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