The Divine Office by Edward J. Quigley (english love story books .TXT) 📖

5. The remembrance of the sublime work of the Office should aid in its fervent recitation. Priests should remember the words of St. Alphonsus: "After the sacrifice of the Mass the Church possesses no treasure so great as the Divine Office." "It is God's Church, the Spouse of Christ, who has done me the honour of choosing me for this great work—me, in preference to a hundred others. She puts into my hand her holy book of heavenly language, and asks me to read its words before God, to unite with the angels and saints in honouring God."

6. To propose some particular intention before the recitation of the Hours begins, and to renew it during the recitation is an excellent means of guarding against distractions and mechanical routine. It sustains during the prayer the fervour with which it was begun. St. Bonaventure said to priests "Give great attention to the signs (i.e., to the directions, about kneeling, standing, sign of cross, etc.), greater attention to the words, and the greatest attention to the (particular) intention."

But what intention ought we to have?

We should have general intentions and particular intentions. We must have the general intentions of the Church, whose ambassadors we are. We must pray that God be known and adored, loved and thanked and praised. We must pray that the Church have freedom, that she may be exalted, that the kingdom of Christ may spread and flourish, that the Pope and clergy of the world may be blessed and guided by God, that holy souls may be confirmed in virtue and that sinners may be converted.

We should have also some particular intentions in reading our Hours. Thus, we may pray to obtain a more lively faith, a greater hope, a more ardent charity, greater meekness and humility, greater patience, detachment from the world, greater fraternal charity, help in keeping vows—in a word, an increase of virtues, especially those in which we may have great wants. Again, a priest may and should beg God to help him and guide him by his light and grace, in doubts, in trouble, in crosses, in his daily work as a priest, in his parish, in his schools, in his college. Particularly and fervently should a priest pray for success in his religious instruction in school, in church, in the pulpit. For St. Augustine tells us that success in this matter depends more on prayer than on preaching (De Doc. Christ., Lib. 4, chap. 15). And at every Hour a priest should pray for a happy death.

Before saying his Hours, a priest may form a special intention of praying for others, his superiors, his parents, his brothers and sisters, his benefactors, his friends, his enemies, for those who have asked for prayers, for some one in sorrow, for some one in sin, for a soul in purgatory. Of course, these prayers benefit the priest who offers them, for as St. Gregory the Great said so well, "Plus enim pro se valere preces suas efficit qui has et pro aliis impendit" (Moral II. 25).

I. A suitable place should be selected. The Psalmist sang "In omni loco dominationis ejus, benedic, anima mea, Domino" (Ps. 102, 22). Our Lord wishes us to pray always; St. Paul says (I. Tim. ii.) that we should pray in every place, and theologians teach that a priest may validly and licitly say his Hours walking in the fields, in his room, or in any suitable place. The most suitable place is the church. For it is a house of prayer (St. Matt. xxi. 43), and the Holy Ghost asks us to go there to pray, "in templo ejus omnes dicent gloriam" (Ps. 28, 9). The Apostles, going to the temple to pray at the sixth and at the ninth hour, show us how suitable is the place holier than the temple—the church. The practice of the saints impresses on us the suitability of the church for the Church's official prayer. In the life of every modern saint we find recommended and practised the saying of the Hours at the altar. Perhaps, the example which is best known to missionary priests, is the example of the Cure d'Ars, who in the early days of his priestly life always said his Breviary kneeling in the sanctuary. His parishioners liked from time to time to slip into the church to watch him. "Often," says an eye-witness, "he paused while praying, his looks fixed on the Tabernacle, with eyes in which were painted so lively a faith that one might suppose our Lord was visible to his gaze. Later, his church being continually filled with an attentive crowd following his least movements, he took pains to avoid everything that might excite their admiration. Yet still, he might be frequently found, after a long day passed in the sacred tribunal, reciting his Hours on his knees, either in the sacristy or in a corner of the choir, a few steps from the altar; so strong was the attraction that drew him to unite his prayer to that of our Lord, so great was the love and respect inspired by the presence and infinite majesty of his Divine Master" (Life of Cure d'Ars, by Monnin).

Every priest must feel that the church benches, or the sanctuary, with their silence, their every part awakening and reminding the soul that this is the house of God, this is the gate of Heaven, are places most suitable for prayer and are great aids to fervent prayer. The thought of the presence of Christ with His adoring angels, to whose songs of praise the priest should unite himself, should help wonderfully in the devout recitation of the Hours. St. Alphonsus recommends that priests saying the Breviary should say it before a crucifix or before a statue or picture of the Blessed Virgin, so that gazing from time to time on these holy objects may foster or renew pious thoughts.

II. A great aid to pious recitation of the Hours is to take up a respectful position. The Office is a prayer, an elevation of the soul to God, and should be treated as such; and as everyone knows, the union of soul and body is such that in vocal prayer both are employed. If the body take up a lazy or unbecoming position in prayer, it is an insult to God to Whom prayer is offered, and is a certain source of distraction and faulty prayer. Habit does much in this matter, and where a priest labours to correct an inclination to take up a too comfortable position in saying his Hours, he is striving to pray well.

Priests, young and old, say writers on this point, should be vigilant in this aid to fervent prayer. The well-known words of St. Teresa recommending a comfortable attitude in prayer do not clash with this doctrine. In the Selva, St. Alphonsus writes: "It is related that while two religious recited Matins a devil appeared, caused an intolerable stench, and through mockery said, 'To the prayer which you offer such incense is suited'—ad talem orationem tale debetur incensum."

Which attitude is the best? Seeing the examples of the saints, St. Charles Borromeo, St. Vincent de Paul, St. Francis de Sales, St. John de la Salle, the Cure d'Ars, and of many other saintly men, the best attitude in reciting the Hours is kneeling. Other saints accustomed themselves to recite their Hours standing, with head uncovered. Others followed, in private recitation, all the positions—sitting, kneeling, standing—required in choir. The practice is said to aid in banishing distractions, and contributes greatly to attention and devotion. Of course, in private recitation no one is bound to any of these practices. But they have proved useful to many in practising devout prayer. Everyone is bound to pray with fervour, and a respectful attitude is a big help towards that end.

Slow, deliberate pronunciation is another aid to the fervent saying of the Hours of the Breviary. The lives of saintly men show their practice in this matter. Knowing that they were the ambassadors of the Church in presenting her praise, thanks and wants to God, they read with care and attention. From their slow and deliberate reading of the holy words, their souls drew out the sublime thoughts and sentiments which their lips expressed. In rapid reading, the mind and heart have not time to think well on the meaning of the words and of the sentiments, and hence, no holy thoughts fill the soul, no acts of virtue are elicited, no prayer of petition is offered, no holy resolutions are formed. Indeed, very often—to quote the words of a venerable author—priests seem to say with their lips and to express by their rapid reading, not Deus in adjutorium meum intende, O God, make haste to help me! but Domine ad festinandum me adjuva—"O God, help me to hasten?" Wise old Rodriguez advises readers of spiritual books to observe a hen drinking and to imitate her slow and deliberate sipping, by reading in small quantities, with pauses. Sometimes priests acquire the habit of hurried reading, quite unconsciously, and afterwards labour hard, and in vain, too, to correct it. It is important for beginners in the Breviary to go at a slow pace, as the trot and the gallop are fatal to good and pious recitation. Sometimes priests excuse this hurried reading, as they wish to save time! Why do priests wish to save time? "For study," some may say; but the obligation of the Divine Office precedes all obligations of study, and its devout recitation is of far greater importance to the priest and to the Church than is any other or every other study. Some priests gallop through the Hours, to gain time for other ministerial work, they say. But they forget that the primary work—after the celebration of Mass—and the most important work of a priest, is the great official prayer of the Church. Who amongst priests leads the life of ceaseless toil which the Cure d'Ars led? And we have read how he said his Hours. St. Francis Xavier found time to preach to his many neophytes, to teach them, to baptize them, and yet he did not use the permission given him to shorten his Breviary prayer. He read the whole Office daily and added to it prayers to obtain the grace of better attention and devotion.

Sometimes the reading of the Hours is hurried for a motive less praiseworthy than the motives of study or of priestly work. Producitur somnus, producitur mensa, produncuntur confabulationes, lusus, nugae nugarum; solius supremae Magestratis, cultus summa qua potest celeritate deproperatur (Kugler, De Spiritu Eccles.), "On this, God complained one day to St. Bridget, saying that some priests lose so much time every day in conversing with friends on worldly affairs; and afterwards, in conversing with Him, while they recite the Office, they are so hurried that they dishonour Him more than they glorify Him" (St. Alphonsus, Selva). In the hurried reading of the Office, time, a few minutes perhaps, is gained, but what is lost? Does the loss of all the lights and graces and blessings of the Office compensate for the time gained? It is important that all who read the Breviary hurriedly, or who may be tempted to acquire the habit, should weigh well the words read therein (Friday's Vespers) "Labor labiorum ipsorum operiet eos; cadent super eos carbones" (Ps. 139). "The labour of their lips shall overwhelm them; burning coals shall fall upon them."

To acquire this important habit, the practice of reading at a slow pace the words of the Breviary, authors suggest several little hints. One is, never to start reading the Hours unless there be ample time for finishing the Hour or Hours intended to be then and there read. The practice of squeezing the small Hours into scraps of time (e.g., in the intervals between hearing confessions in the confessional, at a session) is fatal to careful and pious reading. Another hint is, to read everything, every word (e.g., Pater Noster, Ave, Credo), and to repeat nothing from memory, because the printed words meeting the eyes and the spoken words reaching the ears help to fix the attention and there is less risk of their passing unnoticed. This was the practice of St. Charles Borromeo. St. Philip Neri never recited from memory even in saying the small Hours. St. Vincent de Paul always spent a great time in saying his Breviary. His intense fervour was helped by his careful reading of every word, and this practice of keeping his eyes fixed steadily on the printed matter of the book he recommended to his congregation of priests. Some holy priests maintained that they could recite from memory with greater fervour than from the reading of the pages of the Breviary; but the practice is not one for