This liturgy, according to Simeon of Thessalonica, was established by the successors of the Apostles; its written presentation is attributed to St. Gregory the Dvoeslov, based on the fact that he was the first to collect information about the rituals observed under it in Christian churches of different times and compared them with the help of oral traditions.
The reason for the establishment of this Liturgy was Lent, after all. reasons: since it was said above that in the primacy of the Church there was an indispensable custom of offering a brotherly meal after the Liturgy, where, after spiritual food, there was the delight of the flesh; but as fasting, being a time of repentance and mortification of the flesh, could not allow such excesses and sensual pleasures, especially since during it it was allowed to eat food only once and that in the evening; and yet the Christians did not want to be deprived of their usual daily communion of the Holy Mysteries. - then the Pastors of the Church, not wanting to deprive them of this spiritual joy and at the same time trying to maintain the dignity of fasting, decided to continue not the full, but only a certain part of the Liturgy, during which those who wish would receive communion with the Presanctified Gifts.
The name is for St. The gifts come from the fact that the Holy Lamb, crushed and taught here to the communicant, is sacrificed to God and sanctified, being fed with blood first. And for this, at each Sunday liturgy, in addition to the Gifts with which they receive communion during it, the Reserve Gifts are consecrated together, in such quantities as can be foreseen according to need for the whole week, and with them the Liturgy of the Presanctified is celebrated.
The beginning of this liturgy consists of prayers and the reading of psalms and songs used during Vespers, just as the rituals observed in it - before the prayer for the catechumens - belong to Vespers; but in its further succession there are already rites belonging to the Liturgy above explained, or the so-called Perfect.
According to church regulations, it is held on every Wednesday and Friday throughout Lent, and on Monday, Tuesday and Wednesday of Holy Week.
The peculiarities in the rituals of this liturgy, as opposed to the ordinary one, are the following:
After the first paremia, the priest, standing at the royal doors, makes a cross in the shape of a lighted candle over those present, while proclaiming: The Light of Christ enlightens everyone. This action dates back to the first times of Christianity, when the catechumens, mainly during Lent, prepared to receive Holy Baptism, and the meaning is that the priest with this candle, as it were, ignites in them the desire to quickly accept enlightenment, letting them know that through this sensory light, an intelligent, true light is approaching them, enlightening every person coming into the World!
After the second paremia, a touching chant is proclaimed on behalf of those present: May my prayer be corrected, which depicts the earnest prayer of those kneeling, fasting and preparing to receive the Holy Mysteries. This prayer ends the activities of Vespers, and after it the liturgy itself begins.
Here there is a special litany and others, until the catechumens are brought out of the church - everything is the same as in the perfect liturgy - then there are changes both in prayers and in rituals, for example, instead of the song like the Cherubim, Now the heavenly powers are sung with us invisibly, and when during this song the Presanctified Gifts are transferred from the altar to the throne, then in the middle of it all those present fall - prostrate and singing for a while stops until the celebrants enter the altar. This reverent worship is done because if previously, during the perfect liturgy, the transference of these honorable gifts, which prefigured only the Body and Blood of Christ before their consecration, they were so highly honored, then all the more so now, when these gifts, as already consecrated, constitute the true Body and Blood of the Lord.
All litanies and prayers related to the consecration of gifts are skipped after the Cherubic Song, since the gifts have already been consecrated in advance; and instead of them, only those who prepare those present for communion are proclaimed. — Communion is celebrated in the same way as during the liturgies of John Chrysostom and Basil the Great.
Instead of the prayer behind the pulpit, Blessing those who bless Thee, another prayer is read: Master Almighty, with which the priest asks God to strengthen those coming in the exploits of fasting and to make them worthy to joyfully worship the Holy Resurrection.
And finally, on dismissal, in addition to the usually mentioned Saints, the name of St. Gregory the Dialogue is added to them, to whom, as stated above, is credited with the compilation of this liturgy.
The distribution of Antidoron, according to church regulations, is also required during all other liturgies, but is observed primarily during the Presanctified Liturgy because, firstly, during Lent one can more likely expect a larger number of those worthy to receive it than at other times; and secondly, that the duration of Lenten services and the bows, genuflections, etc. associated with them. more tire and exhaust those praying; and therefore, they require strengthening them with holy bread.
The Antidoron is the remains of the prosphora from which the Holy Lamb was removed, with the addition of other prosphoras that were in the sacred rite, and resembles that brotherly meal of the primitive Church, which was mentioned above. Therefore, the establishment of a nationwide distribution of it had the main goal of arousing in Christians feelings of charity and hospitality, and generally reminding them of the works of Christian mercy that are so appropriate during fasting. Why, when Antidoron is distributed on the choir, the psalm is read: I will bless the Lord at all times, etc.