Rubrics for the Laity in the EF?

NLM: Should the Postures of the Laity at the Traditional Latin Mass Be Regulated, Legislated, or Revised? by Peter Kwasniewski



Kwasniewski takes a laissez-faire position on this question, and that is appropriate, though it may be counter to the mindset of many Latin traditionalists, who will insist upon kneeling as the appropriate posture for certain parts of the Mass, etc.

There is but one further angle to examine: the Problem of Pews. Since nearly every Catholic church in the West is now equipped with pews, usually bolted down for permanence, the topic is far more speculative than what we have discussed heretofore, and deserving of a separate treatment.

The two questions are intertwined so I await for the next part of his discussion. There is also the first ecumenical council's prohibition of kneeling on Sundays, but Latin traditionalists think the patriarchate of Rome is above that. And then there are sentiments like this expressed in comboxes and elsewhere:

I like the fact that the TLM has no rubrics for the laity at all -- including posture. It underscores the fact that the congregation (to be blunt) has absolutely nothing to do with the activity of the Mass. The priest offers the Mass. The server (clerical role) makes the responses. The schola (clerical role) sings the chant. None of this, at least in the missal or rubrics, is appointed for the congregation.

Michael Fiedrowicz, The Traditional Mass: History, Form, and Theology of the Classical Roman Rite

Angelico Press

From the publisher's description:

In contrast to conventional explanations of the Mass that offer practical or allegorical explanations of particular moments in the rite, the present work attends to the organic process by which the Roman rite was built up from its foundations into a magnificent structure, marked by the accumulated riches of each age through which it passed, and characterized by order, beauty, and piety in its texts, gestures, rubrics, chants, and calendar—ranging from the major elements to the most minute details. Treated as well are the reality of the sacred and how it is encountered, the irreducible role of ritual action, the eastward direction of prayer, the formation and value of a specialized sacred language, and liturgical participation correctly understood.

via Fr. Z, who includes this excerpt:

Only in the orations of the classical rite are contained and preserved numerous ideas that, although they belong irrevocably to the Catholic Faith, are understated or entirely lost in later modified versions: detachment from the temporal and desire for the eternal; the Kingship of Christ over the world and society; the battle against heresy and schism, the conversion of non-believers, the necessity of the return to the Catholic Church and genuine truth; merits, miracles, and apparitions of the saints; God’s wrath for sin and the possibility of eternal damnation.

"The necessity of the return to the Catholic Church and genuine truth" -- in reference to whom? Protestants? Non-Latin apostolic Christians?

Is a Latin traditionalist mindset necessarily tied to Latin triumphalism? Or is Latin triumphalism just the consequence of Roman Catholicism of the latter half of the second millenium taking precedence over charity?

Rachel Fulton Brown: The Lives of Charlemagne

Metropolitan Ephymios (Stilios) on Gerondism

OrthoChristian: The Phenomenon of “Gerondism”
Part 1: The components of “gerondism”
Part 2: Theological critique of the phenomenon. The ethics of the spiritual father and his child

Are the problems similar to the cult of personality that surrounds founders of young religious orders and communities in the West?