Why the Various Postures at Mass
Q: I am a catechist and I explain Mass for the young ones. A question I always encountered and never found any information about is this: During Mass there are various postures that the community adopts, and these are adapted according the prayers that are being said. Many ask the reason why this posture is used at that particular time. Some of these are obvious: At the start of the Mass, standing means welcoming the priest who is representing Jesus. But some of them are not that obvious. So I am sending a list of the postures that we use in our diocese, so that you can help answer various questions that many youths and children ask. I am including even those that are obvious to be sure that I am not mistaken. -- T.B., Malta
A:
The fundamental posture in liturgy is standing. Standing is a natural gesture of respect toward authority. This is why the assembly stands for the celebrant's entrance and exit, and during the proclamation of the Gospel, just as the Israelites stood upright as they listened to God's word. Indeed, standing was the normal position for Jewish prayer and this custom passed to Christianity as is witnessed by murals in the catacombs (羅馬時代教徒的地下墓穴).
Today the faithful mostly remain standing whenever they are associated to the solemn prayer of the celebrant. The upright position is that of the heavenly elect as seen in the Book of Revelation 7:9 and 15:2. The Fathers of the Church considered this position as expressive of the holy freedom of God's children. St. Basil in his treatise on the Holy Spirit says that "We pray standing, on the first day of the week, but we do not all know the reason. On the day of the resurrection (or 'standing again'; Greek anastasis) we remind ourselves of the grace given to us by standing at prayer, not only because we rose with Christ, and are bound to 'seek those things which are above,' but because the day seems to us to be in some sense an image of the age which we expect …" (Chapter 27).
Because of this relationship with the Resurrection the liturgy prescribes that certain prayers, such as the litanies of the saints, are prayed standing and not kneeling on Sundays and during Eastertide.
Sitting is the posture of the doctor who teaches, of the one who presides, and so the bishop can preach while seated at his cathedra. On the other hand, it is the posture of those who listen with attention. The faithful are therefore invited to sit at some moments such as the readings, except for the Gospel; the homily; during the preparation of gifts; and also, if they wish, after communion. Most ancient and medieval churches did not have pews (跪櫈), but the faithful were often invited to sit on the floor for the readings and homily and this was probably a custom from apostolic times as witnessed by Acts 20:9 and 1 Corinthians 14:30.
Kneeling was originally reserved, above all, for intense personal prayer, as we see St. Stephen do before succumbing to martyrdom. We also find saints Peter and Paul using this posture for ordinary prayer and meditation (Acts 9:24, 20:36, Ephesians 3:14).
During medieval times, it took the additional meaning of profound respect and adoration that is prevalent today. In this way the act of kneeling during Mass reinforces the sentiments and attitudes expressed by the upright position.
Another gesture is that of bowing which also means veneration and respect and, in some cultures, adoration. The invitation to bow the head precedes certain blessings (俯首接受降福) and prayers over the people. During Mass the whole assembly bows the head when Jesus' name is mentioned during the Gloria and in recalling the mystery of the incarnation in the creed (信經). In this way the gesture underlines the importance of the mystery mentioned in the liturgical text.
~~ abstracted from ZENIT
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