The Biblical Background
When Israel was delivered from Egypt, GOD instructed Moses to build a tabernacle that was called the “Tent of Meeting”. This is where the ark of the LORD’S covenant resided which signified that GOD’S manifested presence was with them. The Tent of Meeting was a place in which GOD would meet with His people who would seek His face. This was also the primary place where the priest’s greatest amount of intercession took place on behalf of the people through sacrifices. GOD gave laws to Moses which required the operation of the Tent of Meeting to be an unceasing place of ministry unto GOD. GOD commanded the priests that “The fire must be kept burning on the altar continuously; it must not go out (Leviticus 6:13).”
The Tent of Meeting’s day and night ministry, also known as the Tabernacle of the Lord, continued to operate for more than 350 years throughout the time of Joshua, the generation of the LORD’S judges and up until Samuel the prophet. Samuel was dedicated by his mother to the LORD when he was a young boy and was given under the care of Eli the priest. Eli ministered in the LORD’S Tabernacle in Shiloh during his leadership over Israel for about 40 years. I Samuel 3:1 reveals to us that as a young boy, Samuel was trained to minister before the Lord under Eli.
Samuel was the same prophet who anointed Saul and David to be kings over Israel. During David’s 40 years of leadership, he gave far more priority and attention in establishing a dwelling place for GOD than any of those before him. Zeal for the House of the LORD consumed David (Ps. 69; Ps. 132).
David brought the ark of the LORD up from a place called Kiriath Jearim in Judah to Jerusalem (I Chr. 13). There he built a tent for it (I Chr. 15:1-3). David appointed 4,000 Levites to minister to the LORD with prayers, thanksgiving and praise night and day in the tent (I Chr. 16:4-6; 23:3-5). From the family of Asaph, David appointed 288 skilled singers to minister in the LORD’S tent (I Chr. 25:1, 6-8). This tent had become known as the Tabernacle of David or the Tent of David. Under his leadership, David established it as a place in which GOD’S people would minister to GOD night and day (24/7) through singing and prayers for about 30 years. Psalms 27:4 reveals to us David’s passion for the house of the LORD when he said, “One thing have I desired of the LORD, that will I seek after; that I may dwell in the house of the LORD all the days of my life, to behold the beauty of the LORD, and to inquire in His temple.”
David desired to build a far grander dwelling place for GOD and not just a tent. However, the LORD spoke to David through Nathan the prophet, that his son Solomon would be the one to build it (I Chr. 17:1-14). King Solomon successfully built the temple of the LORD and continued the night and day temple practices and ministry that his father David had instituted. Solomon dedicated the temple to the LORD in II Chronicles chapter 7. Here we have learned a famous command from GOD to His people that says, “If My people, who are called by My name, will humble themselves and prayer and seek My face and turn from their wicked ways, then will I hear from heaven and will forgive their sin and will heal their land.”
After Solomon died, 19 kings, all David’s offspring, ruled over Jerusalem and Judah for a time span of 400 years. Unfortunately, the night and day temple ministry was neglected by many of these kings but not by all. Those who committed themselves to the temple ministry greatly prospered in their generation but those who didn’t greatly suffered in theirs.
In 586 BC, Solomon’s temple was burned down and completely destroyed when the Babylonian empire invaded Jerusalem. GOD’S people were exiled to Babylon for 70 years because they had turned away from worshiping Him. After their 70 years of captivity, the Persian kingdom took over the Babylonian kingdom under the kingship of Cyrus. Cyrus then released the Jews to return to Jerusalem and rebuild the LORD’S house. During that time and under the leadership of Zerubbabel and Joshua the high priest, they began rebuilding the temple in 536BC until it was finished in 516BC. It was a time of restoration as a nation for them. (These accounts are found in the book of Ezra, Zachariah, and Haggai). This was the same temple that was lavishly remodeled and expanded on in JESUS’ day. This was the same temple in which Anna the prophetess ministered day and night to the LORD for about 60 years through worship, prayer and fasting with a longing for the coming of the Christ (Luke 2:36-37). This was the same temple that JESUS stood in and quoted from Isaiah the prophet saying, “My house will be called a house of prayer for the nations.” Here JESUS defines for us what His house will be when GOD completely finishes it in participation with His people; that it is to be a place of continual prayer before GOD for the nations.
The Historical Background
The Early Monastic Tradition of 24/7 Prayer
For over one thousand years, monasticism (the practice of taking vows of poverty, chastity, and obedience to one’s spiritual superior) held a key role in the development of theology and practice in the Church. From the fourth and fifth centuries, monks and nuns were an accepted part of society. Monasticism is the cradle from which laus perennis, perpetual prayer, was birthed in the church age. We will now discuss some of the key figures of this tradition.
Alexander Akimetes and the Sleepless Ones
Born in Asia Minor and educated in Constantinople, Alexander became an officer in the Roman army. Challenged by Jesus’ words to the rich young ruler from Matthew 19:21, Akimetes sold his possessions and retreated from court life to the desert. Tradition states that he set fire to a pagan temple after seven years of solitude. Upon arrest and imprisonment Alexander converted the prison governor and his household, and promptly returned to his abode in the desert. Shortly thereafter he had the misfortune to fall in with a group of robbers. His evangelistic zeal, however, could not be contained and he converted these outcasts into devoted followers of Jesus. This group became the core of his band of monks.
Around 400 AD, he returned to Constantinople with 300–400 monks, where he established laus perennis to fulfill Paul’s exhortation to pray without ceasing (1 Thes. 5:17). Driven from Constantinople, the monks established the monastery at Gormon, at the mouth of the Black Sea. This became the founding monastery of the order of the Acoemetae (literally, the sleepless ones). Alexander died here in 430 AD, but the influence of the Acoemetae continued. The houses were divided into six choirs rotating throughout the day, each new choir relieving the one before, to create uninterrupted prayer and worship twenty-four hours a day.
John, the second abbot of the Acoemetae, founded another monastery on the eastern shore of the Bosphorus, referred to in many ancient documents as the “great monastery” and motherhouse of the Acoemetae. The library here was recognized for its greatness throughout the Byzantine Empire and indeed was consulted by several popes. The third abbot established a monastery in the capital under the royal consul, Studius, who dedicated the new monastery to John the Baptist. Studion became a renowned center of learning and piety, the most important monastery in Constantinople. Studion continued until 1453 when the Turks captured Constantinople.
The lasting impact of the Acoematae has been their worship and their contribution to church liturgy. The monasteries, numbering into the hundreds and sometimes thousands, were organized into national groups of Latins, Greeks, Syrians, and Egyptians, and then into choirs. In addition to laus perennis, which passed into the Western Church with St. Maurice of Agaune, they developed the Divine Office—the literal carrying out of Psalm 119:164, “Seven times a day I praise You, because of Your righteous judgments.” This became an integral part of the Benedictine rule of the seven hours of prayer—Matins, Lauds, Prime, Terce, Sext, None, Vespers, and Compline.
Around 522 AD, Abbot Ambrosius brought attention to a small monastery founded in Switzerland. Legend has it that around 286 AD, a Theban Legion under the command of Maurice de Valois was sent to suppress a rebellion by Gauls in the north of the empire. On their way to Gaul, the Coptic Christians were encamped at Agaunum (present-day Switzerland) where they were ordered to sacrifice to Roman gods and to the Emperor in petition for victory. Maurice and his Theban Legion refused. The Roman emperor, Maximian, ordered a “decimation” of the legion of seven thousand: one in every ten men was killed. When Maurice and his men continued their refusal, a second decimation was ordered, followed by another and another. The entire seven thousand Egyptian Christians were eventually martyred.
Although the veracity of the story has been called into question, the legend of the martyrs at Agaunum spread far and wide. Between 515–521 AD, Sigismund, King of Burgundy, lavishly endowed the monastery established at the site of the martyrdom to ensure its success. In 522 AD, the abbot at St. Maurice’s instituted laus perennis after the tradition of the Acoemetae. Choirs of monks would sing in rotation, with one choir relieving the previous choir, continuing day and night. This practice went on until around 900 AD, impacting monasteries all over France and Switzerland.
Comgall and Bangor
The Mappa Mundi, the most celebrated of all medieval maps, contains reference to a place on the edge of the known world: Bangor, Ireland. Why was this small, out of the way place, now a dormant coastal town fifteen miles from Belfast, the capital of Northern Ireland, so important in medieval times?
St. Patrick and Vallis Angelorum
Monasticism in Britain and Ireland developed along similar lines to those of the Desert Fathers of the East. St. Patrick’s mother was a close relative of Martin of Tours, a contemporary of St. Antony, the father of monasticism. It is no surprise that the same type of asceticism which accompanied the monastic lifestyle in Egypt was also found in Ireland.
In 433 AD, just as the Roman Empire was starting to crumble, St. Patrick returned to Ireland (having been enslaved on the island previously) with a view to preaching the Christian message to the Irish. He was followed by a number of other ascetics—Finnian, Brigid, and Ciaran, all of whom established monastic centers throughout the island. While Christianity in much of the empire had been founded upon bishops overseeing cities and urban centers, Ireland had never been conquered and had no urban centers. The fall of the empire therefore had little impact on it, making it relatively easy for monasteries to become the center of influence in Irish society.
According to the twelfth century Anglo-Norman Monk Jocelin, Patrick came to rest in a valley on the shores of the Belfast Lough on one of his many journeys. Here, he and his comrades beheld a vision of heaven. Jocelin states: “they held the valley filled with heavenly light, and with a multitude of heaven, they heard, as chanted forth from the voice of angels, the psalmody of the celestial choir.” The place became known as the Vallis Angelorum or the Vale of Angels. The famed Bangor Monastery would begin its life here approximately one hundred years later; from this spot, heaven’s song would reach into Europe.
Bangor’s founder, Comgall, was born in Antrim in 517 AD. Originally a soldier, he soon took monastic vows and was educated for his new life. He is next seen in the Irish annals as a hermit on Lough Erne. However, his rule was so severe that seven of his fellow monks died and he was persuaded to leave and establish a house at Bangor (or Beannchar, from the Irish Horned Curve, probably in reference to the bay) in the famed Vale of the Angels. The earliest Irish annals give 558 as the date of Bangor’s commencement.
Bangor Mor and Perpetual Psalmody
At Bangor, Comgall instituted a rigid monastic rule of incessant prayer and fasting. Far from turning people away, this ascetic rule attracted thousands. When Comgall died in 602, the annals report that three thousand monks looked to him for guidance. Bangor Mor, named “the great Bangor” to distinguish it from its British contemporaries, became the greatest monastic school in Ulster as well as one of the three leading lights of Celtic Christianity. The others were Iona, the great missionary center founded by Colomba, and Bangor on the Dee, in Wales, founded by Dinooth; the ancient Welsh Triads also confirm the “Perpetual Harmonies” at this great house.
Throughout the sixth century, Bangor became famous for its choral psalmody. “It was this music which was carried to the Continent by the Bangor Missionaries in the following century” (Hamilton, Rector of Bangor Abbey). Divine services of the seven hours of prayer were carried out throughout Bangor’s existence. However, the monks went further and carried out the practice of laus perennis. In the twelfth century, Bernard of Clairvaux spoke of Comgall and Bangor, stating, “the solemnization of divine offices was kept up by companies, who relieved each other in succession, so that not for one moment day and night was there an intermission of their devotions.” This continuous singing was antiphonal in nature, based on the call and response reminiscent of Patrick’s vision, but also practiced by St. Martin’s houses in Gaul. Many of these psalms and hymns were later written down in the Antiphonary of Bangor which came to reside in Colombanus’ monastery at Bobbio, Italy.
The Bangor Missionaries
The ascetic life of prayer and fasting was the attraction of Bangor. However, as time progressed, Bangor also became a famed seat of learning and education. There was a saying in Europe at the time that if a man knew Greek he was bound to be an Irishman, largely due to the influence of Bangor. The monastery further became a missions-sending community. Even to this day, missionary societies are based in the town. Bangor monks appear throughout medieval literature as a force for good.
In 580 AD, a Bangor monk named Mirin took Christianity to Paisley, where he died “full of miracles and holiness.” In 590, the fiery Colombanus, one of Comgall’s leaders, set out from Bangor with twelve other brothers, including Gall who planted monasteries throughout Switzerland. In Burgundy he established a severe monastic rule at Luxeil which mirrored that of Bangor. From there he went to Bobbio in Italy and established the house which became one of the largest and finest monasteries in Europe. Colombanus died in 615, but by 700 AD, one hundred additional monasteries had been planted throughout France, Germany, and Switzerland. Other famed missionary monks who went out from Bangor include Molua, Findchua, and Luanus.
The End of Greatness
The greatness of Bangor came to a close in 824 with raids from the marauding Vikings; in one raid alone, 900 monks were slaughtered. Although the twelfth century saw a resurrection of the fire of Comgall initiated by Malachy (a close friend of Bernard of Clairvaux, who wrote The Life of St. Malachy), it unfortunately never had the same impact as the early Celtic firebrands who held back the tide of darkness and societal collapse by bringing God to a broken generation.
In the ninth and tenth centuries, Viking raiders and settlers were forging a violent new way of life in Europe. Feudalism was taking root and the monastic way of life was shaken—not only by the physical attacks that Bangor experienced, but by the consequences of the raids, when many houses were subject to the whims of local chieftains. In reaction to this movement, reform came about in several ways, one arguably being the most crucial reforming movement in the Western Church: the Cluniac order.
In 910, William the Pious, Duke of Aquitaine, founded the monastery at Cluny under the auspices of Abbot Berno, instituting a stricter form of the Benedictine rule. William endowed the abbey with resources from his entire domain, but more importantly gave the abbey freedom in two regards. Due to the financial endowment, the abbey was committed to increased prayer and perpetual praise—in other words, laus perennis. Its autonomy from secular leadership was also important as the abbey was directly accountable to the church in Rome.
The second abbot, Odo, took over in 926. According to C. H. Lawrence, he was “a living embodiment of the Benedictine ideal.” His reforming zeal meant that the influence of the monastery at Cluny expanded widely during his leadership. Known for its independence, hospitality and alms giving, Cluny significantly departed from the Benedictine rule, removing manual labor from a monk’s day and replacing it with increased prayer. The number of monastic houses which looked to Cluny as their motherhouse increased greatly during this period, and the influence of the house spread all over Europe.
Cluny reached the zenith of its power and influence in the twelfth century; it commanded 314 monasteries all over Europe, second only to Rome in terms of importance in the Christian world. It became a seat of learning, training no less than four popes. The fast-growing community at Cluny necessitated a great need for buildings. In 1089, the abbey at Cluny began construction under Hugh, the sixth abbot. It was finished by 1132 and was considered to be one of the wonders of the Middle Ages. More than 555 feet in length, it was the largest building in Europe until St. Peter’s Basilica was built in Rome during the sixteenth century. Consisting of five naves, a narthex (ante-church), several towers, and the conventual buildings, it covered an area of twenty-five acres. However, even before these great building projects, it is interesting to note that the decline in spirituality led to the ultimate demise of Cluny’s influence.
Count Zinzendorf and the Moravians
Zinzendorf’s Early Years
The Reformation of the sixteenth century saw much-needed reform enter the European church, which also caused the closing of many monasteries that had become spiritually dead. The next great champion of 24/7 prayer would not appear until the start of the eighteenth century—Count Nicholas Ludwig Von Zinzendorf.
Zinzendorf was born in 1700 to an aristocratic but pious family. His father died when he was only six weeks old. The young boy was therefore brought up by his grandmother, a well-known leader of the Pietist movement and friendly with the established leader of the Pietists and young Zinzendorf’s godfather, Phillipp Spener. Growing up in the midst of such passion for Jesus, Zinzendorf speaks of his early childhood as a time of great piety: “In my fourth year I began to seek God earnestly, and determined to become a true servant of Jesus Christ.”
From the age of ten, Zinzendorf was tutored at the Pietist school of Halle under the watchful eye of Augustus Francke, another leader of the Pietists. There he formed a school club which lasted all his life, The Honourable Order of the Mustard Seed. After several years at Halle, Zinzendorf’s uncle considered the young count too much of a Pietist and had him sent to Wittenberg to learn jurisprudence, so that he might be prepared for court life. Soon the young count was accepted in various circles of society in Europe. He kept these connections for the rest of his life, although his position in the Dresden Court and future plans for Saxon court life as Secretary of State would not be fulfilled.
The Moravians and Herrnhut
In 1722, Zinzendorf bought the Berthelsdorf estate from his grandmother and installed a Pietist preacher in the local Lutheran church. That same year Zinzendorf came into contact with a Moravian preacher, Christian David, who persuaded the young count of the sufferings of the persecuted Protestants in Moravia. These Moravians known as the Unitas Fratrum were the remains of John Huss’s followers in Bohemia. Since the 1600s, these saints had suffered under the hands of successive repressive Catholic monarchs. Zinzendorf offered them asylum on his lands. Christian David returned to Bohemia and brought many to settle on Zinzendorf’s estate, forming the community of Herrnhut, The Watch of the Lord. The community quickly grew to around three hundred, and, due to divisions and tension in the infant community, Zinzendorf gave up his court position and became the leader of the brethren, instituting a new constitution for the community.
The Hundred-Year Prayer Meeting and Subsequent Missions
A new spirituality now characterized the community, with men and women being committed to bands or choruses to encourage one another in the life of God. August of 1727 is seen as the Moravian Pentecost. Zinzendorf said August 13 was “a day of the outpourings of the Holy Spirit upon the congregation; it was its Pentecost.” Within two weeks of the outpouring, twenty-four men and twenty-four women covenanted to pray “hourly intercessions,” thus praying every hour around the clock. They were committed to see that, “The fire must be kept burning on the altar continuously; it must not go out” (Lev. 6:13). The numbers committed to this endeavor soon increased to around seventy from the community. This prayer meeting would go non-stop for more than one hundred years and is seen by many as the spiritual power behind the impact the Moravians had on the world.
From the prayer room at Herrnhut came a missionary zeal which has hardly been surpassed in church history. The spark initially came from Zinzendorf’s encounter in Denmark with Eskimos who had been converted by Lutherans. The count returned to Herrnhut and conveyed his passion to see the gospel go to the nations. As a result, many of the community went out into the world to preach the gospel, some even selling themselves into slavery in order to fulfill the great commission. This commitment is shown by a simple statistic. Typically, when it comes to world missions, the Protestant laity to missionary ratio has been 5000:1. The Moravians, however, saw a much increased ratio of 60:1. By 1776, some 226 missionaries had been sent out from the community at Herrnhut. It is clear through the teaching of the so-called father of modern missions, William Carey, that the Moravians had a profound impact on him in regard to their zeal for missionary activity. It is also through the missions-minded Moravians that John Wesley came to faith. The impact of this little community in Saxony, which committed to seek the face of the Lord day and night, has truly been immeasurable.
24/7 Prayer in the Twentieth Century
In 1973, David Yonggi Cho, Pastor of the Yoido Full Gospel Church in Seoul, South Korea, established Prayer Mountain with night-and-day prayer. Prayer Mountain was soon attracting over a million visitors per year, as people would spend retreats in the prayer cells provided on the mountain. Cho had a commitment to continuous prayer, to faith and to establishing small discipleship cells in his church. Perhaps as a result, Cho’s church rapidly expanded to become the largest church congregation on the globe, with membership now over 780,000.
In many other places around the world, God placed and still places desires and plans for 24/7 prayer in the fabric of diverse ministries and in the hearts of leaders. This has resulted in 24/7 houses of prayer and prayer mountains being established in every continent of the earth.
Cebu House of Prayer History
The 24/7 Cebu House of Prayer was opened on June 7, 2008 by Shawn, Anna and Joshua Maragni together with the support of Brian and Anisha Longridge and children.
The Maragni’s have been serving as full time missionaries with Youth With A Mission Philippines since January 1999. After spending nine months at the International House of Prayer (IHOP-KC) in Kansas City in 2004-2005, the Maragni’s received a clear direction to pioneer a 24/7 house of prayer in Cebu City, Philippines.
During this time at IHOP-KC, the Maragni’s were seeking for GOD’s direction. One day, while Shawn was pacing back and forth in the prayer room, an acquaintance asked him what YWAM location he was from. Shawn said, “The Philippines.” While standing at that moment in front of a big map the friend said, “Show me where that is on the map!” After pointing to the Philippines, the man looked at Shawn, then back at the map and said, “Do you see that city? Yeah! Cebu City. Tell the leadership of that city that there will be a day and night House of Prayer in Cebu!”
The word didn’t fully connect to Shawn until him and his wife Anna had a total of 6 dreams in a period of 1 week about moving to Cebu and joining a YWAM prayer ministry under the leadership of Juan and Helen Corimina.
After communicating, Shawn had surprisingly discovered that Juan and Helen had already been praying for him and his family to join them in Cebu City. Everything within that time frame began to fall into place and on July 29, 2005 the Maragni’s moved to Cebu City Philippines
From 2005 to 2008, the Maragni’s cast the vision for the house of prayer through city prayer gatherings, conferences, seminars, and weekly prayer initiatives in Cebu City together with the partnership of the Longridge’s family. The first prayer meetings began in the Longridge’s home every Thursday night for a season then we transferred to Church of Our King until the prayer room was opened. In 2008, the Maragni’s had sensed that the time to open up a prayer room was coming.
Then in the early part of 2008, the Maragni’s received an unexpected check for $1645 designated for the opening of the prayer room. This was the first donation that had come in for the HOP. At this time, there was no prospect place for the prayer room. However, soon after receiving the check, Shawn received an unexpected phone call from a man whom he had not heard from in over a year about a space for rent. After visiting and inquiring about the room, they surprisingly discovered that the first month’s rent together with the two months required deposit was almost exactly as $1645. At that moment it seemed obvious that God had opened the door for a prayer room. Then after further confirmations the renovations of the prayer room soon began in April 2008.
All through the prayer room renovation, grace and trials were experienced. Unexpected donations from unexpected sources came in quickly. After the renovations finished though, the financial blessing came to a complete stop and a new walk of faith in finances began. It was amazing, that even before the renovations began, six months of the rent was already covered. Challenges of the most unusual kinds hit every member of our team from financial, physical, emotional, relational and even sickness to the point of death. Our worship leaders, Brian and Anisha were strongly struck. Anisha was hospitalized for 8 days and almost died. Thank GOD He was gracious to them!
The Maragni’s personally were hard pressed at many times with emotional, physical, financial and many pressures from within the household. Their vehicle broke down almost every day throughout the 1 month time of renovation. They had one minor car accident (not their fault) and one time the vehicle they borrowed while their car was being fixed got towed away by the city officers. Another problem that happened right in the middle of the renovations was the entire building’s water supply broke down beyond repair. It forced the owner to dig a new well. The water problem was so bad that the owner hired men to work literally 24 hours around the clock for 7 days and nights.
After finishing the renovations through a time of hell and glory, Shawn asked the Lord to give understanding of the pressure they had endured. It was then the LORD released this word: “You are digging a new well! Just as it took the workers to dig a new well 7 days and nights 24/7 around the clock, so I have called you to dig a new well through day and night worship and prayer that will release a new work of my Spirit that will spread across the nation.” The Lord encouraged us by this prophetic picture and the prayer room was officially opened on June 7, 2008.
One morning shortly after the renovations were done, Shawn entered the prayer room’s parking area mentally exhausted. In the horizon was a full and beautiful rainbow. Shawn understood that GOD was communicating His faithful promise since the Lord had already impressed upon his heart that “Every time you see a rainbow you declare my promise.” Later that same day, co-pioneers, Brian and Anisha Longridge, visited the prayer room with a gift for House of Prayer. Surprisingly, the gift was a large rainbow-designed banner to be placed permanently upon the prayer room wall. This banner has become GOD’S constant reminder of His faithful promise to us. GOD truly showed Himself as our faithful Shepherd.
Since the opening of the prayer room, God has been slowly, and uniquely, bringing unexpected people to be part of the ministry. Although, we have not achieved 24/7 yet, we know that God has begun a good work and He will faithfully carry it onto completion.