When I heard the news that Phyllis Tickle passed away Sept. 22, 2015, I wondered what office of prayer she had just completed. I imagine that a woman who led so many into deeper practices of prayer would surely pass into the fullness of the Kingdom by way of prayer. In her own prayer-book, the Vespers office for the night before she died included a hymn with these words: “So when the world is at its end / And Christ to judgment shall descend, / May we be called those joys to see / Prepared for all eternity.” The refrain for that Vespers service: “Let the faithful rejoice in triumph; let them be joyful on their beds.” By grace we trust that Phyllis now sees those joys with the Church Triumphant.
Tickle was the founding religion editor at Publisher’s Weekly and a prolific author, but her influence on the Church extended far beyond books. She supported and sponsored many voices in the emerging church movement, lending credibility to a phenomenon that others regarded with suspicion. She used her publishing savvy to bolster budding authors and bring fresh voices to the Christian publishing market. But her greatest contribution to the Church was how she taught a new generation of Christian leaders to pray in a very old way.
The one conversation I had with Phyllis took place with a group of other Pittsburgh pastors at a local bar after she spoke at Pittsburgh Theological Seminary’s Summer Leadership Conference in 2012.  After the table had talked about the paradigm shifts affecting our culture and the Church for quite a while, I offered a quick interjection: “Phyllis, thank you for The Divine Hours.” She lit up. Then with joy she recounted the story behind her greatest works.
The Divine Hours was Phyllis’ biggest writing project – a series of prayer books revolving around the practice of fixed-hour prayer. Long maintained by the monastic wing of the Church, fixed-hour prayer involves pausing to pray at specific, predetermined times throughout the day. The early Church inherited this practice through its Jewish roots. Psalm 119:164 says “Seven times a day I praise you for your righteous laws” and this verse was taken quite literally in Jesus’ day. By the time of the Apostles, praying liturgical prayers up to seven times a day was a common practice in Jewish religion, and the Apostles maintained such practices even after Jesus’ death and resurrection. Acts 3:1 shows Peter and John going to the temple “at the time of prayer – at three in the afternoon.” Peter and Cornelius are practicing fixed-hour prayer in Acts 10 when they receive the revelations that lead to the inclusion of the Gentiles in the Church.
In the history of the Church, these have been systematized in various ways by different traditions. A simple list of some of the key hours includes (1) Vespers – 6:00 p.m., (2) Compline – Before Sleep, (3) Midnight or the Night Watch, (4) First Hour or “Prime” – 6:00 a.m., ( 5) Third Hour or “Terce” – 9:00 a.m., (6) Sixth Hour or “Sext” – Noon, and (7) Ninth Hour or “None” – 3:00 p.m. An attentive person will notice that the prescribed prayers for certain times often refer to biblical events which occurred at those hours. For example, many Third Hour prayers ask the Holy Spirit to fall upon us as a Pentecost. Ninth hour prayers may ask that our sin would be crucified with Christ. When practiced regularly, fixed-hour prayer becomes a way of weaving the story of Jesus and the Church into our daily lives, increasing our attentiveness to God and our sense of identification with Christ and the Apostles.
In that conversation three years ago, Phyllis told us the story of how her publisher invited her to write the series of prayer books. She prayed the hours regularly for years before compiling The Divine Hours, and the series thus flowed out of the deep well of her own prayer life and experience. She maintained the rhythm even when at work during the day, often leaving her office to go to the bathroom for privacy when it was time to pray. When her editor approached her with the idea for a book on fixed-hour prayer, she asked why she’d been chosen for such a task. The editor responded with a statement like, “We figured you either had the most regular bladder of any human being, or you were praying.”
By writing The Divine Hours, Phyllis opened up the practice to a whole new audience. Many were transformed by adopting this new rhythm of prayer. When other prayer books could quickly become stale, The Divine Hours offered fresh sets of seven offices for each day of each season of the year, with each prayer painstakingly selected by Phyllis. When other prayer books felt clumsy to operate, The Divine Hours arranged all the prayers and readings one needed for a given office on one page.
Ken Wilson, a Vineyard pastor in Ann Arbor, Mich., wrote about the Divine Hours: “I was able to relax with this kind of prayer. It didn’t depend as much on my state of mind or my feelings of spirituality at the time of prayer. It felt like dipping my canoe into a river of prayer that has been flowing since the time of Abraham.” Wilson was so enlivened by the practice that he convinced Phyllis to let his church post a regularly updated version of the Divine Hours on their website.
If I had one more opportunity to speak to Phyllis, I would offer a similar gesture of gratitude. But it would be phrased a bit differently, in recognition of the growing effect which her work has had on me: “Thank you, Phyllis, for teaching me to pray.”
This post originally appeared on the Pittsburgh Theological Seminary Blog.
 Phyllis Tickle, The Divine Hours (Volume One): Prayers for Summertime: A Manual for Prayer (New York: Image 2000) p. 571
 Videos of Phyllis’s presentations at the Summer Leadership Conference are available at https://www.youtube.com/watch?v=KNuifQCVOd4.
 Ken Wilson, Jesus Brand Spirituality: He Wants His Religion Back (Nashville: Thomas Nelson 2008) p. 119