Saturday, March 19, 2016


1. Світе Тихий
2. Да Ісправится
3. Нині Сили
4. Отче Наш
5. Вкусіте і Видіте
6. Благодарии Тя
7. Благословлю Господа
8. Свят, Свят,-Свят: Анафора Василія Великого
9. О Тебі Радуєтся

1. Прокімени: Посна Вечірня
2. Претерпівий
3. 0 Всепітая Мати
4. Вечери Твоея Тайния
5. Странствія Владичня
6. Єгда Славнії Ученици
7. Благообразний Йосиф
8. Три Пісні від Єрусалимської Утрені.
9. Да Молчит
10. Не Ридай Мене, Мати

1. Tranquil Light
2. Let My Prayer Rise before You
3. Now the Powers of Heaven
4. The Lord's Prayer
5. Taste and See
6. We Give You Thanks
7. I will Bless the Lord Always
8. Holy, Holy, Holy: Anaphora of Basil the Great
9. All Creation Praises You

1. Prokimena, Lenten Vespers
2. Lenten Anthem
3. 0 Mother of Constant Praise
4. Of Your Mystical Supper
5. Come, You Faithful
6. When the Praiseworthy Disciples
7. Noble and Pious Joseph
8. Opening Verses: Three Stations, Jerusalem Matins
9. Let All Mortal Flesh be Silent
10. Weep not for Me, Mother

Нині Сили

   The Ukrainian Catholic Church, following in the tradition of the Byzantine Rite, observes the height of liturgical expression with the joyous celebration of the Lituigy of St. John Chrysostom. However, the musical and liturgical tradition of this Eastern Christian Church is not limited to this one particular service.
   The purpose of this record is to present music within the same rich tradition often overlooked; i.e., the liturgical hymns particular to that time of the church year before Easter when the usual format of woiship goes beyond the Eucharistic celebration bearing the name of Chrysostom.
  According to church tradition dating back to the second century, another form of the celebration of the Eucharist is also observed. This is the Liturgy of the Presanctified Gifts. According to this tradition, the Liturgy, as a celebration of the festive, joyous and triumphant banquet of Christ, is not appropriate during the time of the Great Fast (Lent); this period being a time of penitence and meditative preparation for the coming of the glorious Christ-God at Easter.
   In order to allow the faithful to participate in the Mysteries of Christ, the Holy Species were carefully preserved after the Sunday Liturgy and offered to the faithful at an evening service on the days of fast during a ceremony called the Liturgy of the Presanctified (meaning sanctified beforehand). This Lihirgy, which is celebrated on Wednesdays and Fridays of the Great Fast, and on Monday, Tuesday and Wednesday of Passion (Holy) Week is a ccntinuation of this time-honored religious tradition.
   The first seven selections of this album are hymns from this service. Tranquil Light is a second century prayer and one of the oldest Christian poems. It symbolizes the Light of Christ as the Light which illumines all mankind. This hynm is not particular to only the Presanctified, but is common to all vespers services in the Byzantine Rite.
   Let My Prayer Rise before You is the second verse of Psalm 140 (141). This psalm depicts the solemn offering of incense as an act of atoneraent, contrition and purification reminiscent of similar Old Testament sacrifices.
   The Lord's Prayer and the Hymn of Thanksgiving utilize a single two-membered melody line sung
repeatedly. Although in a minor key, the music conveys mystery rather than sadness or fear. Alleluia is added to We Give You Thanks. The organ-like basso continuo and flowing melody reflects a Greek style. This Alleluia is also to be sung at the beginning of Matins on Good Friday.
   Psalm 33 (34) concludes the service. The joyous, almost march-Uke version from the Basilian Hlasopeesnets leaves an impression of hopeful expectation.
   The final selections on the first side are from the Anaphora (Canon) of the Liturgy of St. Basil the Great. This liturgy is celebrated during the Great Fast on Sundays, and on Thursday and Saturday of Passion Week. It is a more ancient form of the John Chrysostom Liturgy and contains lengthy prayers recited secretly by the clergy at the time of the consecration of the Sacred Gifts. During this same time, the faithful sing a more lengthy version of Holy, Holy, Holy (Sanctus). The flowing, highly stylized melody is repeated three times. It is an example par excellence of the continuation of the Znamenny Tradition through Galician Chant. Likewise, the post-anaphoral hymn to the Mother of God, All Creation Praises You reflects this more ancient form of Byzantine style chant.
  The selections on the album's second side are from various other Lenten and Holy Week services. The two great prokimena, or thematic psalm verses set a spiritual climate by announcing the beginning of Lent. It is in these verses that the faithful ask for deliverance which wSl be effected in the coming season by Christ's passion, death and resurrection.
   The Lenten Anthem sung repeatedly at the conclusion of most lenten services is of recent origin. It is patterened after a prayer of St. Ephrem, the Syrian, and is usually sung three times; a full prostration is made after each singing.
   0 Mother of Constant Praise is the concluding hymn of the Akayhist (Poetic Service) in honor of the Mother of God. This service is the highlight of the Fifth Saturday of Lent. It is a reminder to the faithful to never sway from the vision and hope of the Resurrection. This service, occurring late in the lenten season, is also a warning that time for conversion is not limitless. The interplay between major and minor members of the melody line displays a character of expectancy and resolution.
   Two selection from the Liturgy of Basil the Great on Holy Thursday follow. Of Your Mystical Supper is sung as the offertory and communion hymn. Come, You Faithful replaces the post-anaphoral hymn to the Mother of God. These hymns call to mind the Last Supper — the occasion which is solemnly commemorated on this day.
   The Praiseworthy Disciples is the introductory tropar (thematic hymn) of Matins on Good Friday. The repeated melody phrase serves well as a prelude to the Lord's passion about to be recalled m twelve gospel readings.
   Noble and Pious Joseph is the concluding tropar of Vespers on the same day. Again, there is a simple melody line sung repeatedly. This time the music conveys a feeling of soothing melancholy.
The music of Jerusalem Matins (Holy Saturday morning) reflects that of a Jewish wake. The image of the burial of Christ is set in a tomb-like structure in the church at which time funeral dirges are chanted. The melodies of these dirges reflect music used at Jewish burials in Western Ukraine.
   The final selections are from the Liturgy of Basil the Great on Holy Saturday. Again a special оffertorу hymn is sung. The alternating major and minor members of the melodic line are a recent simplification of an earlier version. Weep not for Me, Mother \s the post-anaphoral hymn to the Mother of God for this liturgy. The joyous, almost radiant melody seems, at first, inappropriate. However, the constancy of the Virgin will soon be rewarded when her Son will soon be gloriously resurrected.
   When Christianity was brought to Kievan-Rus roughly one thousand years ago from Constantinople, the capital of the Byzantine Empire, a musical tradition was also transmitted. This heritage has developed and evolved into various Napivi or chants, not in the least among which is Galician Chant (Halichki Napiv). This is the musical heritage of the Ukrainian Catholic Church. It takes its name from the town of Halich, a provincial capital in Medieval Western Ukraine. Unlike later composed music, these chants are primarily stuctured to transmit words through melody. Words are rarely sacrificed for the sake of melodic flourishes. Therefore, the melodies are simple and repeated according to the particular rules of the individual chants.
   The oldest Slavic forms of these Byzantine chants are the Znamenny. Although uniquely Slavic, the patterns of musical structure represented are more closely related to their Greek (Constantinopolitan) counterpart. The phrases, probably originally sung in unison, are longer and more melodic than later chants. This is due to the greater influence of the Church in the Byzantine Empire whose musical psychology included quarter-tone flourishes. Although the quarter-tones disappeared in Slavic music, the more elaborate phrases which they entail have remained.
   Examples of the style of Znamenny Chants as represented through the Galician Tradition included in this record are: Let My Prayer Rise Before You; Holy, Holy, Holy; АЛ Creation Praises You; The Great Prokimena; Come, You Faithful; and Weep not for Me, Mother.
   These pieces, as well as the majority of the rest of those on this album have been notated in the
Hlasopeesnets (Book of Chants) compiled by Fr. Isidore Dolnitsky in 1894*. The latter selections have undergone greater transformation from those reflecting "Greek" style. Although retaining the pattern of chanted phrases, the melodic lines are simpler and the characteristic harmonies of thirds and fifths familiar to the congregational singing habits of the Western Ukrainian people have become more prominent.
   Even though it is likely that Znamenny chants (and their earlier transformations into the Galician Tradition) were sung in unison, or perhaps in parallel octaves and fifths, later harmonizations and melodic simplifications became adapted through popular usage. Since harmony and modem Galician Chant are symbiotic, all selections, including those based on earlier chants are now sung with harmony. The harmonic pattern, because it is congregational, is simple. It is usually divided into three voices: the melody line; a second line paralleling the melody a third below; and a bass line filling out the chord.
   Because of this structure, parallel fifths are not altogether rare or improper. The sound of this chant is similar, although not related, to Polynesian folk singing. This is true probably because in both traditions harmony was developed popularly and not academically. Dolnitsky, as well as other compilers never ineluded harmonies, although that is not to say that those chants were not intended to include the harmonies that church cantors have virtually always included. The music is sung a cappella m the Church Slavonic Language.
* The exceptions to this are I will bless the Lord Always (from the Basilian Hlasopeesnets, 1961); and Let All Mortal Flesh be Silent, the director's simplification of a Dolnytsky transcription.

   Music of the Great Fast and Passion Week is not simply a recording of Ukrainian ethnic music, nor a recording which should be appreciated mainly by the relatives and friends of the seminarians who have made the recording. This is not, however, to detract from the fine quality of Ukrainian music — a heritage rich in variety of both the religious, secular, composed, and folk genre.
   At the same time, the control and discipline of the chorus, a group of young men whose primary purpose for gathering is not to sing, but rather to pray, study, and prepare for possible future service in their Church as priests, should be noted. Although this is an amateur group, averaging 17 years in age, its performance of this sacred music is effective and sensitive.
   The group consists of 25 high school and 9 college students who attend St. Basil Prep and S. Basil College in Stamford, Connecticut. St. Basil's is the diocesan seminary serving the Ukrainian Catholic Church in the United States.
Recorded May 5 and 7, 1981 by Mr. Comrie Watt in St. Basil's College Chapel.
Stamford, Connecticut.


1. Tranquil Light of the holy glory of the immortal,
heavenly, holy, and blessed Father.
0 Jesus Christ, as we see the setting of the sun and the evening lights,
we sing to God: Father, Son, and Holy Spirit.
0 Son of God, You deserve unceasing praise with uplifted voices.
For You give life, and for this the world praises You.
2. Let my prayer rise like incense before You
as I lift my hands in evening sacrifice.
3. Now the powers of heaven invisibly worship with us;
for behold, the King of glory is entering.
Behold, the mystical and perfect sacrifice in solemn procession.
Let us approach with faith and love that we may share eternal life.
4. Our Father, who art in heaven, hallowed be Thy Name;
Thy kingdom come. Thy will be done on earth as it is in heaven.
Give us this day our daily bread; and forgive us our trespasses
as we forgive those who trespass against us.
Lead us not into temptation, but deliver us from evil.
5. Taste and see how good the Lord is. Alleluia!
6. We give You thanks, 0 Christ our God. that You have judged us worthy
to be partakers of Your most pure body and precious blood
which You have shed on behalf of the whole world for the forgiveness of sins.
7. I will bless the Lord always» His praise will be ever on ay lips.
My soul glories in the Lord) let the humble hear and be glad.
Proclaim with me the greatness of the Lord; together let us praise His Name.
8. Holy, holy, holy Lord of power and might!
Heaven and earth are full of Your glory. Hosanna in the highest!
Blessed is He who comes in the Name of -the Lord. Hosanna in the highest!

9. All creation praises you, for you are full of grace.
The angelic choirs and all the races of men sing of you,
the glorious temple of the Lord, the mystical paradise,
and the glory of all virgins, from whom the eternal God was born a child.
Your body became a throne, and your womb was more spacious than heaven.
All creation praises you, for you are full of grace. Glory to you!


1. Turn not Your face away from Your servant, for I am in great distress.
Hear me speedily; and attend to my soul and deliver it.
You have given Your inheritance to -those who fear You, Lord.
2. Having suffered the passion for us, 0 Lord Jesus Christ,
Son of God, have mercy on us.
3. Eternally praised Mother,
you gave birth -to the Word of God more holy than all the saints.
Eternally praised Mother,
save from future torment those who sing to you: "Alleluia!"
4. Of Your Mystical Supper receive me today as a partaker, 0 Son of God;
for I shall not reveal Your Mystery to Your enemies as did Judas;
but like the thief, I acknowledge You:
"Remember me, Lord, when You come into Your kingdom."
5. Come, you faithful, let us enjoy the hospitality
and the immortal banquet of the Lord in the upper chamber.
With uplifted minds, we have learned the Word from the Word who has risen on high.
Therefore, let us give praise.
6. When the praiseworthy disciples were illumined
by the washing of feet at -the Supper,
the misguided Judas, suffering from envy, was darkened.
To the unjust judges he betrayed You, 0 Just Judge.
He hanged himself, abandoning his insatiable soul from his beloved money,
daring such infamy against the Master.
0 Lord, who are 'benevolent to all, glory to You.
7. Noble and pious Joseph took Your most pure body down from the wood of the Cross;
then he wrapped it in a clean linen shroud;
and with aromatic spices he carefully laid it in a new tomb.
8. In a grave they laid You, 0 my life and ay Christ;
and the armies of angels were sore amazed
as they sang the praise of Your submissive love.
It is truly right to glorify You, Life-bestowing Lord;
for upon the Cross Your hands were spread in love,
and the strength of our dreaded foe. You destroyed.
Every generation to Your grave comes singing, dear Christ, its hymn of sorrow.
9. Let all mortal flesh be silent and stand with fear and trembling.
Let thoughts be concerned with nothing earthly.
The King of kings, the Lord of lords comes to be sanctified.
He is given as food to the faithful.
Angelic choirs of all ranks of glory go before Him —
the many eyed cherubim and the sixed winged seraphim
hide their faces and cry out the hymn: "Alleluia!"
10. Weep not for Me, Mother, while you stand before the tomb of the Son
whom you bore in your womb without seed.
I will rise and be glorified; and as God, I will praise with everlasting joy
-those who in faith and love glorify you.


1. Світе тихий святої слави безсмертного Отця небесного, святого блаженного,
Ісусе Христе! Довживши до заходу сонця, побачивши світло вечірнє,
оспівуємо Отця, і Сина, і святого Духа -- Бога.
Достойно є повсякчас прославляти Тебе голосами преподобними,
Сину Божий, що життя даєш; тим той світ славить Тебе.
2. Нехай стане молитва моя, наче кадило перед Тобою.
Підношення рук моїх як жертва вечірняя.
3. Тепер небесні сили невидима служать з нами;
Це бо входить Цар слави, оце таємна жертва у славі проводиться.
У вірі і любові приступім, станьмо учасниками вічного життя.
4. Отче наш. Ти, що єси на небесах, нехай святиться Імя Твоє,
нехай прийде царство Твоє, нехай буде воля Твоя, як на небі так і на землі.
Хліб наш насущний дай нам днесь; і прости най довги наші,
як і ми прощаємо довжnикам нашим;
і не введи нас у спокусу, але ізбави нас від лукавого.
5. Спробуйте й подивіться, який добрий Господь. Алилуя!
6. Дякуємо Тобі, Христе Боже наш, що уподобав собі,
щоб ми прийняли причастя пресвятого Твого тіла і дорогоцінної Твоєї крови,
що проливається за все людство на відкуплення гріхів,
та свідками Твоїх Тайн. Алилуя!
7. Благословлю Господа повсячасно, завжди хвала Його в устах у мене.
Душа моя гехай Господом хвалиться; нехай покірні чують те й веселяться.
Величайте Господа зо мною, і вознесімо Імя Його вкупі.
8. Свят, свят, свят Господь саваот!
Повне небо і земля слави Твоєї. Осанна в вишніх!
Благословен, хто йде в Імя Господнє. Осанна в вишніх!
9. Тобою радується. Благодатная, всяка твар, ангельський собор і чоловіческий рід
освящений храме і раю словесний, дівственна похвало,
що із неї Бог воплотився і младенцем став, перед віками сущий Бог наш.
Лоно бо твоє престолом сотворив і утробу твою просторішою небес учинив.
Тобою радується. Благодатная, всяка твар, слава тобі!


1. Не одвертай лиця Твого від слуги Твого, я бо тісноті; вислухай мене скоро.
Приближися до душі моєї, вирятуй її; спаси її.
Дав єси насліддя Твоє тим, що Тебе бояться, Господи.
2. Претерпівий за нас страсти, Ісусе Христе, Сине Божий, помилуй нас.
3. О всехвальна Мати,
що породила понад усіх святих Святіше Слово.
О всвхвальна Мати,
охорони від мук вічних тих, що співають тобі: Алилуя!
4. Вечері Твоєї тайної днесь, Сину Божий, мене причасника прийми,
бо ворогам Твоїм тайни не повім і поцілунку не дам Тобі, як Юда,
але як розбійник сповідаюся Тобі:
Помяни мене. Господи, коли прийдеш у царстві Твоїм.
5. Гостини Владичної і безсмертної трапези в Сионській горниці, під несені умом,
вірні, прийдіть, споживімо; коли прийшло Слово, від Слова навчімося,
Його ж ми величаємо.
6. Коли славні ученики вмиванням ніг на вечері провіщалися,
тоді. Юда, злочестивий, недугою грошолюбства за сліплювався
й беззаконним суддям Тебе, праведного Суддю продав.
Дивись ти, що скарби збираєш, на того, що через них повісився,
Втікай від неситної душі, що на Вчителя так наважилася.
Милосердний до всіх. Господи, слава Тобі!
7. Благообразний Йосиф, а дерева знявши пречистеє тіло Твоє,
плащаницею чистою обвив, 1 пахощами у гробі новім, покривши, положив.
8. Величаєм Тебе, Життядавче Хриите, що нас ради похований був,
що учора був постраждав, і що преславна оживлюеш мертвих.
Достойно е Тебе величати, Життядавче Христе,
що ворота Ти адові стер і насилля дияволове зруйнував.
Усі роди приносять пісню Твойому погребінню, Христе мій.
9. Нехай мовчить всяка грішна людина; нехай стоїть зі страхом і трепетом,
і ні про що земне в собі не помишляє.
Цар бо над царями й Господь над князами приходить
віддатися в жертву на поживу вірним.
Перед никає йдуть хори ангольські з усій їх начальством і владою.
Многоокі херувими і шостикрилі серафими, лиця закриваючи, і виголошують спів:
10. Не ридай, моя Мати, бачучи у гробі Того, що в утробі пречистій носила Ти, Сина
бо встну Я і прославлюся й підніму зі славою без перестану я Бог,
тих, що з вірую і любовю тебе ввлячатииуть. 

St. Basil Ukrainian Catholic Seminary Choir. 1980-81: (bottom row, left to rlght);
Joseph Szupa, Taras Chaykowsky, Michael Tymoch, Matthew Orzechowski, Marko Bura.
Taras Sawchyn, Raymond Dutczak, Zenon Werbowsky, Ivan Kaszczak; (middle row):
Michael Bliszcz, Paul Halko, Joseph Korinchock, Joseph Leschinskie, Nicholas
Losten, Harold Grausam, Michael Kurtianyk, Duane Borchick, Michael Stecewycz,
John Wirchnianski, Taras Hankewych, Andrew Dydyk, Peter Semczuk (top row):
John Ciurpita, Michael Wytish, Philip Weiner, Ihor Midzak, Yurlj Sawchyn, Roman
Darmohray, George Kaszczak, Peter Waslo, Joseph Manduke, Paul Wirhun: (missing
from picture): Andriy Hanuszczyk, Anthony Zerucha

Joseph Roll, В.А.. М.А.. director of the chorus, is also Instructor of Music and Classics at St. Basil Seminary. Mr Roll, an alumnus of St. Basil Prep, studied liturgical music under Ivan Zadorozny and Alexander Bemyk. Born and raised in Berwick, Pennsylvania, he served as cantor in his local Ukrainian Catholic parish and later was cantor and choir director of both St. Nicholas and Holy Trinity Ukrainian Catholic Churches in St. Clair, Pennsylvania (1970- 74). He also was director of "Mareechka" women's choir in Toronto, at the same time serving as Musical Coordinator and Cantor of St. Demetrius Ukrainian Catholic Church in that city (1974-78). Mr. Roll is a board member of
Master Singers of Greater Stanford , Inc., and has recently published a volume of Galician Chant entitled Music of the Ukrainian Catholic Church for Congregational Singing.

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