with the spirit, I will sing also with the understanding” (I.  Cor. xiv. 13-15).  St. Gregory the Great said that true prayer consists not only in the articulation of the words, but also in the attention of the heart; for to obtain the divine graces our good desires have greater efficacy than mere words (Moral, lib. 22. cap. 13).  Peter de Blois wrote of the priests of his time, “Labia sunt in canticis et animus in patinis!  Their lips are in the psalms, but their heart is in the dishes!” (Selva). “Age quod agis,” says the Imitation of Christ.

VI.  It is advisable not to dwell on the literary excellence of the Breviary during the recitation of the Office.  It is a useful thing that priests should recognise the authorship of the psalms recited, their probable dates, the circumstances of their composition, the sublimity of their thought, the peculiarity of their Hebrew style, the rhythm and poetry of the Hebrews.  But the dwelling on these thoughts leads to distractions.  Again, some priests, like the clerics of the Renaissance and post-Renaissance times, despise and dislike the Breviary for its alleged barbarous style.  These unworthy and foolish sentiments are met with, very rarely.  They are opposed to the priestly spirit, which should love and respect the Scripture extracts, God’s inspired words.  The homilies from the Fathers are well chosen, and suitable for the greatest prayer and for the greatest prayerbook the world has ever known.  The hymns are the wonder and study of scholars of every religion.  St. Augustine, after his conversion even, felt a repugnance for the holy Scriptures as unequal to Cicero in form.  But in his mature age and considered judgment, the saint reversed his judgment; “non habent,” he wrote of the Pagan classics, “illae paginae vultum pietatis, lacrymas confessionis spiritum contribulatum cor contritum et humiliatum” (Confess.  Bk. 7, c. 21).

VII.  To think of Christ’s Passion is another aid to good Breviary recitation.  We have seen in the theological part of this book (page 4) the seven principal stages of the Passion which correspond with the seven principal parts of the Office.  And this devout thought on some scene of the Passion is recommended by all writers on the Divine Office, as an easy and very profitable means and aid to attentive and devout saying of the Hours.  It is a means practised by thousands of priests.

St. Bonaventure recommended that at each Hour some thought of the mysteries of the life and death of Christ should be held in mind.  Thus, Matins, the night Office, might be offered up in honour of the birth and infancy of Christ; Lauds, in honour of His resurrection; Terce, in honour of the coming of the Holy Ghost; None, in memory of Christ’s death; Vespers, in thanksgiving for the Eucharist.