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Is there a difference in whether a heretic is allowed to be commemorated in the Divine Liturgy between the civil ruler and the bishop/patriarch?

To the Archbishops, Bishops and Other Clerics, Secular and Regular, of the Greek Rite Who Enjoy Favor and Communion with the Apostolic See. ...

#23 ... Moreover heretics and schismatics are subject to the censure of major excommunication by the law of Can. de Ligur. 23, quest. 5, and Can. Nulli, 5, dist. 19. But the sacred canons of the Church forbid public prayer for the excommunicated as can be seen in chap. A nobis, 2, and chap. Sacris on the sentence of excommunication. Though this does not forbid prayer for their conversion, still such prayer must not take the form of proclaiming their names in the solemn prayer during the sacrifice of the Mass. This fully accords with the ancient practice, as may be seen in Estius in 4. Sententiar., dist. 12, sec. 15. For that purpose it is sufficient to beseech to lead back the wanderers to the way of salvation and to the bosom of holy Mother Church, as is expounded by Sylvius, in 3. part. D. Thomae, vol. 4, quest. 83, art. 1, qu. 9. ...

#27. But among the Oriental peoples this practice of commemorating the king in the sacred liturgy is common, as may be seen in the Liturgies of the Armenians, Copts, Ethiopians and Syrians. But if it should be asked how it can be endured where it is certain that the kings for whom they pray and whom they commemorate in the liturgy are infidels, Ven. Card. Bellarmine would reply (as in fact he replied in the chapter quoted above) that it is by no means forbidden by the nature of the object, as theologians say, to pray during Mass even for infidels since the sacrifice of the Cross has been offered for all men. And of course St. Thomas teaches that although St. Augustine wrote in his work de origine Animae that the sacrifice is offered only for those who are members of Christ, his statement must be understood to include both those who are already members of Christ and those who are able to become such (in 4. Sentent., dist. 12, quest. 2, art. 2, quest. 2, to the fourth). Therefore, the Cardinal adds that the whole question should be assessed in terms of what the Church has forbidden: "It is certain from the nature of the object that if the Church has not prohibited it, it is permissible to offer prayers for those men (i.e., the infidels)." Although there is such a prohibition against the excommunicated and so against heretics and schismatics, there is none against infidels and these are not bound by excommunication. This is enough, he says, to allow commemoration of them during Mass and even the offering of the sacrifice for them in accordance with the evident tradition in this matter and with the apostolic constitution.

Neil said: Reading it, HH obviously considered infidels able to come to the Church, but seemingly had written off those whom he would have termed heretics and schismatics. I'd like to believe that the Church's view has modified since that time, a belief that is fostered by the fact that the hurling of anathemas has gone out of style for the most part.

For some bizarre reason unknown to me, Greek-Catholics seem to have stopped praying for the monarch, even in countries such as Belgium and Spain, where the Kings are Catholic. Go figure.

Fr. Serge

6. Roman-Byzantine Rite. It consists, not in any group of people, but in the Euchologion of Pope Benedict XIV (edit. Rome, 1754). Its purpose was to give Byzantine Catholics liturgical guidance and direction.

We exhort you to set aside previous editions which have been found to contain too many different errors, and to use this edition in sacred rites.
[from Benedict's introduction to Ex Quo]

"every Byzantine had to be Orthodox"