Journey to Pascha Series - Lesson #9: The Liturgy of the Presanctified Gifts: Origins, Liturgical Practice, and Theological Significance

The Liturgy of the Presanctified Gifts is a unique and solemn service celebrated in the Orthodox Church during Great Lent. Unlike the Divine Liturgy of St. John Chrysostom or St. Basil the Great, this liturgy does not include the consecration of the Eucharist. Instead, it distributes the Holy Gifts that were consecrated during a previous Divine Liturgy—hence the name “Presanctified.”

This liturgy provides an opportunity for the faithful to receive Holy Communion on fasting days without the festal character of a full Eucharistic celebration, preserving the ascetic spirit of Lent.

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1. Origins of the Presanctified Liturgy

A. Early Christian Practice

• The roots of the Presanctified Liturgy can be traced to the early Church, when Christians desired to receive Holy Communion more frequently, even on days when the Eucharistic Liturgy was not celebrated.

• Early references suggest that it was common for the faithful to take consecrated Eucharist home and commune themselves daily, a practice mentioned by St. Basil the Great (4th century).

• By the 5th and 6th centuries, the Church formalized a liturgical structure that allowed for receiving the Presanctified Gifts within a communal worship setting.

B. Connection to Pope St. Gregory the Great (590–604 AD)

• The earliest known written attribution of the Liturgy of the Presanctified Gifts is found in the writings of Pope St. Gregory the Great (c. 540–604 AD), also known as Gregory the Dialogist in the Eastern tradition.

• While not the originator, St. Gregory played a major role in codifying and spreading the practice, particularly in the Western Church.

• In the East, the Presanctified Liturgy became formally associated with his name, as seen in early Byzantine rubrics referring to it as the “Liturgy of the Presanctified Gifts of St. Gregory.”

C. Adoption in the Byzantine Tradition

• By the 7th century, the Quinisext Council (Council in Trullo, 692 AD) officially affirmed the Presanctified Liturgy as the proper form of Eucharistic worship on weekdays of Great Lent, prohibiting the full Divine Liturgy except on Saturdays and Sundays.

• The service became an integral part of Lenten practice, particularly within monastic communities, where frequent communion was desired but without disrupting the penitential atmosphere of Lent.

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2. Liturgical Practice

A. When Is It Celebrated?

• The Liturgy of the Presanctified Gifts is typically celebrated on Wednesdays and Fridays of Great Lent and on the first three days of Holy Week (Monday–Wednesday).

• In some traditions, it may also be observed on other fasting periods, such as the Nativity or Apostles’ Fast.

B. Structure of the Service

The Presanctified Liturgy combines elements of Vespers with the solemn distribution of the Presanctified Eucharist.

1. Psalm Readings and Prostrations – The service begins with Vespers, featuring Psalm 103, the Great Litany, and readings from Genesis and Proverbs (part of the Lenten lectionary).

2. The Entrance with the Presanctified Gifts – Instead of the usual Gospel procession, there is a solemn entrancewith the consecrated Eucharist, which was reserved from the previous Sunday’s Divine Liturgy.

3. The Hymn of the Presanctified Gifts – The choir chants:
   “Now the Powers of Heaven do invisibly serve with us, for behold, the King of Glory enters!”

• This emphasizes the awe-inspiring presence of Christ in the Eucharist.

4. The Lord’s Prayer and Holy Communion – The faithful receive the Presanctified Gifts in deep reverence, often preceded by full prostrations.

5. The Dismissal – The service concludes with prayers for the catechumens and the final blessing.

C. Differences from a Full Divine Liturgy

• No Anaphora (Eucharistic Consecration) – Since the Gifts are already consecrated, there is no epiclesis (calling down of the Holy Spirit).

• Penitential Tone – The somber atmosphere is maintained with prostrations, subdued chanting, and the absence of festal elements.

• Evening Celebration – Traditionally served in the evening, reflecting the ancient practice of Lenten fasting until sundown before Communion.

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3. Theological Significance

A. Eucharistic Continuity and Daily Communion

• The Presanctified Liturgy allows for frequent reception of Communion while maintaining the Lenten emphasis on penance and fasting.

• It affirms that the Eucharist is not re-consecrated each time but remains the true Body and Blood of Christ, ready to be received at a later time.

B. The Presence of Christ in the Midst of Fasting

• The service embodies the paradox of Lenten sorrow and Eucharistic joy—we fast and repent, yet we still encounter Christ in the Eucharist.

• The Hymn of the Presanctified Gifts reminds us that the angels are present during the liturgy, emphasizing the heavenly reality of the Eucharist.

C. The Integration of Vespers and the Eucharist

• By merging Vespers with the Eucharist, the Presanctified Liturgy reflects the biblical model where evening worship was a time of offering sacrifices and prayers.

• This echoes the Old Testament evening sacrifice, now replaced by the Eucharistic offering of Christ Himself.

D. The Influence of St. Gregory the Great

• St. Gregory the Great’s association with this liturgy symbolizes the unity of the early Christian East and West, before later schisms.

• His role in preserving liturgical tradition reflects his broader contributions to hymnography, pastoral theology, and liturgical reform.

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4. The Presanctified Liturgy in Contemporary Orthodox Practice

A. Importance in Modern Lent

• The Presanctified Liturgy remains a cornerstone of Orthodox Lenten worship, providing the faithful with spiritual strength through Communion while preserving the solemnity of the season.

• It reminds believers that Great Lent is not just a period of abstinence but a journey toward the Eucharistic Banquet of Pascha.

B. The Challenge of Frequent Communion

• In modern times, many Orthodox parishes have revived the practice of frequent Communion, making the Presanctified Liturgy even more vital.

• It emphasizes that fasting should always be accompanied by the grace of the Sacraments, rather than just external disciplines.

C. Ecumenical Reflections

• In the Western Church, a comparable practice existed in the early Roman liturgy, particularly in the distribution of the reserved Sacrament on Good Friday.

• While the West largely moved away from this practice, the Eastern Church maintained it as a vital part of its spiritual heritage.

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5. Conclusion

The Liturgy of the Presanctified Gifts stands as a profound expression of Orthodox spirituality, balancing Eucharistic participation with the ascetic ethos of Great Lent. It preserves:

• The early Christian desire for frequent Communion.

• The theology of the Eucharist as a continuous reality.

• The liturgical and pastoral wisdom of St. Gregory the Great.

Ultimately, the Presanctified Liturgy invites the faithful to experience both repentance and divine grace, deepening their spiritual journey toward the joy of Pascha.

The following replaces the Cherubic Hymn of the offertory:

Let all mortal flesh keep silent and in fear and trembling stand, pondering nothing earthly-minded. For the King of Kings and the Lord of Lords comes to be slain, to give himself as food to the faithful.

Before him go the ranks of angels: all the principalities and powers, the many-eyed cherubim and the six-winged seraphim, covering their faces, singing the hymn: Alleluia! Alleluia! Alleluia!