On the score of convenience therefore, and of getting the exercise more reverently performed, the practice is to be strongly recommended. On the score of devotion, however, there is room for two feelings, which are largely a matter of temperament. To some the idea of being forward in one's duty is such a help that it outweighs everything else. To others, the changing the feast at midday to that of the morrow is perplexing, especially on days when there may be Benediction in the evening in honour of the former feast, which in his liturgical life has passed away. Then to many persons Compline is an attractive end of the day; and though it is lawful to anticipate Matins and Lauds of to-morrow before saying Compline of to-day, and to reserve this till the last act before going to bed, it seems hardly the proper and reverent thing to do; and it is more common for those who purpose anticipating to say Vespers and Compline any time after twelve, sometimes before a one o'clock dinner. Again, those who argue in favour of anticipating often lay stress on the fact that it is out of place to say Jam lucis orto sidere in the evening: but surely it is at least equally out of place to say Te lucis ante terminum at midday, or early in the afternoon. Therefore if anyone is situated so as to have command over his time, by all means let us leave it to his own devotion to adjust his hours, and whether or not he will use the privilege of anticipating.
In England we have the privilege of substituting our Rosary for the Office on days when we are hard pressed for time. It might be well if we used this privilege more freely. For apart from all questions of time, the Rosary is far more easily said with devotion by a tired man than the Office, for it does not involve either reading or finding places. A devout Rosary will give greater glory to God than an indevout Office. The privilege is said to have been first obtained by Cardinal Wiseman, in view of the long Sunday Offices which in Lent and Advent were a difficulty to our hard-worked clergy. It was a source of disappointment to him that so few priests availed themselves of it. This is probably due in many cases to what are to a great extent scruples. The obligation to recite the Breviary is only a positive law, and binds according to the mens legislatoris. That mind can reasonably be interpreted by the reasons adduced by theologians as sufficient to justify non-compliance. The mere fact that a sick man who feels that he cannot say the whole Office is not bound to say any, lest he should be troubled with scruples, shows that any really serious discomfort is admitted as a sufficient cause for excusing from the rule.
It is well, however, to make an effort to avoid looking on the Office as a burden. If we find it so, we may be certain that there is something radically wrong in our performance of the duty. If properly recited, it should be one of the main supports of a priest's life. Cardinal Wiseman often declared that he had never once in all his life found it otherwise than an attractive duty. If well discharged, in proper surroundings, it may easily be made part of the liturgical life of the church within us, and should help us not a little in keeping the various feasts of the year with devotion.
Visit to the Blessed Sacrament, Examination of Conscience, Rosary
In most Presbyteries in which the church joins, it is customary for the clergy to pay an official visit to the Blessed Sacrament after dinner. This is in one sense not a good time, as one is perhaps less inclined for prayer at that moment than at any other during the day. Hence some have preferred to make their visit before dinner. The advantage of the more general plan is that it can be performed with regularity, and will not be elbowed out by pressure of work.
Such a visit fulfils any kind of quasi-obligation. At the same time there are reasons worth considering for not looking on so short an exercise as meeting what is aimed at. A priest's visit should surely be an event in his day—as it were a stocktaking of his daily work, when he puts his difficulties as well as his consolations with all confidence before his Lord, and while offering thanks for the latter, begs special grace for the former. This demands that he should not be hemmed in by considerations of time, and he would also wish to be alone at such a moment. It is a sort of complement to his examination of conscience, and should be an attractive exercise. Surely, then, if ever he wishes to pray spontaneously and without the restraint of words, a good visit will leave its impress on the whole day's work.
Then in the evening, as the last act of the day, comes the actual examination of conscience. As we so frequently urge when speaking on the Sacrament of Penance, the examination is only a means to an end. The end aimed at is sorrow for sin, and good resolve for the future. Now in the priest's case we are met with a definite danger. Many priests do not say regular night prayers as the laity do; for they consider that for them Compline is the best form of night prayer. But it does not contain any definite examination of conscience. The part which corresponds thereto—the Confiteor—seems the reflection of days when life was simpler, but it contains the most important part, the Act of Contrition. In these days a more systematic examination is called for and is now commanded. It would be well if this exercise were taken a little more seriously, and in this matter we might do worse than imitate a good Catholic living in the world.
The recitation of the Rosary does not call for much comment here. Freedom and facility in its use is one of the chief characteristics of modern Catholicity, whether of priest or layman. The fact that nearly all religious of both sexes wear a large Rosary prominently as part of their habit shows how completely the Church has adopted the devotion as part of her life. Many a layman—or laywoman—recites the third part—five mysteries—daily; and there is surely nothing wonderful in a priest being asked to do the same.
[1] Canon 125.
[2] Canon 805.