sound produced, he must be careful to form with his lips every syllable.
This must be done, not necessarily in a throaty way. The formation of
the words clearly with the lips suffices. But writers on this point
emphasise the importance of audible recitation as a preventive of
slurred, mutilated Latinity, which often leads to careless, or even
invalid recitation. They note, too, that the reading with the eye
merely, is a habit which readers bring from the reading of other books
to their reading of the Breviary. German authors dwell at length on the
fact that many priests, very early in their career, contract the habit
of faulty vocalisation of liturgy, and that they never seem to notice
their fault, or at least never seem to attempt an amendment. These
authors attribute the defect to sub-voce recitation and recommend
audible recitation, long and frequent audible recitation, to all priests
reading their hours.

[Footnote A: The privilege of mental recitation was granted to the Friar
Minor by Pope Leo X. and Pius V., but it is probable that the privilege
was withdrawn by Pope Gregory XV. in 1622, in his letter _Romanus
Pontifex_; and Urban VIII., 1635, withdrew all privileges granted _vivae
vocis oraculo_. The text of the document granting the privilege is
obscurely worded. Still, several theologians of repute maintain that the
privilege still exists and extends to the whole office. This is taught
by the Salaraenticenses, _De hor. can. cap._ 3, n. 55; Tamburini,
Rodriguez, etc., others opposed this view of the privilege existing
after Pope Urban's letter _Alias_. This privilege extends to secular
priests who are Franciscan tertiaries, if it exists at all.]

Can a priest fulfil his obligation by reciting the office with a
companion? Yes, he can, for such recitation is the Church's ideal; and
the priest who says his part (alternate verses, etc.), as in choir,