impressing this matter of intelligent recitation. St. Augustine wrote,
"_Et quare dicta sunt, nisi ut sciantur? Quare sonuerunt nisi ut
audiantur? Quare audita sunt nisi ut intelligantur_" (Tract xxxi. in
Joan). Again, commenting on psalm 146, he writes, "David teaches that we
sing wisely; let us not seek the mere sound for the ear, but a light for
the soul." St. Thomas Aquinas commenting on "For I pray in a tongue, my
spirit prayeth, but my understanding is without fruit" (I. Cor. xiv. 14)
wrote "_Constat quod plus lucratur qui orat. Nam, ille qui intelligit
reficitur quantum ad intellectum et quantum ad affectum; sed mens ejus
qui non intelligit est sine fructu refectionis_." And (4) our own
intellect tells us that the Breviary should be read intelligently and
devoutly. One of the ends of the Church in imposing the Divine Office as
an obligation is, that by honouring the holy mysteries, or the holy
memories of the saints, we may raise our hearts and souls to God, as St.
Paul wishes us, "May the God of patience and of comfort grant you to be
of one mind towards one another according to Jesus Christ, that with one
mind and one mouth you may glorify God" (Rom. xv. 5-6), an effect that
cannot be produced by the recital of words which are not understood. It
is almost impossible to avoid very grave distractions and to sustain
attention if there be not a good knowledge of the matter and form of the
Hours recited.

It seems irrational that, priests should spend daily more than an hour
reading words that they understand not at all, or very imperfectly; and
that the beautiful and sublime thought and language of the book of
psalms, which are admired by all educated men, should be, to those who
read them every day for years, nothing but a tinkling cymbal, _vox et
praeterea nihil_. This is often the case even with priests who practise
piously and methodically mental prayer. And yet nowhere are such
beautiful acts of faith and confidence in God's power expressed as in