19]
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In some parts of the Russian church, there is a custom before receiving holy communion that, in addition to reading the evening and morning prayers and attending vespers the night before, reading three devotional canons and an akathist. The canons are usually to Christ, the Theotokos and the guardian angel. There is a custom, among those who ...
The Holy Hour devotion consists of an hour spent in Eucharistic adoration or in prayer in the presence of the Blessed Sacrament. [10] The inspiration for the Holy Hour is Matthew 26:40, [11] when, in the Garden of Gethsemane Jesus asks Peter, "So, could you men not keep watch with me for an hour?" [12]
The inspiration for the Holy Hour is Matthew 26:40 when in the Garden of Gethsemane the night before his crucifixion, Jesus asks Peter: "So, could you men not keep watch with me for one hour?". [23] Some devotions have the form of Acts of Reparation to Jesus Christ. Devotions to the Sacred Heart of Jesus first appeared in the eleventh and ...
As a Catholic devotion, Eucharistic adoration and meditation are more than merely looking at the host, but a continuation of what was celebrated in the Eucharist. [182] From a theological perspective, the adoration is a form of latria, based on the tenet of the presence of Christ in the Blessed Host. [183] [184]
how to understand not only how but why this [imaginative, empathetic] devotion to Christ came into being both when and where it did, along with its corollary devotions to the Eucharist and to Mary; how to understand, in other words, both the making and the meaning of this new thing—if, in fact, it was a new thing and not simply a becoming ...