Tag Archives: Liturgy

Reflections on Kneeling and Humility

“Our generation has lost the religious gesture of kneeling; we have become more a clapping generation. We seem to have compromised the virtue of humility with a culture of self-security and independence. If we dream of renewal, let us kneel again in adoration, in repentance and in service.”

Kneeling Adores
Bending the knee before the tabernacle in genuflection, kneeling down at the celebration of the Eucharist, kneeling down to adore the exposed Blessed Sacrament – these are little but sublime acts of adoration that we must preserve and protect.

Kneeling Obtains Mercy
It is easier to remember that we are sinners when we kneel. It is easier to share the same mercy kneeling down, not from a higher moral level but from our shared sinful condition. “The bending of the knee is a token of penitence and sorrow of a penitent heart.” (St John Cassian)

Kneeling Atones
Kneeling atones for the countless profane actions against the Eucharist. As we bow down and adore the Eucharist, we also beg for mercy for the sacrilege and desecration the Sacred Species are repeatedly subjected to in many communities. We seek pardon for liturgical experiments and abuses: the narcissism among ordained ministers seeking popularity rather than piety; for taking the Mass for granted; for the irreverent attire and the cold interior disposition when we attend Mass.

Kneeling Humbles
We cannot celebrate mercy without repentance. We kneel in humility and repentance especially in the Sacrament of Reconciliation where we kneel down to confess our sins and receive pardon.

Kneeling Renews
The family that prays together stays together.… Kneeling empowers families to stand up against the storms of life. Kneeling is strength.

[Taken from the Catholic Bishops’ Conference of the Philippines Pastoral Exhortation entitled “Let Us Kneel Before The Lord Who Made Us” (Psalm 95:6)]


Silence and the Sacred in Mass

One of the most moving moments in my life came while visiting Yad Vashem; the holocaust museum in Israel. As I considered that overwhelming encounter today, what struck me was the memory of the profound silence of the experience – what it was like to be among crowds of people from all different backgrounds, religions, ages, and maturity – all in silence.

People were not talking or bantering about as they ventured through the horrific memories. The silence was as pure and perfect as is humanly possible. Why such perfect silence? There are many reasons. Awe is one. Deep sadness another. The place is sacred to all who visit, and thus the instinct to silence is universal.

The silence of Yad Vashem reveals another important truth – an authentic recognition of the sacred draws the heart to awe and to silence. The greater the experience or understanding of the sacred, the more instinctive the draw to silence and reverence. The overwhelming clarity of Yad Vashem pierces the heart and mind of every participant and speaks the words, “You are in a sacred place. Absorb what you see. Pray. Give your heart and mind to this experience so that you might gain wisdom.”

Tragically, some hearts are so diseased that they can miss the sacred reality before them no matter how profound. This was painfully illustrated by a group of young people who used one of the Yad Vashem displays as a stage for a light-hearted photo shoot. The appropriate outrage expressed words like “sacrilege” and “blasphemous” and reflected the deepest possible offense at the violation of this sacred place.

Unfortunately, the idea of the sacred has almost completely faded in our society. One of the most tragic places this has happened is in our parishes. This is common even among those who would normally be considered the most devout among us – those who attend daily mass or regular adoration. This violation of the sacred or lack of reverence in any worship space is always reflected in one irreverent behavior, the tendency to disrupt the silence of worship with whispers and social interaction.

Why does this happen? There are external and internal reasons for this tragedy. Externally, the more clearly sacred the physical environment is, the more people act in concert with what the architecture and accouterments signify or communicate to the soul. So, architecture and art can play a powerful role in encouraging or discouraging appropriate reverence. Unfortunately, our time has revealed some of the most wretched and even sacrilegious architecture in Church history. This has dealt a crushing blow to the sacred nature of our worship spaces and our instincts to recognize them as sacred and set apart for the most important activity of our lives – the worship of God.

Internally we experience the violation of the sacred when we fail to align our actions with our beliefs. Do we really believe the Lord is present among us in the sanctuary? If so, do our actions clearly reflect that belief? Are we quick to speak about things that have nothing to do with worship, ready to interrupt someone in prayer as if they were not actually speaking to God Himself, or slow to keep silent to avoid any possible disruption of the worship of God?

Do we rob the attention of others from God? This is a grave injustice! This sin is particularly amplified by the fact that, as a norm, we spend relatively little time in life actually paying attention to the One to Whom we owe everything. How is it that we could then profane this time with trivial matters that are easily dealt with in the fellowship hall or other spaces dedicated to social interaction?

Another internal reality is that our belief or faith is often lacking or waning. If we don’t truly believe that God is present our participation in worship will be easily disrupted and we will tend to be very cavalier about disrupting others. Is our participation in our Catholicism just something that makes us feel good? Does our “faith” merely reflect some kind of nebulous notion of God that fails to impact who we are or how we act, especially in a sacred space dedicated solely to the worship of God? Our outward actions can reflect deep spiritual sickness that requires repentance and reparation through reconciliation, study, and a significant change in our actions.

As participants in the charism of Apostoli Viae, what can we do about this situation? First, we should prayerfully examen our consciences to determine the state of our belief and its congruity with our actions. Second, we should purpose to remedy whatever hinders our own embrace of the sacred internally, and then do the same in the way we engage externally. As we do this we should also take care to avoid a common distraction of the devil that seeks to engage us in judging others rather than giving our energy to joyfully bearing witness to the reality and purpose of our worship space through our own expression of reverence.

Practically speaking, all of us can pursue some or all of the following practices proposed as a norm for Apostoli Viae members:

  • Arrive early and prepare for Mass in silent prayer. The prayer of St. Ambrose in the Apostoli Viae prayer book is a beautiful devotion for this time of preparation.
  • Refrain from any conversion before, during, or directly after Mass and while in the nave.
  • Arrive early and prepare our hearts through kneeling in prayer and silence.
  • Receive the Eucharist on the tongue.
  • Receive the Eucharist kneeling (unless impossible due to physical limitations).
  • Spend time in prayer of thanksgiving after Mass. If possible, directly after receiving communion, pray the Litany of the Most Blessed Sacrament in reparation for sins of irreverence against our Lord in the Blessed Sacrament.

Prepare and mentally rehearse respectful and gentle responses to those who might interrupt you or who are used to your availability in the nave by offering to speak to them in a moment after you finish praying (offer to meet them in the narthex or outside).

Above all, and most importantly, draw your heart and mind ever more deeply to the sublime mystery of Christ present in the Holy Sacrifice of the Mass, Body, Blood, Soul, and Divinity. Give him the praise, honor, and reverence due to Him. He loves you and longs to meet you there and impart all the graces you are prepared to receive and more. He also desires that you bear witness to this sublime reality to the world.

Unum est Necessarium – Dan


Apostoli Viae and the Liturgy

Question: What is unique about how Apostoli Viae views and encourages participation in the liturgy?

Answer: The unique perspective of Apostoli Viae regarding the  liturgy can be summed up in a few key principals:

  • Sovereignty of God’s Desire: God decides how He wants to be worshipped and His desire should be honored above all else. He is God, and we are not. He has given us everything, and our worship should be an expression of humble gratitude to Him in whatever way He specifies. He is to be at the center of our worship, not us. Those who seek to worship Him with authenticity and humility, will gladly and joyfully yield to His preferences and have no concern for their own.
  • The Voice of Mary: “Do whatever he tells you” should be the guiding principle behind our action and participation in the liturgy. What He tells us in and through the magisterium should be the first and last word regarding how we should or should not pursue worship.
  • The Guidance of the Magisterium: God’s preferences are reflected in and through the Holy Spirit’s guidance of the magisterium of the Church. This teaching authority expresses itself in the rubrics of the Holy Sacrifice of the Mass and related documents that guide our practice and participation. The documents we should reflect upon, and study, are both pre and post conciliar.
  • A Hermeneutic of Continuity: Because God has never abandoned His Church or ceased to guide it, AV members always seek prayerful engagement with theologians and liturgists who reflect a hermeneutic of continuity rather than rupture.
  • Freedom and Humility: When there is freedom in liturgical practice, AV members will always gravitate to those expressions that are most humble, and most reverent according to history, theology, and tradition, not personal or popular opinion, preference, or modern innovation that lacks mooring in sacred history and tradition.
  • The Voice of Judas: Judas questioned extravagant worship, and Jesus affirmed and memorialized it; and we now ensure that the beauty of the Church is available to all without distinction. Though ministry to the poor is extremely important and prominent within AV, it is always subordinate to worship. We should be extravagant in our worship and trust that in response He will provide all we need to serve the poor well.
  • Our Disposition: AV members embrace these perspectives both to better orient their hearts to God in an attitude of humble worship, and to be a sign to the Church and world of the beauty and joy of faithful Catholicism. Our disposition or instincts should never be one of criticism or irritation with those who disagree or are disobedient to the Church. Instead, our disposition is one of humility and gentleness as we seek to live out our beautiful tradition in the Church and to draw all hearts and minds to God through our teaching, devotion, and practice.

Finally, though we honor and seek to live and promote our faithful liturgical patrimony, we never allow matters of liturgy to divide us. Division comes when liturgy and liturgical preference becomes a matter of idolatry or when these principals are rejected or neglected. Said another way, it is possible to worship liturgy or our preferences rather than to worship the God to whom the liturgy seeks to lead us. We know our concern for liturgy is idolatry or a form of attachment when matters of the liturgy lead to anger, resentment, factions, or division rooted in a rejection of our most glorious tradition or a failure to exercise patience and charity with those who disagree or who have yet to be properly formed.

An authenticly faithful perspective on liturgy unites its participants as they together kneel and worship the God for whom all faithful liturgy exists.


Preparing for Mass: Taking A Cue from A Prayer for Priests

By Fr. Bryan Jerabek, J.C.L.

A little over five years have now passed since the new translation of the Roman Missal went into effect in the various English-speaking countries. In this wonderful new edition, if you turn to the latter part of Appendix VI, there are prayers that the priest is encouraged to say before and after Mass. And one of them – the “Formula of Intent” – is, I think, very important and worth sharing with you today. Here it is:

     My intention is to celebrate Mass and to consecrate the Body and Blood of our Lord Jesus Christ according to the Rite of Holy Roman Church, to the praise of almighty God and all the Church triumphant, for my good and that of all the Church militant, for all who have commended themselves to my prayers in general and in particular, and for the welfare of Holy Roman Church. Amen.

Should a lay person pray this prayer as-written? No. He or she does not share in Christ’s ministerial priesthood. However, by virtue of his or her baptism, a lay person does share in the priesthood of the faithful. That is to say, baptism qualifies every lay person to make a pleasing offering to God and to offer him fitting worship. Perhaps this prayer could be adapted, then? I think so.

Let’s give it a try. What if you were to come to church a good 10 minutes before Mass, and in the process of quietly recollecting yourself, recited devoutly something like the following prayer (adapted from the one above)?

     My intention is to participate in this Mass fully, actively, and consciously and to worship the Body and Blood of our Lord Jesus Christ made present on the altar by the priest according to the Rite of Holy Roman Church, to the praise of almighty God and all the Church triumphant, for my good and that of all the Church militant, for all who have commended themselves to my prayers in general and in particular, and for the welfare of Holy Roman Church. Amen.

Might such prayer change the way that you participate in Mass? I think it would. Saying this prayer each Sunday and Holy Day, and whatever other days you might be able to go to Mass, you would begin to see yourself as part of a larger scene, so to speak: as a soldier in the Church militant who has something to bring to the battle. You might more effectively remember to pray for the many intentions you accumulate throughout each week, by consciously offering them both generally and in particular. You may look upon your baptismal priesthood in a new way: you have something to offer to God as well!

It is so important that we make a fruitful preparation for Holy Mass. If the Eucharist is, as the Church teaches, the “source and summit” of our Christian life, then let us act as if that were the case! We have probably all seen Masses that were celebrated shabbily, by ministers who seemingly did not prepare themselves well for what they were about to do. Do we participate in Mass rather shabbily ourselves?

It surely is a struggle to stay recollected and to give it our all. But it’s easier when we have taken some time to prepare beforehand. The adapted “Formula of Intent” prayer above might help. Try it and see!