NECESSITY OF PRAYER AND PIETY

The Obligation of the Divine Office

37. Perfect sanctity also demands a continual communication with God; and because this intimate contact which the priestly soul should enjoy with God, ought never be interrupted in the succession of days and hours, the Church obliges the priest to recite the Divine Office. In this manner, she has been faithfully obedient to the injunction of the Lord, "That they must always pray and not lose heart".⁴⁵

38. Just as the Church herself never ceases praying, so she ardently desires that her children should do the same, repeating the words of the Apostle, "Through Him (Jesus), therefore, let us offer up a sacrifice of praise always to God, that is, fruit of lips praising His name".⁴⁶ To priests, she has committed the special duty of consecrating to God, praying also in the name of the people, every period of the day and every circumstance of life.

The Voice of Christ and of the Church

39. Obedient to this duty, the priest continues to do down the course of the ages, that which Christ Himself had done, who "in the days of His earthly life, with a loud cry and tears, offered up prayers and supplications . . . and was heard because of His reverent submission".⁴⁷ This prayer has, without doubt, a singular efficacy because it is done in the name of Christ, "through our Lord Jesus Christ," who is our Mediator with the Father, presenting to Him incessantly, His own satisfaction, His merits, and the infinite price of His Blood. It is truly "the voice of Christ," who "prays for us as our Priest, prays among us as our Head''.⁴⁸ By the same token, it is always "the voice of the Church," which takes up the sentiments and desires of all the faithful who unite their voices to the prayers and faith of the priest in praising Jesus Christ and, through Him, render thanks to the Eternal Father, obtaining from Him the assistance which they need in their lives every day and every hour. In this wise there is repeated daily, by means of the priests, what Moses once did on the mountain top, when, with his arms lifted up to heaven, he spoke to God and earnestly begged of Him mercy and favor for his people, who were suffering trials in the valley below.

The Divine Office, a means of Sanctification

40. Moreover, the Divine Office is a most efficacious means of sanctification. Certainly it is not a mere recitation of formularies or of artistically executed chants; it is not just a question of respect for certain norms, called rubrics, or for external ceremonies of worship; it is above all a matter of elevating the mind and heart to God, in unison with the blessed spirits,⁴⁹ who eternally sing praises to God. Therefore, the canonical hours should be recited "worthily, attentively, and with devotion", as we are reminded at the beginning of the Office.

Having the same intentions as Christ

41. Consequently, the priest ought to pray with the same intention as the Redeemer. So that his voice is, as it were, the voice of the Lord who, by means of the priest, continues to implore from the most merciful Father the benefits of the Redemption; it is the very voice of the Lord with which are associated the armies of the angels and saints in heaven and of all the faithful on earth, to render due glory to God; it is the voice of Christ our Advocate, by which we receive the immense treasure of His merits.

42. Meditate with care and attention on these fertile truths which the Holy Spirit has disclosed to us in the Sacred Scriptures and upon which the writings of the Fathers and Doctors are commentary explanations. As your lips repeat the words dictated by the Holy Spirit, try not to lose anything of this great treasure, and, that your souls may be responsive to the voice of God, put away from your minds with all effort and zeal whatever might distract you and recollect your thoughts, that you may thus more easily and with greater fruit attend to the contemplation of the eternal truths.

The Liturgical Cycle

43. In the Encyclical Mediator Dei, We have explained at great length why the Church, through the course of the liturgical year, recalls to mind and represents before our eyes, in orderly fashion, all the mysteries of Jesus Christ and bids us celebrate the feasts of the Virgin Mary and of the Saints. Those lessons, which We there imparted to all Christians because they are eminently useful for all, should be especially meditated upon by you priests; you, who through the Sacrifice of the Eucharist and the Divine Office, play such an important role in the development of the liturgical cycle.

Spiritual Exercises

44. In order that we may progress all the more speedily day by day along the road of sanctity, the Church heartily recommends to us, besides the celebration of Mass and the recitation of the Divine Office, also other exercises of piety. Regarding these, it is in place here to propose certain points for your consideration.

Meditation on Eternal Truths

45. Above all else, the Church exhorts us to the practice of meditation, which raises the mind to the contemplation of heavenly things, which influences the heart with love of God and guides it on the straight path to Him. This meditation on sacred things offers the best means of preparation before and of thanksgiving after the celebration of the Eucharistic Sacrifice. Meditation also disposes the soul to savor and to comprehend the beauties of the liturgy, and leads us to the contemplation of the eternal verities, and of the marvelous examples and teachings of the Gospel.

. . . And on the mysteries of the Life of Jesus

46. It behooves the sacred ministers, therefore, to strive to reproduce in themselves the examples of the Gospel and the virtues of the Divine Redeemer. However, just as the food of the body does not nourish, sustain or develop our life unless, after being digested and assimilated, it be changed into our own substance, so the priest cannot acquire dominion over himself and his senses, cannot purify his spirit, cannot strive for virtue as he should, cannot, in brief, fulfill faithfully, generously, or fruitfully the duties of his sacred ministry, unless his life becomes one with the life of the Lord through assiduous and unceasing meditation on the mysteries of the Divine Redeemer, the supreme model of perfection and the inexhaustible source of sanctity.

Serious Consequences of Omitting Meditation

47. We therefore consider it Our grave duty to exhort you in a special manner to the practice of daily meditation, a practice recommended to all the clergy also by Canon Law.⁵⁰ For just as the desire for priestly perfection is nourished and strengthened by daily meditation, so its neglect is the source of distaste for spiritual things, through which piety is lessened and grows languid, and the impulse towards personal sanctification is not only weakened or ceases altogether, but the entire priestly ministry suffers great harm. It must therefore be stated without reservation that no other means has the unique efficacy of meditation, and that, as a consequence, its daily practice can in no wise be substituted for.

Vocal Prayer and the Spirit of Prayer

48. From mental prayer cannot be separated vocal prayer, and those other forms of private prayer which, according to each one's peculiar needs, help in uniting the soul with God. Let this be remembered, however: more than a mere multiplicity of prayers, is to be valued piety and the true and ardent spirit of prayer. If ever before, in our days especially is this ardent spirit of prayer necessary, when the so-called "naturalism" has invaded men's minds and hearts, and when virtue is exposed to every kind of danger, dangers which not infrequently meet one in the very exercise of one's ministry. Is there anything which can more securely protect you against these snares, anything which can more surely elevate your souls to heavenly things and keep them united with God, than assiduous prayer and supplication for Divine help?

Devotion to the Blessed Mother

49. Inasmuch as priests can be called by a very special title, sons of the Virgin Mary, they will never cease to love her with an ardent piety, invoke her with perfect confidence, and frequently implore her strong protection. So that every day, as the Church herself recommends,⁵¹ they will recite the holy rosary, which, by proposing for our meditation the mysteries of the Redeemer, leads us "to Jesus through Mary."

Daily Visit to the Blessed Sacrament

50. Also, before closing his day's work, the priest will betake himself to the Tabernacle, and spend at least a little time there to adore Jesus in the Sacrament of His love, to make reparation for the ingratitude of so many men, to enkindle in himself ever more the love of God, and to remain, in some sense, even during the time of repose at night, which recalls to our minds the silence of death, present in His Most Sacred Heart.

Examination of Conscience and Frequent Confession

51. Let him also not omit his daily examination of conscience which is undoubtedly the most efficacious means we have for taking account of the conduct of our spiritual life during the day, for removing the obstacles which hinder or retard one's progress in virtue, and finally, for determining on the most suitable means to assure to our sacred ministry greater fruitfulness and to implore from the Heavenly Father indulgence upon so many of our deeds wretchedly done.

52. This indulgence and the remission of our sins are given to us in a special manner in the Sacrament of Penance, the masterpiece of God's goodness, by which our weakness is fortified. Let it never happen that the very minister of this Sacrament of reconciliation, himself does not use it. The Church, as you know, declares as follows in this respect: "Let The Ordinaries be vigilant to see that all their clergy frequently cleanse the stains of their conscience in the Sacrament of Penance".⁵² Though we are the ministers of Christ, we are, nevertheless, wretched and weak; how then can we ascend to the Altar and handle the Sacred Mysteries unless we make a frequent effort to expiate our sins and cleanse ourselves? By means of frequent Confession, "The right knowledge of one's self is increased, Christian humility is developed, perverse moral habits are uprooted, negligence and spiritual torpor are resisted, the conscience is purified, the will is fortified, salutary self-control is obtained, and an increase of grace is secured by the very fact that the Sacrament is received".⁵³

Spiritual Direction

63. Still another recommendation, we feel, is in place here: that, in undertaking and advancing in the spiritual life, you do not trust too much to yourselves, but with docile simplicity seek and accept the help of someone who, with wise moderation, can guide your soul, point out to you the dangers, suggest suitable remedies, and in every internal and external difficulty can guide you in the right way towards an ever greater perfection, according to the example of the saints and the teachings of Christian asceticism. Without these prudent guides for one's conscience, it is often very difficult to be duly responsive to the impulses of the Holy Spirit and of the grace of God.

Retreats

64. Finally, We wish to recommend heartily to all the practice of Retreats. When we seclude ourselves for some days from our accustomed occupations and habitual environment, and retire into solitude and silence, we are then more attentive to give ear to the voice of God, which consequently penetrates more deeply into our soul. Retreats, while they call us to a more holy fulfillment of the duties of our ministry, and to the contemplation of the Mysteries of the Redeemer, give new strength to our will, that we may "serve Him without fear, in holiness and justice before Him all our days".⁵⁴