This octavo provides two separate acclamations: We Bring You Praise (Tiebie Pojem) and One Is Holy (Jedin Svyat). In their original Greek or Slavonic context, these acclamations are used as integral parts of the Byzantine Divine Liturgy, the celebration of the Eucharist. These two settings, however, are intended for use in the Roman Mass, at corresponding points in the celebration. Both acclamations are set in four parts, in the English language.

Publisher Comments

Both acclamations are traditionally sung without accompaniment; this is a good practice, especially so that the four-part harmony can be clearly heard and appreciated.

We Bring You Praise is the first acclamation. In the Byzantine Liturgy, this acclamation is sung after the Memorial (anamnesis), that section of the Eucharistic Prayer (the Anaphora) that calls to mind the death and Resurrection of Christ. As a simple statement of praise, this acclamation reinforces the character of the Eucharistic Prayer as a faith-filled prayer of thanksgiving. The priest introduces this acclamation by singing himself, "To you, we offer your own of your own, on behalf of all and for all."

In the Roman Liturgy, at this point, there is no such acclamation. Christ has died or something similar is sung immediately after the Last Supper narrative, not the Memorial. However, in some of the children's Eucharistic Prayers, we may sing "Glory to God" or any other acclamation of praise. In those prayers, then, it would be licit to sing We Bring You Praise several times, as the prayers themselves indicate.

As you know, this English text is intended for use in the Roman Liturgy. We Bring You Praise addresses God as "Father on high," in accord with all the Roman Eucharistic Prayers. The Greek original simply says, "O Lord."

One Is Holy is the second acclamation in this octavo. In the Byzantine Liturgy, this acclamation is sung shortly before Communion, right after the priest sings, "Holy things for the holy." In the Roman Liturgy, the corresponding location would be right after the Agnus Dei. Alternatively, the choir could sing One Is Holy immediately after the Lord, I Am Not Worthy, as the first Communion song.

One Is Holy has merit, because it is oriented to prayer to the Father. The text explicitly says that: "to the glory of God the Father." The Scriptural basis for the text is Mt 19:17; Rev 16:5; Rom 6:4; and Phil 2:11. Use of this acclamation in the Roman Rite would reinforce the direction of our prayer to God the Father through Christ.

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