A special litany. Litany in Greek liturgical practice
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:
| Priest: |
|---|
| 9a. - Let us pray to the Lord for the merciful thanksgiving and prayer of us, His unworthy servants, to be accepted into His heavenly altar and graciously have mercy on us. 9b. - Let us pray to the Lord that He may not disdain the thanksgiving of us, His indecent servants, for the blessings we have received from Him in a humble heart. 9c. - Let us pray to the Lord that He may even now listen to the voice of prayer of us, His unworthy servants, and always fulfill the good intentions and desires of His faithful ones for good, and always, as He is Generous, to grant blessings to us, and to His Holy Church, and to every faithful servant of His. 9d. - About the hedgehog to deliver His Holy Church (and His servants, or His servant, namename ) and all of us from all sorrow, misfortune, anger and need and from all enemies, visible and invisible, with health, long life, and peace, and His angel always protect His faithful with the militia of His faithful, let us pray to the Lord. |
| Priest: |
|---|
| 9a. - Let us pray to the Lord that He will not remember the iniquities and untruths of His people and turn away from us all His anger, which is righteously moving towards us, and not kill us with hunger and thirst. 9b. - Let us mercifully send the earth and His people, let us pray to the Lord for the beneficial air and rain in good time for fruit-bearing. 9c. - Let us pray to the Lord for the hedgehog in His wrath not to destroy His people and livestock, but to command a cloud from above to rain and water the earth for fruitfulness. 9d. - Let us pray to the Lord to command the earth to vegetate fruits for the joy and food of His people, and grain for the service of man, and grass for livestock. 9e. - For the hedgehog to mercifully look at the cry, crying, groaning and tender prayers of old and young, babies and all His people and not destroy us with famine for our sins, but spare our souls from death and nourish us in famine, let us pray to the Lord. 9f. - Let us pray to the Lord that our prayers may be favorable and, like Elijah, sometimes listen to us, let us rain and dissolve the air, and have mercy on us. 9g. - Let us pray to the Lord for the voice of our prayer to be mercifully heard and to deliver us from famine, destruction, cowardice, flood, fire, hail, sword, invasion of foreigners, civil strife and all deadly plagues. |
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.
| Clergyman | Choir |
|---|---|
| Deacon or priest: | - Lord have mercy(1 time). Sings for every request. |
| 3. - Have mercy on us, O God, according to Your great mercy, we pray to You, hear and have mercy. 4. - We also pray for our great lord and father, His Holiness the Patriarch (name), and for our Lord, His Eminence, Bishop (name), and for all our brethren in Christ. 5. - We also pray for our God-protected country, its authorities and army, so that we may live a quiet and silent life in all piety and purity. 6. - We also pray for the blessed and ever-memorable creators of this holy temple (even in the monastery: this holy monastery), and for all the departed Orthodox fathers and brothers who lie here and everywhere. 7. - We also pray for mercy, life, peace, health, salvation, visitation, forgiveness and forgiveness of sins of the servants of God, the brethren of this holy temple (even in the monastery: this holy monastery). 8. - We also pray for those who are fruitful and virtuous in this holy and all-honorable temple, for those who work, sing and stand before us, expecting great and rich mercy from You. |
- Lord have mercy(3 times). Sings for every request. |
| The priest gives a shout. At Vespers, Matins and Liturgy:
At the prayer service:
|
- Amen. |
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.
| Clergyman | Choir |
|---|---|
| Deacon or priest: 1. - Let's do it evening our prayer to the Lord. |
- Lord have mercy. Sings for every request. |
| 3. - Evenings We ask the Lord for everything perfect, holy, peaceful and sinless. 4. - Angela is a peaceful, faithful mentor, guardian of our souls and bodies, we ask the Lord. 5. - 6. - 7. - 8. - The Christian death of our belly is painless, shameless, peaceful and we ask for a good answer at the Last Judgment of Christ. |
- Give it, Lord. Sings for every request. |
| 9. - Let us commemorate our Most Holy, Most Pure, Most Blessed, Glorious Lady Theotokos and Ever-Virgin Mary, with all the saints, for ourselves, and each other, and our whole life to Christ our God. |
- To you, Lord. |
| The priest gives a shout. At Vespers:
At morning:
|
- Amen. |
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.
| John Chrysostom and Basil the Great | Presanctified Gifts | ||||||||||
|---|---|---|---|---|---|---|---|---|---|---|---|
|
Preparation for making a bloodless sacrifice.
|
After the great entrance. There is no Eucharistic canon here, so petitions for preparation for communion immediately follow. |
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|
Litany of petition 2nd. After singing “It is worthy to eat” or worthy.
|
This part completely coincides with the corresponding petitions of the 2nd petition (on the left). At the end, the “Our Father” is sung. |
Litany of the Catechumens
It is proclaimed at every liturgy, at the end of the so-called Liturgy of the Catechumens(after reading the Gospel and a special litany).
| Clergyman | Choir |
|---|---|
| 1. - Pray for clarification, 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 Church and Apostolate. 6. - |
- Lord have mercy. Sings for every request. |
| 7. - The Catechumen, bow your heads to the Lord. | - To you, Lord. |
| The priest shouts: - Yes, and with us they glorify Your most honorable and magnificent name, the Father, and the Son, and the Holy Spirit, now and ever, and unto ages of ages. |
- Amen. |
- Elitsy of the announcement, go out; announcement, go out; When you have announced the announcement, come out. Yes, no one from the catechumens, as many as the faithful, let us pray again and again in peace to the Lord. |
- Lord have mercy. |
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.
| Clergyman | Choir |
|---|---|
| 1. - Elitsy of the announcement, go out; announcement, go out; elitsy to Enlightenment, come forth; pray for the Enlightenment. 2. - Vernia, for the brethren who are preparing for the holy Enlightenment and their salvation, let us pray to the Lord. 3. - For may the Lord our God establish them and strengthen them. 4. - Enlighten them with enlightenment of reason and piety. 5. - He will grant them, during the time of the beneficial bath, restoration of being, remission of sins and clothing of incorruption. 6. - He will give birth to them by water and spirit. 7. - Grants them perfection of faith. 8. - He will number them among His holy and chosen flock. 9. - Save, have mercy, intercede and preserve them, O God, by Your grace. |
- Lord have mercy. Sings for every request. |
| 10. - As for Enlightenment, bow your heads to the Lord. | - To you, Lord. |
| The priest shouts: - For You are our Enlightenment, and to You we send glory, to the Father, and the Son, and the Holy Spirit, now and ever, and unto ages of ages. |
- Amen. |
| At the end the deacon exclaims: - Elitsy to Enlightenment, come forth; those who are close to the Enlightenment, come forth; When you have announced the announcement, come out. Yes, no one from the catechumens, as many as the faithful, let us pray again and again in peace to the Lord. |
- Lord have mercy. |
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.
| Clergyman | Choir |
|---|---|
| Tooltips indicate modification of petitions in the case of prayer for one/one deceased person 1. - Have mercy on us, O God, according to Your great mercy, we pray to You, hear and have mercy. 2. - We also pray for the repose of the souls of the departed servants of God (name) and for them to be forgiven for every sin, voluntary and involuntary. 3. - For may the Lord God grant their souls that the righteous may rest. |
- Lord have mercy(3 times). Sings for every request. |
| 4. - We ask for the mercy of God, the Kingdom of Heaven and forgiveness of their sins from Christ, the Immortal King and our God. |
- Give it, Lord. |
| 5. - Let's pray to the Lord. |
- Lord have mercy. |
| At the end of the prayer for the dead, the priest exclaims: - For You are the Resurrection and the life and rest of the departed Thy servant (name), Christ our God, and to You we send glory, with Your Beginning Father, and Your Most Holy, and Good, and Life-giving Spirit, now and ever, and unto the ages of ages. |
- Amen. |
one of the types of prayers during church services. Consists of a number of petitions (calls to prayer of various contents), proclaimed by a deacon or other clergyman, and the response of the people to each petition; the most frequently used and well-known acclamation in Egypt is “Lord, have mercy.” At the end of E., the primate (bishop or priest) pronounces an exclamation (usually, but not necessarily, concluding the prayer read during E.).
Terminology
To designate E. in Greek. Liturgical terminology uses the words συναπτή (collective [petitions]), αἰτήσεις (petitions - as a rule, to designate E., in which the words Παράσχου, Κύριε ()) and certain others serve as the acclamation of the people. ὴς [ἱκεσία] ( special, extended [prayer]), from which Russian was formed. the word "E.", in Greek. tradition does not mean any E., but only a special one, after petitions the cut “Lord, have mercy” is sung many times. The most general term for all types of E. in Greek. traditions - διακονικά (deaconal [exclamations]); in Old Russian tradition knew the equivalent of this term - which in modern times. rus. not used in practice. There are other Greek. terms for designating E. (for example, peaceful E. in a number of Byzantine monuments is designated as εὐχὴ τοῦ τρισαγίου, literally - the prayer of the Trisagion; etc.).
Origin
The oldest texts of E. are recorded in the descriptions of the Divine Liturgy, Vespers and Matins, contained in the VIII book. “Apostolic Decrees” (c. 380), as well as in the “Testament of Our Lord Jesus Christ” (5th century) (Russian translation see: Skaballanovich, pp. 86-91) and (fragmentarily) in the works of St. John Chrysostom. M. N. Skaballanovich put forward the assumption about the origin of peaceful E. from commemorations as part of the anaphora of the Eucharistic liturgy, that is, from intercessio (Ibid., pp. 78-79). It is more likely, however, that E. and intercessio developed in parallel, and the core of E. existed in the rite of the liturgy already in the 2nd century - prayers pronounced by all the faithful together can be identified with it (contrasted with the prayer of one primate on behalf of all, i.e. anaphora) at the beginning of the Liturgy of the Faithful (Iust. Martyr. I Apol. 65-67; H. Mateos also pointed out the verbal similarity of certain expressions of the martyr Justin the Philosopher and the petitions known from later sources E. - see: Mateos. Célébration. P. 165-166). The modern era dates back to E., which opened the liturgy of the faithful (presumably from the 2nd century, reliably from the 4th century). peaceful and pleading E. orthodox. worship services. Eta E. in the 4th century. (and possibly earlier) was read on one’s knees (see: Ibid. P. 163-165; it is this practice that the canonical rules of Peter. Al. 15, I Om. 20, Basil. 91, Trul. 90, which prohibit kneeling prayer, relate to on Sundays and during the period of Pentecost), but over time, kneeling during E. was abandoned (perhaps due to the disintegration of E. at the beginning of the liturgy of the faithful into parts and an increase in the total number of E.); a trace of the ancient practice of kneeling reading E. in the later tradition are 3 special E. during vespers on the day of Pentecost and kneeling E. and prayer in the rite of consecration of the temple. Small E., according to Mateos, are an extension of the short exclamation “Let us pray to the Lord,” which preceded the individual prayers of the priest (Mateos. Célébration. P. 31-33), and their petitions were only gradually likened to the petitions of the peaceful E.
Sugubaya E. byzantine. divine services undoubtedly originate from the practice of stationary worship - it was proclaimed during prayer processions around the city (with this view, the deacon's petitions proclaimed during the litia at the all-night vigil are close to the special E.). OK. VIII century the extreme E. was included in the Polish rite of the Divine Liturgy, taking the place of the sermon after the Gospel that had disappeared by this time (see: Ibid. P. 148-156). In manuscripts and first printed editions, E.’s texts are not entirely stable and may differ both in the composition of the petitions and in the texts of individual petitions. In printed editions of liturgical books of the New and Contemporary times, the texts of E. often have a constant composition, although different readings are also possible in different editions (changes could be caused, among other things, as, for example, in Russia, by state upheavals).
In modern Orthodox worship
E. are used very widely and are included in all services of the daily cycle of worship (except for hours and pictorial ones), the rite of the Divine Liturgy, and many others. rites Euchologia (Trebnik). There are 4 main types of E.: peaceful, small, pleading and severe. All these types of E. are present in the rites of Vespers, Matins and the Divine Liturgy.
Peaceful E. opens the service: at Vespers it is read after the opening psalm, at Matins - after the Six Psalm, at Liturgy - immediately after the initial exclamation, i.e. at the beginning of the Liturgy of the Catechumens (once peaceful E., however, opened the Liturgy of the Faithful, i.e. e. was proclaimed after the end of the liturgy of the catechumens; a reminder of this practice is the E. of special composition during the prayers of the faithful before the great entrance and the petitionary E. after it, but afterwards the peaceful E. was moved to the beginning of the service and began to be read before the Trisagion (with. IX to XII centuries), and then in its modern place (starting from the XI century and finally from the XIII century);
Small E. are read at Vespers and Matins after kathismas (in some cases these E. are canceled; at Matins, small E. are also read after the 3rd, 6th and 9th hymn of the canon (on the 1st day of Easter - after each hymn of the canon )), and in the liturgy - after the 1st and 2nd antiphons.
Petitionary E. (the content indicates the completion of the prayer - see: Ibid. P. 158; Taft. Great Entrance. P. 318-322) precedes the final part of Vespers and Matins and follows “Grant, O Lord” (to- Roe at Vespers is an independent text, and at Matins it is part of the Great Doxology). At the liturgy, E.'s petitions, which include additional petitions, are read after the great entrance and after the anaphora.
The extended E. in the rites of Vespers and Matins serves as a sign of the festivity status of the service (see Art. Signs of the holidays of the month): in the rites of Great Vespers, Doxological and Polyeleonic Matins, the extended E. precedes the petitionary (at Matins - directly adjacent to it, and at Vespers - placed before “Vouchsafe, O Lord,” and in this case the intense E. of Vespers acquires 2 additional petitions at the beginning: and 
at Matins, these 2 petitions are added to the special E. only once a year - on Holy Saturday); at the daily service with “God is the Lord,” the heavy E. is placed at the very end of Vespers and Matins, before the exclamations 
and release; at the service with the singing of “Alleluia” and prostrations to the ground, the strict E. of Vespers and Matins is canceled. At the liturgy, the special E. is read after the Gospel and always begins with a petition (in the same way, the special E. is read not only at the full liturgy, but also at the Liturgy of the Presanctified Gifts, even if there is no Gospel - in this case, the special E. is read after the proverbs , “May my prayer be corrected” and bows). For more details, see the articles Small Litany, Peaceful Litany, Petitionary Litany, and Special Litany.
In addition to the 4 main types of E., there are others, for example. thanksgiving E. at the liturgy after communion; abbreviated august E. (read at Matins at the end of the double psalm, at small vespers, at the so-called midnight office on the night of the 1st day of Easter; the charter calls this E. “small litany”, i.e. “small august”); E., read by the priest at the end of Compline and Midnight Office; peaceful E. at water blessings; shortened peaceful E., read secretly in the altar during consecrations; funeral peaceful, minor and major E. for various commemorations of the deceased, etc. In church practice, various additional petitions for certain needs are well known (these petitions are written out in the Trebnik and the Service Book, and are also compiled anew if necessary), included in the peaceful and especially severe E.
While pronouncing E., the deacon stands on the pulpit, raising the orarion with his right hand (if E. is read by a priest, it is pronounced without raising hands). E. on the 1st day of Easter and throughout Bright Week are pronounced by a deacon with a candle in his hands. It is customary to pronounce funeral E., as well as E. during water blessings, accompanying the proclamation of petitions with incense. In modern rus. In practice, usually, for each request of E., the sign of the cross and a bow from the waist are performed, but in ancient Russian. This custom was not known to tradition. In modern Greek In practice, the deacon and people make the sign of the cross and bow only at the very end of E., but not during their petitions; in the practice of the Old Believers, the sign of the cross is also performed only at the final exclamation of the E. (however, after the initial petition of the special E., it is customary for the Old Believers to make 3 bows to the ground; it can also be noted that in the Byzantine tradition, the reading of the special E. was accompanied by the raising of the hands of the entire people). Acclamations in E. - “Lord, have mercy” and so on - which in the ancient Church were pronounced by all the people, in modern times. tradition, the choir sings (in Greek practice, plural E. can be performed not by a choir, but with intonation of acclamations on E. by one singer or reader). In the 17th century the editors of the Typikon now adopted by the Russian Orthodox Church made an attempt to revive the ancient custom of proclaiming acclamations on E. by all the people, including in the Typikon a polemical article entitled 
(see chapter 49: Typikon. [Vol. 2.] L. 418 vol. - 422. P. 844-851; the issue of acclamations on E. is considered in the final part of the article: Ibid. P. 849- 851), but this attempt remained unheeded.
Lit.: Goar.
Euchologion; Nikolsky.
Charter; Skaballanovich.
Typikon. Part 2. pp. 75-103, 106-107, 143-155, 158-163; Mateos.
In Old Russian singer In everyday life, answers to petitions in E. appear from the middle. XVI century Often, only the text is recorded in the recording, without notation. In the lists of the Jerusalem Charter you can more often find instructions for “verb” E., however, in the Charter of the State Historical Museum. Syn. No. 335 there is the following remark at the end of the all-night vigil: “...and we sing throughout the greater country with a great voice, Lord, have mercy three times”: L. 23. O chanter. performance of E.'s lines already in the 15th century. The indication of the IV Novgorod Chronicle is also evidenced: “In the summer of 6984... some philosophers began to sing “Lord, have mercy,” and friends - “Lord, have mercy”” (PSRL. T. 4. P. 130). In the Old Believer Pomeranian Charter (Charter of the Monastery of the Holy Epiphany on Vyguretz. Saratov, 1911. L. 6 vol., 11) the verb “peti” is often used for E. Perhaps, in liturgical practice, E.’s answers were fulfilled and so-called. reading, and k.-l. a simple tune. In the chanter. collections of the 17th century (B-ka MDA. P-213 S-23. Inv. 231869; State Historical Museum. Syn. chanter. No. 1191; Syn. No. 819, etc.) as part of the all-night vigil, they are usually notated E. great, august (sometimes with the indication “ big"), pleading. The lines of “Lord, have mercy” of all types of E. are almost identical in melodic content (2-step sequences in the syllabic style), but differ in rhythmic design. The notated line “To you, Lord” has a more developed melody and has several. options of varying length depending on the type of E. In a similar melismatic style, the lines “Lord, have mercy” and “Amen” are sung in a special E.
E. liturgies were recorded with the advent of the full notated order of the liturgy, i.e., from the middle. XVI century (RSL. F. 113. No. 240, mid-16th century; RNL. Kir.-Bel. No. 652/909, 1558; No. 569/826, 50-60s of the 16th century) (Makarovskaya . 1999. P. 28; She 2001. P. 417). Based on a study of more than 200 handwritten sources, of which more than 140 date back to the 16th-17th centuries, conclusions were made about the presence of stable cycles of lines E. 1st cycle - great E. and 2 small E. to the small entrance, participial E. “Forgive me...”: melismatic lines “To you, Lord” and “Amen”; 2nd cycle - strict E. and 1st faithful: lines “Amen”; 3rd cycle - E. about the catechumens and supplications E. liturgy of the faithful: melismatic lines “To you, Lord” and “Amen”. Initially in chanting. In everyday life, the sequence of the liturgy was recorded in a short version, in which repetitions of lines E. Before the last could not be written out. third of the 16th century the manuscripts are dominated by a notation replete with secretly closed styles with unstable graphics. From the last third of the 16th century the chants of Obikhod, including E. liturgy, begin to be recorded with a fractional banner (Igoshev. 1997. pp. 6-7).
Gradually, the composition of the hymns of the liturgy expands until a complete edition appears in the 1st half. XVII century, by the middle of the century it became the most widespread (RNB. Q 1. No. 1408; Kir.-Bel. No. 681/938, 1605; RSL. F. 272. No. 322, 1st half. XVII century; F. 228. No. 36, 1st half of the 17th century; F. 37. No. 138, 1613-1645, etc. These E. cycles could have variants in notation: firstly, some of the repeating lines could still not be notated in different lists, and secondly, the graphics of the lines could have variant differences. Razdelnorechnye springs gray. XVII century, in which power marks were placed by Vygov choristers (RGB. F. 354. No. 144; GA Tver region F. 1409. Op. 1. No. 1044), make it possible to read cycles of lines in manuscripts from the period of fixation in fractional banner (GIM. Edinoverch. No. 37, 3rd quarter of the 16th century; Diocesan choir. No. 110; Syn. choir. No. 1148; Shchuk. No. 622, last quarter of the 16th century) and identify the presence of cycles of variant repetitions in ceremonies.
From ser. XVII century the lines of the E. liturgy are unified according to graphics and in this form are enshrined in the Old Believer manuscripts of the Vetkovo and then the Guslitsky traditions of the 18th-20th centuries. The pre-reform notation of E. liturgy is more consistent with the practice of polyphony (connecting signs between lines, etc.). The independent final sign “kryzh” is almost never found; instead, at the ends of lines there are often connecting signs: “translation”, “darling”, “two in the shuttle”. With the transition to unanimity for several. decades from the 2nd half. XVII century before the beginning XVIII century natural changes occurred not only in the notation ("roofs" appeared, connecting signs disappeared), but also in the length of the chant. Thus, the lines “To you, Lord” in small E. were significantly shortened, the line “To you, Lord” in the petitionary E. of the liturgy of the faithful was reduced by half, no longer forming an exact repetition with E. about the catechumens. Also in Old Believer practice since the 18th century. until now time, the “Amen” of the E. about the catechumens does not correspond to the “Amen” of the 1st petitionary E., but coincides with the “Amen” of the special E. and the 1st E. of the faithful (see different lists of the Obednitsa).
In the Old Believer printed Obikhods, both in the Bespopovsky (M., 1911) and in the Priestly (K., 1909), notated lines of E. as part of the all-night vigil are absent. The melismatic version of “Lord, have mercy” with the indication “demestvom” is present in E. about the catechumens in the “Obednitsa znamnago and demestvennago chant” (priestly consent) (M., 1909. L. 23 vol.). Another melodic version in the syllabic style is placed for a special E. at the Liturgy of the Presanctified Gifts (after the prokemne “Let him correct himself”, before it the usual melodic lines of E. were sometimes placed) (Ibid. L. 61-62 vol.). In the section of chants of the demesnic liturgy, the lines of E. are also chanted (Ibid. L. 75 vol. - 76).
In the Synodal Obikhods (1772, 1833, 1860, 1892) melodic lines of the great, especially and petitionary E. Znamenny, abbreviated Znamenny, and Kyiv chants were published.
In “The use of church hymns of the ancient chant of the Solovetsky Monastery” (M., 2004, pp. 73, 106, 133, 161, 163) for Vespers, Matins, Liturgy and the Liturgy of the Presanctified Gifts, the great, subdued and supplicative E. are notated, typologically identical to E. Znamenny chant. In the Suprasl Irmologion, E. early Kievan singers are recorded. traditions (BAN of Lithuania. F. 19.116. Fol. 18-119 volumes, 1638-1639).
In the Russian polyphonic tradition
harmonization of traditions is known. chants, including original ones, as well as independent compositions, original or local (anonymous). In the Solovetsky Obikhod (M., 2004, p. 18), the great E., placed in the section for the all-night vigil, is a 2-voice tonal-harmonic sequence. For the great E., harmonizations of the so-called were created. the usual chant (probably going back to the znamenny chant), the more melodically developed Kyiv chant (Note usage of the Kiev-Pechersk Lavra: All-Night Vigil. M., 2001, pp. 7-8), the abbreviated Kyiv chant, as well as original compositions by N. N. Tolstyakov , S.V. Smolensky, Hierom. Nathanael (Bachkalo), N. N. Kedrov (father), N. N. Kedrov (son), M. E. Kovalevsky and tunes that were probably named after their place of origin: E. “Vilna”, “Poltava”, “Orenburgskaya”, etc. Among the tunes of purely E., it should be noted the author’s harmonizations of A. A. Arkhangelsky, Kedrov (father), P. G. Chesnokov, A. T. Grechaninov and numerous local tunes, such as E. “Bukovinskaya”, “Odessa”, “Georgievskaya”, “Sofronievskaya”, “Mogilevskaya”, “Pyukhtitsa”, “Moscow”, chants of the Trinity-Sergius Lavra, etc. Petitionary E. has several. harmonization of traditions. chants: “ordinary”, Znamenny, Kyiv, Kiev-Pechersk Lavra, and there are also special options, for example. E. “Ural”, Optina Pust., “Georgian”, “Vilna”, etc. (for various E. chants, see the collection: Usage of Church Singing. M., 1997. P. 9-11, 16-17, 52, 75, 111, 140, 160, 167, 211, 225-226, 272; Music collection of Orthodox Russian church singing. London, 1962. T. 1: Divine Liturgy. 1-3, 61-72; Liturgy. Zolotonosha, 2000. P. 1-8, 13, 109-125, 172-182; Bless the Lord, my soul: (Chants of the All-Night Vigil). 84, etc. (see index: Code of tunes. P. 410-414)). In modern In practice, E. is widespread in the form of a 2-step melodic sequence.
In Greek liturgical practice
E. lines are most often pronounced by one or several. psalms. In the chanter. No notated lines of E. were found in the manuscripts: perhaps the lines of E. were read. This assumption is confirmed by information from the priest. Arseny (Sukhanov) about the liturgical practice of the 17th century: “Here, in no place have we ever heard the Lord sing “Lord, have mercy” at other litanies, but everywhere the faces and all those present speak in conversation” (Proscinitary of Arseny Sukhanov, 1649- 1653 / Ed.: N. I. St. Petersburg, 1889. P. 256. (PPS; T. 7. Issue 13)). Currently time is usually sung and notated in chanting. books of E. at Vespers at litia (Ταμεῖον ῾Ανθολογίας. Κωνσταντινούπολις, 1869. Τ. 1. Σ. 224-225) and at the Liturgy of Great E., with depressing E. after reading the Gospel, sometimes pleading E. after the great entrance. Sugubaya E. is sung in plural. melurgists in different voices: Chartophylax Hurmuzius, Protopsaltus Gregory, Theodore Papaparashu of Phocea (Ταμεῖον ῾Ανθολογίας. Κωνσταντινούπολις, 186 9. Τ. 3. Σ. 26-33), protopsalt Nikolai (Smirnsky?) (on the 1st, 3rd, 1st plagal, 2nd plagal, βαρύς, 4th plagal voices) ρος, 1931. Σ. In the liturgy of Mon. Nectarius, among the sung lines of the great E., the exclamation of the priest “Again and again in peace let us pray to the Lord” is also notated on the 4th plagal voice (see: Ibid. Σ. 12-13).
In Bulgaria “Psaltic Liturgy” (Textbook for the Spiritual Seminary / Written by M. Todorov. Sofia, 19923) notated by E. have an original melody (different from the Greek tradition, according to the cut all other chants are chanted).
Lit.: Pososhenko A. Liturgy of John Chrysostom: Dipl. work / GMPI im. Gnesins. M., 1984. Rkp.; Igoshev L. A. Essays on Russian history. music culture of the 17th century M., 1997; Makarovskaya M. V. Cycles of melodic lines in the chants of the liturgy of Znamenny chant // Historical and theoretical problems of musicology. M., 1999. P. 24-49. (Collected proceedings of the Gnessin Russian Academy of Music; Issue 156); she is the same.
The structure of the chanter. series in the liturgy of Znamenny chant // EzhBK. 2001. pp. 416-421; Uspensky N.D. Orthodox Vespers: The Rite of All-Night Vigil (ἡ ἀγρυπνία) in Orthodox. East and in Russia Churches. M., 2004. pp. 299-300.
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.
M. A. Makarovskaya, I. V. S. The litany ends with the exclamation of the priest, to which the choir responds: “ Amen!
". The exclamation of the priest in most cases is a loudly voiced ending to the silently read prayer prescribed at this time.
Thus, the general outline of the litany looks like this:
In some cases, there are minor deviations from this scheme, especially when the litanies follow one another, in particular at the liturgy.
Great (peaceful) litany
Precedes most services of the Orthodox Church.
The Great Litany contains prayer requests for the needs of the entire Church and society. The deacon accompanies each petition with a bow. Prayer begins with the most sublime objects (“the world above”) and gradually decreases to general church needs, then earthly, social, and finally, to personal ones.
It ends with an appeal to believers to completely surrender their lives to God, with hope for the intercession of the Mother of God and all the saints, and to remain in peace in church-wide prayer in church. The priest's exclamation points to the glory of God as the highest foundation and goal of the world order.
| Clergyman | Choir |
|---|---|
| Deacon or priest: |
- Lord have mercy(1 time). |
|
3. - Have mercy on us, O God, according to Your great mercy, we pray to You, hear and have mercy. |
- Lord have mercy(3 times). |
| The priest gives a shout. At Vespers, Matins and Liturgy:
At the prayer service:
|
- Amen. |
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.
| Clergyman | Choir |
|---|---|
| Deacon or priest: 1. - Let's do it evening our prayer to the Lord. |
- Lord have mercy. |
|
3. - Evenings We ask the Lord for everything perfect, holy, peaceful and sinless. |
- Give it, Lord. |
|
9. - Let us commemorate our Most Holy, Most Pure, Most Blessed, Glorious Lady Theotokos and Ever-Virgin Mary, with all the saints, for ourselves, and each other, and our whole life to Christ our God. |
- To you, Lord. |
| The priest gives a shout. At Vespers:
At morning:
|
- Amen. |
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.
| John Chrysostom and Basil the Great | Presanctified Gifts | ||||||||||
|---|---|---|---|---|---|---|---|---|---|---|---|
|
Preparation for making a bloodless sacrifice.
|
After the great entrance. There is no Eucharistic canon here, so petitions for preparation for communion immediately follow. |
||||||||||
|
Litany of petition 2nd. After singing “It is worthy to eat” or worthy.
|
This part completely coincides with the corresponding petitions of the 2nd petition (on the left). At the end, the “Our Father” is sung. |
Litany of the Catechumens
It is proclaimed at every liturgy, at the end of the so-called Liturgy of the Catechumens(after reading the Gospel and a special litany).
| Clergyman | Choir |
|---|---|
|
1. - Pray for clarification, O Lord. |
- Lord have mercy. |
|
7. - The Catechumen, bow your heads to the Lord. |
- To you, Lord. |
| The priest shouts: - Yes, and with us they glorify Your most honorable and magnificent name, the Father, and the Son, and the Holy Spirit, now and ever, and unto ages of ages. |
- Amen. |
- Elitsy of the announcement, go out; announcement, go out; When you have announced the announcement, come out. Yes, no one from the catechumens, as many as the faithful, let us pray again and again in peace to the Lord. |
- Lord have mercy. |
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.
| Clergyman | Choir |
|---|---|
|
1. - Elitsy of the announcement, go out; announcement, go out; elitsy to Enlightenment, come forth; pray for the Enlightenment. |
- Lord have mercy. |
|
10. - As for Enlightenment, bow your heads to the Lord. |
- To you, Lord. |
| The priest shouts: - For You are our Enlightenment, and to You we send glory, to the Father, and the Son, and the Holy Spirit, now and ever, and unto ages of ages. |
- Amen. |
| At the end the deacon exclaims: - Elitsy to Enlightenment, come forth; those who are close to the Enlightenment, come forth; When you have announced the announcement, come out. Yes, no one from the catechumens, as many as the faithful, let us pray again and again in peace to the Lord. |
- Lord have mercy. |
Litany for the dead (for the departed)
Celebrated on all days of the church year (except Sundays,
Serious Litany
The deacon, giving the priest St. Gospel:
D. We say everything with all our hearts, and we say everything with all our thoughts.
L. Lord have mercy.
D. Lord, Almighty, God of our father, we pray to You, hear and have mercy.
L. Have mercy on us, O God, according to Your great mercy, we pray to You, hear and have mercy.
L. Lord have mercy (three times).
D. We also pray for His Holiness the Orthodox Patriarchs, and for our Lord Metropolitan (or Archbishop, or Bishop,) our (Name), and all our brethren in Christ.
L. Lord have mercy (three times).
From the book Explanatory Typikon. Part II author Skaballanovich MikhailTHE GREAT LICTENIA Litany The song of praise to God, which is Psalm 103, is not only accompanied and filled with 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.
From the book On the Commemoration of the Dead according to the Charter of the Orthodox Church author Bishop Afanasy (Sakharov)Litany The song of praise to God, which is Psalm 103, is not only accompanied and filled with 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 - prayer
From the book Divine Liturgy: Explanation of the meaning, meaning, content author Uminsky Archpriest AlexeyA STRONG LICTENIA Its contents This part of Vespers (like Matins) begins with one of the most diligent prayers known to the statute, called in common parlance a special litany, and in liturgical books “diligent prayer” (??????? ??? ???). The Ascended are still short
From the book Prayer Book author Gopachenko Alexander MikhailovichThe Extensive Litany at Vespers The Extensive Litany at Vespers, it must be assumed, was for the most part the same composition as at the Liturgy. This can be seen from the fact that many RKP. they do not give its text in the rite of Vespers; where it is given, it coincides with the liturgical text of the special litany of the same
From the author's bookLITENA OF PLEASURY The completion of the prayer “Lord grant” is the following litany, where the petitions of this prayer are both extended and strengthened by the fact that they are raised through the clergy. This litany is called in common parlance “petitionary,” and in liturgical liturgies
From the author's bookLitany for the 9th canto The 9th canto ends with the 3rd and last section of the canon, which has a conclusion similar to the previous two sections, i.e., first of all, the small litany. Her exclamation: “For all the Heavenly Powers praise You,” on the one hand, at the end of a long hymn, which
From the author's bookA special litany at Matins The end of Matins has the same composition as Vespers, but this is quite only at weekday matins in comparison with the same Vespers. The end of the festive, and therefore Sunday, matins differs from the end of the same vespers in that the litany is intense and
From the author's bookFUNERAL SPECIFIC LITENA Following the troparions From the spirits of the righteous comes the funeral special litany. It differs from the usual small funeral litanies in the first petition and in the fact that for each petition, “Lord have mercy,” it is chanted three times. But while at the small litanies
From the author's bookThe Sublime Litany After reading the Gospel, the Sublime Litany sounds. The Liturgy of the Catechumens ends and a new stage of liturgical ascension begins. A special litany is included in every service. In terms of petitions, she is similar to Mirna, with whom the service usually begins.
From the author's bookGreat Litany D. Let us pray to the Lord in peace.L. Lord, have mercy. Let us pray to the Lord for peace from above and the salvation of our souls. L. Lord, have mercy. 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. Lord have mercy.D. About this holy temple, and
From the author's bookSmall Litany D. Let us pray again and again in peace to the Lord.L. Lord, have mercy. Intercede, save, have mercy and preserve us, O God, with Your grace. L. Lord, have mercy.D. Our Most Holy, Most Pure, Most Blessed, Glorious Lady Theotokos and Ever-Virgin Mary, with all the saints
From the author's bookSmall Litany D Packs and packs...
From the author's bookThe Deacon gave the Sublime Litany to the priest to St. Gospel:D. We rejoice with all our hearts, and with all our thoughts we rejoice.L. Lord have mercy.D. Lord, Almighty, God of our father, we pray to You, hear and have mercy.L. Have mercy on us, O God, according to Your great mercy, we pray to You, hear and
From the author's bookLitany for the departed D Have mercy on us, O God, according to Your great mercy, we pray to You, hear and have mercy.L. Lord, have mercy (three times).D. We also pray for the repose of the souls of the departed servants of God (name), and for every sin, voluntary and involuntary, to be forgiven them.L. Lord, have mercy (three times).D.
From the author's bookLitany of Petition D. Having remembered all the saints, let us pray again and again in peace to the Lord.L. Lord have mercy.D. Let us pray to the Lord for the holy gifts brought and consecrated.L. Lord have mercy.D. As our God who loves mankind, accept me into His holy and heavenly and mental
From the author's bookLitany of special kind Have mercy on us, O God, according to Your great mercy (see page 36) And litany of petition: D. Let us fulfill our morning prayer to the Lord.L. Lord, have mercy. Intercede, save (see page 41). Exclamation: For you are the God of mercy and generosity and love for mankind...St. Peace to all.L. And to Your Spirit.D
The word “litany” translated from Greek means “diligent prayer” or “zealous, drawn-out prayer.” In a church you can hear a priest or deacon say certain short prayers, to which the choir responds with either “Lord have mercy,” or three times “Lord have mercy,” or “Lord grant.” There are several types of litany: Great (peaceful) litany. It is called so because, firstly, it is the longest in time, and secondly, it expresses the fullness of the benefits that fallen humanity dares to ask from God. It is called peaceful because it begins with the words “Let us pray to the Lord in peace.” The Small Litany is a shortened version of the Peaceful Litany. It begins with the words “Again and again let us pray to the Lord in peace,” that is, “Again and again let us pray to the Lord in peace.” Extra (intensified) litany. The choir responds to the priests’ requests with an amplified threefold “Lord, have mercy.” Litany of petition. The choir responds to her petitions with “Grant, Lord.” The funeral litany is pronounced at funeral services: burials, memorial services, litias, and in certain places of the Divine Liturgy. Litany about the catechumens, i.e. about those people who have a desire to be baptized and are undergoing a course of Christian education (catechumens in Church Slavonic). The litany and prayers for the catechumens always follow at the end of the Liturgy of the Catechumens, before the beginning of the Liturgy of the Faithful. An unbaptized person cannot be present at this part of the Divine Liturgy, so the Church offers prayers for the catechumens and before the Cherubic Hymn they are removed from the church. The outline of any litany is the petition of a priest - priest or deacon as an intercessor before the Lord for the people, addressed to God. This petition strengthens the chorus with the words “Lord, have mercy” or “Give, Lord.” This sound pattern is an echo of the fact that in ancient times all the parishioners of the temple sang the above-mentioned prayers “Lord, have mercy” or “Give, Lord” together, unanimously on behalf of all humanity, asking God for certain benefits. So, the great (peaceful) litany. It begins any service, such as Vespers, Matins, Liturgy. If you listen carefully to her prayers, you will hear that the petitions of the peaceful litany begin with a request for the most important spiritual benefits and end with requests for earthly prosperity. Therefore, her petitions are like a ladder leading from heaven to earth, where each prayer is a specific step. The beginning of “Let us pray to the Lord in peace” is twofold. On the one hand, it symbolizes peace as the fullness of Orthodox humanity living in the Church, on the other hand, spiritual peace as a special prayerful mood. Each litany ends with a priestly exclamation, in which in one way or another the priest thanks the Lord for his benefits to humanity. If the petitions of the litany can be pronounced by a deacon, then the exclamation can only be pronounced by a priest or bishop. And in this construction of the litany we see an image of the structure of the Church itself, an image of Its fullness and power. Ideally, the deacon takes the blessing from the priest, who liturgically, in the liturgical sense, represents Christ. That is, God himself blesses the deacon, and with him the entire Orthodox people for prayer. The deacon goes to the pulpit and raises his right hand with the orarion up. The deacon is often called the “director” or “conductor” of the service, because he tunes people to prayer, like a tuning fork. So, the deacon, standing facing the altar, raises his hand with the orarion upward. Why does the clergyman stand facing the altar? Because he is directed towards God, and in this case he is an intercessor for the people before Him. Why is the hand raised up? Because the heart is raised to grief. And the deacon shows that we must spiritually and mentally leave the earth and direct our attention to heaven, to prayer - to God. To each deacon’s petition, the choir on behalf of the entire people responds with “Lord, have mercy” or “Give, Lord.” This is a symbol of the fact that the entire human Christian universe is praying at this moment - the entire fullness of the earthly Church. The litany ends with the exclamation of the priest, who, purely before the Throne of God, intercedes for the people for all those spiritual and material benefits that people ask from their Creator. He raises the litany to an even higher level - the angelic level, the level of thanksgiving and glorification of the Holy Trinity. It is this that is the core of every priestly exclamation. The choir, on behalf of all those praying, answers “Amen,” which is translated from Hebrew as “so be it,” “truly so.” This confirms the fact that all believers in this prayer are unanimous with the priest and seem to be One soul directed towards God - His Beloved Holy Catholic and Apostolic Church. Priest Andrey Chizhenko
