In the post-modern – even post-Christian – world of today, kneeling is looked upon as a posture that is no longer necessary. Cardinal Ratzinger provides two modern hypothetical arguments against kneeling: “It’s not right for a grown man to do this – he should face God on his feet,” and “It’s not appropriate for redeemed man – he has been set free by Christ and doesn’t need to kneel any more.” (
The Spirit of the Liturgy, p. 185) On the contrary, Ratzinger shows that kneeling is a posture learned through knowledge of God, and the early Church gives strong witness to its use.
Throughout Scripture, we read of people kneeling or falling to their knees. The Hebrew words for “knee” and “to kneel” sound similar:
berek and
barak. Because the knees were a symbol of strength to the Hebrews, “to bend the knee [is] to bend our strength before the living God.” (
The Spirit of the Liturgy, p. 191) After the Temple in Jerusalem was completed, King Solomon knelt in the sight of all who were assembled, and he prayed aloud in thanksgiving and supplication to the Lord. (cf. Chr. 6:13ff) After fasting, Ezra fell to his knees and prayed to God in sorrow and contrition for the sins of his people. (cf. Ezra 9:5ff) Psalm 95:6 identifies bowing and kneeling as expressions of worship before the majesty of God. The prophet Daniel prayed on his knees facing Jerusalem three times a day. (cf. Dan. 6:10)
In the gospels, people who come up to Jesus to ask for healing often fall to their knees in His presence, whether lepers (cf. Mark 1:40), parents of those possessed by demons (cf. Matt. 17:14), rulers (cf. Matt. 9:18), or Gentile women. (cf. Matt. 15:25) St. Peter “fell down at Jesus’ knees” in contrition when he witnessed a miraculous catch of fish at the Lord’s command. (Luke 5:8) The mother of two of Jesus’ apostles knelt before Him to ask a favor (cf. Matt. 20:20), as did a young man who sought His wisdom on attaining eternal life. (cf. Mark 10:17)
During His agony in the Garden of Gethsemane, St. Luke records that
Jesus himself knelt to pray to His Father. (cf. Luke 22:14) Cardinal Ratzinger notes that St. Luke records the parallels between St. Stephen’s martyrdom and the Passion and crucifixion of Christ (for Whom Stephen was dying): as Stephen is being stoned, he kneels and prays aloud, “Lord Jesus, receive my spirit” (Acts 7:59; cf. Luke 23:46) and “Lord, do not hold this sin against them.” (Acts 7:60; cf. Luke 23:34) These similarites lead Cardinal Ratzinger to conclude that kneeling “is not only a Christian gesture, but a
Christological one.” (
The Spirit of the Liturgy, p. 192)
Elsewhere in the book of Acts, we read that St. Peter (9:40), St. Paul (20:36), and indeed the whole Christian community (21:5) prayed on their knees. In his letter to the Ephesians, St. Paul confesses “I bow my knees before the Father.” (Eph. 3:14) In the heavenly liturgy described in the book of the Revelation, St. John sees “the four living creatures and the twenty-four elders [falling] down before the Lamb” in worship. (Rev. 5:8) St. Paul interprets the words of God in Isaiah 45:23 – “to me every knee shall bow, every tongue shall swear” – in light of Jesus Christ: “
at the name of Jesus every knee should bow … and every tongue confess
that Jesus Christ is Lord.” (Phil. 2:10-11) In a story from the Desert Fathers, the devil is characterized as having no knees. “The inability to kneel is seen as the very essence of the diabolical.” (
The Spirit of the Liturgy, p. 193)
Kneeling and standing are the two sides of reverence; kneeling is “the side of worship in rest and quietness.” (Sacred Signs, p. 22) In its various contexts, it conveys adoration, petition, and contrition. During the Mass, we kneel for the Eucharistic Prayer, after the “Lamb of God,” and, if we so choose, after receiving Communion. We kneel at the death of the Lord during the reading of the Passion, and during the Prayer of the Faithful on Good Friday.
Praying the Mass: The Prayers of the People, pp. 37-39
