Part 32: Litany of Preparation Before the Lord’s Prayer

 

This portion of the Divine Liturgy takes place immediately after the conclusion of the Eucharistic Anaphora and before the Lord’s Prayer and the actual Communion of the Faithful. It constitutes a final preparation of the faithful for reception of the Holy Gifts and includes multiple theological layers: the invocation of God's mercy, prayers of intercession and protection, and petitions for spiritual readiness. It is sometimes referred to as the Final Litany of Preparation, and it is rich in liturgical and theological meaning.

1. “And the mercies of our great God and Savior Jesus Christ…” — Epilogue of the Anaphora

The priest’s blessing, "And the mercies of our great God and Savior Jesus Christ be with you all," is a concluding affirmation to the Anaphora and a scriptural expression of divine presence, echoing Titus 2:13 and 2 Thessalonians 1:12. It is not merely a wish, but a declarative invocation of Christ's continued nearness, a vital assurance as the faithful prepare for Holy Communion. The people’s response, “And with thy spirit,” recognizes the priest’s role as celebrant and mediator of this grace through the ordained ministry.

2. The Final Litany of Preparation (Litany Before the Lord’s Prayer)

This litany, led by the deacon and echoed by the choir’s repeated “Lord, have mercy” or “Grant this, O Lord,” constitutes a solemn and intentional act of spiritual examination and surrender. The structure of the petitions progresses from external concerns (tribulation, wrath, danger) to internal transformation and preparation for receiving the Mysteries.

a) Remembrance of the Saints

“Having remembered all the saints…”

This line reflects the Orthodox theology of communion with the Church Triumphant. By invoking the saints, we align ourselves with the heavenly liturgy and seek their prayers as we now draw near to Christ’s Body and Blood.

b) Prayer for the Sanctified Gifts

“For the precious Gifts set forth and sanctified, let us pray to the Lord…”

This petition emphasizes that the Holy Gifts have already been set apart and sanctified by the Holy Spirit in the Anaphora, and now we pray that their reception might be fruitful—bringing not condemnation, but forgiveness, illumination, and healing. The Orthodox Church teaches that while the transformation (consecration) of the Gifts is complete, their purpose is not fulfilled until the faithful receive them worthily.

“That our God… might send down upon us in return the divine grace…”

This request reveals the reciprocal mystery of the Eucharist: as the Church offers to God "Thine own of Thine own," God returns divine grace to the people through the Holy Mysteries. The “odor of spiritual sweetness” is drawn from Philippians 4:18 and Ephesians 5:2, signifying the Eucharistic sacrifice as pleasing and acceptable to God.

3. The Priest’s Final Private Prayer of Preparation

“Unto Thee we commend all our life and hope…”

This prayer is one of deep humility and interior self-offering, requesting that the faithful be granted to approach the Mysteries:

• With a clean conscience (cf. Hebrews 10:22)
  
  

• Unto forgiveness of sins
  
  

• Unto communion of the Holy Spirit
  
  

• Unto inheritance of the Kingdom of Heaven
  
  

• Not unto judgment nor unto condemnation (cf. 1 Cor. 11:27–29)
  
  

This reflects a central Orthodox principle: the Eucharist is life-giving only when received in faith, repentance, and humility. The danger of unworthy reception is not minimized in Orthodox liturgy—it is taken with great seriousness.

4. The Expanded Petitions: “Grant this, O Lord”

These beautifully ordered supplications serve as a spiritual checklist before Communion and also as a model of Christian life:

• A perfect, holy, peaceful, and sinless day — to live each day as liturgy.
  
  

• An angel of peace — echoing Psalm 91:11 and Hebrews 1:14, this is a prayer for divine protection and guidance.
  
  

• Forgiveness of sins — acknowledging that the greatest preparation for Communion is sincere repentance.
  
  

• All things good and profitable for our souls — placing the emphasis not on material needs, but on what leads to salvation.
  
  

• Peaceful end of life — asking for a Christian ending: painless, unashamed, with a good defense before the Judgment Seat of Christ. This underscores the eschatological character of the Divine Liturgy: to commune with Christ now is to prepare for eternity with Him.
  
  

5. Conclusion: Unity of Faith and Final Entrusting

The final petition draws all these intentions into a singular spiritual act:

“Having asked for the unity of the faith and the communion of the Holy Spirit, let us commend ourselves and each other and all our life unto Christ our God.”

This reiterates the communal nature of salvation: we do not stand before the chalice as isolated individuals, but as members of the Body of Christ, in unity of belief (ὁμόνοια πίστεως) and in shared participation (κοινωνία) in the Holy Spirit. The act of "commending ourselves" echoes the kenotic attitude of Christ, entrusting our life fully to God’s mercy and will.

Theological Summary

This part of the Divine Liturgy is a moment of spiritual purification and final inner readiness before the culmination of the Eucharistic celebration. It balances: