Makeup. Hair care. Skin care

Standing on the pulpit facing the altar. Extending his right hand, he holds the orarion in it and after each petition makes the sign of the cross. Sometimes, in the absence of a full-time deacon, a priest may read the litany at the service. In the Greek Church this was so historically, and only in the Russian Church was it always customary to also have a deacon in the service.

The litany is always read in dialogue with the choir. The response words of the choir are called acclamations. The litany has four different acclamations:

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

** In special cases after the 9th petition ( About floating...) The Charter specifies the insertion of additional petitions:

Prayer singing for the New Year

In the process of writing

Prayer singing at the beginning of the youth's teaching

In the process of writing

The sequence of prayer singing to the Lord our God about our God-protected country, its authorities and its army, sung during the battle against adversaries

In the process of writing

Prayer singing for the sick many or for one

In the process of writing

Following prayer singing to the Lord our God Jesus Christ, sung during times of lack of rain, when much rain falls hopelessly

In the process of writing

Blessing for travel

In the process of writing; other In the process of writing

Small Litany

The Small Litany is an extremely shortened version of the Great Litany (without losing the main meaning). Her 1st, 2nd and 3rd petitions coincide with the 1st (with the addition of “Packs and Packs”), 11th and 12th petitions of the Great Litany, respectively. This is the second most important and first most frequently appearing litany at a service.

The Small Litany is read after the kathismas when reading the Psalter; on polyeleos after censing; 3, 6, 9 songs of the Matins canon; after the 1st and 2nd antiphon (more precisely, immediately after “The Only Begotten Son”) at the liturgy.

Litany of Petition

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

The litany of petition is present in the following Orthodox services:

• At all types of Vespers, except for Small Vespers.
• At all types of Matins.
• At all types of liturgy.
• At prayer services; when performing certain sacraments, for example, weddings.

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

Litany at the liturgy

Features of the litany of petition at liturgies of three types

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

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 a special litany).

Litany for those preparing for Baptism

It follows immediately after the litany about the Presanctified Gifts announced at the liturgy, starting from Wednesday of the Veneration of the Cross (4th) week of Great Lent.

Litany for the dead (for the departed)

It is performed on all days of the church year (except for Sundays, twelve days and temple holidays) after a special litany at the liturgy, with the royal doors open, usually with a censer in the hand of the proclaiming clergyman. It is also performed at individual funeral services.

A litany is a common prayer during a service. At this time, the priest usually pronounces prayer requests, and the choir sings along with him, saying the following words - “Lord, have mercy” or “Give, Lord.”

The litany usually ends with an exclamation from the priest himself. If there is a deacon in a temple or church, then he leads the litany. If there is no deacon, then such a service is conducted by one of the priests.

Types of litany

This service comes in several types. Let's talk in more detail about each of them. The Great (as it is called) litany begins with the words “Let us pray to the Lord in peace.” The enhanced litany (as the next type of this prayer to the Lord) begins with these words - “With all our prayers, with all our hearts...”. Moreover, the words “Lord, have mercy” are said three times after each petition.

Usually the Lord hears all prayers and helps people. The main thing is to believe in it. The last, but no less important type of litany is the small one. There are three petitions in this service, which begin with the words “Packs and packs...”. “Packs and packs...” translates as “again and again.”

Some churches serve litanies such as litanies for deceased relatives. They are called funerals. Many church ministers say that the litany is a special service.

There are no preparations for it, but it is not aimed at calming the attention of a person, a servant of God, but at constantly stimulating attention. Usually the litany is divided into several small petitions, but in each they say the words “Lord, have mercy,” “Give, Lord.”

The history of prayer

Litany is a Greek word. Then, and even now, this prayer was considered deep, sensual. Believers serve diligently, very focused. Even in Ancient Times, only deacons were allowed to conduct etkenia. There used to be more of them than now.

But at present it is allowed for the litany to be conducted by an ordinary minister of the church, a priest. He must be of advanced age, in years. It is believed that it is adults, experienced priests who know how best to conduct a particular service and how to help parishioners after it.

After all, some people at the end of the litany do not go home, but want to talk to the priest personally. It could just be conversations: about the church, its influence on a person, modern society as a whole. And someone makes a specific request for help, advice.

Who is a deacon

As you know, a deacon cannot be fully called a clergyman. But since a litany is not exactly a prayer, but only a call to it, it is allowed for a deacon (this is even desirable) to conduct this event.

Different churches have different canons and foundations, each church itself determines and sets the rules. But what is common, known to everyone, important and necessary for all parishioners is unchanged everywhere.

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. The litany that follows the opening psalm is such a prayer. Litany is a prayer of a very special nature. It is designed to fatigue attention as little as possible and to constantly stimulate it. In view of this, the entire prayer is divided into a number 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 adopted only by the so-called “pure litany”; The litany is generally called there συναπτή (meaning ευχή) - a compound prayer. The name litany is given to this type of prayer because they are especially fervent prayers offered by all believers. In order to attract everyone to participate in them, they are pronounced not by a priest, a person, according to the original custom, of advanced age (“presbyter”), but by a deacon, which is why the litany in ancient monuments of worship was called τα διακονικά, “diaconate.” In view of the fact that the deacon is not a celebrant in the proper sense, the litany is composed not in actual prayerful expressions, but in expressions inviting to prayer and indicating its objects. But at times (at the great litany at the end, at the last petition, and at the deep and suppliant at the beginning) this invitation to prayer rises to real prayer (“Intercede, save...”, “Have mercy on us, O 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”, i.e. petitions (αιτήματα, see Enter, ch., p. 345). It differs from the three other types of litanies in the completeness of its content: not to mention the small litany, which is a simple abbreviation of the great one, while the extreme litany prays exclusively for persons, and the petitionary one for needs is indifferent to persons, the great one combines both prayers, so that the extreme and the petition is 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 in its sublimity and, as it were, mysterious content. She begins her prayer not with any private and ordinary, even spiritual needs, but with that highest (της άνωθεν) world, which the Apostle calls “surpassing all understanding.” From these truly above-the-cloud heights, the great litany in its 14 petitions (with exclamation 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 (“About those floating” - calculated according to the ascending severity of the situation) and only at the very end to ourselves. The prayer ends with a call to turn for intercession for our needs, for which we prayed, to the saints, and especially to the Mother of God, to Whom are attached the same 7 high titles that are attached to her in the liturgical exclamation “Extremely for the Most Holy Ones” (why, see below ), turn in sweet and peaceful hope for the fulfillment of 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 request (as in general the glory of God is the foundation and goal of the world) and which, as the highest, angelic kind of prayer (see Introductory chapter, p. 27 ), which also includes the name Most Holy. Trinity (ibid., p. 17), is pronounced by the priest himself.

The history of the great litany. Litany in 1 Clim.
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 δέησιν. St. advises to pray with such “intense prayer.” Clement, bishop Roman, in his letter to the Corinthian Christians, written c. 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 for us in sorrow, have mercy on the humble, raise up the fallen, appear to those who ask... (indistinct) heal, convert your wandering people, satisfy the hungry, free our prisoners, raise up the sick, comfort the faint-hearted, so that all the nations may know you, for you are There is one God and Jesus Christ is Your Servant and we are Your people and the sheep of Your flock. You have created the ever-flowing composition of the world (σύστασιν) of affairs (δια των ενεργούμενων); You, Lord, created the universe, faithful in all ways, righteous in judgment, wondrous in strength and splendor (cf. exclamation), wise in creation and knowledgeable in every deed, good in visible things and... to those who trust in You; have mercy and mercy, forgive us our iniquities and untruths and falls and delusions; do not impute every sin of Your servants and children, but cleanse us with the purification of the truth and straighten our steps in righteousness of heart, to walk and do what is good and pleasing before You and before those in charge (αρχόντων) of us. Yea, Lord, enlighten Thy face upon us for good in the world, even though we are covered with Thy strong hand, and deliver us from sin with Thy high arm, and free us from those who hate us unrighteously. Grant unanimity and peace to us and to all who dwell on earth, as You gave to our Fathers, who call upon You in faith and truth, to be obedient... and to Your name. The chief and ruler (τοις τε άρχουσι και ήγουμένοις) of ours on earth, You, Lord, have given the power of the kingdom by Your magnificent and inscrutable strength, for those who know from You the glory and honor given to them to repent for nothing against abiding by Thy will; Lord grant them health, peace, unanimity, prosperity (εύστάθειαν) in the hedgehog to rule over them (διεπεΐν) from You the guidance given to them is unblameable; You are the Lord of Heaven to the King of the ages, who gave the sons of men glory and honor and power over those who are on earth. You, Lord, correct their advice for what is good and pleasing before You, so that those who rule in peace and meekness from You will find the power given to them by Your mercy. . The only mighty one who did this and brought good things to us, we confess to You as the bishop and representative of our souls, Jesus Christ, to Whom be glory and greatness, now and throughout all generations and forever and ever, Amen.”

Source of the Great Litany
It is possible that this is a Eucharistic prayer; the intercessory prayers of ancient liturgies are reminiscent of it. 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 said only by the priest. But the most ancient liturgies must have attracted the deacon to it. The deacon's exclamations at this prayer, inviting the people to participate in it, announcing for this purpose briefly the content of certain most important parts of this prayer, gave rise to the 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 representatives of the liturgy of the eastern culturally immobile Christian borderlands (Abyssinians, Copts, Persians, Syrians), this participation was very wide. In his exclamations, the deacon gave long paraphrases of the priestly prayer (in an invitational form), and the people responded to these invitations to prayer with entire prayers, and not just short exclamations, such as “Lord have mercy.”

Litany in the Abyssinian liturgy
Thus, in the Ethiopian (Abyssinian) liturgy, after the part corresponding to our proskomedia and the initial exclamations of the priest, “the deacon says: Stand up for prayer. Priest: Peace to all. People: And with your spirit. D. Stand up for prayer. Priest Peace to you all. N. Lord have mercy on us. With your spirit. Priest - a prayer similar to the following exclamation of the deacon and interrupted by the invitation of the priest: Pray. Deacon: Ask and pray that the Lord will 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 will make us worthy of receiving and partaking of the blessed sacrament, and forgive us our sins . And all the people will say three times: Lord have mercy. The priest - a prayer for those who brought gifts. D. Pray for those who brought gifts. Priest a prayer of the same content. After the Gospel, deacon: Stand up for prayer. Priest: “Peace to you all,” and reads a prayer, the petitions of which for various classes of believers or needs the deacon interrupts with exclamations: Pray for this Holy Church, the one Catholic and Apostolic, Orthodox in the Lord. People: Lord our God, grant us peace; Christ our King, have mercy on us. D. Pray for the archpastors, our Patriarch Abba N, Mr. Archbishop of the great city of Alexandria and our Metropolitan Abba N and all Orthodox bishops, priests and deacons. Pray for this Holy Church and our congregation in it. N. Bless our congregation and keep it in peace. After the Creed, the priest offers a “prayer for perfect peace,” interrupted by the deacon’s exclamation: Pray for perfect peace and the mutual apostolic kiss.

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 outer expression of which was a kiss before this offering. In the Persian-Nestorian liturgy, approx. ap. To Thaddeus, before the prayer for the consecration of the Gifts, the deacon: “Pray in your minds 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,” its deacon: “Let us pray for our peace among ourselves” (ibid., 47). In the Gallican and Mozarabic liturgies, the priest or deacon instead says: “Give peace to one another.” Chorus: “My peace I give to you” three times with a chorus of small doxology and then the sacred: “Let us kiss love and peace, so that you may be ready for the Holy Mysteries of God” (ibid., GU, 106,144).

Embrace each other, non-communicants, go away... The priest continues the prayer, to which the people answer: Christ our God, make us worthy to honor You with St. and with a heavenly kiss, so that we may glorify You with the Cherubim and Seraphim and cry out, saying: Holy... Priest - a short prayer of thanksgiving. Deacon: O blessed and holy. our Patriarch N and Metropolitan..., who in their prayers glorify You and thank You. Priest - prayer in remembrance of St. and the faithful. People: Have mercy, O Lord, on the souls of Your servants, who have eaten Your Body and drunk Your Blood and have received peace in Your faith.”

Litany in the Coptic liturgy
A further step in the development of the 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 intercessory prayer before the consecration of the Gifts, when the priest begins petitions for one or another 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 nations and the security of every place and for the forgiveness of our sins. Pray for our fathers and brothers. Pray for our traveling fathers and brothers. Pray for heavenly air and fruits. Pray that Christ our God... (about the king). Pray for the fathers... (deceased archbishops). Pray for those who have made sacrifices and offerings on their own behalf. Pray for the life and prosperity of the patriarch and venerable father of our Archbishop Father N, so that Christ our God will preserve his life for many years and quiet times and spare us. Pray for other Orthodox Christians who are throughout the entire earth, so that Christ our God will be gracious to them and have mercy on them and spare us. Pray for the safety of this place and all the places of our Orthodox hermit fathers and hermits and those who live in them, and for the safety of the whole world, so that Christ our God will preserve them from all evil and spare us. Pray for those coming who are here participating in prayers with us, so that Christ our God will preserve them and have mercy on them and spare us. Pray for everyone who has entrusted us with remembering 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 the entire rank of Orthodox priests, so that Christ our God will confirm them in the Orthodox faith even until their last breath. Pray for this meeting of ours and for every meeting of Orthodox peoples, so that Christ our God will bless and bring them into peace and forgive us our sins.

Litany at the Syrian liturgy
At the same stage of development stand the deacon's exclamations in the Syrian liturgy of St. James, common among the Melchites (Orthodox) and Jacobites, therefore, appearing before the Monophysite heresy, and in the ancient Mozarabic (South Spanish) liturgy. In the first part, after the part corresponding to our proskomedia, and the exclamation of the priest “Glory to the Father...” the deacon: “About the tranquility and peace of the whole world of those who believe in Christ from the ends to the ends of the universe, about the weak and oppressed and suffering souls, about fathers and brothers and our mentors, for the sins, trespasses and misdeeds of all of us, and for the faithful departed who have departed from us, we pray with incense, O Lord.” The priest - a prayer of a different, general content. The same proclamation by the deacon a little later. After the consecration of the Gifts, the deacon: Bless, Lord. Let us pray and ask the Lord our God for a truly great and holy For a minute, let us pray to the Lord for our fathers and rulers... (i.e., the patriarch and bishops). The priest - a prayer for them and the whole world. People: Amen. Deacon: Again and again we remember our faithful brothers, true Christians... (who asked to pray now and were burdened with temptations and disasters). The priest - a prayer with the answer of the people: Amen. Deacon - prayer for kings: We remember again and again all the faithful kings, true Christians who built and founded churches and monasteries of God in the four countries of the world, and the entire Christian community 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: We remember again and again... (The Most Holy Theotokos and the faces of the saints with the names of John the Baptist and Archbishop Stephen)... let us pray to the Lord for all of them. Priest - prayer. People - amen. Deacon - remembrance of mentors: We also remember before You, Lord God, mentors, interpreters of the immaculate faith... (namely those who died), let us pray to the Lord. Priest - prayer. People: Amen. Deacon - commemoration of the faithful departed: We also remember... (with ending): Therefore, let us cry out and say: Kyrie eleison 3. Priest - prayer for the departed. People: Grant them peace, have mercy and forgive God our sins... all of us... Priest - a prayer for absolution and a shameless death with a doxology at the end. People: What it is (Your name) was and is throughout all generations and in future ages, Amen.

Litany in the Mozarabic liturgy
In the Mozarabic liturgy, there is something similar to a litany only on Holy Saturday (Holy Week generally preserves the most traces of ancient practice). Here, each of the 10 Old Testament readings (= proverbs) is followed by a prayer according to the following rite. According to the 1st reading (Gen. 1, 2) “the deacon says: For (pro) the holiday of Easter. Let us bend our knees (flectamus genua). Stand up (levate).” The inscription "Prayer" (Oratio) is followed by a short prayer (of the priest), followed by a Responsorium (response of the people): Amen; then the conclusion of the priestly prayer, like our exclamation, and again Amen. According to the 2nd reading, the deacon: For those who, being held back by various needs, cannot be at Easter. Let's bend our knees. Stand up, etc. 3. For priests and ministers. 4. For the unity of the Catholic faith. 5. For virgins (virginibus, - according to the priestly prayer: “as the glorious destiny of Christ, in whom the Catholic Church rejoices most”). 6. About those who give alms. 7. About traveling and sailing. 8.About patients. 9. About the repentant. 10. About the peace of the people and kings.

Litany at the Liturgy of the Evangelist Mark
At the same stage of development are the diaconal petitions in the Coptic liturgy of the Evangelist Mark, in which each of these petitions, which have the form “Pray for this,” is followed by a short prayer from 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 rise of river waters (Nile), for favorable rains and sunrises. - 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 deceased and those making offerings, about the mourners, about the catechumens. - About the peace of the Holy One Catholic and Apostolic Orthodox Church. - About our Patriarch Father Father N, Mr. Archbishop of the great city of Alexandria. Oh St. this church and about our meetings.” The order of requests here is the reverse of our current one - from bodily, private and most acute needs to spiritual and general. But the Greek lists of this liturgy correct this order, putting in first place the petition for the peace of the Holy Church. This liturgy, like other Coptic ones, has deaconal petitions for the consecration of the Gifts.

Our current litanies are much more reminiscent of the deacon's petitions in the ancient Greek list of the Evang liturgy. Mark, in the Rossan (in Calabria) codex of the 11th century. Here the liturgy begins: “Peace to all,” “And to your spirit.” Deacon: Pray (προσεύξασθε). People: Lord have mercy - three times. The priest - a prayer (of general content - gratitude for God’s help and a petition for it and for preservation from evil and sin), the end of which (“Through Whom and with Whom be glory and power to You in the Holy Spirit”) is public. People: Amen. Priest: Peace to all. N. And to your spirit. D. Pray for the king. N. Lord have mercy 3. Priest - prayer. N. Amen. Priest Peace to all. N. And to your spirit. D. Pray for the pope and the bishop. N. Lord have mercy 3. Priest prayer. Amen. Peace to all. And perfume. D. Stand for prayer. N. Lord have mercy 3. Entrance prayer. Amen. After entering: D. For prayer. Priest Peace to all. D. To prayer (Επί προσευχήν). N. Lord have mercy. Priest - prayer (of the Trisagion) with an exclamation.Η. Amen. After the Gospel, the deacon litany (?), priest. prayer for various (bodily) needs. After the Symbol, the deacon: Stand up for prayer (στάθητε). Priest Peace to all. D. Pray for those offering. Priest - prayer for them.

Litany on the Nestorian liturgy
Even closer to our liturgies are the litanies (as they are called there) in the later editions (but generally very ancient) of the Mesopotamian-Persian Nestorian liturgies, the oldest editions of which do not have anything at all corresponding to our liturgies (as among other liturgies only the Roman and Liturgy of St. Peter). Thus, the liturgy of the Malabarians (Indian Nestorians) has two litanies: one after the Trisagion before the reading, the other after the consecration of the Gifts, the first corresponds to our great and special, the second petitionary. First. “Deacon: Let us all become good and with joy and cheerfulness we ask and say: 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 bounties and God of all consolation, we ask Thee. 3. We ask You for our Savior, and the Giver of our salvation, and the leader of all things. 4. We ask You for peace and unity 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, shepherd of the entire Catholic Church, and bishop, may they enjoy good health, we ask you. 7. Merciful God, who rules all things with His love, we ask You. 8. With the rich mercy and abundant favor we ask Thee 9. A good being and the giver of all gifts, we ask Thee. 10. In heaven, glorious and on earth, exalted, we ask You. 12. Immortal nature and in the brightest light of the dwelling we ask You: save everyone, Christ our Lord God, by Your grace and increase peace and love in us and have mercy on us.” This is followed by the deacon’s petitions, already without an answer from the people, numbering 17, beginning with the words “Let us pray,” then “Let us remember,” “Let us create a memory”; “Let us remember”, “Pray”, “About this and that”, to which the people collectively respond amen. These petitions, of which the first is “Let us pray, peace be with us,” conclude a prayer for hearing and pardon, for the Church, her eternal peace, for the bishops, the patriarch, presbyters, deacons, the entire congregation, then the “memory” of “Most Blessed Mary the Virgin Mother of Christ and the Savior" with a prayer that the Spirit who dwelt in Her would sanctify us, the remembrance of the prophets, apostles, martyrs, confessors with a prayer for imitation of them, the remembrance of the "fathers" Nestorius, Diodorus, Theodore, Ephraim, Abraham, Narcissus and all others with a prayer for preservation of their teachings in the Church, then remembrance of the departed, prayer for the country and state, for those who have strayed from the faith, for the sick, sick and possessed, for poor orphans, widows, the unfortunate and persecuted, and an invitation to especially fervent prayer (“cry out with all your heart. ..”) about our sanctification, and in conclusion, the glorification of God’s mercy (corresponds to our exclamation, but is pronounced by the deacon).

Litany of the Armenian liturgy
Already very close to our litanies are the deacon's petitions in the Armenian liturgy, attributed to St. Gregory, enlightener of Armenia (IV century). After several short litanies (this term is not used) at the beginning of the liturgy, here, following the Trisagion, before the “psalm of the day” and readings, a litany is placed, replacing our great and special one, consisting of 12 petitions, with the answer to the first 9 “Lord have mercy”, to 10th “To You, Lord, let us commend ourselves”, on the 11th “Lord have mercy” 3 and on the 12th a short prayer by the priest for the acceptance of the prayer (corresponding to an exclamation). 1. Let us pray to the Lord again and again in peace. 2. About the peace of the whole world and about the establishment of the Holy Church (“Let us pray to the Lord” until the 9th Ave.). 3. About all saints and Orthodox bishops. 4. About our lord, the most holy patriarch, about the health and salvation of his soul. 5. O Archbishop. or ep. ours. 6. About the vartapeds (bishop's council under the Catholicos), priests, deacons, subdeacons and all church clergy. (7. Here our current petition is used for the king and the reigning house, but only among Russian Armenians). 8. About the souls of the departed, who 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, O Lord our God, according to Your great mercy, let us all say with one accord. 12. Bless, Master. The priest prays secretly.

Litany of the Ambrosian Liturgy
This litany is closer to our great litany of prosphonesis (exclamation) in the ancient rite of the Ambrosian liturgy. “Deacon: Out of obligation to Divine peace and forgiveness (Divinae pads et indulgentiae mune-re), begging with all our hearts and all our minds, we pray to You (precamur te). People: Lord have mercy (Domine miserere, and so on for every petition). Deacon: O (pro) Holy Church, Catholic, which is scattered here and throughout the world, we pray to You (this is how every petition ends). About our pope N and our high priest (pontifice) N and all their clergy and all the priests and ministers (ministris) ... About your servant N the emperor and your servant N the empress and all their army. About Your servant N the king and our prince (duce) and all his army. About the peace of the Churches, the calling of the pagans and the peace of the nations. About this city (civitate) and its preservation and about all those living in it. On the goodness of the air (aeris temperie) and fruits (fructuum) and the fertility of the lands. About virgins, widows, orphans, captives and penitents. About those floating, traveling, in dungeons, in bonds, 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 with the fruits of mercy. Hear us in all our prayers and supplications, we pray to You. Rtsem all. People: Lord have mercy (Domine miserere). Kyrie eleyson 3.

Goar. Εύχολόγιον, 38. In the Gallican liturgy, after the Trisagion, before the readings, the Kyrie eleyson or rogationes is laid, by which they mean the litany and restore it according to eastern models (what?) in the following form. Deacon: Let us pray to the Lord in peace. Choir: Lord have mercy. D. Let us pray for the peace of the whole world, for the prosperity and unity of the Holy Churches of God. X. Lord have mercy. D. Let us pray to the Lord for the church pastors, bishops, deacons, for all the clergy and all the Christian people. X. Lord have mercy. D. Let us pray to the Lord for sovereigns and all those in power, so that they carry out the affairs of their government in truth and love. X. Christ have mercy. D. 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. D. Let us pray for the salvation of those traveling, the sick, prisoners, and all those suffering. X. Christ have mercy. D. Let us pray to the Lord for the preservation of peace between all nations. X. Lord have mercy. D. Let us pray to the Lord to deliver us from all evil, spiritual or temporary. X. Lord have mercy. D. Let us pray to the Lord that he will forgive our sins and make us worthy to live holy and receive eternal life. X Lord have mercy. Then a prayer (collectio) with the response of the choir: Amen (Collected other lit. GU, 97).

Litany of the Testament and Apostolic Constitutions
But in direct genetic dependence, our litanies stand for the deacon’s prayers in the liturgies of the Syrian-Antiochian and Jerusalem editions. The first are given by canonical-liturgical monuments of the 3rd century. “Testament of our Lord Jesus Christ” and IV-V centuries. “Apostolic Decrees” (see about them Introductory chapter, p. 70, etc.). Here and here such a deacon's prayer is laid down after 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 for the consecration of the Gifts).

Will

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

2. Let us pray for peace from heaven, that the Lord may pacify us with His mercy.

3. Let us pray for our faith, that the Lord may grant us to the end to faithfully maintain faith in 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 adversities.

6. Let us pray for the apostles, that the Lord may grant us to please him, as they pleased him, and make us worthy of their inheritance.

7. About St. Let us pray to the prophets that the Lord will number us with them.

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

9. Let us pray for the bishop, that our Lord may preserve him long-lasting in the faith, for that by ruling the word of truth, the Church may stand in purity and without blemish.

10. Let us pray for the presbyters, that the Lord may not take away the presbytery of the spirit from them and grant them zeal and piety to the end.

11. Let us pray for the deacons, that the Lord will give them the gift of perfect mother-in-law, to perform holy things and remember their work and love. acceptance in patience.

12. Let us pray for the elders, that the Lord may hear their prayer and do it in the grace of the Spirit, preserve their hearts and help their work.

13. Let us pray for the subdeacons, readers and deaconesses, that the Lord will give them a reward

14. Let us pray for the faithful of the world, that the Lord will give them faith to fulfill.

15. Let us pray for the catechumens, that the Lord will grant them worthy of the bath of abandonment and sanctify them with the sign of holiness.

16. Let us pray for the kingdom, that the Lord may give it peace.

17. Let us pray for those in power, that the Lord may give them His understanding and fear.

18. Let us pray for the whole world, that the Lord will provide for everyone, giving to one what is useful.

19. Let us pray for those sailing and traveling, that the Lord may guide them with the right hand of mercy.

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

23. Like all of us who demand prayers, let us pray that the Lord will cover us and keep us in a gentle soul.

24. Let us pray, we beseech the Lord that he may accept our prayers.

25. Let us arise in the Holy Spirit, so that, having become wise, we may grow in His grace, always be glorified in His name and be built on the foundation of the apostles, and prayingly we beseech the Lord that He may graciously accept our prayers1.

Apostolic Decrees

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

2. Let us pray for the peace and prosperity of the world and the Holy Churches, that God may give us His constant and inalienable peace, and may He keep us in the fullness of the virtues of those who abid in piety.

3. Let us pray for the Holy Catholic and Apostolic Church from end to end, that the Lord will keep it unshakable and undisturbed and keep it founded on stone until the end of time.

4. And about the here existing St. Let us pray in the region, for may the Lord of all grant us to unremittingly pursue His heavenly hope and unceasingly repay Him the debt of prayer. Let us remember the holy martyrs, as if we were worthy of being partakers of their feat.

5. For every bishopric under heaven, let us pray for the right of those who rule the word of Thy truth, and for our bishop Jacob and his provinces, let us pray, for our bishop Clement and his provinces, let us pray, for our bishop Euodias and his provinces, let us pray that he may grant them The Holy God of bounty gives His Churches health, honor, long life, and will give them an honest old age in piety and truth.

6. And let us pray for our presbyters, that the Lord will free them from every placeless and evil deed and grant them the presbytery soundly and honestly.

7. Let us pray for all the diaconate and ministry in Christ (υπηρεσίας), that the Lord may grant them immaculate service.

8. For readers, singers, virgins, widows and orphans, let us pray for those in marriage and children, that the Lord may have mercy on all of them.

9. Let us pray for the eunuchs who walk reverently.

10. Let us pray for others 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 bring sacrifices and first fruits to the Lord our God, let us pray that the All-Good God will reward them with His heavenly gifts and give them a hundredfold in the present, but in the future eternal life, and give them eternal life instead of temporary, and heavenly instead of earthly.

12. Let us pray for our newly enlightened brothers, that the Lord may confirm and strengthen them. Let us pray for the kings and those in superiority (υπεροχή), that they may be at peace with us, as if we may live a quiet and silent life in all piety and purity. Let us pray for the goodness of the air and the ripening of fruits.

13. Let us pray for our brothers who find themselves in weakness, that the Lord will free them from all illness.

14. Let us pray for those who sail and travel.

15. About those in ores and imprisonment and in the dark workshop and bonds that exist in the name of the Lord.

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

17. For those who hate us and those who hate us, let us pray for those who persecute us in the name of the Lord, so that, having tamed their fury, the Lord will dispel their anger against us.

18. Let us pray for those who are outside and lost, that the Lord may convert them.

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

20. Let us pray for each other, that the Lord will protect and preserve us with His grace to the end and free us from the evil one and from all the temptations of those who practice lawlessness and fall into His Heavenly Kingdom.

21. Let us pray for every Christian soul.

22. Save and uplift us, God, by Your mercy.

23. Let us rise2. Having prayed diligently, let us commend ourselves and each other to the Living God through Christ. To every petition, the choir and people, according to the Apostolic Decrees, answer “Lord have mercy”4.

Great Litany at the Liturgy of St. Jacob
In the proper sense, the first edition of the current great litany was a liturgy based on the Jerusalem type liturgy attributed to St. James, - the liturgy, in relation to which the entire liturgy of the Asia Minor-Constantinople edition (Basily the Great and John Chrysostom) is a simple abbreviation. Here the litany must have first received its Greek name συναπτή (already rkp. XI century), καθολική συναπτή or simply καθολική (rkp. 14th century). The litany, corresponding to our great one, is read here in full after the kiss before the Eucharistic prayer (anaphora), in an abbreviated form at the beginning of the liturgy and among several petitions with petitions of a special and petitionary litany before the Gospel and after the Gospel. In the ancient Greek list of the liturgy of St. Jacob from the Bible University of Messina, 10th century. and in the RKP. Sinaisk. bib. No. 1040 XI century. in place of the first litany there is a defect. The Great Litany of the RKP is read in its entirety at all four places of the liturgy. from the Rossansky (in Calabria) Basilian monastery of the 11th century. and Parizhsk. National bib. No. 2509 XIV century. RKP. latest bibliography No. 476 XIV century. has only the first words of petitions and for the litany after the kiss gives only the beginning with reference to the previous presentation. In its entirety (after kissing), the litany looks like this (crosses in front indicate petitions that are also included in the initial liturgy of the liturgy). + “Let us pray to the Lord in peace. Save, have mercy, show mercy (Syn. RKP: + intercede) and save us, God, by Your grace. + Let us pray to the Lord for peace from above and God’s love for mankind (Syn. RKP.: + like-mindedness) and the salvation of our souls (Paris. RKP. No. 476 does not have this petition). + Let us pray to the Lord for the peace of the whole world and the unification of all the Holy Churches. Oh St. of this monastery (no italics in Paris, RKP. No. 2509), the Catholic and Apostolic Church, from the end of the earth to the end of it, let us pray to the Lord. (Syn. rkp. instead of this petition: For the holy monastery, catholic and αποουσης (?), every city and country and living in them in the Orthodox faith and reverence of Christ, let us pray to the Lord for peace and confirmation - cf. below). + For the salvation and intercession of N of our Holiness Patriarch (in the initial ect. of the Russian Orthodox Church: Our Most Reverend Fathers N and N, the Holy Patriarch; Paris. names 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 God-crowned Orthodox kings (Mass: About our most pious and Christ-loving king), the whole chamber and their army, help from heaven, protection (course. not in Mess. and Paris.) and let us pray to the Lord for their victory (there is no petition in Sin.). (+) About St. Christ our God, this city and this reigning and God-named city, every city and country, and the Orthodox who live in them by faith and the fear of God, for peace and their strengthening, let us pray to the Lord (course not in Par.; first course. and “God’s” not in Mass ; not all in Syn., but see above). About those who bear fruit and do good in St. Let us pray to the churches of God, who remember the poor, the widows and the orphans, the strangers and the needy, and for those who commanded us to remember them in our prayers to the Lord (in the Mass of the Fields and the first participle in the past tense: “bearing fruit”). About those in old age and weakness, the sick, the suffering, possessed by unclean spirits, about the speedy healing and salvation from God (Syn.: and about every soul of Christians, grieving and embittered, demanding God's mercy and help, 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 asceticism and honest brotherhood, about those who labor in the mountains and caves and in the abysses of the earth. Let us pray to the Lord and the brethren (in Mass. in the Fields). For the sailing, traveling, visiting (ξενιτευόντων - emigrants) Christians and for our existing brothers in captivity and exile and in prison and bitter labor, let us pray to the Lord for a peaceful return to their homes each time with joy (not in Mass). - About those who are present and 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 zeal (there is no petition in the Mass, but instead: For those who have come and come, worship in these holy places of Christ, for their peaceful return with joy soon in its own place; in Sin., instead of the last two petitions before the petition for the old and sick, this is: For the Christians who come to worship in these holy places of Christ, sailing, traveling, coming and in captivity of our existing brothers, their peaceful return to their own place) . For every soul of Christians, sorrowing and embittered, demanding the mercy and help of God, the conversion of the lost, the health of the weak, the deliverance of the captives, the repose of our fathers and brothers who have fallen before us, let us pray to the Lord (before the italics are not in the Syn., but see above; instead of the italics in the Mass : “diligently” (εκτενώς) and ahead of the petition: “For our sick and toiling fathers and brothers and those possessed by unclean spirits, speedy healing and salvation from God”). + Let us pray to the Lord for the remission of sins and the forgiveness of our transgressions and for us to be delivered from all sorrow, anger, adversity (course not in Sin.) and need, and the rebellion of tongues. Let us pray more diligently (έκτενέ-στερον; not in the Mess. and Sin.) for the goodness of the air, peaceful rains, good dews (course not in the Mess.), (Mass: blessed) fruits in abundance, for the fulfillment of prosperity and for the crown of summer. (Only in Mass and Syn.: On the memory (Sin.: and repose of all) saints (Sin.: and blessed) our fathers, from St. James the Apostle and Brother of the Lord and the first Archbishop to (a number of names, different in both RCPs .) and other saints, our fathers and brothers). For our prayer to be heard and favored to be before God, and for His rich mercy and bounty to be bestowed upon us all and for us to be made worthy of the Kingdom of Heaven, let us pray diligently (Mass, Par.: to the Lord) (1st and 2nd course no in Par., “diligently” no in Mess. and Par.). + Most Holy, Most Pure, Glorious, [(Pre)] blessed Lady Theotokos and Ever-Virgin Mary, [(honorable disembodied Archangels)], saints and blessed John the glorious Prophet, Forerunner and Baptist, Stephen the chief deacon and first martyr, Moses, Aaron, Elijah, Elisha, Samuel, David, Daniel, (saints) [divine, sacred and glorious (apostles)], (glorious) prophets (and virtuous martyrs) and all [with all] saints and righteous we will remember, and through prayers and intercessions we will have mercy on them (ordinary brackets mean what is available only in the Mess. RKP., broken ones - in Syn.; italics - in Russia and Paris., rare font in Russia; 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. also after the 1st petition: “People: Lord have mercy”; on the 4th litany, also Paris. No. 2509 at the end of the litany: “People : To you, Lord"). Syn. has also a petition for the offered Gifts, and after “Let us become good,” he directs the deacon standing to the right to read the diptychs of the living and gives 2 petitions: the 1st for bishops with a list of the names of the patriarchs, the 2nd for the rest of the clergy and Christians of different states; the deacon standing on the left then reads the diptychs of the dead from 2 petitions: 1st about saints with a listing of many names, starting with the Mother of God, 2nd about deceased Christians of different states, starting with presbyters, listing the names of kings; “and again the deacon on the right: About the peace and state of the whole world and the unification of all the Holy Orthodox Churches of God and about each of them bring or in thought and about the upcoming Christ-loving people. People: And everyone and everything."

Ancient versions of the great litany
Since the liturgies of Basil the Great and John Chrysostom were an abbreviation, it must be, of the Jerusalem liturgy of St. James, then the litanies for them were a contraction of the last litany. At the liturgies of Basil the Great and John Chrysostom, the great litany appears in its current form from the most ancient of the currently known complete lists, the oldest of which, however, do not go back higher than the 11th century. (lists from the 8th-10th centuries contain only priestly prayers). Compared to the current text of the litany, manuscripts and old editions of the Service Books provide only the following minor discrepancies for the great litany. 5th petition in Greek. RKP. XI, sometimes XIV-XVI centuries, begins: “About our bishop, honorable presbytery...”; in Greek RKP. XII century and most of the XIV-XV centuries, in print. Greek and in glory RCP: “About our archbishop, the honorable presbytery...”; print. glory put here in front: “About the Patriarch”, later ones: “About the Patriarch the name of the rivers...”, even later ones: “O Holy Rights. Synod". 6th, 7th and 8th petitions in Greek. RKP. XI century have not, since the 12th century. they appear in the form: “About our most pious and God-protected (some: “and Christ-loving”) kings, to the whole chamber...”; and in print. Greek, but late Greek often omitted (due to Turkish rule); glory RKP. the most ancient - XIV century: “O the noble prince, all the bolyars and his warriors”; somewhat later - XV century: “About our pious and God-protected princes (others: named) ...”; or: “About the blessed and God-protected great prince”; later ones: “About the blessed (others: and God-protected) king and great prince named after”; so do the most ancient printed ones; late: + “and about his faithful queen and grand duchess named after him and about the faithful princesses”; “About our pious and God-protected king name-rek and about the pious and God-protected queen name-rek and about the noble prince name-rek and about the noble princesses name-rek”; “About our sovereign Tsar and Grand Duke Imenek, the Empress Tsarina and Grand Duchess Imenek, our sovereign Tsarevich and Grand Duke”; even later ones besides this: “about the most pious, the quietest, the most autocratic and God-protected... and about his most pious... and about the whole chamber...”. 9th petition in most Greek. RKP. XI-XVII centuries and some glory XV century: “About St. this monastery and every city"; in some Greek RKP. from the 15th century and glory from the 13th century: “About this city and every city”; in some Greek: “Oh St. monastery or about the city"; in some slav.: “If there is a monastery: O St. monasteries; if there is anything in the city: About this city"; in others: “About this city and St. this monastery"; “About this city, if there are monasteries: and about St. this monastery." In the 12th petition “To get rid of” many RKP. and oven ed. after “anger” they still have “misfortunes”, κινδύνου, besides “and need”. After this request the cargo. RKP. XIII century They also have a petition: “And for all those who demand help from God and for mercy on them” (or “our souls”). The 13th and 14th petitions: “Intercede” and “Most Holy One” omit one Euchologium, probably from the 12th-13th centuries, one from the 17th century. and the first Greek ed., placing the exclamation of the great litany after the first small one. In the 14th petition (“Most Holy”) only certain people have “glorious”. Greek RKP. XVI century, printed. Greek since 1838 and glory. from 1655; no. Greek XII century have before “with all the saints”: “those who are in the holy. our father N" (temple or daily saint?); cargo. RKP. XIII and XVII centuries. have here: “St. Heavenly Powers”, on the next small litany here: “St. glorious Prophet, Baptist and Baptist John,” and on the next one: “St. and the apostle of all praise."

“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 comes down 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 attitude towards God, from Whom man in every religion first of all seeks mercy - help in needs and redemption from sins. Being so comprehensive, this prayer formula is also the simplest and most understandable form of prayer for everyone, most suitable for believers of all positions, needs and development. Without a doubt, this prayerful 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 widespread use of it during divine services, which it has in the Jerusalem and Syrian Churches of the 4th-5th centuries, where the choir and people respond to each request of the litany, according to the testimony of pilgrims of the 4th century. and the Apostolic Constitutions (see: Introductory chapter, 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 Syrian Church, but earlier than the Apostolic Constitutions, does not speak of the answer “Lord have mercy” to the petitions of its litany. The same is true in the liturgy of St. Jacob's “Lord have mercy” is placed only at the end of all petitions with the remark: “three times.” Nevertheless, this prayerful exclamation is becoming increasingly widespread not only throughout the East, where it is used among the Syrians, Armenians, and Abyssinians (see 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 evidence. By blzh. Augustine, it was also used by the Goths. According to later news, it was transferred to the Roman liturgy by Pope St. Sylvester I (314-335). The Council of Vayson in 529 determines: “since on the apostolic throne, as well as in all the eastern and Italian regions, a pleasant (dulcis) and extremely saving custom was introduced very often to say Kyrie eleyson with great feeling and contrition, it is good for us that In all our churches this saving custom was introduced for matins and for masses and for vespers.” Pope Gregory the Great (590-604) in a letter to John, bishop. To Syracuse, justifying himself from reproaches that he allowed some changes in worship in imitation of the Greeks, he says: “We did not and do not speak Kyrie eleyson, like the Greeks: among the Greeks it is pronounced by everyone together; with us it is said by the clergy, and the people respond and alternately say the same number of times 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 conversations, dancing and secular songs, go to all-night vigil and vespers and sing their Kyrie as they walk there and back.” 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, sing loudly.” In Rome, during the procession on the Feast of the Assumption, the people sang antiphonally 300 times Kyrie eleyson and Christe eleyson.

Exclamation
The exclamations at the litanies, which were once the endings of the priestly prayers said before or after the litany, now, when such prayers do not occur at the litanies or they are pronounced secretly, stand in connection with the petitions of the litany, indicating the basis for their implementation, either in the glory of God, or in power , then in His goodness. The exclamation of the great litany indicates such a basis precisely in the glory of God, therefore, in general, in the perfection of God’s being, which evokes involuntary admiration for oneself (thus, in comparison with other exclamations, it, as the first at services, is distinguished by its general content). At the same time, he returns our thoughts from our needs and worries, which were occupied by the prayer of the litany, to that glory of God, which alone is the goal of the world and ours, and the sublime confession of which the Orthodox Church places at the head of all its services in their initial exclamations.

Development of an exclamation
The exclamations at the litanies, as noted above (see p. 462), have a common origin with the small doxology, being, in the original form of the doxology “Glory to thee forever,” an extension of its second member “glory,” while the current small doxology is an extension the first member of "You". Such a dissemination is already given on the pages of the apostolic epistles. A one-term formula, except for the one: “To him is the 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: “For Thine is the kingdom (βασιλεία), power and glory”; “Glory, honor and veneration”, “Glory, veneration and thanksgiving (ευχαριστία)”. Quadruple: “Glory, majesty, power and power (εξουσία)”, “Blessing (ευλογία) and honor and glory and power”, “Glory and majesty, power, honor”, ​​“Glory, honor, power, greatness”, “Glory , honor, greatness, throne (θρόνος) eternal.” Five-fold: “Glory, honor, power and majesty, the eternal throne”, “Glory, honor, praise (αίνος), doxology (δοξολογία), thanksgiving”, “Glory, praise, splendor (μεγαλοπρέπεια), veneration, worship.” Sevenfold: “blessing and glory and wisdom (σοφία) and thanksgiving and honor and strength and strength (ισχύς).” The 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 Constitutions and is very common in the oldest of the so-called. “Apostolic liturgies”, liturgy of the apostle. Jacob. The formula “Glory and Power” was especially common among the Egyptians: the liturgy of Mark has it about 10 times, the liturgy of James once, the Apostolic Constitutions - once, but not at the liturgy, but at lunchtime prayer, the conversations of Chrysostom - more often.

Great Litany at Vespers
The use of prayer at Vespers and Matins with such content as the Great Litany is based on a well-known exhortation, expressed with special force (παρακαλώ - “I pray”, I conjure), St. Paul “before everyone else, make prayers, supplications, petitions, thanksgivings for all people, for the king and for everyone in power.” “What does this mean,” asks St. John Chrysostom, - when does the apostle say “above all”? This means at the daily meeting. The faithful know this when they pray morning and evening for all people on earth, for kings and all those in power, for the faithful.”

Prayers for peace and the king at ancient vespers
But it was not since Chrysostom that daily morning and evening prayer of such comprehensive content became a custom among Christians, moreover, with special attention paid to those in authority. 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 a certain amount of money to the high priest in Jerusalem for sacrifices and prayer for King Nebuchadnezzar and his heir Belshazzar, “so that their days would be like the days of heaven on earth.” According to Josephus, a sacrifice was made twice a day in Jerusalem for the Roman Caesar. The custom of daily, and even twice, prayer for the whole world and kings is referred to by ancient Christian apologists, for example Tertullian (see Introductory chapter, p. 84), to refute rumors about the misanthropy and unpatriotism of Christians. St. Cyprian says that Christians “daily in the morning during the morning service and in the evening during the evening service pray for the kings.” Against the Donatists, who brought out prayer for kings and authorities, Optatus of Milevitsky says: “Paul absolutely correctly teaches to pray for kings and for all authorities, even if the king were a pagan; especially if he is a Christian” (the same idea is expressed by St. John Chrysostom in a conversation on the appropriate place in 1 Tim.). With the adoption of Christianity by Constantine the Great, the names of emperors began to be included in diptychs, therefore, commemorated at the liturgy before or after the consecration of the Gifts; Thus, the name of Constantine the Great was included in the diptychs of the Constantinople Church of St. the apostles, built by him; on the column of the ancient Constantinople Church of St. Lawrence, names were written near the pulpit, which the deacon read from it at the litany, and at their head was the name of the emperor, then the bishop. Popes Felix III and Gelasius I (IV century) say that the names of kings were included in diptychs in the West, as in the East. When Emperor Anastasius “was condemned by some as an opponent of the Council of Chalcedon, they excluded him from the priesthood. tables". Maxim, abbot of Chrysopolis (VII century), speaks against the Monothelites: “between the sacred offerings to St. at the meal after the high priests, priests and deacons and the entire consecrated order, the emperors are remembered with the laity, when the deacon says: “and those who rested in the faith, Constantine, Constance and others”; also commemorates living emperors after all sacred persons.” In the most ancient Roman sacramentaries - for example, Gregory the Great - the prayer on the canon of the liturgy reads: “pro pontifice nostro N et pro rege nostro N.” Charlemagne at the Diet of Worms 781 the exemption from military service for bishops and priests is based on the fact that “they must perform prayers, masses and litanies for the king and his army,” and the laws require that all priests “perform constant prayers for the life and power of the lord emperor and the health of his sons and his daughters."

Over time, however, in the West, the commemoration of the king disappeared from the canon of liturgy, perhaps with the appearance of kings of other faiths in many states (or because the reading of diptychs during the liturgy stopped altogether), which is why Pope Pius V did not include this commemoration in his publication (1570) Missal (Servant Book), reviewed and approved at the Council of Trent8. This commemoration is not found in the canon of the current Latin Mass; nevertheless, on royal days a special mass is celebrated for the king or queen, even if they are of other faiths. But at the beginning of the liturgy, in prayer after the doxology (Gloria), as well as in special Sunday and holiday prayers, the king is remembered, in some countries alone, in others with his wife and family, and the psalmical words “Lord, save the king, - or emperor” are used - our N and hear us even more often, we will call on You.”

The East, in this respect, remained truer to the apostolic commandment. All Eastern liturgies contain 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 others, such a petition is found in an intercessory prayer, whether it was pronounced after the consecration of the Gifts (as in the Armenian liturgies, in the Coptic liturgies 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 St. Mark, in the Abyssinian, Coptic liturgy of St. Cyril of Alexandria, in the Mesopotamian apostles Thaddeus and Mary). The omission of the petition for the king and the authorities in the intercessory prayer of some liturgies was caused by the fact that in the great litany composed of this prayer, such a petition was placed after the petition for the clergy and people. Nowadays petitions for the king are omitted from litanies only in Turkey. Thus, in the Ίερατικόν"ε of the Constantinople edition of 1895, at the great litanies of the liturgy, vespers and matins, the petition for the king was placed in place of the petition for the king: “For pious and Orthodox Christians, let us pray to the Lord.” And the petition for the kings is placed after the archbishop in parentheses; at the liturgy of Basil He is not great.In the Euchologia of the Athens edition of 1902, there is a petition for kings on the great litany, but not on the special litany.

Place of the Great Litany at Ancient Vespers
Since Vespers and Matins borrowed their litanies from the liturgy, the great litany in the former had exactly the same composition as in the latter. But at Vespers, the great litany or the prayer corresponding to it did not always take its real place - the very beginning of the service. And at the liturgy, initially it was not at the beginning, but in the middle - after the readings from Holy Scripture; so in the Apostolic Constitutions; so in the liturgy of St. James, where it has its full form after the Creed, but at the beginning of the liturgy it appears in an abbreviated form. At Vespers of the Apostolic Constitutions, the above litany takes place after a series of litanies for the catechumens, the demon-possessed, the enlightened, the repentant, before the petitionary litany itself; at the Jerusalem Vespers of the 4th century. - after the readings and the bishop’s entry into the altar (Introductory chapter, pp. 136,142). There are monuments even from the 16th century, where Vespers begins with 3 antiphons with small litanies and only after the prokeimna has a litany, which is the current one with the beginning of the great one, approximately in the same form as the special liturgy in the liturgy of St. Jacob (see Introductory chapter, p. 377; see below, “Severe Litany”). This must have been the case at the ancient vespers of the Church of Constantinople, or song; but already under Simeon of Solunsky (XV century) even vespers of song had a great litany at the beginning. Vespers of the Studite-Jerusalem type received a great litany in its initial part, probably much earlier: the Studite-Alexievsky Rule of the 11th century. suggests it, apparently, in its current location.

Who says the Great Litany at Vespers?
Although the litany is a deacon’s prayer, the current Typikon indicates that the great litany should be pronounced by the priest, as well as the next two small ones. And only the third small litany - according to the 3rd antiphon of kathisma - according to the Typikon, is pronounced by the deacon. Having spoken about the reading of the prayers of light by the priest, the Typikon continues: “At the end of the psalm, he says the great litany: Let us pray to the Lord in peace and, after the litany, cry out: As befits You.” Thus, according to the Typikon, the deacon’s participation in the celebration of Vespers, which imparts a special solemnity to the service, should begin only with the cry of the Lord, 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 at the all-night vigil takes place without a deacon, whose duties are performed by the paraecclesiarch.
The requirement for such a late speech by the deacon at Vespers comes from the “Rite” of the Patr. Philotheus (14th century), where it is said: “after the prayers of the lamp are fulfilled, the priest says the great litany, while the deacon puts on the third antiphon of the Psalter and says the small litany.” But this requirement is alien to the ancient Greek and Slavic copies of the Typikon, which entrust all litanies to the deacon: “the great litany from the deacon; and the priest exclaims: “As it befits...”, at each antiphon (1st kathisma) he creates a small litany, and the priest exclaims.” So it is in the Georgian list and in the Greek printed ones. But in later glory. RKP. and the Old Believer Rule: “the priest or deacon says the great litany.”

Litany(from the Greek ἐκτενὴς (ἱκεσία) (extended, intense (prayer)) - the name of a special form of joint prayer at church services, when (or the priest, if there is no deacon) proclaims certain petitions, and the choir, to each petition, answers (sings) " Lord, have mercy" or "Give, Lord."

The litany ends with an exclamation from the priest. There are several types of litany: the great one - begins with the words “Let us pray to the Lord in peace”; severe, i.e. strengthened, - begins: “With all our hearts, with all our hearts...”, with three times “Lord, have mercy” for each petition (starting from the third); petitionary - in it the petitions end with the singing of “Give, Lord” and small – consists of only three petitions and begins with the words “Packs and packs...” (i.e. “again and again”).

In addition to these types, there is also a litany about the catechumens, pronounced at the liturgy, a litany about the dead - the so-called. funeral, and litanies with special petitions, pronounced during the performance of the sacraments and other rites. Each prayer request of the litany is accompanied by the sign of the cross and a bow from the waist.

Great Litany

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Abridged Great Litany

The Great Litany consists of 12 petitions or sections.

1. Let us pray to the Lord in peace.
This means; Let us call upon our prayer meeting the peace of God, or the blessing of God, and under the shadow of the face of God, addressed to us with peace and love, let us begin to pray for our needs. In the same way, we will pray in peace, having forgiven mutual offenses ().

2. Let us pray to the Lord for peace from above and the salvation of our souls.
“Peace from above” is the peace of earth with heaven, the reconciliation of man with God, or receiving forgiveness of sins from God through our Lord Jesus Christ. The fruit of forgiveness of sins or reconciliation with God is the salvation of our souls, which we also pray for in the second petition of the Great Litany.

3. Let us pray to the Lord for the peace of the whole world, the prosperity of God’s holy churches and the unity of all.
In the third petition we pray not only for a harmonious and friendly life between people on earth, not only for peace in the entire universe, but also for a wider and deeper peace, this is: peace and harmony (harmony) in the whole world, in the fullness of all God's creations (heaven and earth, seas and “everything in them,” angels and people, living and dead).

Second subject of the petition; welfare, i.e. peace and well-being of God's holy churches or individual Orthodox societies.

The fruit and consequence of the prosperity and well-being of Orthodox societies on earth will be extensive moral unity: agreement, unanimous proclamation of the glory of 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 “perfectly in everything” ( ).

4. For this holy temple, and for those who enter it with faith, reverence and fear of God, let us pray to the Lord.
Reverence and fear of God are expressed in a prayerful mood, in putting aside worldly cares, in cleansing the heart from enmity and envy. On the outer side, reverence is expressed in bodily cleanliness, in decent clothing and in abstaining from talking and looking around.

To pray for the Holy Temple means to ask God so that He never departs from the temple with His grace; but he preserved it from desecration by enemies of the faith, from fires, earthquakes, and robbers, so that the temple did not lack funds to maintain it in a flourishing state.

The temple is called holy by the holiness of the sacred actions performed in it and by the gracious presence of God in it, from the time of consecration. But the grace that abides in the temple is not available to everyone, but only to those who enter it with faith, reverence and fear of God.

5. About our Great Lord and Father, His Holiness Patriarch(Name), about our Lord, His Eminence Metropolitan(or: archbishop, bishop) (Name),honorable presbytery, diaconate in Christ, for all the clergy and people, let us pray to the Lord.

6. About our God-protected country ( Russian), her rulers and her army, let us pray to the Lord.

7. For this city, (or for this village), every city, country, and by faith living in them, let us pray to the Lord.
We pray not only for our city, but for every 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).

8. Let us pray to the Lord for the goodness of the air, for the abundance of earthly fruits and times of peace.
In this petition, we ask the Lord to give us our daily bread, that is, everything necessary for our earthly life. We ask for favorable weather for the growth of grain, as well as peacetime.

9. Let us pray to the Lord for those floating, traveling, sick, suffering, captives, and for their salvation.
In this petition, the Saint invites us to pray not only for those present, but also for those absent: 1) those on the road (swimming, traveling), 2) the sick, ailing (that is, the sick and weak in body in general) and the suffering (that is, the chained to the bed of a dangerous illness) and 3) about those in captivity.

10. Let us pray to the Lord for deliverance from all sorrow, anger and need.
In this petition we ask the Lord to deliver us from all sorrow, anger and need, that is, from grief, disaster and unbearable oppression.

11. Intercede, save, have mercy, and preserve us, O God, with Your grace.
In this petition, we pray to the Lord to protect us, preserve us and have mercy through His mercy and grace.

12. Let us commemorate ourselves, and each other, and our whole life to Christ our God.
We constantly call upon 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 Saint advises us to entrust ourselves, each other and our entire lives to the Lord.

The Great Litany is otherwise called “peaceful” (because in it peace is often asked for people).

In ancient times, litanies were continuous prayers in form and common prayers of all those present in the church, evidence of which is, by the way, the words “Lord have mercy” following the deacon’s exclamations.

The Great Litany

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The second litany is called “augmented,” that is, intensified, because to each petition pronounced by the deacon, the singers respond with a triple “Lord have mercy.” The special litany consists of the following petitions:

1. We say everything with all our hearts, and we say everything with all our thoughts.
Let us say to the Lord with all our souls and with all our thoughts: (then it will be explained exactly what we will say).

2. Lord Almighty, God of our fathers, we pray to You, hear and have mercy.
Lord Almighty, God of our fathers, we pray to You, hear and have mercy.

3. Have mercy on us, O 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.

4. We also pray for all the Christ-loving army.
We also pray for all the soldiers, as defenders of the Faith and the Fatherland.

5. We also pray for our brothers, priests, priests, and all our brotherhood in Christ.
We also pray for our brothers in service and in Christ.

6. We also pray for the blessed and ever-memorable saints of the Orthodox Patriarchs, and the pious kings, and the pious queens, and the creators of this holy temple, and for all the Orthodox fathers and brethren who lie before them, who lie here and everywhere.
We also pray for St. Orthodox Patriarchs, about the faithful Orthodox kings and queens; – about the always memorable creators of the Holy Temple; about all our deceased parents and brothers buried here and in other places.

7. We also pray for mercy, life, peace, health, salvation, visitation, forgiveness and forgiveness of sins of the servants of God of 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 held.

8. We also pray for those who bear fruit and do good in this holy and all-honorable temple, those who work, sing and stand before us, expecting great and rich mercy from You.
We also pray for people: “fruit-bearing” (i.e., those who bring material and monetary donations for the liturgical needs in the temple: wine, oil, incense, candles) and “virtuous” (i.e., 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 who are in the temple in anticipation of great and rich mercy.

Litany of Petition

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1st Petitionary Litany

2nd Petitionary Litany

The litany of petition consists of a series of petitions ending with the words “we ask the Lord,” to which the singers respond with the words: “Lord grant.” The litany of petition is read as follows:

1. Let us fulfill our (evening or morning) prayer to the Lord.
Let us complete (or supplement) our prayer to the Lord.

2.
Protect, save, have mercy and preserve us, O God, by Your grace.

3. Day (or evening) perfection of everything, holy, peaceful and sinless, we ask the Lord.
Let us ask the Lord to help us spend this day (or evening) expediently, holy, peacefully and sinlessly.

4. Angela is a peaceful, faithful mentor, guardian of our souls and bodies, we ask the Lord.
Let us ask the Lord for the Holy Angel, who is the faithful mentor and guardian of our soul and body.

5. We ask the Lord for forgiveness and forgiveness of our sins and transgressions.
Let us ask the Lord for forgiveness and forgiveness of our sins (heavy) and sins (light).

6. We ask the Lord for kindness and benefit to our souls and peace. Let us ask the Lord for everything that is useful and good for our souls, for peace for all people and the whole world.

7. We ask the Lord to end the rest of our life in peace and repentance.
Let us ask the Lord that we may live the remaining time of our lives in peace and a calm conscience.

8. Christian death of our belly, painless, shameless, peaceful, and a good answer at the terrible judgment of Christ, we ask.
Let us ask the Lord that our death be Christian, that is, with confession and Communion of the Holy Mysteries, painless, shameless and peaceful, that is, that before our death we make peace with our loved ones. Let us ask for a kind and fearless answer at the Last Judgment.

9. Having remembered our Most Holy, Most Pure, Most Blessed, Glorious Lady Theotokos and Ever-Virgin Mary, we commemorate ourselves and each other and our entire life to Christ our God.

Small Litany

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Small Litany

The Small Litany is a contraction of the Great Litany and contains only the following petitions:

1. Again and again (again and again) let us pray to the Lord in peace.

2. Intercede, save, have mercy and preserve us, O God, by Your grace.

3. Having remembered our Most Holy, Most Pure, Most Blessed, Glorious Lady Theotokos and Ever-Virgin Mary with all the saints, let us commend ourselves and each other, and our whole life to Christ our God.

Sometimes these petitions of the great, special, small and petitionary litanies are joined by others, compiled for a special occasion, for example, on the occasion of burial or commemoration of the dead, on the occasion of the consecration of water, the beginning of teaching, the onset of the New Year.

These litanies with additional “changing petitions” are contained in a special prayer book.

Funeral Litany

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Funeral Litany

a) Great:

1. Let us pray to the Lord in peace.
2. Let us pray to the Lord for peace from above and for the salvation of our souls.
3. Let us pray to the Lord for the remission of sins, in the blessed memory of those who have died.
4. For the ever-memorable servants of God (name of the rivers), peace, silence, blessed memory of them, let us pray to the Lord.
5. Let us pray to the Lord to forgive them every sin, voluntary or involuntary.
6. Let us pray to the Lord for those uncondemned to appear at the terrible throne of the Lord of glory.
7. For those who cry and are sick, looking forward to Christ’s consolation, let us pray to the Lord.
8. Let us pray to the Lord for their release from all illness and sorrow and sighing, and for them to dwell where the light of God’s face is present.
9. Oh, that the Lord our God will restore their souls to a place of light, to a place of greenness, to a place of peace, where all the righteous abide, let us pray to the Lord.
10. Let us pray to the Lord for their number in the bosoms of Abraham and Isaac and Jacob.
11. Let us pray to the Lord for deliverance from all sorrow, anger and need.
12. Intercede, save, have mercy and preserve us, O God, by Your grace.
13. Having asked for the mercy of God, the kingdom of heaven, and the remission of sins for ourselves, we will hand over each other and our entire life to Christ our God.

b) Small And

V) Triple funeral litany consist of three petitions, in which the thoughts of the great litany are repeated.

Litany of the Catechumens

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1. Pray, O Lord.
2. Vernia, let us pray for the catechumens, that the Lord may have mercy on them.
3. He will announce them with the word of truth.
4. The Gospel of righteousness will be revealed to them.
5. He will unite them with His Holy Catholic and Apostolic Church.
6. Save, have mercy, intercede and preserve them, O God, by Your grace.
7. Catechumens, bow your heads to the Lord.

Litany on the Exit of the Catechumens

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Elites of the announcement, go out; announcements, go out; You people of the catechumen, go out. Yes, no one from the catechumens, as many as the faithful, let us pray again and again in peace to the Lord.

Litany of Thanksgiving

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1. Forgive us, having received the Divine, Holy, Most Pure, Immortal, Heavenly and Life-Giving, Terrible Mysteries of Christ, we worthily thank the Lord.
2. Intercede, save, have mercy and preserve us, O God, by Your grace.

7.1. What is prayer? Prayer, according to the definition of Saint Philaret (Drozdov), is the lifting of the mind and heart to God. Prayer is a conversation between a person and God, in which he pours out his heart’s desires, requests, and sighs. 7.2. Why do you need to pray? Through prayer, a person is united with God, that is, to a certain extent, the purpose of a person’s purpose is realized - his deification. After sincere, faith-filled prayer, the soul becomes peaceful, calm, prayer brings inner clarity. 7.3. When should you pray? The Apostle Paul bequeaths: "Pray without ceasing"(1 Thess. 5:17). “Be constant in prayer, watching in it with thanksgiving.”(Col.4:2). A Christian must pray daily: morning and evening, before and after eating food, before starting and after finishing any task. It is good to accustom yourself to mentally pray throughout the day with short prayers.

7.4. What types of prayers are there?

– There are prayers of petition, thanksgiving, and doxology (praise). In petitionary prayers, they ask God for forgiveness for sins: for bad deeds, words and even thoughts, for help in various needs and illnesses. The shortest petitionary prayer: “Lord, have mercy!”

In prayers of gratitude, they thank God for all His blessings, for example, for health, well-being, for having found faith and the meaning of life. The shortest prayer of thanksgiving: “Glory to God!”

Doxological prayer is the purest, highest type of prayer. Angels in the Kingdom of Heaven praise God. The shortest doxological prayer: “Holy, Holy, Holy is the Lord of Hosts!”

Prayers can be communal (in church) or private (at home).

7.5. What should be the mandatory daily prayer rule?

– In Orthodox prayer books, “Morning Prayers” and “Prayers for the Future to Sleep” are printed, which constitute the obligatory daily prayer rule.

With the advice of a priest, this prayer rule can be increased. When determining the scope of a prayer rule, the life circumstances and spiritual experience of a Christian are taken into account. Time and energy should be distributed so that there is enough for both prayer and diligent performance of household duties. “If anyone does not provide for his own, and especially for those at home, he has renounced the faith and is worse than an infidel.”(1 Tim.5:8).

7.6. What reading can replace the morning and evening rules?

– Morning and evening prayers are called a rule because they cannot be replaced by any other reading. For beginners in church life and the weak, Orthodox prayer books contain abbreviated versions of morning and evening prayer rules. A reduction or increase in the prayer rule must be agreed upon with the confessor.

7.7. What can you ask God for?

– You should ask for the forgiveness of sins, for cleansing from passions, for the reconciliation of warring parties, for healing, for spiritual gifts (for the gift of prayer, patience, humility, repentance), for the salvation of the soul.

In prayer, seek not earthly, but heavenly blessings. The Lord knows best what is good for man. Therefore, it is good to pray like this: “I surrender, Lord, myself, my children and all my relatives to Your holy will.” Before starting any business, it is good to ask for God’s help with the words “Lord, bless!” While doing the deed - “Lord, help!”, and after completing it - “Lord, glory to You!”

7.8. How do you imagine the one you are praying to?

– When praying to God, you don’t need to imagine Him in any way, but only believe that He is close and sees and hears everything. The Holy Fathers categorically forbid imagining anything or anyone during prayer, since this can lead to a painful spiritual state called delusion.

7.9. Why doesn't God fulfill all requests?

– The Lord fulfills requests if they come from the heart and benefit the soul. He will never allow an evil wish to come true. And if something evil happens, then it is not from God, but by His permission for the benefit of man, which he sometimes does not see. Prayer should be combined with fasting, good deeds.

Not everything that a person asks from God is useful for him, but everything that God sends (even difficult trials) is beneficial for his soul. There is God's Providence for every person, but people's actions and desires do not always agree with it, which is why it seems that the Lord does not fulfill what was asked, as if he does not hear. A person must understand that everything sent by God is aimed at his benefit and the salvation of his soul, even though at times it seems cruel. This is the law of life, established, again, not by man, but by the Creator of all things, that is, the Divine law, the understanding of which is often beyond the control of the limited human mind.

7.10. What is important in prayer and bowing?

– We must remember that it is not a matter of words and bows, but of raising the mind and heart to God. Prayer should be peaceful; before prayer, you need to make peace with your neighbors. You must have a feeling of repentance, recognize your unworthiness and guilt before God. Prayer must be performed with diligence, with attention, in silence and calmness, delving into the words of the prayer, driving away evil thoughts and directing the mind to God.

7.11. How should we pray for soldiers?

– For the protection of Orthodox soldiers and the army they pray to the holy noble Grand Duke Alexander Nevsky, the Great Martyr George the Victorious, the Martyr John the Warrior, and the Venerable Sergius of Radonezh. Prayers to these saints can be found in Orthodox prayer books and collections of akathists.

7.12. What is the difference between a prayer service and a memorial service?

– At prayer services they remember and pray for the living, and at memorial services for the deceased.

7.13. What is a prayer service?

– After the Liturgy, a prayer service is usually served - a special service during which they ask the Lord, the Mother of God and the saints to send mercy or thank them for receiving benefits. The prayer service can be of thanksgiving, for the sick, for those traveling, and it can be ordered for the Savior, the Mother of God, or saints. You can order a water blessing prayer - in this case, a small blessing of water is performed, which is then distributed to believers.

7.14. What types of prayer services are there?

– The most common are general prayers - requests for help to the Lord, to the Mother of God and the saints, prayers for the healing of illnesses, for help in traveling, in creating good deeds, thanksgiving. The service of prayers can be combined with the reading of akathists - touching hymns to the Lord, the Mother of God or the holy saints of God.

Prayer services also include the rites of consecration of icons and other shrines, as well as apartments, cars, fields, etc. A special type of prayer service is the blessing of water. The Blessing of Water can be great (on the feast of the Epiphany) or small, which can be served in any conditions and at any time at the request of believers.

7.15. What is a memorial service?

– A memorial service is a special service consisting of prayers for the forgiveness of sins and the repose in the Kingdom of Heaven of the souls of departed Orthodox Christians. A memorial service is served before the eve. Around the eve, an offering can be left on a special table in memory of deceased loved ones.

7.16. What is a litany?

– Litany is a Greek word and means “diligent prayer.” Litany is a prayer of a very special nature. It is designed to fatigue attention as little as possible and to constantly stimulate it. In view of this, the whole prayer is divided into a number of short fragmentary petitions, which are interrupted by the singing of even shorter prayer exclamations: “Lord, have mercy,” “Give, Lord.” The name litany is given to this type of prayer because they are especially fervent prayers offered by all believers. After the reading of the Gospel, litanies are performed, at which custom notes about health and repose are read. Each litany ends with a cry from the priest glorifying the Most Holy Trinity.

7.17. Why go to church for prayer if God is in your soul and you can pray to Him at home?

– God is truly always there ( “I am with you always, even to the end of the age.”(Matthew 28:20)) and you can pray to Him anywhere. However, for many millennia people have been visiting churches - places of the special presence of God. God Himself commanded this: “And they will build a sanctuary for Me, and I will dwell in the midst of them; Do everything as I show you, both the pattern of the tabernacle and the pattern of all its vessels; do so"(Ex.25:8,9). In the temple a common prayer is performed, for which people should gather together following the example of the apostles: “And they remained always in the temple, glorifying and blessing God”(Luke 24:53).

Anyone who says that he can pray at home usually does not pray at home. And if he does not turn to God, then what kind of faith, and therefore the presence of the Divine in his soul, can we talk about? Faith presupposes that a person does not rely on himself, he is not self-sufficient, but depends on God, whose will he must follow. A person cannot be completely autonomous and independent, especially when it comes to such an important issue as the salvation of the soul. If a Christian does not go to church, then there is a danger that he will lose true communion with God, which he must partake of and learn where communion with God actually takes place, that is, in church.

Only in the temple are the Sacraments performed, only in the temple does Christ call everyone every day, offering His Body and Blood. And who refuses the Holy Mysteries? “He who is not with Me is against Me”(Matthew 12:30).

To be a Christian and not go to church means to consciously distance yourself from what Christ gave - cleansing from sins in repentance, unity with Him in the Eucharist, healing from illnesses in, grace-filled communication with saints and many spiritual gifts that people find only in temple.

Christian faith presupposes a corresponding life, and life manifests itself in concrete forms. A Christian is saved only in unity with the Church.

– It’s good to know by heart the “Creed” and the basic prayers: “Our Father”, “Virgin Mother of God, Rejoice...” There is no such church rule for memorizing prayers by heart. If you follow the morning and evening prayer rules every day, they will be remembered by themselves. The main thing is to read the prayers reverently, carefully, with a feeling of repentance.

7.19. Is it possible to pray completely without a prayer book and the Psalter in your own words?

– Of course, you can address God in your own words, but the question is, will a person find such words for God to hear him? Will he not ask God for something that is not at all useful for the salvation of the soul? Most likely, this will happen: after all, he wants, first of all, earthly goods, success in this life, physical health. All this is not harmful, but should be in the background, in the first place is what contributes to spiritual growth, purification and salvation of the soul. This is why prayers are given to us, the words of which, at the inspiration of the Holy Spirit, were compiled by saints. These are some samples of petitions, what you need to ask from God in order to be heard and get what you want, if this desire corresponds to God’s Providence.

So, before praying in your own words, you need to learn to address God correctly, to ask for what is useful for the salvation of the soul, and not the body - this is precisely why the prayers of the saints exist - examples of lifting up the mind and heart to God.

A practical guide to parish counseling. St. Petersburg 2009.