In Three Parts....

A continuation of the conversation I've been having recently with a peer...she has responded to me by saying the following:

Sorry I guess I just took from your post how that the GRIM could be read either way. My point was it seemed pretty clear to me. Unlike the portion on the way a priest should stand. But since the discussion was on the GRIM I didn't really address the theological implications.

After talking with my SD about my desire to move more towards the traditional and this was after I had been seriously discerning the SSVMs. He recommended that I focus on embracing their spirituality. Keep in mind they are pretty traditional order. So in a way, yes, because I wish to conform. When I am in, then I will discuss the matter with my new SD and my superior.

I would love to see kneeling to be brought back as the normative posture. It's not that I am anti-kneeling or deny that our postures are important. But lemme ask you, why does a intention need to be quantified? Yes it is important for others to see us reverence the Lord- thinking of parishes I have been in during my travels this last month and how the lack of reverence showed me very clearly their beliefs in regards to the Eucharist. But I still do not know the individuals heart, nor should I presume to. We cannot quantify intention, our heart, grace, spirituality, etc.. but why do you need to? I need to be focusing on my own growth in holiness.

I've chosen to respond to her thusly:
Speaking to the Prima Pars...What has the leadership of the Church been bemoaning about the TLM for the last 50 years? "It's all rubrics and no theology, it's all rubrics an no theology, yadda yadda yadda." Yet when it gets called out that the Novus Ordo is not being held to a proper theological standard, immediately the knee jerk is EXACTLY what you just did, when you said, "But since the discussion was on the GRIM I didn't really address the theological implications."

Of course you didn't address the theological implications, for two reasons:

1. The theological implications are in direct conflict with traditional Catholic thought.
2. Nobody really WANTS to address the theological implications.

This isn't your fault, mind you...it is what has been taught for the last 50 years. It is like putting lipstick on a pig. The powers that be don't want to talk theology, precisely because the theology does not work. It is deficient.

Speaking to the Secunda Pars...I am certainly not saying that you shouldn't embrace the spirituality of the SSVMs. Not in the least. But you cannot be at odds with the SSVM spirituality by kneeling to receive Holy Communion. What happens if you are a postulant and you get the opportunity to receive from the Pope? Are you going to stand, and say to him, "Ummmm...sorry, I have to stand, because that is part of my spirituality...."? I don't think so. Maybe I'm wrong. I applaud you for taking on the spirituality of your new community, you should. This is not about that. Remember, you used yourself as an example. I merely followed your lead on that one. I'm not judging you.

Speaking to the Tertia Pars...The reason an intention needs to be quantified, in this instance, is because it is part of the public prayer of the Church. We're not talking about a private devotion. If your preference when in the adoration chapel is to sit, stand, kneel, stand on your head, spin in circles, whatever....that is another story, but that is not what we're talking about. What we're talking about is how do you conform to the public worship of the Church? There are quantifiable actions which express the intention of the person who is assisting at the Mass.

This is also more than just reverencing the Lord. It is about adoration. Adoring the Lord. There is a difference. And it is a big one. When we reverence something we pay it a moment's notice. We reverence the bishop's ring when we genuflect on our left knee and kiss his ring. We don't reverence the Blessed Sacrament, we adore it. That is why when the Blessed Sacrament is exposed, presumably we do a double genuflection, it is a sign of adoration, as opposed to a single genuflection which is a reverence, when the tabernacle is closed. Let me ask you this...is the Blessed Sacrament more exposed during Adoration or during Holy Communion?

If you disagree with me about Adoration, then I suggest you start reading the Lives of the Saints.

A few examples:

Neither theological knowledge nor social action alone is enough to keep us in love with Christ unless both are proceeded by a personal encounter with Him. Theological insights are gained not only from between two covers of a book, but from two bent knees before an altar.

Servant of God, Archbishop Fulton J. Sheen

Each time we look upon Jesus in the Blessed Sacrament, He raises us up into deeper union with Himself, opens up the floodgates of His merciful love to the whole world, and brings us closer to the day of His final victory "where every knee will bend and proclaim Jesus Christ as Lord". "The reign of God is already in your midst." The coming of Jesus to us in the Eucharist is assurance of His promise of final victory: "Behold I come to make all things new."

Bl. Teresa of Calcutta

I adore and venerate you as much as ever I can, though my love is so cold, my devotion so poor. Thank you for the good gift of this your holy Body and Blood, which I desire to receive...

St. Anslem

Mary's adoration was profound, interior, intimate. It was the gift of herself. She offered her whole self to the service of love of the Eucharistic God. For love lays down no conditions, makes no reservations; it thinks no longer of self, lives no longer for self; it is a stranger to itself and lives only for the God which it loves. Everything in Mary was directed to the Blessed Sacrament as Its center and end. A current of grace and love established itself between the Heart of Jesus-Hostia and the heart of Mary-Adoratrix. These hearts were like two flames blended into one. God was then perfectly adored by His creature

St. Peter Julian Eymard

The twentieth century must be a century of the Blessed Sacrament if it means to be a century of resurrection and of life

Pope Leo XIII

These holy persons did not speak of mere reverence. They spoke of adoration. They spoke of a union which is so intimate that their knees bled. A profound bow or a genuflection just doesn't get it done. You might disagree with me that how you adore is just as important as why, but I've got saints who are teaching the why and the how in the same breath. Not one of them said stand and adore. Not one. Not one said just internalize it without quantifying it. Not one.

When we, as Catholics speak about a Sacrament, we speak of it as an OUTWARD sign instituted by Christ to bring about grace. That is what a Sacrament is. It is not something which is just internalized and kept for ourselves. A suggestion, one that was given to me while I was in seminary, by a priest who is now Archbishop of Oklahoma City; he said to me, read St. Peter Julian Eymard. You'll understand then what it means to adore Christ and praise him, for by Holy Cross He redeemed the World.

My friend, this is more than just reverence. This is about adoration. This is what the Consiliar reformers didn't want. They wanted us to relegate Christ present in the Blessed Sacrament to become the same as anyone in the community. To just be reverenced. That is not the case. The Church has given example upon example; through Mary's fiat that it is adoration of the Word made Flesh that brings us to everlasting life. Not just reverencing Him as a great teacher and man, but rather adoring him as God the Son. This is 1/3 of how we publicly worship, along with catechesis and reception, we adore Him.