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About prayer and prayers. Litany (small and large, about health and peace) What does litany mean

The litany is a combination of several petitions pronounced by the deacon one after the other, to each of which the face sings: "Lord, have mercy" "Give, Lord." There are four such litanies: the great one, the small one, the august one, and the supplicatory one. The Great Litany includes twelve forgiveness. It begins with the exclamation of the deacon: "In peace let us pray to the Lord." Let us pray, reconciled with all our neighbors, let us pray with a calm spirit, free from all anger and enmity, for otherwise our prayers will not be accepted by God.

The Lord said: If you bring your gift to the altar, and there you remember that your brother has something against you, leave your gift there before the altar, and go, first make peace with your brother, and then come and offer your gift (Matt . 5, 23-24). The exclamation of the deacon is followed by petitions: "We will pray to the Lord for the world above and for the salvation of our souls." With these words, we pray that the Lord will establish in us peace, which is not only the necessary basis for our prayer, but the basis of salvation itself. "For the peace of the whole world, the prosperity of the holy churches of God and the unification of all to the Lord, let us pray." We pray so for the peace of the whole world, for the good condition of Christian churches, for the union with us in spirit and peace of those who do not belong to Orthodoxy. "For this holy temple and with faith, reverence and fear of God entering it, let us pray to the Lord." With these words, we pray to God for the preservation of the temple in which we are gathering, as well as for all those who reverently attend it. “About our Great Lord and Father, His Holiness Patriarch (name), and about our Lord, Most Reverend Metropolitan (name), honest presbytery, deaconism in Christ, about all the parables and people. Let's pray to the Lord. "

Thus, we pray for the supreme bishop of the Orthodox Russian Church, His Holiness the Patriarch, and for the foremost bishop of our diocese; we pray for our good shepherds, priests, appointed by the Lord Himself to enlighten us with the Word of God, sanctify us with the sacraments of grace and guide us; we pray for deaconism, for all the clergy and, of course, for the people who stand next to us, as for our brothers in Christ. "For our God-protected country, its power and army, let us pray to the Lord." We pray these words about the country, which, we believe, the Lord protects, we pray for the authorities working for the good of the Fatherland, we also pray for the army, sacrificing their peace and often their very lives for the Church and the Fatherland. "For this city, every city, country, and by the faith of those who live in them, let us pray to the Lord." We pray here not only for the city in which we ourselves live, but, out of the feeling of Christian love, and for all other cities and surrounding villages, named in the litany by the common name of the country. "For the goodness of the air, for the abundance of the fruits of the earth and peaceful times, let us pray to the Lord."

We pray for all these blessings, as for those the lack of which a person feels from the moment of his fall. " "For those who sail, those who travel, who are afflicted with suffering, those who are taken captive, and for their salvation, let us pray to the Lord." With these words, we pray to God that He, who knows the need and request of everyone, would give all of them a helping hand. "For us to get rid of all sorrow, anger and need, let us pray to the Lord." So we pray that the merciful God will deliver us from all evils and calamities. "Step in, save, have mercy and save us, God, with Your grace." We pray that the Lord will intercede and preserve us not according to our deeds, but solely by His mercy. "Most Holy, Most Pure, Most Blessed, Glorious Lady Our Lady and Ever-Virgin Mary, having remembered all the saints, ourselves and each other, and we will give our whole life to Christ God." All our needs, all the numbered petitions and our very life we will give to God, for only He knows what is really needed for our salvation. The face, which to all the previous petitions proclaimed: "Lord, have mercy", now sings: "Lord for you." All these prayers, the priest ends with a doxology to the Most Holy Trinity: "Like all glory, honor and worship befitting Thee, the Father and the Son and the Holy Spirit, now and forever, and forever and ever."

These words mean that we turn with prayers to God and hope to receive the requested benefits from Him, solely because of His infinite perfections, which induce us to give Him all glory, honor and worship. To the priest's exclamation, the face answers: "Amen," that is, verily, so be it.

Litany

The song of praise to God, which is Psalm 103, is not only accompanied and replenished by the secret prayers of the priest, but is also replaced by the prayer of all believers. Such a prayer is the litany that follows the initial psalm. Litany is a prayer of a very special nature. It is designed for the least fatigue of attention, for its constant excitement. In view of this, the whole prayer is divided into a series of short fragmentary petitions, which are interrupted by the singing of even shorter prayer exclamations "Lord, have mercy", "Give, Lord." The name of this prayer "litany", εκτενή - intense, diligent prayer, in Greek liturgical books, however, is assimilated only by the so-called "augmented litany" in our country; The litany is generally called there συναπτή (meaning ευχή) - a compound prayer. The name litany is adopted for this kind of prayers because they are especially fervent prayers offered up by all believers. In order to attract all to participate in them, they are pronounced not by a priest, by a person, according to the original custom, of old age ("presbyter"), but by a deacon, which is why litany in the ancient monuments of worship was called τα διακονικά, "deaconism." In view of the fact that the deacon is not a clergyman in the proper sense, the litany is composed not in actual prayer expressions, but in expressions that invite to prayer and indicate its objects. But at times (at the great litany at the end, at the last petition, and at the august and supplicatory at the beginning) this invitation to prayer rises to a real prayer ("Step in, save ...", "Have mercy on us, God ...") ...

Great litany. The nature and content of it

The first litany at the most important daily services is the great litany (ή συναπτή μεγάλη), which in ancient times was called τα ειρηνικά, "peaceful", that is, petitions (αιτήματα, see Introduce, ch., P. 345). It differs from the other three types of litany in its completeness of content: not to mention the small litany, which is a simple abbreviation of the great one, while the augmented litany prays exclusively for faces, and the petitional litany is indifferent to faces, the great one unites both prayers, so that augmented and petitions are only a further disclosure of its content, which is why it is placed at the very beginning of the service. In addition, it differs from other litanies by its sublimity and, as it were, the mystery of its content. She begins her prayer not from any private and everyday, even spiritual needs, but from that higher (της άνωθεν) world, which the Apostle calls "surpassing all intelligence." From these truly above-cloud heights, the great litany in its 14 petitions (with an exclamation of 15) gradually descends to circles closer and closer to us: to the world, to the Holy Churches, their primates and ministers, to secular power, our city (or monastery) and the country and their needs, to those most in need of God's help ("On the Floaters" - calculating according to the ascending severity of the situation) and only at the very end to ourselves. The prayer ends with a call to appeal for intercession for our needs, for which we prayed, to the saints, and especially to the Mother of God, to whom the same 7 high titles are attached, which are attached to her in the liturgical exclamation "Fairly about the Most Holy Saints" (why, see below ), turn to the sweet and calm hope of the fulfillment of the prayer. The conclusion to the litany is glorification, in which the glory of God is presented both as the highest basis for the fulfillment of our petition (like the glory of God in general, the foundation and purpose of the world) and which, as the highest, angelic kind of prayer (see Introduced chap., P. 27 ), concluding, moreover, the naming of the Most. Trinity (ibid., P. 17), pronounced by the priest himself.

Unsleeping Psalter

The history of the great litany

Already from the 1st century, a prayer has been preserved, not only close in content to the current Great Litany, but also called εκτενή την δσησιν. Such "intense prayer" is advised by St. Clement, bishop Roman, in his Epistle to the Corinthian Christians, written ca. 90-100, and cites this prayer, which must have been taken from the practice of the Roman Church. “We ask (άξιοϋμεν), Lord, to be our helper and intercessor; intercede among us in sorrow, humble have mercy, raise up the fallen ones, asking them to appear ... (indistinctly) heal, convert your wandering people, feed your hungering, free our prisoners, raise up the sick, comfort the faint-hearted, so that all the heathen will know you, as if you are God is one, and Jesus Christ is Thy Child, and we are Thy people and the sheep of Thy flock. Thou art the creation (σύστασιν) of the deeds (δια των ενεργούμενων) that is flowing in the world; You, Lord, Thou art created the universe, faithful in all families, righteous in the courts, marvelous in strength and splendor (cf. exclamation), wise in creation and knowledgeable in the hedgehog done, good in the visible and ... trusting in Thee; have mercy and harbor, let us go our iniquity and iniquity and fall and error; Do not impute every sin of Thy servants and offspring, but cleanse us by the purification of the truth and correct our feet in the reverence of the heart, walk and do what is good and pleasing to You and to those who rule (αρχόντων) by us. To her, Lord, enlighten Thy face on us in a good world in a hedgehog to cover us with Thy strong hand and deliver us from sin with Thy high arm and free us from those who hate us unrighteously. Give unity of mind and peace to us and to all those who dwell on earth, as you gave by our father, who calls on Thee to them in faith and truth, obedient to be ... and the all-purpose (παναρέτφ) of Your name. The ruler and ruler (τοις τε άρχουσι και ήγουμένοις) on earth, You, Lord, gave you the power of the kingdom by Your magnificent and inscrutable strength in those who know us from You to them the glory and honor given to them, voluntarily opposing them; the Lord will give them health, peace, like-mindedness, prosperity (εύστάθειαν) in the hedgehog to rule over them (διεπεΐν) from You, the guidance given to them is not tempting; Thou, Lord, Heavenly King of the ages, given by the son of man glory and honor and power over those on earth, Thou, O Lord, correct their advice to the good and pleasing before Thy face, so that the power given to them from You is ruling in peace and meekness, mercifully You will receive ... Create this one strong and good one with us, we confess to You as the hierarch and representative of our souls Jesus Christ, to Him be glory and greatness both now and throughout generations and forever and ever, amen. "

The original source of the great litany

It is possible that this is a Eucharistic prayer; the intercessory prayers of the ancient liturgies are reminiscent of her. From these last prayers, which some liturgies had before the consecration of the Gifts, and others after it, the litanies arose. In later liturgies, both Eastern and Western, the intercessory Eucharistic prayer was uttered only by the priest. But the earliest liturgies must have attracted the deacon to it. The deacons' exclamations at this prayer, inviting the people to participate in it, announcing for this purpose briefly the content of one or another of the most important parts of this prayer, and gave rise to litanies. The method and degree of this participation of the deacon, and after him the people, in the intercessory Eucharistic prayer were different in different liturgies. In the most ancient liturgies, if we consider them as representatives of the liturgy of the eastern culturally immobile Christian outskirts (Abyssinians, Copts, Persians, Syrians), this participation was very wide. The deacon in his exclamations gave long paraphrases of the priestly prayer (in an invitation form), and the people answered these invitations to prayer with whole prayers, and not just short exclamations like "Lord have mercy."

Litany at the Abyssinian liturgy

So, at the Ethiopian (Abyssinian) liturgy, after the part corresponding to our proskomedia and the priest's initial exclamations, “the deacon says: Stand up for prayer. Priest: Peace to all. People: And with your spirit. E. Stand up for prayer. Sacred Peace to all of you. N. Lord have mercy on us. With your spirit. Priest - a prayer similar to the following exclamation of the deacon and interrupted by the priest's invitation: Pray. Deacon: Ask and pray that the Lord would have mercy on us and spare us, and accept the prayer and supplication that happens for us from His saints, so that, always showing favor to us, He would make us worthy of receiving and receiving communion of the blessed ordinance, and forgiving us our sins ... And all the people will say three times: Lord have mercy. Priest - a prayer for those who brought gifts. E. Pray for those who brought gifts. Sacred a prayer of the same content. After the Gospel, the deacon: Stand up for prayer. Priest: "Peace be to you all," and reads a prayer, the petitions of which about various classes of believers or needs the deacon interrupts with exclamations: Pray for this Holy Church, one Catholic and Apostolic, Orthodox in the Lord. People: O Lord our God, grant us peace; Christ our King, have mercy on us. E. Pray for the archpastors, our patriarch Abba N, the lord Archbishop of the great city of Alexandria and our Metropolitan Abba N, and all the Orthodox bishops, priests and deacons. Pray for this Holy Church and our gathering in it. H. Bless our congregation and keep it in the world. After the Creed, the priest “prayer for perfect peace,” interrupted by the deacon's exclamation: Pray for perfect peace and mutual apostolic kissing.

This sheds light on the original meaning of the first petitions of the Great Litany: these were petitions for the peace that is necessary for the offering of the Eucharist and the external expression of which was kissing before this offering. In the Persian-Nestorian liturgy, attributed. ap. Thaddeus, before the prayer for the consecration of the Gifts, the deacon: "In your minds, pray for peace with us"; before communion: "Let us pray for our peace among ourselves", after communion - the same (Collection of ancient liturgies. St. Petersburg, 1874-1878, IV, 22, 30, 36). In the liturgy of Nestorius, at the beginning of the "canon", her deacon: "Let us pray for our peace among ourselves" (ibid., 47). In the Gallican and Mozarabian liturgies, instead, the priest or deacon: "Give peace to one another." Chorus: “I give you my peace” three times with a chorus of small doxology and then priest: “Let us kiss love and peace, so that you may be ready for the Holy Mysteries of God” (ibid., GU, 106,144).

Embrace one another, those who do not partake. Go away ... The priest continues the prayer, to which the people answer: Christ our God, make us worthy to honor You St. and with a heavenly kiss, so that we glorify You with the Cherubim and Seraphim and cry out, saying: Holy ... Priest - a short prayer of thanksgiving content. Deac: Oh, blessed, and St. our patriarch N and the metropolitan ... who in their prayers praise You and thank You. Sacred - a prayer commemorating Sts. and faithful. People: Have mercy, O Lord, on the souls of Thy servants who ate Thy Body and drank Thy Blood and received rest in Thy faith. "

Litany at Coptic Liturgy

A further step in the development of litany can be recognized as the form that the deacon's exclamations have in the Coptic liturgy attributed to St. Cyril of Alexandria. Here, at the intercessory prayer before the consecration of the Gifts, when the priest begins petitions for this or that class of believers or their needs, the deacon makes exclamations for them, after which the priest continues the prayer, preceding, interrupting or ending it with his "Lord have mercy." The deacon's exclamations are as follows: Pray for the peace of the one, Holy, Catholic and Apostolic Church, for the salvation of peoples and the safety of every place and for the remission of our sins. Pray for our fathers and brothers. Pray for the fathers and brothers of our travelers. Pray for the air of heaven and fruit. Pray that Christ is our God ... (about the king). Pray for the fathers ... (archbishops of the departed). Pray for those who have made sacrifices and offerings of themselves. Pray for the life and prosperity of the patriarch and venerable father of our archbishop, Father N, that Christ our God would preserve his life for many years and calm times and spare us. Pray for the rest of the Orthodox who are all over the earth, that Christ our God would be kind to them and have mercy on them and spare us. Pray for the safety of this place and all the places of the Orthodox fathers of our hermits and hermits and those who live in them, and for the safety of the whole world, that Christ our God would save them from all evil and spare us. Pray for those who are forthcoming, who are here participating with us in prayers, that Christ our God would preserve them and have mercy on them and spare us. Pray for all who have entrusted us to remember them in our prayers and petitions, so that Christ our God will deliver them from all evil. Pray to God with fear. Pray for this holy priestly assembly and for all the ranks of Orthodox priests, so that Christ our God will confirm them in the Orthodox faith even to the last breath. Pray for this gathering of ours and for every gathering of Orthodox nations, that Christ our God would bless and accomplish them in the world and forgive us our sins.

Liturgy at the Syrian liturgy

At the same stage of development are the deacons' exclamations in the Syrian liturgy of St. Jacob, common among the Melchites (Orthodox) and Jacobites, therefore, appearing before the heresy of the Monophysites, and in the ancient Mozarabian (southern Hispanic) liturgy. In the first, after the part corresponding to our proskomedia and the exclamation of the priest "Glory to the Father ..." the deacon: "About the peace and tranquility of the whole world of believers in Christ from the limits to the limits of the universe, about the weak and oppressed and suffering souls, about fathers, brothers and to our instructors, about the sins, sins and misdeeds of all of us, and about the faithful departed who departed from us, we pray with the offering of incense, Lord. ”The priest is a prayer of a different, general content. The same proclamation of the deacon was somewhat later. After the consecration of the Gifts, the deacon: Bless, Lord. Let us pray and ask the Lord our God in the present great and St. for a moment for our fathers and rulers ... (i.e., the patriarch and bishops) let us pray to the Lord. Priest - prayer for them and the whole world. People: Amen. Deacon: Still and again we remember our faithful brethren, true Christians ... (who now asked to pray and were burdened with temptations and calamities). Priest - a prayer with the answer of the people: Amen. Deacon - prayer for kings: We also commemorate all the faithful kings, true Christians who built and founded churches and monasteries of God in four countries of the world, and all Christian society and clergy and faithful people, so that they succeed in virtues, let us pray to the Lord. Priest - prayer; people - amen. Deacon - commemoration of the saints: More and more we commemorate ... (The Most Holy Theotokos and the faces of the saints with the name of John the Baptist and Archdead Stephen) ... for all of them let us pray to the Lord. Priest - prayer. People - amen. Deacon - commemoration of instructors: We also commemorate before You, Lord God, instructors, interpreters of the immaculate faith ... (namely, those who died of them), let us pray to the Lord. Priest - prayer. People: Amen. Deacon - commemoration of the faithful departed: We also commemorate ... (with the end): Therefore, we will cry out and say: Kyrie aleison 3. Priest - a prayer for the departed. People: Grant them peace, have mercy and forgive God of sins ... of all of us ... Priest - a prayer for the forgiveness of sins and an unashamed death with praise at the end. People: What is it (your name) and was and is in generations, generations and in future ages, amen.

Litany at the Mozarabian liturgy

In the Mozarabian liturgy, there is something analogous to the litany only on Holy Saturday (Holy Week in general keeps the most traces of ancient practice). Here, for each of the 10 Old Testament readings (= paremias), a prayer is laid for the next rite. According to the 1st reading (Gen. 1, 2) “says the deacon: For (pro) the feast of Easter. Let us kneel down (flectamus genua). Rise (levate). " With the inscription "Prayer" (Oratio) follows a short prayer (of the priest), followed by the Responsorium (the answer of the people): Amen; then the conclusion of a priestly prayer, like our cry, and again amen. According to the 2nd reading, the deacon: For those who, being held back by different needs, cannot be at Easter. Let's bow our knees. Stand up, etc. 3. For the priests and ministers. 4. For the unity of the Catholic faith. 5. For the virgins (virginibus, - according to the priestly prayer: "as the glorious inheritance of Christ, about whom the Catholic Church rejoices most"). 6. About the givers of alms. 7. About travelers and sailors. 8. About the sick. 9. About the repentant. 10. About the peace of the people and kings.

Liturgy liturgy of Mark the Evangelist

At the same stage of development are the deacon's petitions in the Coptic liturgy of the Evangelist Mark, in which each of such petitions, having the form "Pray for this or that," is followed by a small prayer of the priest. The petitions are as follows: “Pray for the living, for the sick, for the absent. - For the goodness of the air and for the fruits of the earth, for the correct raising of the river waters (Nile), for favorable rains and shoots. - About the health of people and animals, about the well-being of the world and the city, - about Christ-loving kings. About the captives, about the departed and making an offering, about the mourners, about the catechumens. - About the world of the Holy One Catholic and Apostolic Orthodox Church. - About the Patriarch of our Pope, Father N, Mr. Archbishop of the great city of Alexandria. About St. this church and our meetings. " The order of petitions here is the opposite of our current one - from bodily, private and most acute needs to spiritual and general ones. But the Greek copies of this liturgy correct this order, placing in the first place the petition for the peace of the Holy Church. This Liturgy, like other Coptic, deacon's petitions after the consecration of the Gifts.

Much more reminiscent of our present litanies are the deacon's petitions in the most ancient Greek list of the liturgy of the gospel. Mark, in the Rossan (in Calabria) Codex of the XI century. Here the liturgy begins "Peace to all", "And spirits to yours." Deacon: Pray (προσεύξασθε). People: Lord have mercy - three times. Priest - prayer (general content - gratitude for God's help and petition for it and for preservation from evil and sin), the end of which ("Through whom and with whom glory to you and power in the Holy Spirit") publicly. People: Amen. Priest: Peace to all. N. And perfume yours. E. Pray for the king. N. Lord have mercy 3. Priest - prayer. N. Amen. Sacred Peace to all. N. And perfume yours. E. Pray for the pope and the bishop. N. Lord have mercy 3. Priest prayer. Amen. Peace to all. And perfume. E. Stand in prayer. N. Lord have mercy 3. Prayer of the entrance. Amen. After entering: D. To prayer. Sacred Peace to all. E. To prayer (Επί προσευχήν). Η. Lord have mercy. Sacred - prayer (of the Trisagion) with an exclamation. Amen. After the Gospel, deacon litany (?), Priest. prayer for different (bodily) needs. After the Symbol, the deacon: Stand up for prayer (στάθητε). Sacred Peace to all. E. Pray for the bringers. Sacred - a prayer for them.

Litany at the Nestorian liturgy

Even closer to our litanies are the litanies (and those named there) in the later editions (but generally very ancient) of the Mesopotamian-Persian Nestorian liturgies, the oldest editions of which have absolutely nothing corresponding to our litanies (as from other liturgies, only Roman and liturgy of the Apostle Peter). So, the liturgy of the Malabarians (Indian Nestorians) has two litanies: one after the Trisagion before reading, the other after the consecration of the Gifts, the first corresponds to our great and augmented, the second supplicatory. First. “Deacon: Let us all become good, and with joy and vigor we ask and pray: Our Lord, have mercy on us. People: Our Lord, have mercy on us (the same answer to each of the 12 exclamations of the deacon). 2. Father of bounty and God of all consolation, We ask you. 3. Our Savior, and our giver of salvation, and the things of all the leader, We ask Thee. 4. We ask You for peace and unification of the whole world and all Churches. 5. We ask You for the goodness of the air and summer, the abundance of fruits and all kinds of decoration. 6. About St. our fathers, our patriarch, the shepherd of the whole Catholic Church, and the bishop, may they enjoy good health, we ask you. 7. Merciful God, as everything rules by His love, We ask You. 8. By the mercy of the rich and the favor of the abundant You we ask 9. A good being and all the gifts of the giver, We ask You. 10. We ask the glorious in heaven and exalted on earth. 12. Nature is immortal and in the most luminous light that dwells in Thee, we ask: save everyone, Christ our Lord our God, by Thy grace and multiply peace and love in us, and have mercy on us. " This is followed by the petitions of the deacon, already without a response from the people, including 17, beginning with the words "Let us pray", then "Let us remember", "Let us make memory"; “Let us remember”, “Pray”, “About that”, to which all in the aggregate the people answer amen. These petitions, of which the first, "Let us pray, peace be with us," concludes with a prayer for hearing and pardon, for the Church, her eternal peace, for the bishops, patriarch, elders, deacons, the entire assembly, then the "remembrance" of the "Most Blessed Virgin Mary Mother of Christ and the Savior "with a prayer that the Spirit who dwelt in Her would sanctify us too, the remembrance of the prophets, apostles, martyrs, confessors with a prayer to imitate them, the remembrance of the" fathers "Nestorius, Diodorus, Theodore, Ephraim, Abraham, Narkissus and all others preserving their teachings in the Church, then the remembrance of the dead, prayer for the country and the state, for those who deviated from the faith, for the sick, sick and possessed, for poor orphans, widows, unfortunate and persecuted, and an invitation to especially fervent prayer (“cry from the bottom of your heart. .. ”) about our consecration, in conclusion, the glorification of the mercy of God (corresponds to our exclamation, but pronounced by the deacon).

Liturgy of the Armenian liturgy

The deacon's petitions in the Armenian liturgy attributed to St. Gregory, the enlightener of Armenia (IV century). After several short litanies (this term is not used) at the beginning of the liturgy, here, after the Trisagion before the “psalm of the day” and the readings, a litany is laid, replacing our great and augmented one, consisting of 12 petitions, with the answer to the first 9 “Lord have mercy”, on 10th "To Thee, Lord, let us give ourselves up", on the 11th "Lord have mercy" 3 and on the 12th a short prayer of the priest about the acceptance of the prayer (corresponding to the exclamation). 1. Again and again in the world let us pray to the Lord. 2. About the peace of the whole world and about the establishment of the Holy Church ("Let us pray to the Lord" until 9th Ave.). 3. About all St. and Orthodox bishops. 4. About our lord, the most holy patriarch, about the health and salvation of his soul. 5. About Archbishop. or ep. our. 6. About vartapedah (bishop's council under the Catholicos), priests, deacons, subdeacons and all the church clergy. (7. Here our present petition is used for the tsar and the reigning house, but only among the Russian Armenians). 8. About the souls of the departed, who have died in the true and Orthodox faith in Christ. 9. More about the unity of our true and holy faith. 10. Let us surrender ourselves and each other to the Lord God Almighty. 11. Have mercy on us, our Lord our God, by your great mercy, let us say everything unanimously. 12. Bless, Master. Priest praying secretly.

Litany of the Ambrosian liturgy

This litany is closer to our great litany prosphonesis (proclamation) in the ancient rite of the Ambrosian liturgy. “Deacon: Out of duty to Divine peace and forgiveness (Divinae pads et indulgentiae mune-re), pleading with all our heart and with all our mind, we pray to You (precamur te). People: Lord have mercy (Domine miserere, and so on for every petition). Deacon: O (pro) the Holy Church, catholic, which is scattered here and throughout the world, we pray to You (this is how each petition ends). About our pope N and our high priest (pontifice) our N and all their clergy and all priests and servants (ministris) .. About your servant N emperor and your servant N empress and all their army. About Thy servant N the king and our prince (duce) and all his army. About the peace of the Churches, the calling of the Gentiles and the peace of the nations. About this city (civitate) and its preservation and about all who live in it. About the well-being of the air (aeris temperie) and fruits (fructuum) and the fertility of the land. About virgins, widows, orphans, captives and penitents. About those who swim, travel, in dungeons, in bonds, in mines (in metallis), in exile. About those who are possessed by various ailments, who are tormented by unclean spirits. About those who in Your Holy Church are generous in the fruits of mercy. Hear us in all our prayer and supplication, we pray to You. Rtm all. People: Lord have mercy (Domine miserere). Kyrie eleyson 3.

Goar. Εύχολόγιον, 38. In the Gallican Liturgy after the Trisagion, the readings are called Kyrie eleyson or rogationes, by which they mean litany and restore it according to the Eastern models (what?) In the following form. Deacon: In peace let us pray to the Lord. Chorus: Lord have mercy. E. Let us pray for the peace of the whole world, for the prosperity and unification of the Holy Churches of God. X. Lord have mercy. E. Let us pray to the Lord for church pastors, bishops, deacons, for all clergy and all Christian people. X. Lord have mercy. E. Let us pray to the Lord for sovereigns and all who have authority, so that they do the works of their government in righteousness and love. X. Christ have mercy. E. Let us pray to the Lord that he will grant us the goodness of the air and an abundance of earthly fruits. X. Christ have mercy. E. Let us pray for the salvation of those traveling, the sick, the prisoners, all the suffering. X. Christ have mercy. E. Let us pray to the Lord for the preservation of peace among all nations. X. Lord have mercy. E. Let us pray to the Lord to deliver us from all evil, spiritual or temporary. X. Lord have mercy. E. Let us pray to the Lord that he will forgive our sins and enable us to live holy and receive eternal life. X Lord have mercy. Then a prayer (collectio) with the chorus's answer: Amen (Collected other lit. GU, 97).

Litany of Testament and Apostolic Decrees

But in direct genetic dependence, our litanies stand for the deacon's prayers at the liturgies of the Syrian-Antioch and Jerusalem editions. The first are given by canonical-liturgical monuments of the 3rd century. "Testament of our Lord Jesus Christ" and IV-V c. "Apostolic decrees" (see about them in the Introduction, ch., P. 70, etc.). Here and there, such a deacon's prayer is laid upon the removal of the catechumens; in the second monument it is repeated after the consecration of the Gifts (the absence of a number in the second column means that the petition is in the litany after the consecration of the Gifts).

The indefatigable psalter

The indefatigable Psalter is read not only about health, but also about repose. Since ancient times, ordering a commemoration at the Unsleeping Psalter has been considered a great charity for a deceased soul ..

It is also good to order the Unsleeping Psalter for yourself, support will be vividly felt. And one more important point, but far from the least important one,
There is eternal remembrance on the Unsleeping Psalter. It seems expensive, but the result is more than a million times the money spent. If there is still no such opportunity, then you can order for a shorter period. And it's good to read it yourself.

Will

1. Let us pray to the Lord our God and Savior Jesus Christ.

2. For the world of the ilk from heaven let us pray, so that the Lord by His mercy will pacify us.

3. Let us pray for our faith, so that the Lord will grant us faith to the end, so that we can faithfully observe Him.

4. Let us pray for harmony and like-mindedness, so that the Lord will preserve our spirits in like-mindedness.

5. Let us pray for patience, so that the Lord will give patience to the end in all misfortunes.

6. Let us pray for the Apostle, that the Lord will give us something to please him, as he will please him, and he will make their inheritance worthy of us.

7. About St. prophet let us pray that the Lord will bring us together with them.

8. About St. Let us pray to the confessors, that the Lord God will give us the same thought as they will end (life).

9. Let us pray for the bishop, so that our Lord will preserve him forever in faith, as if the right word of truth is right, the Church will stand in purity and without blemish.

10. Let us pray for elders, so that the Lord will not take away from them the presbytery of the spirit and grant them diligence and piety to the end.

11. Let us pray for the deacones, that the Lord will give them the flow of the mother-in-law, complete the sacred thing and remember their labor and love. accept it with patience.

12. O presbyterisseh let us pray that the Lord will hear their prayer and fulfillment in the grace of the Spirit to preserve their hearts and help their work.

13. O subdeacons, reader and deaconess, let us pray that the Lord will give them a bribe

14. For the faithful of the world, let us pray that the Lord will give them the perfect faith to keep.

15. For the catechumens let us pray that the Lord will give them worthy baths of abandonment and sanctify them with a sign of holiness.

16. Let us pray for the kingdom, that the Lord will give him peace.

17. For those in power let us pray that the Lord will give them reason and His fear.

18. Let us pray for the whole world, so that the Lord will provide for some way, giving to the one who is even more useful.

19. For those who sail and travel, let us pray that the Lord will direct them with the right hand of mercy.

20. For those who endure persecution, let us pray that the Lord will give them patience and knowledge, and give them perfect work.

23. We are the same, all of us, we demand prayers, let us pray, that the Lord will cover, and keep us in a sweetheart.

24. Let us pray, we pray to the Lord, let us accept our prayers.

25. Let us rise in the Holy Spirit, so that we have become wise, in His grace we will grow, always in His name we will be glorified and on the basis of the apostles be built up, and we pray to the Lord, so that we will graciously accept our prayers.

Apostolic decrees

1. Let us pray to God by His Christ, all according to God let us pray by His Christ.

2. Let us pray for the peace and prosperity of the world and the Holy Churches, may God give us all His faithful and inalienable peace, and in fullness, even in piety and virtue, he will preserve us.

3. For the Holy Synods and Apostles of the Church, even from end to end let us pray that the Lord will keep her unshakable and not-worried and will observe until the end of the century, based on stone.

4. And about the place of existence, St. Let us pray to the region, as if the Lord of all sorts would grant us unremitting persecution of His despicable hope and incessantly repay Him the duty of prayer. Let us remember the holy martyrs, as if we were to be partakers of their feat.

5. For every bishopric, the hedgehog under heaven, the right of the ruling word of Thy truth, let us pray, and for our bishop Jacob and his regions let us pray, for our bishop Clement and his regions let us pray, for our bishop Euodia and his regions let us pray, as if he would grant them God's bounty to His Churches are healthy, honest, lasting, and will give them an honest old age in piety and righteousness.

6. And let us pray for our elders that the Lord will free them from every vain and deceitful deed and grant them the presbytery soundly and honestly.

7. For all deaconism and ministry in Christ (υπηρεσίας) let us pray, that the Lord grant them immaculate ministry.

8. For the reader, the singer, the virgins, the widow-workshop and the orphans, let us pray, for those like them in matrimony and children, let us pray, may the Lord have mercy on all of them.

9. For the eunuchs of the venerable walkers let us pray.

10. Let us pray for others like him in abstinence and reverence.

11. About those bearing fruit in St. Let us pray to the church and those who give alms to the poor, and for those who offer sacrifices and firstfruits to our Lord our God, let the All-Gracious God with His heavenly gifts and give them in the present a hundredfold, in the future an eternal life, and grant them instead of temporal ones, eternal, instead of earthly ones, heavenly.

12. For our newly enlightened brethren let us pray, as if the Lord would confirm and strengthen them. Let us pray for kings and others like them in superiority (υπεροχή), that they may also reign with us, as if we can live a quiet and silent life of property in all piety and purity. Let us pray for the well-being of the air and the ripening of fruits.

13. For those who are in weakness in our brethren, let us pray that the Lord will free them from all sickness.

14. For those who float and travel let us pray.

15. About those who are in the ores and imprisonment and in the dark-shop and knots of the name for the sake of the Lord.

16. Let us pray for those who work in the bitter work (δουλεία) of those who work.

17. For those who hate us, let us pray, for those who persecute us for the sake of the Lord, let us pray, yes, having tamed their fierceness, the Lord will scatter their anger against us.

18. For those who are out of existence and lost, let us pray that the Lord convert them.

19. Let us remember the infants of the Church, so that the Lord, having accomplished them in His own passion, will bring them to the appropriate age.

20. Let us pray for each other, that the Lord will preserve and preserve us by His grace in the end and will free us from the evil one and from all the temptations of those who commit lawlessness and save us into His heavenly Kingdom.

21. Let us pray for every soul of Christians.

22. Save and raise us up, O God, with Thy mercy.

23. Get up 2. Having prayed diligently, we will give ourselves and each other to the Living God by His Christ. To each petition, the choir and the people, according to the Apostolic Decree, answer "Lord have mercy."

Great litany at the liturgy of St. Jacob

In a proper sense, the first edition of the present Great Litany was the litany of the Jerusalem type of liturgy attributed to Apostle. James, - the liturgy, in relation to which the entire liturgy of the Asia Minor-Constantinople edition (Basil the Great and John Chrysostom) is a simple abbreviation. Here litany must have received its Greek name for the first time συναπτή (already in the XI century), καθολική συναπτή or simply καθολική (in the 14th century BC). The litany, corresponding to our great one, is read here in full after kissing before the Eucharistic prayer (anaphora), in an abbreviated form at the beginning of the Liturgy and among several petitions with petitions for a double and supplicatory litany before the Gospel and after the Gospel. In the most ancient Greek list of the liturgy, St. Jacob from the Bible. University of Messina X century and in the RCP. Sinaisk. bibl. No. 1040 XI century. in place of the first litany there is a defect. The Great Litany of the RKP is read in full at all four places of the liturgy. from the Rossan (in Calabria) Basilian monastery of the XI century. and Paris. National bibl. No. 2509 XIV century. Rkp. last bibl. No. 476 XIV century. has only the first words of petitions and for the litany after kissing it gives only the beginning with reference to the previous exposition. In its entirety (after kissing) the litany looks like this (crosses in front mark the petitions that are included in the initial litany of the liturgy). + “Let us pray in peace to the Lord. Save, have mercy, harbor (Syn. Rkp .: + intercede) and God save us with your grace. + For the world above and God's love for mankind (Syn. RKp.: + Like-mindedness) and the salvation of our souls to the Lord let us pray (Paris. RKp. No. 476 does not have this petition). + For the peace of the whole world and the unification of all Holy Churches let us pray to the Lord. About St. this monastery (no italics in Paris, rkp. No. 2509), the Catholic and Apostolic Church, even from the end of the earth to the end of it, let us pray to the Lord. (Syn. RKp. Instead of this petition: About the holy monastery, catholic and αποουσης (?), Every city and country and in the Orthodox faith and reverence for Christ who live in them, peace and their confirmation to the Lord, let us pray - cf. below). + About the salvation and intercession of our holy patriarch N (in the head of the Russian diocese: the most reverend father of our N and Ν, the most holy patriarch; Paris. Calls the names), all the clergy and Christ-loving people, let us pray to the Lord (this petition is not on the litany after kissing in Sin. and Paris.). (+) About our most pious and divinely-crowned Orthodox kings (Mass: About our pious and Christ-loving king), all the house and their army, from heaven of help, protection (course. not in Mess. and Paris.) and their victory to the Lord let us pray (there is no petition in Syn.). (+) About St. Christ our God, our city and our reigning and God-named city of this, every city and country, and of the Orthodox by faith and fear of God who live in them, peace and their confirmation to the Lord (course. Not in Par.; First course. And "God" is not in Mass ; everything is not in Syn., but see above). About the fruitful and good-natured in St. In the churches of God, remembering the poor, widows and orphans, strangers and those in need, and about those who commanded us to remember them in prayers, let us pray to the Lord (in Mess. In the fields and the first communion in the past tense: “bearing fruit”). About those who are like in old age and weakness of the living, the sick, the suffering, the spirits of the unclean possessed, about the hedgehog from God that he will soon heal and save them (Syn: and about every soul of Christians, grieving and embittered, the mercy of God and help that requires, about the healing of the sick) to the Lord let's pray (there is no petition in the Mass). About those who live in virginity and purity, in labors and an honest brother of those who live, about those who live in the mountains and caves and in the abyss of the earth, St. father and brothers let us pray to the Lord (in Mess. in the fields). About Christians sailing, traveling, visiting (ξενιτευόντων - emigrants) and about those like them in captivity and exile and dungeons and the bitter work of our brothers, we will pray to the Lord for the peaceful return of one to their homes with joy (not in Mass). - About contemporaries and those who pray to us in this St. hour and at all times, fathers and brothers, let us pray to the Lord for their diligence, labor and diligence (there is no petition in the Masses, but instead of it: O Christians who have come and come to worship in these holy places of Christ, whose peaceful return with joy soon in his own si; in Syn. instead of the last two petitions before the petition for the old and the sick, this is: O coming Christians, worship these holy places of Christ, sailing, traveling, coming and in the captivity of our brethren, their peaceful return to their own si) ... For every soul of Christians, grieving and embittered, requiring the mercy and help of God, the conversion of the lost, the health of the weak, the deliverance of the captives, the repose of the formerly departed, our father and our brothers will pray to the Lord (not in italics in Syn., But see above; instead of italics in Mass : "Diligently" (εκτενώς) and ahead of the petition: "About the sick and laboring fathers and our brothers and by the unclean spirits possessed by the unclean spirits, from God a quick healing and their salvation"). + For the forgiveness of sins and the forgiveness of our sins and for the hedgehog to rid us of all sorrow, anger, adversity (course. Not in Syn.) And need, the uprising of tongues, let us pray to the Lord. More diligently (έκτενέ-στερον; not in Mess. And Syn.) For the goodness of the air, peaceful rain, dew (course. Not in the Mess.) Good, (Mass: blessed) fruits of abundance, the fulfillment of blessings and for the crown of summer, let us pray to the Lord. (Only in Mass and Syn.: About the memory (Syn.: And the repose of all) saints (Syn.: And blessed) our father, like from St. James the Apostle and brother of the Lord and the first archbishop to (a number of names that are different in both rkp .) and other venerable fathers of ours and brothers). About the hedgehog I will hear and be favorable to our prayer before God and about the hedgehog bestow upon us with rich mercy and His bounties for all of us and about the hedgehog to grant all the Kingdom of Heaven, diligently (Mass, Par .: to the Lord) let us pray (1st and 2nd year not in Par., “diligently” not in Mess. and Par.). + Most Holy, Most Pure, Most Glorious, [(Pre)] blessed Lady Our Lady and Ever-Virgin Mary, [(honest incorporeal Archangels)], saints and blessed John the glorious Prophet, Forerunner and Baptist, Stephen the First Deacon and the first-chenic, Moses, Elijah, Elisha, Samuel, David, Daniel, (saints) [divine, holy and glorious (apostles)], (glorious) prophets (and good martyrs) and all [with all] the saints and righteous we will remember, but prayers and intercessions for their pardon we will (ordinary brackets mean what is available only in the Mess. rkp., broken lines - in Sin; italics - in Russia. and Paris., a rare font in Ross; for the initial litany, instead of the names of the prophets after the Baptist, “divine and all-praised apostles, glorious prophets, victorious martyrs and all saints ... "). People: Lord have mercy 3 (not in Mess. And Syn.; In the initial litany of Ros. Even after the 1st petition: "People: Lord have mercy"; on the 4th litany, he is also Paris. No. 2509 at the end of the litany: "The people : Lord for You "). Syn. He also has a petition for the offered Gifts, and after “Let's become good,” he instructs the deacon standing to the right to read the diptychs of the living and gives 2 petitions: the first about bishops listing the names of the patriarchs, the second - about other clergy and Christians of different states; the deacon on the left then reads the diptychs of the dead from 2 petitions: 1st about the saints with a listing of many names, starting with the Mother of God, 2nd about the departed Christians of different states, starting with the elders, listing the names of the kings; “And again the deacon on the right: On the peace and condition of the whole world and the unification of all God's Holy Orthodox Churches, and about them, either, or in thought, and about the forthcoming Christ-loving people.” People: And everyone and everything. "

Ancient variants of the great litany

Since the liturgies of Basil the Great and John Chrysostom were an abbreviation of the Jerusalem liturgy of St. Jacob, then the litanies on them were an abbreviation of the last litany. At the liturgies of Basil the Great and John Chrysostom, the Great Litany appears in its present form from the most ancient complete lists known today, the oldest of which do not go back, however, above the 11th century. (the lists of the 8th-10th centuries include only priestly prayers). In comparison with the present text of the litany, the manuscripts and old editions of the Servicemen give only the following minor discrepancies for the great litany. 5th petition in Greek. rkp. XI, sometimes XIV-XVI centuries, begins: "About our bishop, we honor the presbytery ..."; in Greek rkp. XII century. and most of the XIV-XV centuries, in print. Greek and in glory. rkp .: "About our archbishop, let us be honest with the priesthood ..."; print. glory. put here in front: "On the patriarch", later: "On the patriarch, the name of the rivers ...", even later: "On the Holy Rights. Synod ". 6th, 7th and 8th Greek petitions. rkp. XI century. do not have, since the XII century. they appear in the form: "About the most pious and God-protected (some:" and Christ-loving ") our kings, the whole house ..."; and in print. Greek, but late. Greek often omitted (due to Turkish rule); glory. rkp. the most ancient - the XIV century: "O beloved princes, all the sick people and his warriors"; somewhat later - the 15th century: "About our pious and God-protected princes (others: name) ..."; or: "About the good-believing and God-protected great princes"; later: "About the faithful (others: and God-protected) king and the grand duke named"; and the most ancient printed; late: + "about his faithful queen and the grand duchess and about the faithful princesses"; “About our pious and God-protected king, and about the pious and God-protected queen, and about the noble prince, and about the noble princesses, named”; "About our sovereign tsar and grand duke named, sovereign tsarina and grand duchess named, our sovereign tsarevich and grand duke"; even later, besides this: "about the pious, the quietest, the most autocratic and God-protected ... and about his most pious ... and about the whole house ...". 9th petition in most Greek. rkp. XI-XVII centuries and some. glory. XV century: "About St. this abode and every city "; in some. Greek rkp. from the 15th century and glory. from the XIII century: "About this city and every city"; in some. Greek: “About St. monastery or about the city "; in some. Slav .: “If there is a monastery: About St. cloisters; Is there even in the city: About this city ”; in others: “About this city and St. this abode ”; “About this city, if there is in monasteries: and about St. this abode ”. In the 12th petition "To get rid of" many of the RCP. and printing. ed. after "anger" they still have "misfortunes", κινδύνου, besides "and need." After this petition, the cargo. rkp. XIII century they also have a petition: “And about all those who demand help from God and about mercy on them” (or “our souls”). The 13th and 14th petitions: "Step in" and "Most Holy" omit one Euchology, must have been XII-XIII centuries, one XVII century. and the first Greek. ed., placing the exclamation of the great litany after the first small one. In the 14th petition ("Most Holy") "glorious" have only a certain. Greek rkp. XVI century, print. Greek since 1838 and slav. from 1655; some. Greek XII century. have before “with all the saints”: “like in St. our father N "(temple or day saint?); cargo. rkp. XIII and XVII centuries have here: “Sts. Heavenly Forces ", on the next small litany here:" St. the glorious Prophet, Forerunner and Baptist John ", and on the next:" St. and the all-praising apostle. "

"Lord have mercy" on the litany

Since the petitions of the litany are for the most part only an invitation to prayer, the actual prayer at the litany is reduced to repeating the short "Lord have mercy". This form of prayer cannot but seem poor. But it is hardly possible to find a more direct and vivid expression for our basic and everlasting relationship to God, from whom man in every religion primarily seeks mercy - help in needs and redemption from sins. So all-encompassing, this prayer formula is together the simplest and most understandable form of prayer for all, the most suitable for believers of all situations, needs and development. Undoubtedly, this prayer exclamation owes its widespread use and dissemination in Christian worship to such merits of its content.

The extent to which this prayer formula meets the basic religious needs of a person is shown by its use in pagan religions. "Calling on God," says Epictetus, "we ask him: Lord have mercy (Κύριε ελέησον)." Virgil has an appeal to the gods: "have mercy on me (miserere mei)", "have mercy." In the Old Testament, this exclamation was heard in prayers almost as often as in ours3. It is not surprising that in the Christian Church we immediately encounter such a wide application of it during divine services, which it has in the Jerusalem and Syrian Churches of the 4th-5th centuries, where the choir and the people answer to them at every litany petition, according to the testimony of a pilgrim of the 4th century. and Apostolic Decrees (see: Intro ch., p. 142 and note 2 on the same page). It is remarkable, however, that the "Testament of our Lord Jesus Christ", a monument also to the Church of Sire, but earlier than the Apostolic Decrees, does not speak of the answer "Lord have mercy" to the petitions of his litany. Likewise, in the liturgy of St. James "Lord have mercy" is delivered only at the end of all petitions with the remark: "three times." Nevertheless, this prayer exclamation is becoming more and more widespread not only throughout the East, where it is used by the Syrians, Armenians, Abyssinians (see the introductory chapter, p. 299; above, p. 475, note), but also in West, as can be seen from the Ambrosian liturgy and a number of other testimonies. By blzh. Augustine, it was also used by the Goths. According to later reports, it was transferred to the Roman liturgy by Pope St. Sylvester I (314-335). The Council of Vayson in 529 defines: “since on the apostolic throne, as well as in all the eastern and Italian regions, a pleasant (dulcis) and extremely salvific custom was introduced very often to speak Kyrie eleyson with great feeling and contrition, we also want in all our churches this saving custom was introduced both for matins and for masses and for evenings. " Pope Gregory the Great (590-604) in a letter to John, bishop. Syracuse, justifying himself from reproaches that he allowed some changes in worship in imitation of the Greeks, says: “Kyrie eleyson we did not speak and do not speak like the Greeks: the Greeks pronounce it all together; in our country it is said by the clergy, but the people answer and the same number of times it is said alternately Christe eleyson, which is not pronounced at all among the Greeks ”. The laws of Charlemagne and Louis the Pious require that “Christians on Sundays, instead of standing at crossroads and streets and spending time in conversation, dancing and secular songs, go to Vespers and Vespers and sing their Kyrie eleyson "; also at funerals instead of various pagan rites, "so that if they do not know the psalms, Kyrie eleyson, Christe eleyson, alternately men and women, sang loudly." In Rome, during the procession on the feast of the Assumption, the people sang Kyrie eleyson and Christe eleyson antiphonically 300 times.

Commemoration at the Divine Liturgy (Church note)

Those who have Christian names are remembered for health, and only those who are baptized in the Orthodox Church are remembered for repose.

At the liturgy, you can submit notes:

On the proskomedia - the first part of the liturgy, when for each name indicated in the note, particles are removed from special prosphora, which are subsequently lowered into the Blood of Christ with a prayer for the forgiveness of sins

Exclamation

The exclamations at the litanies, which were once the endings of the priestly prayers pronounced before or after the litany, now, when there are no such prayers at the litanies or they are pronounced secretly, stand in connection with the litanies' petitions, indicating the basis for their implementation, now in the glory of God, now in power then in His goodness. The exclamation of the great litany indicates such a foundation precisely in the glory of God, therefore, in general in the perfection of the being of God, causing involuntary admiration for oneself (thus, in comparison with other exclamations, he, as the first at services, is distinguished by a common content). At the same time, he returns our thought from our needs and concerns, with which the litany prayer was occupied, to that glory of God, which alone is the goal of the world and ours, and the exalted confession of which the Orthodox Church places at the head of all her services in their initial exclamations.

Exclamation development

The exclamations at litanies, as noted above (see p. 462), have a common origin with the lesser doxology, being, in the original form of the doxology, "Glory to you forever," the extension of its second term, "glory," while the present little doxology is a distribution the first member of "You". Such distribution is already given in the pages of the Apostolic Epistles. One-term formula, except for that: "To that power (κράτος) forever." Two-term formulas: “Honor and glory” (τιμή και δόξα), “Glory and power”, “Glory and eternal power”; later two-term formulas: "Glory and greatness" (μεγαλωσύνη), "Glory and power" (δύναμις), "Glory and veneration" (σέβας), "Glory and worship" (προσκύνησις). Threefold: "As Thy is the Kingdom (βασιλεία), power and glory"; "Glory, honor and reverence", "Glory, honor and thanksgiving (ευχαριστία)". Quadruple: "Glory, greatness, power and power (εξουσία)", "Blessing (ευλογία) and honor and glory and power", "Glory and greatness, power, honor", "Glory, honor, power, greatness", "Glory , honor, greatness, throne (θρόνος) eternal. " Five-membered: "Glory, honor, power and greatness, the eternal throne", "Glory, honor, praise (αίνος), praise (δοξολογία), thanksgiving", "Glory, praise, splendor (μεγαλοπρέπεια), reverence, worship." Seven-membered: "blessing and glory and wisdom (σοφία) and thanksgiving and honor and strength and strength (ισχύς)." A further stage in the development of exclamations, apparently, is the glorification of the grace, mercy and love of God, which is not found in the liturgy of the Apostolic Decrees and is very common in the oldest of the so-called. "Apostolic liturgies", liturgies of ap. Jacob. The formula "Glory and Power" was especially used among the Egyptians: the liturgy of Mark has it about 10 times, the liturgy of James once, the Apostolic decrees - once, but not at the liturgy, but at lunch prayer, the conversations of Chrysostom - more often.

Great litany at Vespers

The use of prayers at Vespers and Matins with such content as the Great Litany is based on the well-known exhortation, expressed, moreover, with special power (παρακαλώ - "I pray", I conjure), ap. Paul "above all, do prayers, supplications, petitions, thanksgiving for all men, for the king and for all those who are in power." “What does this mean,” asks St. John Chrysostom - when does the apostle say "first of all"? That means in a daily meeting. The faithful know this when they pray in the morning and in the evening for all people on earth, for kings and all who are in the power of those who are, for the faithful. "

Prayers for Peace and the King at Ancient Vespers

But it was not from Chrysostom that the daily morning and evening prayer of such an all-encompassing content only entered into the custom of Christians, moreover, with special attention being paid to those in command. Already in the Old Testament, special importance was attached to prayer for the authorities. According to the testimony of the prophet Baruch, the Babylonian Jews sent to Jerusalem the high priest a certain amount of money for sacrifices and prayer for King Nebuchadnezzar and his successor Belshazzar, "so that their days would be like the days of heaven on earth." According to Josephus, a sacrifice was made in Jerusalem twice a day for the Roman Caesar. Ancient Christian apologists, for example, Tertullian, refer to the custom of daily, and, moreover, twice, prayer for the whole world and kings, in refuting rumors about the misanthropy and unpatrioticism of Christians. St. Cyprian says that Christians "daily in the morning during the morning services and in the evening during the evening prayers for the kings." Against the Donatists, who brought forth prayer for kings and powers, Optatus of Milevitsky says: “It is absolutely true that Paul teaches to pray for kings and for all powers, even if the king was a pagan; all the more so if he is a Christian ”(St. John Chrysostom expresses the same idea in a conversation at the appropriate place in 1 Tim.). With the adoption of Christianity by Constantine the Great, the names of the emperors began to be included in the diptychs, therefore, they were commemorated at the liturgy before or after the consecration of the Gifts; so, the name of Constantine the Great was included in the diptychs of the Church of St. the apostles built by him; on the column of the ancient Constantinople church of St. Lawrence, near the pulpit, were written the names that the deacon read from her at the litany, and at the head of them was the name of the emperor, then the bishop. Pope Felix III and Gelasius I (IV century) say that the names of the kings were included in the West, as in the East, in the diptychs. When the emperor Anastasius “was condemned by some as an enemy of the Council of Chalcedon, they turned him off from priest. tables ". Maximus, Abbot of Chrysopolis (VII century), speaks against the Monothelites: “between sacred offerings to St. the meal after the high priests, priests and deacons and the entire consecrated order, the emperors commemorate with the laity, when the deacon says: “and those who have reposed in the faith, Constantine, Constance and others”; also creates the remembrance of the living emperors after all the sacred persons. " In the oldest Roman sacramentaries - for example, Gregory the Great - in prayer on the canon of the liturgy it reads: "pro pontifice nostro N et pro rege nostro N". Charlemagne at the Diet of Worms 781 exemption from military service of bishops and priests justifies on the fact that "they must perform prayers, masses and litanies for the king and his army," and in the laws it requires that all priests "make constant prayers for the life and power of the lord emperor and the health of their sons and his daughters. "

Over time, however, in the West, the commemoration of the tsar disappeared from the canon of the liturgy, perhaps with the appearance of non-faithful tsars in many states (or because the reading of diptychs at the liturgy has ceased altogether), which is why Pope Pius V did not include this commemoration in his publication. (1570) Missala (Service Book) reviewed and approved at the Council of Trent 8. Nor is this remembrance in the canon of the present Latin Mass; nevertheless, in the days of the king, a special Mass is served for the king or queen, at least for those of another faith. But at the beginning of the liturgy, at the prayer after the doxology (Gloria), as well as at the special Sunday and holiday prayer, the tsar is commemorated, in some countries alone, in others with his wife and family, and the psalm words are used, “Lord, save the king, or the emperor - our N and hear us more and more often we will call on Thee. "

The East, in this respect, remained more faithful to the apostolic commandment. In all Eastern liturgies, there are prayers for the king and the authorities; only in the Coptic liturgy of Basil the Great this petition is not in the intercessory prayer for the consecration of the Gifts, but it is in the prayers of the liturgy before its canon; in all the rest, such a petition is found in intercessory prayer, whether it was pronounced after the consecration of the Gifts (as in the Armenian liturgies, in the Coptic of Gregory the Illuminator, in the Jerusalem Apostle James, in the liturgies of Basil the Great and John Chrysostom), or just before the consecration of the Gifts (as in the Alexandrian liturgy of the Evangelical Mark, in the Abyssinian, Coptic St. Cyril of Alexandria, in the Mesopotamian Apostle Thaddeus and Mary). The omission of the petition for the king and the authorities in the intercessory prayer of some liturgies caused the fact that in the great litany, composed of this prayer, such a petition was placed after the petition for the clergy and the people. Nowadays, petitions for a king in litanies are omitted only in Turkey. Thus, in the Ίερατικόν "ε of the Constantinople edition of 1895, at the litanies of the great liturgy, Vespers and Matins, the petition for the tsar is substituted:" For pious and Orthodox Christians, let us pray to the Lord. " In the Euchology of the Athenian edition of 1902, there is a petition for kings on the Great Litany, but not on a special one.

Place of the Great Litany at Ancient Vespers

Since Vespers and Matins were borrowed from the liturgy, the first Great Litany had exactly the same composition as the second. But not always at Vespers the Great Litany or the prayer corresponding to it took its real place - the very beginning of the service. And at the liturgy, it was originally not at the beginning, but in the middle - after the readings from Holy Scripture; so also in the Apostolic Statutes; and in the liturgy of St. Jacob, where it has its full form after the Symbol of Faith, at the beginning of the Liturgy it is in an abbreviated form. At the Vespers of the Apostolic Decrees, the above litany takes place after a series of litanies for the catechumens, the possessed, enlightened, repentant, before the most supportive litany; at Jerusalem Vespers of the 4th century - after the readings and the entry of the bishop into the altar (Introduced ch., p. 136,142). There are monuments even from the 16th century, where Vespers begins with 3 antiphons with small litanies, and only after the prokimna does it have a litany, which is the present augmented one with a beginning from the great litany, approximately in the form that the augmented litany has in the liturgy of St. Jacob (see the introduction to chap., P. 377; see below, "The Augmented Litany"). So it must have been at the ancient Vespers of the Church of Constantinople, or the Song of Songs; but already during the reign of Simeon Solonsky (15th century), the Song Vespers also had a great litany at the beginning. Vespers of the studio-Jerusalem type received a great litany in its initial part, probably much earlier: the Studio-Alexiev charter of the 11th century. suggests it, apparently, at its present location.

Who pronounces the great litany at Vespers?

Although the litany is a deacon's prayer, the current Typikon instructs the priest to pronounce the great litany, like the next two small ones. And only the third minor litany - 3 antiphons of kathisma each - according to the Typicon, is pronounced by the deacon. Having said about the reading of the lamp prayers by the priest, the Typikon continues: "When the psalm has passed away, he speaks the great litany: In peace, let us pray to the Lord and, after the litany, exclaim: Yako befits Thee." Thus, according to the Typicon, the participation of the deacon in the celebration of Vespers, imparting a special solemnity to the service, should begin only with the Lord's cries, as at matins with the polyeleos or with the reading of the Gospel if there is no polyeleos (see below). In view of this, the initial censing of the All-night Vigil takes place without a deacon, whose duties are performed by the paraeklisiarch.
The demand for such a late performance by the deacon at Vespers comes from the "Chin" patr. Philotheus (XIV century), where it is said: "after the fulfillment of the lamp prayers, (the priest) speaks the great litany, the deacon puts on the third antiphon of the Psalter and speaks the small litany." But this requirement is alien to the ancient Greek and Slavic copies of the Typicon, which entrust the deacon with all litanies: “the great litany from the deacon; and the priest proclaims: "It is fitting ...", at each antiphon (1st kathisma) he creates a small litany, and the priest proclaims. " So it is in the Georgian list and in the Greek printed ones. But in later glories. rkp. and the Old Believers' charter: "the priest or deacon speaks the great litany."

The litany is always read in dialogue with the choir. The choir's response words are called acclamations... There are four different acclamations on the litany:

"Lord have mercy"
"Give, Lord"
"To you, Lord"
“Amen” is the final one.

The litany ends with an exclamation from the priest, to which the choir replies: “ Amen!". In most cases, the priest's exclamation is a loudly voiced ending to oneself read at this time of the prayer.

Thus, the general scheme of the litany looks like this:

Deacon - Choir - Deacon - Choir - ... - Deacon - Choir - Priest - Choir

In some cases, there are minor deviations from this scheme, especially when litanies follow one another, in particular, at the liturgy.

Great (peaceful) litany

Precedes most of the services of the Orthodox Church.

The Great Litany contains prayer requests for the needs of the entire Church and society. The deacon accompanies each petition with a bow in the bow. Prayer begins with the most lofty objects ("the highest world") and gradually decreases to general church needs, then to earthly, social, and finally to personal needs.

It ends with the call of believers to completely surrender their lives to God, with the hope of the intercession of the Mother of God and all the saints, and to stay in peace in general church prayer in the church. The priest's cry points to the glory of God as the supreme foundation and goal of the world order.

Table 1. Great litany.

Clergyman	Chorus
Deacon or priest:	- Lord have mercy(1 time). Sings for every petition.
3. - Have mercy on us, God, according to Your great mercy, we pray to You, hear and have mercy. 4. - We also pray for our great lord and father, His Holiness the Patriarch (name), and for our Lord, Most Reverend Bishop (name), and for all our brethren in Christ. 5. - We also pray for our God-protected country, its power and army, and let us live a quiet and silent life in all piety and purity. 6. - We also pray for the blessed and ever-memorable creators of this holy temple (even in the monastery: sowing the holy monastery), and for all the early fathers and brethren, lying here and everywhere, Orthodox. 7. - We also pray for mercy, life, peace, health, salvation, visiting, forgiveness and forgiveness of the sins of the servants of God, the brethren of this holy temple (even in the monastery: the holy monastery of sowing). 8. - We also pray for those who bear fruit and do good in this holy and all-honorable temple, who are toiling, singing and coming people, who expect great and rich mercy from You.	- Lord have mercy(3 times). Sings for every petition.
The priest gives an exclamation. At Vespers, Matins and Liturgy: As merciful and Humanitarian God is, and we glorify Thee, the Father, and the Son, and the Holy Spirit, now and ever and forever and ever. At the prayer service: Hear us God, our savior, the hope of all the ends of the earth, and those in the sea far away: and merciful, be merciful, O Lord, about our sins, and have mercy on us. God is merciful and lover of mankind, and we glorify Thee, the Father, and the Son, and the Holy Spirit, now and ever, and forever and ever.	- Amen.

Clergyman

Chorus

Deacon or priest:

- Lord have mercy(1 time).
Sings for every petition.

3. - Have mercy on us, God, according to Your great mercy, we pray to You, hear and have mercy.
4. - We also pray for our great lord and father, His Holiness the Patriarch (name), and for our Lord, Most Reverend Bishop (name), and for all our brethren in Christ.
5. - We also pray for our God-protected country, its power and army, and let us live a quiet and silent life in all piety and purity.
6. - We also pray for the blessed and ever-memorable creators of this holy temple (even in the monastery: sowing the holy monastery), and for all the early fathers and brethren, lying here and everywhere, Orthodox.
7. - We also pray for mercy, life, peace, health, salvation, visiting, forgiveness and forgiveness of the sins of the servants of God, the brethren of this holy temple (even in the monastery: the holy monastery of sowing).
8. - We also pray for those who bear fruit and do good in this holy and all-honorable temple, who are toiling, singing and coming people, who expect great and rich mercy from You.

- Lord have mercy(3 times).
Sings for every petition.

The priest gives an exclamation.

At Vespers, Matins and Liturgy:

As merciful and Humanitarian God is, and we glorify Thee, the Father, and the Son, and the Holy Spirit, now and ever and forever and ever.

At the prayer service:

Hear us God, our savior, the hope of all the ends of the earth, and those in the sea far away: and merciful, be merciful, O Lord, about our sins, and have mercy on us. God is merciful and lover of mankind, and we glorify Thee, the Father, and the Son, and the Holy Spirit, now and ever, and forever and ever.

- Amen.

Supplicatory litany

This litany is called supplicatory, because in it the believers mainly pray to God for blessings, both temporary and eternal. It is based on petitions ending with the words “ we ask the Lord", After which the choir sings" Give, Lord". The first two petitions end with a choir in the usual way: “ Lord have mercy", - and the last words" To you, Lord».

The supplicatory litany is present in the following Orthodox divine services:

At all types of Vespers, except for small.
On all types of matins.
For all types of liturgy.
At prayer services; when performing some sacraments, for example, a wedding.

The set of litany petitions at Vespers and Matins differs in two words (literally). The exclamations also differ. The features of the supplicatory litany at the liturgy are more complex and are discussed in the next section. Below is a table of Vespers petitions. Corrections for the supplicatory litany at Matins are contained in the highlighted word tooltips.

Table 4. Supplication litany at Vespers.

Clergyman	Chorus
Deacon or priest: 1. - Let's execute evening* our Lord's prayer*. Additional petitions are inserted here at the liturgy (see below). 2. -	- Lord have mercy. Sings for every petition.
3. - Evenings everything is perfect, holy, peaceful and sinless, we ask the Lord. 4. - The angel is peaceful, faithful to the mentor, guardian of our souls and bodies, we ask the Lord. 5. - 6. - 7. - 8. - The Christian deaths of our belly are painless, shameless, peaceful and we ask for a kind answer at the Last Judgment of Christ.	- Give, Lord. Sings for every petition.
9. - Most Holy, Most Pure, Most Blessed, Glorious Lady Our Lady and Ever-Virgin Mary, having remembered all the saints, ourselves, and each other, and we will give our whole life to Christ God.	- To you, Lord.
The priest gives an exclamation. At Vespers: For God art is good and lover of mankind, and we glorify Thee, the Father, and the Son, and the Holy Spirit, now and ever, and forever and ever. In the morning: Like the God of mercy, and bounty, and love for mankind, you are, and we glorify you, the Father, and the Son, and the Holy Spirit, now and ever, and forever and ever.	- Amen.

Liturgy liturgy

Features of the supplicatory litany at the liturgies of three types

Two supplicatory litanies at the liturgy of John Chrysostom, two at the liturgy of St. Basil the Great and one supplicatory litany of the Liturgy of the Presanctified Gifts (consisting of modified petitions of the 1st and 2nd petitions of the regular liturgy) have additional petitions. The basis of the supplicatory litany remains constant. In the following table, the standard petitions of the supplicatory litany are shaded (gray) for ease of comparison. Also, for the convenience of understanding the litany at the Liturgy of the Presanctified Gifts, it is divided into 2 logical parts, the column "Choir" is omitted.

Table 4a. Supplication litany at the liturgy

John Chrysostom and Basil the Great

Presanctified Gifts

Preparing to make a bloodless sacrifice.

Litany of supplication 1st. After the great entrance.

Clergyman	Chorus
1. - Let's fulfill our Lord's prayer. 2. - Let us pray for the offered Honest Gifts to the Lord. 3. - For this holy temple, and with faith, reverence and fear of God entering into it, let us pray to the Lord. 4. - 5. - Step in, save, have mercy and save us, God, with Your grace.	- Lord have mercy. Sings for every petition.
6. - 7. - 8. - We ask the Lord for forgiveness and forgiveness of our sins and sins. 9. - We ask the Lord for good and useful souls and peace of mind from the Lord. 10. - We ask the Lord for the rest of our life in peace and repentance. 11. -	- Give, Lord. Sings for every petition.
12. - Most Holy, Most Pure, Most Blessed, Glorious Lady Our Lady and Ever-Virgin Mary, having remembered all the saints, ourselves, and each other, and we will give our whole life to Christ God.	- To you, Lord.
The priest gives an exclamation: - With the bounties of Thy Only Begotten Son, with Him blessed be Thou, with the Most Holy, and Good, and Thy Life-giving Spirit, now and ever, and forever and ever.	- Amen.

After the great entrance.
The first part of the litany.

The Eucharistic canon is absent here, therefore, petitions for preparation for communion immediately follow.

Litany pleading 2nd. After singing "It is Worthy to Eat" or after singing.
Preparing worshipers for communion.

Clergyman	Chorus
1. - All the holy things we have remembered, packs and packs in peace let us pray to the Lord. 2. - For the Honest Gifts brought and sanctified, let us pray to the Lord. 3. - As if the Humanitarian is our God, accept me as a saint, and heavenly, and my mental Altar, in the stench of the spiritual fragrance, will bring us Divine grace and the gift of the Holy Spirit, let us pray. 4. - Let us pray for the Lord to get rid of all sorrow, anger and need. 5. - Step in, save, have mercy and save us, God, with Your grace.	- Lord have mercy. Sings for every petition.
6. - Day of all perfect, holy, peaceful and sinless, we ask the Lord. 7. - An angel is peaceful, faithful as a mentor, guardian of our souls and bodies, we ask the Lord. 8. - We ask the Lord for forgiveness and forgiveness of our sins and sins. 9. - We ask the Lord for good and useful souls and peace of mind from the Lord. 10. - We ask the Lord for the rest of our life in peace and repentance. 11. - The Christian deaths of our belly are painless, shameless, peaceful and a kind response to the Terrible Judgment of Christ, we ask.	- Give, Lord. Sings for every petition.
12. - We have asked for the union of faith and the communion of the Holy Spirit, for ourselves, and for each other, and we will give our whole life to Christ God.	- To you, Lord.
The priest gives an exclamation: - And vouch for us, Vladyka, with boldness, uncondemnedly sweep away, call upon Thee, the Heavenly God, the Father, and say:

This part completely coincides with the corresponding petitions of the 2nd petition (on the left).

At the end, "Our Father" is sung.

Litany of the catechumens

It is proclaimed at every liturgy, at the end of the so-called liturgy of the catechumens(after reading the Gospel and augmented litany).

Table 5. Litany of the catechumens

Clergyman	Chorus
1. - Pray, catechumens, Gospodevi. 2. - Vernias, let us pray for the catechumens that the Lord will have mercy on them. 3. - Will announce them with the word of truth. 4. - Reveals the gospel of righteousness to them. 5. - Will unite them with His Holy Synod and the Apostles of the Church. 6. -	- Lord have mercy. Sings for every petition.
7. - To the publicity, bow your heads to the Lord.	- To you, Lord.
The priest gives an exclamation: - Yes, and those with us glorify your most honorable and magnificent name, the Father, and the Son, and the Holy Spirit, now and forever, and forever and ever.	- Amen.
- Elits of the announcement, send forth; publicity, go out; trees of publicity, go out. Yes, no one from the catechumens, the trees of faith, packs and packs in peace, let us pray to the Lord.	- Lord have mercy.

Litany of those preparing for Baptism

It follows immediately after the litany of the Presanctified Gifts announced at the Liturgy, beginning with the Wednesday of the Holy Cross (4th) week of Great Lent.

Table 6. Litany about those preparing for Baptism

Clergyman	Chorus
1. - Elits of publicity, go out; publicity, go out; trees to the Enlightenment, go out; pray for the Enlightenment. 2. - Vernia, about those who are preparing for the holy Enlightenment of the brethren and their salvation, let us pray to the Lord. 3. - For yes, the Lord our God will establish and strengthen them. 4. - Enlighten them with enlightenment of reason and piety. 5. - He will vouch for them during the time of the needfully baths of liturgy, the forgiveness of sins and the garment of incorruption. 6. - Will breed them with water and spirit. 7. - Grants them the perfecting of faith. 8. - Will co-ordinate them with His holy and chosen flock. 9. - Save, have mercy, intercede and save them, God, with Your grace.	- Lord have mercy. Sings for every petition.
10. - Even to the Enlightenment, bow your head to the Lord.	- To you, Lord.
The priest gives an exclamation: - For Thou art our Enlightenment and we glorify Thee, the Father, and the Son, and the Holy Spirit, now and ever, and forever and ever.	- Amen.
In conclusion, the deacon proclaims: - Elitsy to the Enlightenment, send forth; like the Enlightenment, go out; trees of publicity, go out. Yes, no one from the catechumens, the trees of faith, packs and packs in peace, let us pray to the Lord.	- Lord have mercy.

Litany for the dead (of the dead)

It is performed on all days of the church year (except for Sundays,

Augmented Litany

The deacon, having given St. Gospel:

D. All our hearts are from all our souls, and from all our thoughts.

L. Lord have mercy.

D. Lord, Almighty, God our father, we pray Tis, hear and have mercy.

L. Have mercy on us, God, according to Your great mercy, we pray to You, hear and have mercy.

L. Lord have mercy (three times).

D. We also pray for the Most Holy Orthodox Patriarchs, and for our Lord Metropolitan (or Archbishop, or Bishop,) our (name), and to all our brethren in Christ.

L. Lord have mercy (three times).

From the book Explanatory Typicon. Part II the author Skaballanovich Mikhail

THE GREAT LECTENIA Litany The song of praise to God, which is Psalm 103, is not only accompanied and supplemented by the secret prayers of the priest, but is also replaced by the prayer of all believers. Such a prayer is the litany that follows the initial psalm.

From the book On the Commemoration of the Dead According to the Charter of the Orthodox Church the author Bishop Afanasy (Sakharov)

Litany The song of praise to God, which is Psalm 103, is not only accompanied and supplemented by the secret prayers of the priest, but is also replaced by the prayer of all believers. Such a prayer is the litany that follows the initial psalm. Litany - prayer

From the book Divine Liturgy: Explaining the Meaning, Significance, Content the author Uminsky Archpriest Alexei

DEEP LITTENE Its content This part of Vespers (as well as Matins) begins with one of the most zealous, which the Rule knows, prayers, called in common parlance an augmented litany, but in the liturgical books "diligent prayer" (??????? ??? ???). Ascended so far short

From the book Prayer Book the author Gopachenko Alexander Mikhailovich

The Augmented Litany at Vespers At Vespers, the Augmented Litany, presumably, was for the most part of the same composition as at the liturgy. This is evident from the fact that many of the RCP. do not give its text in the order of Vespers; where it is given, there it coincides with the liturgical text of the augmented litany of the same

From the author's book

Prayer of the Litany The following litany serves as a supplement to the prayer "May God grant", where the petitions of this prayer are spread and strengthened by the fact that they are ascended through the clergy. This litany is called in common parlance "supplicatory", and in liturgical

From the author's book

The litany of canto 9 with canto 9 ends with the third and last section of the canon, which has a conclusion similar to the previous two sections, that is, first of all, the small litany. Her exclamation: "Yako Ty is praised by all the Forces of Heaven," on the one hand, at the end of a long hymn, which

From the author's book

The Augmented Litany at Matins The End of Matins has the same composition as Vespers, but this is quite only on weekday mornings in comparison with the same evening ones. The end of the festive, hence Sunday, Matins differs from the end of the same Vespers in that the litany is augmented and

From the author's book

FUNERAL LITTLE LITERATION Following the troparions From the spirits of the righteous follows a funeral augmented litany. It differs from ordinary small memorial litanies by the first petition and by the fact that for each petition, Lord have mercy, it is sung three times. But while at the small litanies

From the author's book

The Augmented Litany After the reading of the Gospel, the Augmented Litany sounds. The Liturgy of the catechumens ends and a new stage of the liturgical ascent begins. The Augmented Litany is part of each service. By petitions, she is similar to Mirna, who usually begins the service.

From the author's book

Great Litany D. In peace to the Lord let us pray. Lord, have mercy. For the heavenly peace and the salvation of our souls, let us pray to the Lord. Lord, have mercy. For the peace of the whole world, the prosperity of the holy churches of God and the unification of all, let us pray to the Lord. Lord have mercy D. About this holy temple, and

From the author's book

Small Litany D. Paki and Paki in peace let us pray to the Lord. Lord, have mercy. Step, save, have mercy and save us, O God, by Thy grace. L. Lord have mercy D. Most Holy, Most Pure, Most Blessed, Glorious Our Lady Theotokos and Ever-Virgin Mary, with all the saints

From the author's book

Malaya Ekteniya D Packs and packs ...

From the author's book

Augmented Litany The deacon, giving to the priest St. Gospel: D. All our minds are from all our souls, and from all our thoughts. Lord have mercy D. Lord, Almighty, God our father, we pray Tis, hear and have mercy. Have mercy on us, God, according to Thy great mercy, we pray to You, hear and

From the author's book

Litany of the departed D Have mercy on us, O God, according to Thy great mercy, we pray to Thi Xia, hear and have mercy. Lord have mercy (three times) D. We also pray for the repose of the souls of the departed servants of God (name), and for the hedgehog they will be forgiven for every sin, voluntary and involuntary. Lord have mercy (three times) D.

From the author's book

Supplicatory Litany D. Having remembered all the holy things, packs and packs in peace let us pray to the Lord. Lord have mercy D. Let us pray for the honest gifts brought and sanctified to the Lord. Lord have mercy D. As if a man-lover is our God, accept me as a holy and heavenly and mental

From the author's book

Compound Litany Have mercy on us, O God, according to Thy great mercy (see page 36) Let's fulfill our Lord's morning prayer. Lord, have mercy. D Step, save (see page 41). Proclaim: For you are the God of mercy and mercy and love for mankind ... St. Peace to all. L. And perfume to yours.

During the service, we often hear a series of prayer petitions, pronounced drawn-out, slowly, proclaimed by the deacon or priest on behalf of all those praying. After each petition, the choir sings: "Lord have mercy!" or "Give, Lord"... These are the so-called litanies, from the Greek dialect ecthenos -"diligently".

The litanies are divided into several types:

Great litany

Augmented litany

Supplicatory litany

Small litany

Litany for the dead or the funeral

Great litany

The Great Litany consists of 10 petitions or divisions.

Let us pray in peace to the Lord.
This means we will call upon our prayer meeting the peace of God, or the blessing of God, and under the shade of the face of God, who is turning to us with peace and love, let us begin to pray for our needs. Likewise, we will pray in peace, forgiving mutual grievances (Matt 5: 23-24).
Let us pray to the Lord for the heavenly peace and the salvation of our souls.
"The world of the highest" is the peace of the earth with heaven, the reconciliation of man with God or receiving from God forgiveness of sins through our Lord Jesus Christ. The fruit of the forgiveness of sins or reconciliation with God is the salvation of our souls, for which we also pray in the second petition of the Great Litany.
For the peace of the whole world, the welfare of the holy churches of God and the unification of all, let us pray to the Lord.
In the third petition, we pray not only for a harmonious and harmonious life between people on earth, not only for the peace of the entire universe, but also for a wider and deeper peace, this: peace and harmony (harmony) in the whole world, in the fullness of all God's creations (heaven and earth, the sea and "all that is in them", angels and people, living and dead). The second subject of the petition; welfare, i.e. the tranquility and well-being of the saints of God churches or individual Orthodox communities. The fruit and consequence of the prosperity and prosperity of Orthodox societies on earth will be an extensive moral unity: consent, a friendly proclamation of glory to God from all the elements of the world, from all animate beings, there will be such a penetration of "everything" with the highest religious content, when God will be "completely in everything." (1 Cor. 15:28).
For this holy temple, and with faith, reverence and fear of God entering it, let us pray to the Lord.
Reverence and fear of God are expressed in a prayerful mood, in the postponement of everyday worries, in the cleansing of the heart from enmity and envy. On the outside, reverence is expressed in bodily purity, in decent clothing and in refraining from talking and looking around. To pray for the Holy Temple means to ask God that He never depart from the temple by His grace; but he kept the faith from being defiled by enemies, from fires, earthquakes, robbers, so that the means for maintaining it in a flourishing state would not become scarce in the temple. The temple is called saint by the holiness of the sacred actions performed in it and by the grace-filled presence of God in it, from the time of consecration. But not for everyone is the grace that dwells in the temple is available, but only for those who enter it with faith, reverence and fear of God.
For this city, (or this weight) every city, country, and the faith of those who live in them, let us pray to the Lord.
We pray not only for our city, but for any other city and country, and for their inhabitants (because, according to Christian brotherly love, we must pray not only for ourselves, but also for all people).
Let us pray to the Lord about the goodness of the air, about the abundance of the fruits of the earth and peaceful times.
In this petition, we ask the Lord to grant us our daily bread, that is, everything necessary for our earthly life. We ask for favorable weather for the growth of bread, as well as peacetime.
Let us pray to the Lord for the sailors, those traveling, the sick, the suffering, the captives, and for their salvation.
In this petition, the Holy Church invites us to pray not only for those present, but also for those who are absent: those on the road (floating, traveling), sick, ailing (that is, physically sick and weak) and suffering (that is, suffering) and for those who are in captivity.
Let us pray to the Lord to get rid of all sorrow, anger and need.
In this petition, we ask the Lord to deliver us from all sorrow, anger and want, that is, from grief, misery and intolerable embarrassment.
Step in, save, have mercy, and save us, God, with Your grace.
In this petition, we pray to the Lord to protect us, preserve and have mercy through His mercy and grace.
Most Holy, Most Pure, Most Blessed, Glorious Lady Our Lady, and Ever-Virgin Mary with all the saints having remembered themselves, and each other, and we will give our whole life to Christ God.
Therefore, we constantly invoke the Mother of God in litanies, because She serves as our Intercessor and Intercessor before the Lord. After turning to the Mother of God for help, the Holy Church advises herself, each other and our whole life to entrust the Lord.

The Great Litany is otherwise called "peaceful"(because people often ask for peace in it).

Augmented litany

The second litany is called "Augmented", that is, strenuous, because for every petition made by the deacon, the singers answer with triple "Lord have mercy".

The Augmented Litany consists of the following petitions:

All our hearts are from all our souls, and from all our thoughts.
Let's say to the Lord with all our soul and from all our thoughts: (further it will be explained what exactly we will say).
O Lord Almighty, God our father, we pray Tis, hear and have mercy.
Have mercy on us, God, according to Your great mercy, we pray to You, hear and have mercy.
Have mercy on us, Lord, according to Your great goodness. We pray to you, hear and have mercy.
We also pray for all the Christ-loving army.
We also pray for all the soldiers, as defenders of the Faith and the Fatherland.
We also pray for our brethren, priests, holy people, and all our brotherhood in Christ.
We also pray for our brothers in service and in Christ.
We also pray for the blessed and ever-memorable holy Orthodox Patriarchs, and pious tsars, and noble tsaritsa, and the creators of this holy temple, and for all the ancestors and brethren who lie here and everywhere, Orthodox.
We also pray for saint. Orthodox Patriarchs, about the faithful Orthodox tsars and tsaritsas; - about the always memorable creators of the Holy Church; about all our dead parents and brothers buried here and elsewhere.
We also pray for mercy, life, peace, health, salvation, visiting, asking and forsaking the sins of the servants of God to the brethren of this Holy Temple.
In this petition, we ask the Lord for bodily and spiritual benefits to the parishioners of the church where the service is being performed.
We also pray for those who bear fruit and do good in this holy and all-honorable temple, who are toiling, singing and coming people, who expect great and rich mercy from You.
We also pray for people: “fruitful” (that is, bringing material and monetary donations for liturgical needs in the temple: wine, oil, incense, candles) and “good-natured” (that is, those who make decorations in the temple or donate to maintain the splendor in the temple), as well as about those doing some work in the temple, for example, reading, singing, and about all the people in the temple.

Supplicatory litany

Supplicatory litany consists of a series of petitions ending with the words "we ask the Lord", to which the singers answer with the words: "Lord grant".

The supplicatory litany is read as follows:

Let's fulfill the (evening or morning) prayer of our Lord.
Let us perform (or complement) our prayer to the Lord.
Day (or evening) of all perfection, holy, peaceful and sinless, we ask the Lord.
Let us ask the Lord to spend this day (or evening) expediently, holy, peacefully and sinlessly.
The angel is peaceful, faithful to the mentor, guardian of our souls and bodies, we ask the Lord.
Let us ask the Lord for the Holy Angel, who is a faithful mentor and guardian of our soul and body.
Forgiveness and remission of our sins and sins, we ask the Lord. Let us ask the Lord for forgiveness and forgiveness of our sins (grievous) and sins (light) ours.
We ask the Lord for good and useful souls and peace of mind from the Lord.
Let us ask the Lord for everything that is useful and good to our souls, peace for all people and for the whole world.
End the rest of your life in peace and repentance, we ask the Lord.
Let us ask the Lord that we live the rest of our life in peace and a calm conscience.
Christian demise of our belly, painless, shameless, peaceful, and a good answer to the terrible judgment of Christ, we ask.
Let us ask the Lord that our end would be Christian, that is, with the confession and Communion of the Holy Mysteries, painless, not shameful and peaceful, that is, that we make peace with our loved ones before death. Let's ask for a kind and fearless answer at the Last Judgment.
The Most Holy, Most Pure, Most Blessed, Glorious Lady Our Lady and Ever-Virgin Mary, having remembered all the saints, we ourselves and each other and our whole life to Christ God we will give.
Slavic word belly means life.

Small litany

Small litany is reduction of the great litany and only concludes the following petitions:

Packs and packs (over and over) peace to the Lord let us pray.
Step in, save, have mercy and save us, God, with Your grace.
The Most Holy, Most Pure, Most Blessed, Glorious Lady Our Lady and Ever-Virgin Mary, remembering all the saints, ourselves and a Friend of the Other, and our whole life to Christ God we will give.

Sometimes these petitions of the great, augmented, small and supplicatory litany are joined by others drawn up on a special occasion, for example, on the occasion of the burial or commemoration of the departed, on the occasion of the blessing of water, the beginning of teaching, and the coming of the New Year.

Funeral litany

a) Great:

Let us pray in peace to the Lord.
Let us pray to the Lord for the world above and for the salvation of our souls.
Let us pray to the Lord for the abandonment of sins, in the blessed memory of those who have died.
About the ever-memorable servants of God (names are pronounced), peace, silence, blessed memory of them, let us pray to the Lord.
Let us pray to the Lord to forgive them every sin, voluntary and involuntary.
Let us pray to the Lord for the uncondemned appearance at the terrible throne of the Lord of glory.
For those who weep and sick, longing for Christ's consolation, let us pray to the Lord.
Oh, let them go from all sickness and sorrow, and sighing, and instill in them, where the light of the face of God hears, let us pray to the Lord.
Oh, how yes the Lord our God will make their souls in a place of light, in a place of darkness, in a place of peace, where all the righteous dwell, let us pray to the Lord.
Let us pray to the Lord for counting them in the bosom of Abraham and Isaac and Jacob.
Let us pray to the Lord to get rid of all sorrow, anger and need.
Step in, save, have mercy and save us, God, with Your grace.
Having asked for the mercy of God, the kingdom of heaven, and for the remission of sins, both to ourselves, each other and our whole life to Christ God, we will surrender.

b) Small and c) Triple funeral litany consist of three petitions, in which the thoughts of the great litany are repeated.

The exclamations, while the deacon recites the litany in the solo, the priest reads to himself in the altar (i.e. secretly) prayers (there are especially many such prayers in the composition of the liturgy), and the end is pronounced loudly. These ends of the prayers, recited by the priest, are called "Shouts"... They usually express the reason why, when praying to the Lord, we can hope for the fulfillment of our prayers, and why we have the boldness to turn to the Lord with petitions and thanks. According to a direct impression, all exclamations of the priest are divided into initial, liturgical and litany. In order to clearly distinguish between the one and the other, one must carefully master the exclamations of the litany.

The most common are the following exclamations:

After the great litany: Yako (that is, because) all glory, honor and worship befits You, the Father and the Son and the Holy Spirit, now and ever and forever and ever.
After the Augmented Litany: For you are merciful and a lover of mankind, and we glorify you, the Father and the Son and the Holy Spirit, now and ever and forever and ever.
After the supplicatory litany: For God is good and lover of mankind, Thou art we glory to Thee, to the Father and the Son and the Holy Spirit, now and ever, and forever and ever.
After the small litany: Like Thy power, and Thine is the kingdom, and the power and glory, of the Father and the Son, the Holy Spirit always, now and ever, and forever and ever.
As if you are the God of mercy and generosity and love for mankind, and we glorify You, the Father and the Son and the Holy Spirit, now and ever, and forever and ever.
For Thy Name be blessed and Thy kingdom be glorified, the Father and the Son and the Holy Spirit, now and ever, and forever and ever.
For Thou art our God, and we glorify Thee, the Father and the Son, and the Holy Spirit, now and ever, and forever and ever.
Thou art the King of the world and the Savior of our souls, and we glorify Thee, the Father and the Son, and the Holy Spirit, now and ever, and forever and ever.

However, in addition to the above, there are several more exclamations that contain the same thoughts as the noted eight exclamations. For example, for all-night vigil and prayer the following exclamations are also pronounced:

Hear us, O God our Savior, the hope of all the ends of the earth and those in the sea far away: and merciful, be merciful, Master, about our sins and have mercy on us. Be merciful and lover of mankind, God art, and we glorify Thee, the Father and the Son, and the Holy Spirit, now and ever, and forever and ever.
Hear us, O God, our Savior, You, in Whom they hope in all ends of the earth and in the distant sea, and being merciful, be merciful to our sins and have mercy on us, because You are merciful, God is a man-lover, and we send Glory to you ...
By the mercy, and the bounty, and the love of mankind of Your Only Begotten Son, with him you are blessed, with the most holy, and good, and life-giving Your spirit, now and ever and forever.
By the mercy, generosity and love of mankind of Your Only Begotten Son, with Whom you are blessed (God the Father) with the Most Holy, Good and life-giving Your Spirit.
Like holy, art our God, and rest in the saints, and we send glory to you, the Father and the Son and the Holy Spirit, now and ever and forever and ever.
Because You are Holy, our God, and you dwell in the saints (by your grace) and we glorify You.

Memorial exclamation: As if You are the resurrection and the life and rest of the departed your servant (the name of the rivers) Christ our God, and we glory to You, with Your beginningless Father, and Your most holy and good and life-giving Spirit, now and forever and forever and ever.

Prepared by Alexander A. Sokolovsky

Continuing our conversation with you about the rite of the Divine Liturgy, I will remind you where we left off. The last topic discussed was the Apostolic and Gospel readings. In general, reverent listening to the Gospel is the culmination of the first part of our main service, and this section is called the Liturgy of the Catechumens. Namely, after the reading of the Gospel and the proclamation of two litanies (augmented and a litany about the catechumens), people who were preparing in the ancient Church for receiving the Sacrament of Baptism had to leave the temple. If now any person can enter and leave the church at any time, then it was not so in the ancient Orthodox Church. After the exclamation of the deacon: "The catechumens (that is, those who are preparing for baptism) go out," the unbaptized left the church building. This was followed by special clergy. Then, the doors were locked, and the second and most important part of the service began - the Liturgy of the Faithful. And all the faithful - that is, Orthodox Christians - started to the Holy Mysteries. If anyone could not receive the Holy Communion, for various reasons, he was also forced to leave the temple. If, God forbid, a Christian was lazy to approach the Chalice of Salvation for three or two weeks, then he was excommunicated from the Church. These were the strict morals.
But back to the moment when the Gospel was just read. The choir, on behalf of the worshipers, sings: "Glory to Thee, our God, glory to Thee!" In many churches the priest’s sermon immediately follows, but in our case the Father Superior does not interrupt the service and immediately begins augmented litany.
The Greek word "litany" - you remember - means "prayer." The Augmented Litany is an intensified prayer, in which the choir responds to the priest's exclamations with three times "Lord, have mercy."
Like the Great Litany, the augmented one is an integral part not only of the Liturgy, but also of every church service. But if we find the Great Litany at the beginning of each service, then the Compound Litany is, as a rule, its completion. We remember that for the catechumens the service was just ending. It is with this that the appearance of augmented petition in the middle of our Divine Liturgy is connected.
What are the functional differences, apart from the threefold "Lord, have mercy", between the Great and the Augmented Litany? They are textually similar, what is the internal difference?
The fact is that in the Great Litany the prayer of the Church is presented and revealed as a “common cause,” in all its cosmic and universal scope. A person in a church meeting is encouraged to "put off the care" of everything private, personal and his own. A person is encouraged to put aside his personal egoism.
But Christ came not only to the entire human race, not only to humanity; but also to each person separately. Therefore, in the Augmented Litany, the Church focuses our prayer on our particular, specific and personal needs. But only because at first we were able to forget about ourselves and think about others in the love of Christ, at the end of the service we can now turn this love of Christ, living in the Church, to “every Christian soul, grieving and embittered, God's mercy and help requiring ... ". Even the petition that came to us from the Jerusalem Brotherhood of the Guardians of the Holy Sepulcher, in which we pray "for the priests, the holy people and all our brotherhood in Christ," is now remembered by us as a prayer for a single Church family, where we are all priests, and monks, and kliros, and each of the parishioners and parishioners - we are all brothers and sisters. We pray not for “them,” but for all of us, united by Christ's Love. Theoretically, you can ask the priest to insert a prayer for our sick or traveling relatives in the Compound Litany. I myself have heard such inserts more than once in several small Moscow churches, where the atmosphere is, indeed, intimate and family-like. But in practice, such liturgical creativity requires a special blessing from the bishop. Unfortunately, during the years of Soviet power, when only rare Churches remained open, where hundreds, and sometimes thousands of people gathered, this practice of understanding the Liturgy not only as a cosmic sacrament, but also an offering to God - “the sorrows of people, captive sighs, the suffering of the poor, the needs of travelers, the sorrows of the infirm, old infirmities, the sobbing of infants, the vows of virgins, the prayers of widows and the affection of the orphans ”- and so - this understanding of the Liturgy is gone. And after the dismissal of the Liturgy, panikhida and prayer services began to be added to it, which, as private services, should be performed separately (for example, at home). I repeat once again: molebens and panikhidas are not part of the Liturgy, because our notes were already commemorated at the proskomedia, and there is no need to read them again, but a completely separate service. And now, when there are more and more churches, not huge cathedrals, but churches for 50-100 parishioners, the practice is to pray at the Augmented Litany for the well-known seriously ill Faith (or Nina), so that “the Lord will take her out of the bed of illness and anger unharmed ”gradually returns again.
But I repeat once again that this is technically impossible in churches where a large number of people go, since such prayers with a listing of two or three hundred names can stop the service for 40 or 50 minutes. That is why, at the funeral augmented litany, the notes filed about the repose of the departed should not be read. The Liturgy is like an arrow that is fired towards one goal: Holy Communion. The practice of some churches, where an endless list of names is read for an hour at a memorial litany, can be safely called liturgically unjustified.
Finally, there is the Litany about the catechumens. You and I said that it should be understood as a prayer for our relatives and friends who have not yet come to the Church. There follows the call "for the announcement, head your Lord, bow down", in response to which a quarter of the temple, not being unbaptized, for some reason bow their heads. Again and again I repeat: we are no longer catechumens, we are faithful, we are Orthodox Christians. Nobody calls us to bow our heads! No need to bow at this moment!
"The proclaimed ones, go out!" - calls upon the unbaptized priest to leave the temple. Let at this moment our heads leave the "publicized" and non-Christian thoughts!
Further, the priest addresses all of us: "Yes, no one from the catechumens of faithfulness (that is, only the faithful) packs and packs (again and again) let us pray to the Lord!"
This exclamation begins the main part of the Divine Liturgy - "LITURGY OF THE FAITHFUL".
In response, the choir, on behalf of all the worshipers, sings very slowly: "Lord, have mercy."
Why slow? The fact is that during the singing of the choir, the priest silently or in an undertone reads the first prayer of the faithful:
“We thank Thee, Lord God of Forces (Apoc .: 11:17. Ps. 83: 9), who made us present to Thy Holy Altar and save us to Thy compassions about our sins and about human ignorance (Heb. 9: 7): accept, O God, our prayer, make us worthy to be, hedgehog to offer you prayers and prayers and bloodless sacrifices for all your people: and please us (help us), you put them in your service, by the power of your Holy Spirit, uncondemned and openly, in the testimony of our conscience (1 Tim. 3: 9), invoke Thee for every time and place: yes, listening to us, be merciful to us in the abundance of Thy goodness. "
Here, the priest prays not only on behalf of the clergy, but also of all Christians.
A second petition follows and an exclamation: "Like all glory, honor and worship befits You ...".
After this litany, the call of the second litany is immediately heard: "Packs and packs in peace let us pray to the Lord." Again the choir slowly sings: "Lord, have mercy," while the priest reads the second prayer of the faithful:
“Paki (again), and we fall to You many times, and we pray to You, Good and Human-loving, as if, looking at our prayer (1 Kings 8:28), cleanse our souls and bodies from all defilement of flesh and spirit (2 Cor. 7 : 1), and grant us the innocent and uncondemned presence of Thy Holy Altar. Grant, God, and those who pray with us the perfection of life and faith and spirituality (Col. 1: 9): and grant them always serving You with fear and love, innocently and without condemnation to partake of the Saints (1 Ezd. 5:40) of Your Mysteries , and be vouchsafed Your Heavenly Kingdom (2 Thess. 1: 5).
The priest speaks here not only on his own behalf, but also on behalf of “those who pray with us” and “those who serve You with love”. You and I, dear brothers and sisters, do not only “stand up” or “listen to” the Liturgy. But “with one mouth and one heart” let us concelebrate the priest. Without us - the church people - they cannot celebrate the Liturgy. At least one more person is needed in the temple for the Savior's promise to come true: "Where two or three are gathered in My name, there I will also be among them."
And if there are more of us, then the flame of our common prayer from separate small candles begins to flare up into a single common fire, illuminating not only our souls, but also the world around us.

And let the world be dark and "lies in evil." "Do not be afraid of the little flock!" - says Christ, - "I am with you to the end of the age."
The darkness recedes and Dawn comes. "Behold, Lord Jesus!" "Thy kingdom come!" Amen.

Here, in front of the wonderful words of the Cherubic Song, I would like to end today's lecture.

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