This would apply not only to the whole Eucharistic prayer but
also to the manner of receiving Holy Communion. The instruction
"Inaestimabile Donum" of the Congregation for the Sacraments and
Divine Worship, April 17, 1980, lays down this principle in
section 11: "With regard to the manner of going to Communion,
the faithful can receive it either kneeling or standing, in
accordance with the norms laid down by the episcopal conference."
But, once more, our own episcopal conference has laid down *no*
norms in this area, so people should be *left free* to kneel or
stand for Holy Communion. (The diocesan bishop may establish
uniformity for his own territory, but parish officials have no
right to do so.)
In this regard, one should observe the principle laid down in
"Eucharisticum Mysterium" no. 45:
"THE LAWS OF THE CHURCH MUST BE FAITHFULLY OBSERVED IN
CELEBRATING MASS
"In the celebration of the Eucharist above all, no one, not even
a priest, may on his own authority add, omit, or change anything
in the Liturgy. Only the supreme authority of the Church, and,
according to the provisions of the law, the bishop and episcopal
conferences, may do this. Priests should, therefore, ensure that
they so preside over the celebration of the Eucharist that the
faithful know that they are attending, not a rite established on
private initiative, but the Church's public worship, the
regulation of which was entrusted by Christ to the Apostles and
their successors."
The same point is made with even more poignancy and vigor by Pope
John Paul II in his letter to all the bishops, "Dominicae Cenae",
On the Mystery and Worship of the Eucharist", February 24, 1980,
section 12:
"Each one should also remember that he is responsible for the
common good of the whole Church. The *priest as minister*, as
celebrant, as the one who presides over the eucharistic assembly
of the faithful, should have a special *sense of the common good
of the Church*, which he represents through his ministry, but to
which he must also be subordinate, according to a correct
discipline of faith. He cannot consider himself a 'proprietor'
who can make free use of the liturgical text and of the sacred
rite as if it were his own property, in such a way as to stamp it
with his own arbitrary personal style. At times this latter
might seem more effective, and it may better correspond to
subjective piety; nevertheless, objectively it is always a
betrayal of that union which should find its proper expression in
the sacrament of unity."
Although standing at prayer is certainly approved, kneeling and
genuflection may be considered to have a solider scriptural
foundation. We are to bend our knees at Jesus' Name (Phil
2:10)--so how much more before His Real Presence in the
Eucharist, at the Consecration and thereafter, and particularly
at Holy Communion.
In Jesus' presence, people almost by instinct knew they should
kneel (Matt. 8:2, 9:18, 15:25, 17:14, 20:20; Mark 1:40, 10:17).
So kneeling was a favored posture of prayer for New Testament
Christians (Acts 9:40, 20:36, 21:5; Eph 3:14).
Nowadays, we Catholics are enjoying a revival of interest in and
study of the Bible. We should be consistent and let the Bible
guide even our bodily worship: "Come, let us *bow down* in
worship; let us *kneel* before the Lord who made us, for He is
our God" (Ps 95:6-7). In this regard, the instruction
"Inaestimabile Donum" says in section 27:
"Most of the difficulties encountered in putting into practice
the reform of the Liturgy and especially the reform of the Mass
stem from the fact that neither priests nor faithful have perhaps
been sufficiently aware of the theological and spiritual reasons
for which the changes have been made, in accordance with the
principles laid down by the Council.... Without an adequate
biblical training, priests will not be able to present to the
faithful the meaning of the Liturgy as an enactment, in signs, of
the history of salvation."
Sincerely in Christ,
Father Mateo
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