In recent times there has been a lot of discussion around standing or kneeling during the Eucharistic Prayer at Mass. The NZ Catholic in fact ran a small article about it not so long ago, where Michael Otto (the journalist) quoted the usual argument put forward by people who are in favour of standing during the Eucharistic Prayer:
“Kneeling during the Eucharistic Prayer is a practice that developed in some countries when people’s involvement in the Mass focussed more on devotion to the Blessed Sacrament than on the meaning of the Eucharistic Prayer. The Second Vatican Council wanted to redress this.”
Let’s critically analyse the ideas which are expressed in this paragraph – which are often put forward in certain circles regarding this topic – and on which I have some reservations.
“Kneeling during the Eucharistic Prayer is a practice that developed in some countries when people’s involvement in the Mass focussed more on devotion to the Blessed Sacrament than on the meaning of the Eucharistic Prayer.”
What is implied here?
Devotion of the Blessed Sacrament leads to kneeling
Properly understanding the meaning of the Eucharistic Prayer (and thus Mass) leads to standing
That is what is implied. These are two different things according to this line of thought, and these are almost put at odds with each other in the way that this is written and presented. It implies that previously (the MiddleAges up to Vat II) there was a time where the Mass was defectively understood and included a type of over-devotion to the Blessed Sacrament – producing kneeling. Thus, kneeling is a result/product of a defective understanding (let’s all acknowledge that there were indeed some faithful, prior to Vatican II who didn’t understand Mass very well, but let’s also acknowledge that kneeling has been around since Biblical times. In fact, many of our contemporaries, see kneeling purely as an outward sign of penitence, and mortification, and have lost the deeper meaning of it, which is adoration, humility, child-likeness, littleness, awe, reverence and love).
According to this particular view, we have now emerged from this because we have now recovered and restored a deeper understanding of the Eucharist, and this has led to standing being implimented.
Put another way: kneeling is a sign of a misunderstanding of Mass involving a quasi-immature and under-developed appreciation of what is going on, especially during the Eucharistic Prayer; standing signifies intelligence, understanding, and maturity; and therefore orthodoxy (right practice).
To me, this is a false dichotomy – a false split of things which are inherently connected, and arises from a dialectical (and thus purely opinionated historical) way of looking at the high point of the Mass: ie, the offering of the Risen Christ to the Father – the representation of the Victory (including the Resurrection and Ascension) of Jesus’ sacrifice of Calvary – during the Canon – for the living, for the dead, for the Church, for our salvation, etc. It also suggests to me a confusion and misunderstanding of the essential nature of that part of the Mass.
Basically, devotion, love, adoration, and reverence, expressed through kneeling, for the Blessed Sacrament (ie, Jesus who has just descended onto the altar), is a deep manifestation of an authentic understanding of what is being expressed in the Eucharistic Prayer, and remembered (memoria, anamnesis) through it. That memorial (properly understood) of the Church, is made possible by the Communion in the Holy Spirit, Who is poured out from Christ’s Glorified Eucharistic Body everytime the Church celebrates the Eucharist, and by this She is regenerated and reinvigorated in the same Spirit. This is made possible by Christ’s Eucharistic offering to the Father, on the altars of the Church; and the fruits of that One Offering are in turn offered to us: communion with Jesus in the Holy Spirit as He nourishes our soul, and bathes us in His Love. By this, we are incorporated more deeply into this union with Christ, through the Holy Spirit.
How is it that we encounter (and therefore understand more deeply) what the Eucharistic Prayer, especially the Roman Canon (Eucharistic Prayer I) prays and expresses? Precisely by looking to the Eucharistic Mystery – that of the Bread and Wine changing into the Body and Blood of Christ, and by concomitance, His Soul and Divinity are also present. If He is present substantially in His Risen and Glorified Body on the altar, then we have present in this Heavenly Bread, the mystery of Redemption: Incarnation, Passion, Death, Resurrection and Acsension. The Eucharistic Prayer is principally focussed on making present that Mystery – through sacramental memoria; and where is the locus of that Mystery as we enter into the memoria of it – the Eucharistic Species! It is through, with, and in this Mystery (Christ substantially present), that the Canon draws its power and meaning! And hence it is eminently and utterly fitting to kneel in awe and love of that Mystery of Love becoming present amongst us at every Mass; and by which the entire Church is renewed and regenerated!
This is why, in the Mysterium Fidei – the Mystery of Faith (Acclamation of Faith) after the consecration (in the Novus Ordo), we are supposed to sing or proclaim that Mystery in the second person, ie, “You have died, You have Risen, You will come again…”. This has now been theologically fixed in the up-coming Third Edition of the Roman Missal to be published next year. The acclamation of the Mystery of Faith is not some abstract look back in the third person to 2 thousand years ago when Jesus died on calvary (eg, Christ has died, Christ has Risen, etc), but through the sacramental memoria, it acclaims Him who is present on the altar, and in Whom is present, the mystery of the incarnation, passion, death, Resurrection, and Ascension. This is the Msytery of Faith, the transubstantiated Eucharistic Risen Lord, in Whom the Mystery of Redemption is present, and by Whom we have access to it.
There should be no difference or separation between understanding the meaning of the Eucharistic Prayer, and devotion (implying adoration and love) of the Blessed Sacrament when a person kneels at Mass. Understanding the Canon properly leads to a deeper love and reverence of our Eucharistic Lord, and that is why the Latin rite developed (and still intends to keep) its tradition of kneeling during the Consecration and during the Eucharistic Prayer (Canon) to adore and worship the Mystery of Him who will and has become present before us: firstly to be offered to the Father, by the Church, for our redemption; and Who is then secondarily offered to us, in the form of spiritual food.
“The Second Vatican Council wanted to redress this.”
I have read that documents of the Second Vatican Council, and have read many of the subsequent post-Conciliar documents, and there is nothing in the documents at all saying that the “Council wanted to redress” kneeling. This is inaccurate. The Council wanted to redress the ignorance that many faithful had in not understanding the Mass deeply enough. That did not mean wanting to get rid of kneeling.

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