Encountering the Divine Liturgy Part 9: The Little Litany

 

The Significance of the Little Litany and the Commemoration of the Theotokos

The Little Litany, often perceived as a brief, transitional prayer between larger liturgical sections, is in fact rich in theological and spiritual meaning. It begins with the familiar formula—“Again and again in peace, let us pray to the Lord”—echoing the opening of the Great Litany. This repetition underscores the Church’s continual posture of intercession, humility, and the recognition that all aspects of life and worship are sustained only through God's mercy.

The Little Litany functions as a rhythmic and spiritual breath of the Liturgy. While it may be brief, it is not filler—it re-centers the gathered faithful, renews the petitions of the Church, and anticipates what is to come. Among its petitions is a statement of great theological weight:

“Especially for the Most Holy, Most Pure, Most Blessed and Glorious Lady Theotokos and Ever-Virgin Mary, with all the saints, let us commend ourselves and each other and all our life unto Christ our God.”

This phrase is not merely a pious aside, but a confessional declaration of the Church’s ecclesiology and Christology.

The Theological Meaning of "Especially for the Theotokos…"

The term “especially” (ἐξαιρέτως) signifies a unique and central place given to the Theotokos in the life of the Church. This does not mean we pray for her—as the saints are alive in Christ—but we pray with her, acknowledging her role as the one who bore the incarnate Word and as the highest example of human cooperation (synergia) with divine grace.

St. John of Damascus beautifully expresses this role:

“The name Theotokos contains the whole mystery of the economy. If she who gave birth is Mother of God, then He who was born of her is surely God, and also man.”
(Homily on the Dormition, PG 96.741)

This liturgical remembrance, then, becomes a reaffirmation of the Incarnation—that Christ, truly God and truly man, was born of the Virgin Mary. Her veneration in the Liturgy is a defense of orthodox Christology.

Moreover, the description “Most Holy, Most Pure, Most Blessed, and Glorious” is not ornamental language, but theological precision. Each title reveals a mystery:

• Most Holy (Panagia): consecrated for the unique purpose of bearing God.

• Most Pure: free from personal sin, preserved through grace.

• Most Blessed: fulfilled the prophecy of all generations calling her blessed (Luke 1:48).

• Glorious: exalted above all creation, she now intercedes from her place of honor.

Patristic Witness to Her Liturgical Role

St. Gregory Palamas, in his homilies, writes:

“She stands between God and all humanity, bringing down to us the gifts of the Father’s mercy.”
(Homily on the Entry of the Theotokos, PG 151.173C)

St. Andrew of Crete adds:

“She is the boundary between created and uncreated, through whom the Creator entered His creation without ceasing to be God.”
(Great Canon, Ode 9)

Their words reflect the reason she is invoked at this pivotal moment: just before the faithful are invited to give their whole selves to Christ (“let us commend ourselves…”), the Church pauses to commemorate her who first did so in absolute fullness.

Why Here, and Why Now?

The Little Litany concludes many liturgical units throughout the Divine Liturgy. The Theotokos' commemoration at this point is not just poetic or habitual—it is a bridge between the Liturgy of the Word and the Liturgy of the Sacrament. It prepares us for deeper entry into the mysteries of Christ, and it reminds us of the human "yes" that made the Incarnation—and thus salvation—possible.

In short, by remembering the Theotokos “especially,” the Church reaffirms its deepest theological convictions and spiritual orientation. Her commemoration proclaims the mystery of the Incarnation, bearing witness to Christ’s true divinity and humanity. It upholds the Orthodox faith against both ancient and modern heresies by anchoring doctrine in the reality of the Word made flesh. It offers the faithful a living example of faith, purity, and obedience to emulate. And finally, it affirms the Church's unbroken communion with the saints, who remain alive in Christ and intercede with us and for us in the heavenly liturgy.