Saturday, The Vigil of Pentecost
Taken from The Liturgical Year by Dom Prosper Gueranger (1841-1875)

O rex gloriæ, Domine virtutum, qui triumphator hodie super omnes cœlos ascendisti, ne derelinquas nos orphanos; sed mitte promissum Patris in nos Spiritum veritatis, alleluia.

O King of glory, Lord of hosts, who didst this day ascend in triumph above all the heavens! leave us not orphans, but send upon us the Spirit of truth, promised by the Father, alleluia.

The dazzling splendor of tomorrow’s Solemnity forecasts its beauty on this day of its Vigil. The Faithful are preparing themselves by Fasting to celebrate the glorious mystery. But the Mass of the Neophytes, which, formerly, was said during the Night, is now anticipated, as on Easter Eve; so that by today’s Noon, we shall have already begun the praises of the Holy Ghost. The Office of Vespers, in the afternoon, will solemnly open the grand Festival. The reign of the Holy Spirit is, therefore, proclaimed by the Liturgy of this very day. Let us unite ourselves in spirit with the holy ones, who are awaiting the fulfillment of Jesus’ promise.

While following the Mysteries of the past Seasons of the Liturgical Year, we have frequently been told of the action of the Third Person of the Blessed Trinity. The Lessons read to us, from both the Old and New Testament, have more than once excited our respectful attention towards this Divine Spirit, who seemed to be shrouded in mystery, the time of his being made manifest not having yet arrived. The workings of God in his creatures do not come all at once; there is a succession in their coming, but come they certainly will. The sacred historian describes how the heavenly Father, acting through his Word, employed six days in arranging, into its several parts, this world which he had created; but he also tells us, though under the veil of a mysterious expression, that the Spirit moved over the waters, which the Son of God was about to divide from the earth.

If, then, the Holy Ghost’s visible reign on our earth was deferred until such time as the Man-God should be enthroned on the Father’s right hand, we must not conclude that this Divine Spirit has been inactive. What are the Sacred Scriptures, from which the Liturgy has selected so many sublime passages for our instruction—what are they but the silent production of Him who, as the venerable Symbol has it, “spoke by the Prophets?” It was He gave us the Word—the Wisdom of God—by the Scripture, who gave us, at a later period, this same Word in the Flesh of Human Nature.

He has never been a moment of all the past ages without working. He prepared the world for the reign of the Incarnate Word; he did so by bringing together the various races of once separate nations, and by keeping up that universal Expectation of a Redeemer, which was held alike by the most barbarous and by the most civilized. The earth had not as year heard the name of the Holy Ghost, but moved over the universe of mankind, as he moved over the dead mass of water at the beginning of the world.

Meanwhile, the Prophets spoke of him in several of the prophecies wherein they foretold the coming of the Son of God. The Lord thus spoke by the lips of Joel: I will pour out my Spirit upon all flesh. He said to us, through Ezechiel: I will pour upon you clean water, and you shall be cleansed from all your filthiness, and I will cleanse you from all your idols. And I will give you a new heart, and put a new Spirit within you: and I will take away the stony heart out of your flesh, and will give you a heart of flesh; and I will put my Spirit in the midst of you.

But previously to the manifestation of himself, the Holy Ghost was to effect that of the Divine Word. When infinite power called into existence the body and soul of the future Mother of God, it was he that prepared the Dwelling for the Sovereign Majesty, by sanctifying Mary from the instant of her Conception, and taking possession of her as the temple into which the Son of God was soon to enter. When the ever blessed day of the Annunciation came, the Archangel declared unto Mary that the Holy Ghost would come upon her, and that the Power of the Most High would overshadow her. No sooner did the Virgin consent to the fulfillment of the eternal decree, than the operation of the Divine Spirit produced within her the most ineffable of mysteries: The Word was made Flesh, and dwelt among us!

Upon this Flower that sprang up from the branch of the tree of Jesse, upon this Humanity divinely produced in Mary, there rested complacently the Spirit of the Father and the Son: he enriched it with his Gifts, he fitted it for its glorious and everlasting destiny. He that had so filled the Mother with the treasures of his grace, so that it seemed to border on infinity—gave incomparably more to her Child. And as ever heretofore, so also then, the Holy Spirit worked these stupendous wonders silently; for the time of his manifestation had not come. The earth is to catch but a glimpse of him on the day of Jesus’ Baptism, when he will rest with outstretched wings on the head of the well-beloved Son of the Father. The holy Baptist, John, will understand the glorious vision, as he had felt, when yet unborn, the presence of the Blessed Fruit in Mary’s womb; but as to the rest of the bystanders, they saw but a dove, and the Dove revealed not his eternal secrets.

The reign of the Son of God, our Emmanuel, is established upon its predetermined foundations. In him, we have a Brother, for he has assumed our weak human nature; a Teacher, for he is the Wisdom of the Father, and leads us into all truth; a Physician, for he heals all our infirmities; a Mediator, for by his sacred Humanity he brings all creation to its Creator. In him we have our Redeemer; and in his Blood, our Ransom; for sin had broken the link between God and ourselves, and we needed a divine Redeemer. In him we have a Head, who is not ashamed of his Members, however poor they may be; a King whom we have seen crowned with an everlasting diadem; a Lord, whom the Lord hath made to sit on his right hand.

But if he rules over this earth for all ages, it is from his Throne in heaven that he is to rule, until the Angel’s voice is heard proclaiming that Time is no more; and then he will return again to crush the heads of sinners. Meanwhile, long ages are to flow onwards in their course, and these ages are to be the reign of the Holy Ghost. But as we learn from the Evangelist, the spirit was not given until such time as Jesus was glorified. So that our beautiful mystery of the Ascension stands between the two Divine Reigns on earth;—the visible Reign of the Son of God and the visible Reign of the Holy Ghost. Nor is it only the Prophets who announce the succession of the second to the first; it is our Emmanuel himself who, during the days of his mortal life, heralded the approaching Reign of the Divine Spirit.

We have not forgotten his words: It is expedient for you that I go; for if I go not, the Paraclete will not come to you. Oh! how much the world must have needed this Divine Guest, of whom the very Son of God made himself the precursor! And that we might understand how great is the majesty of this new Master who is to reign over us, Jesus thus speaks of the awful chastisements who are to befall them that offend him: Whosoever shall speak a word against the Son of Man, it shall be forgiven him; but he that shall speak against the Holy Ghost, it shall not be forgiven him, neither in this world nor in the world to come. This Divine Spirit is not, however, to assume our human nature, as did the Son; neither is he to redeem the world, as did the son; but he is to come among men with a love so immeasurable, that wo to them who despise it! It is to Him that Jesus intends to confide the Church, his Spouse, during the long term of her widowhood; to Him will he make over his own Work, that he may perpetuate and direct in all its parts.

We, then, who are to receive, in a few hours hence, the visit of this Spirit of Love, who is to renew the face of the earth,—we must be all attention as we were at Bethlehem, when we were awaiting the Birth of our Emmanuel. The Word and the Holy Ghost are co-equal in glory and power, and their coming upon the earth proceeds from the one same eternal and merciful decree of the Blessed Trinity, who, by this twofold visit, would make us partakers of the divine nature. We, who were once nothingness, are destined to become, by the operation of the Word and the Spirit, Children of the heavenly Father. And if we would know what preparation we should make for the visit of the Paraclete, let us return, in thought, to the Cenacle, where we left the Disciples assembled, persevering, with one mind, in prayer, and waiting, as their Master had commanded them, for the Power of the Most High to descend upon them, and arm them for their future combat.

The first we look for in this sanctuary of recollectedness and peace, is Mary, the Mother of Jesus, the masterpiece of the Holy Ghost, the Church of the living God, from whom is to be born, on the morrow, and by the action of the same Divine Spirit, the Church Militant; for this second Eve represents and contains it within herself. Well, indeed, does this incomparable Creature now deserve our honor! Have we not seen her glorious share in all the mysteries of the Man-God? And is she not to be the dearest and worthiest object of the Paraclete’s visit? Hail, then, O Mary full of grace! Thou art our Mother, and we rejoice in being thy Children. The holy Church expresses this joy of ours when she thus comments the words of David’s Canticle: “Our dwelling in thee, O holy Mother of God! is as of them that are all rejoicers!” In vain wouldst thou decline the honors that await thee on the morrow! Mother Immaculate! Temple of the Holy Ghost! there is no escape, and receive thou must a new visit of the Spirit, for a new work is entrusted to thee—the care of the infant Church for several years to come!

The Apostolic College is clustered around the holy Mother; it is such a feast to them to look upon her, for they see the likeness of their Jesus in her face! In the very Cenacle where they are now assembled, and in Mary’s presence, an event occurred which was one of deep importance. As God, when he formed his Israelite people, chose the twelve sons of Jacob that they might be the fathers of that privileged race, so did Jesus choose twelve men, and they too were Israelites, that they might be the foundations of the Church, of which he himself, and Peter together with and in him, is the chief Corner-Stone. The terrible fall of Judas had reduced the number to eleven; the mysterious number was broken, and the Holy Ghost was about to descend upon the College of the Apostles. Jesus had not thought proper to fill up the vacancy before his Ascension into heaven: and yet the number must be completed, before the coming of the Power from on high. The Church surely could not be less perfect than the Synagogue. Who, then, will take Christ’s place in designating the new Apostle? Such a right, says St. John Chrysostom, could not belong to any but to Peter; but he humbly waived his right, and expressed his wish that there should be an election. The choice fell upon Matthias, who immediately took his place among the Apostles, and awaited the promised Comforter.

In the Cenacle, and in the Blessed Mother’s company, there are also the Disciples, less honored, it is true, than the Twelve, and yet have they been witnesses of the works and mysteries of the Man-God; they, too, are to share in preaching the Good Tidings. And finally, Magdalene and the other holy Women are there, preparing, as the Master had prescribed, for the Visit from on high, which is to tell upon them also. Let us honor this fervent assembly of the hundred and twenty Disciples. They are our models. The Holy Spirit is to descend first upon them, for they are his First-Fruits; but he is to come down upon us also, and it is with a view to prepare us for our Pentecost that the Church imposes on us today the obligation of Fasting.

Formerly, this Vigil was kept like that of Easter. The Faithful repaired to the Church in the evening, that they might assist at the solemn administration of Baptism. During the night, the Sacrament of Regeneration was conferred upon such Catechumens as sickness or absence from home had prevented from receiving it on Easter Night. Those, also, who had then been thought insufficiently tried or instructed and had, during the interval, satisfied the conditions required by the Church, now formed part of the group of aspirants to the New Birth of the sacred Font. Instead of the Twelve Prophecies, which were read, on Easter Night, while the Priests were performing over the Catechumens the rites preparatory to Baptism—six only were now read; at least, such was the usual custom, and it would lead us to suppose that the number of those baptized at Pentecost was less than at Easter.

The Paschal Candle was again brought forward during this Night of grace, in order to impress the newly baptized with respect and love for the Son of God, who became Man that he might be the Light of the World. The rites already described and explained for Holy Saturday were repeated on this occasion, and the Sacrifice of the Mass, at which the Neophytes assisted, began before the break of day.

In later times, when the charitable custom of conferring Baptism on children immediately after their birth passed into a general law, the Mass of Whitsun-Eve was said early in the morning, as was done in the case of Easter-Eve. The six Prophecies, of which we have just spoken, are now read before the celebration of the holy Sacrifice; after which, the Baptism Water is solemnly blessed. The Paschal Candle is used at this ceremony, and the Faithful should consider it a duty to assist at it.

First Vespers are sung in the afternoon. We do not insert them, because Whitsun-Eve can never occur on a Sunday; whereas, for other Feasts, for which we have given the First Vespers, the Vigil may be a Sunday. Moreover, the First and Second Vespers of Whit-Sunday are almost exactly the same.

We will close this day by inserting one of the finest Sequences composed by Adam of Saint Victor on the mystery of Pentecost. This great liturgical poet of the Western Church has surpassed himself in what he has written on the Holy Ghost; and more than once, during the Octave, we will select from his rich store. But the Hymn we give today is not merely a composition of poetic worth;—it is a sublime and fervent prayer to the Paraclete, whom Jesus has promised to send us, and whom we are now expecting. Let us make these sentiments of the devout poet of the 12th century our own; let us imitate him in his longings for the Holy Spirit, who is coming that he may renew the face of the earth, and dwell within us.

Sequence
Qui procedis ab utroque,
Genitore Genitoque,
Pariter Paraclite,
Redde linguas eloquentes,
Fac ferventes in te mentes
 Flamma tua divite.

O Divine Paraclete, who proceedest equally from the Father and the Son! with thy glowing fire, give eloquence to our tongues, and make our hearts fervent in their love for thee.

Amor Patris Filiique,
Par amborum, et utrique
Compar et consimilis,
Cuncta reples, cuncta foves,
Astra regis, cœlum moves,
 Permanens immobilis.

Love of the Father and Son! equal and co-equal with them in essence! thou fillest and fosterest all things: and though in thyself immoveable, thou governest the stars, and givest motion to the heavens.

Lumen charum, lumen clarum,
Internarum tenebrarum
Effugas caliginem;
Per te mundi sunt mundati;
Tu peccatum et peccati
 Destrius rubiginem.

Light most dear and bright! thou puttest to flight the gloom of our soul’s darkness. ’Tis thou that purifiest the pure, and takest away sin and its rust.

Veritatem notam facis,
Et ostendis viam pacis
Et iter justitiæ.
Perversorum corda vitas,
Et bonorum corda ditas
 Munere scientiæ.

Thou teachest us the truth; thou showest us the way of peace and the path of justice. Thou shunnest the hearts of perverse sinners; thou enrichest the hearts of the good with the gift of knowledge.

Te docente nil obscurum
Te præsente nil impurum;
Gloriatur mens jocunda;
Per te læta, per te munda
 Gaudet conscientia.

With thee as teacher, there is no obscurity; when thou art present, there is no impurity. The soul that possesses thee, is cheerful; and her conscience is joyful and pure.

Tu commutas elementa;
Per te suam sacramenta
Habent efficaciam:
Tu nocivam vim repellis,
Tu confutas et refellis
 Hostium nequitiam.

Thou changest the elements; by thee have the Sacraments their efficacy; thou drivest away all evil power; thou bringest to nought the wickedness of our enemies.

Quando venis
Corda lenis;
Quando subis,
Atræ nubis
Effugit obscuritas;
Sacer ignis,
Pectus uris;
Non comburis,
Sed a curis
 Purgas, quando visitas.

When thou comest to us, our hearts are soothed; when thou enterest, dark clouds are put to flight. O sacred Fire! when thou visitest us, thou inflamest our souls; not burning them, but purging them from the dross of care.

Mentes prius imperitas,
Et sopitas et oblitas
Erudis et excitas.
Foves linguas, formas sonum,
Cor ad bonum facit pronum
 A te data charitas.

Thou givest wisdom and fervor to souls that once were ignorant and drowsy and heedless. Thou inspirest the tongue, thou formest its speech; and the charity thou givest, makes the heart prompt to all that is good.

O juvamen oppressorum,
O solamen miserorum,
Pauperum refugium,
Da contemptum terrenorum:
Ad amorem supernorum
 Trahe desiderium.

O helper of them that are heavily laden! O Comforter of the afflicted! O refuge of the poor!—give us a contempt for earthly things, and draw our affections to the love of what is heavenly.

Consolator et fundator,
Habitator et amator
Cordium humilium,
Pelle mala, terge sordes,
Et discordes fac concordes,
 Et affer præsidium.

Consoler and creator, and guest, and lover of humble souls!—drive all evil from us, cleanse our sins, bring concord where now is discord, and support us by thy protection.

Tu qui quondam visitasti,
Docuisti, confortasti
Timentes discipulos,
Visitare nos digneris;
Nos, si placet, consoleris
 Et credentes populos.

O thou that heretofore didst visit, teach and strengthen the timid Disciples, deign to visit us; vouchsafe to console us and the faithful throughout the world.

Par majestas personarum,
Par potestas est earum,
Et communis deitas:
Tu procedens a duobus
Coæqualis es ambobus:
 In nullo disparitas.

Equal is the majesty, equal the power, and one the divinity, of the Three Persons. Thou proceedest from the Father and the Son, and art co-equal in all things with them.

Quia tantus es et talis,
Quantus Pater est et qualis;
Servorum humilitas
Deo Patri, Filioque
Redemptori, tibi quoque
Laudes reddat debitas.
 Amen.

Being, therefore, infinite in all perfections as is the Father, accept from us thy poor servants the praise that is due to thee, equally with the Father and the Son. Amen.

Saturday – Vigil of Pentecost
by St. Alphonsus Liguori

Morning Meditation

DIVINE LOVE IS A TREASURE CONTAINING EVERY GOOD

“Infinitus thesaurus hominibus.”

Divine Love is that Treasure, to purchase which, the Gospel says, we should leave all things; for this love makes us partakers of the friendship of God. An infinite treasure which they that use become the friends of God.

I.

Divine love is that Treasure, to purchase which, as the Gospel says, a man should give up all things, for this love makes us partakers of the friendship of God: An infinite treasure to men, which they that use become the friends of God (Wis. vii. 14). “O men,” says St. Augustine, “whither go ye in search of good things? Seek the one only Good in Whom are all good things.” But we cannot find the only Good-namely, God-unless we renounce the things of the earth. St. Teresa writes: “Detach thy heart from creatures, and thou shalt find God.” He who finds God, finds all that he can desire. Delight in the Lord, and he will grant thee the desire of thy heart (Ps. xxxvi. 4). The human heart is continually seeking after such good things as may make it happy, but if it seek them from creatures, how much soever it may acquire, it will never be satisfied with them; but if it seek only God, God will satisfy all its desires. Who but the Saints are most happy in this world? And why? Because they desire and seek only God. A certain prince, going to the chase, saw a solitary running swiftly through the forest, and asked him what he was seeking for in that desert place. The solitary replied: “And thou, O prince, what art thou in quest of?” The prince: “I am going in quest of wild beasts.” “And I,” said the hermit, “am going in quest of God.” My God, hitherto I have sought not Thee, but myself and my own gratifications, and for these I have turned my back upon Thee, my sovereign Good. But I am consoled with the words of Jeremias: The Lord is good to the soul that seeketh him-(Lam.,iii. 25). These words assure me that Thou, my God, art all goodness towards him who seeks Thee.

II.

The tyrant offered St. Clement gold and gems if he would renounce Jesus Christ; on which the Saint exclaimed with a deep sigh: “Alas, God is put in competition with a little mire!” Happy is he who knows the value of the treasure of Divine love and seeks to obtain it! He who obtains it will divest himself of all things else, that he may possess God alone. “When the house is on fire,” says St. Francis of Sales, “all the goods are thrown out of the windows.” And Father Paul Segneri the Younger, a great servant of God, was accustomed to say that love was a thief which robbed us of all worldly affections, so that we can in all truth say: “What do I desire, but Thee alone, my God?”

My beloved Saviour, I know the evil I have committed in forsaking Thee, and I repent of it with my whole heart. I know Thou art all, infinite Treasure. I will not abuse the light. I forsake all things, and choose Thee for my only Love. My God, my Love, my All, I love Thee, I desire Thee, I sigh after Thee. Come, O Holy Spirit, and destroy in me by Thy sacred fire every affection which has not Thee for its object. Grant that I may be all Thine, and that I may conquer every thing to please Thee. O Mary, my advocate and my Mother, do thou help me by thy prayers.

Spiritual Reading
PREPARATION FOR HOLY COMMUNION

St. Francis de Sales says, that our Saviour can never be seen more amiable and more tender, in all that He has done for us, than in Holy Communion, in which He, so to say, annihilates Himself and becomes Food, that He may unite Himself to the hearts and bodies of His faithful. Therefore, the learned Gerson used also to say, that there was no means more efficacious than the Holy Communion whereby to enkindle devotion and the holy love of God in our souls.

And, indeed, if we speak of doing something agreeable to God, what can a soul do more agreeable to Him than to receive Communion? St. Denis teaches us that love always tends towards perfect union; but how can a soul be more perfectly united with Jesus than in the manner of which He speaks Himself, saying: He that eateth my flesh and drinketh my blood abideth in me and I in him (Jo. vi. 57). St. Augustine says, that if every day you receive this Sacrament, Jesus will be always with you, and you will always advance in divine love.

Again, if there is question of healing our spiritual infirmities, what more certain remedy can we have than the Holy Communion, which is called by the sacred Council of Trent “a remedy whereby we may be freed from daily faults, and be preserved from mortal sins.”

Whence does it come, asks Cardinal Bona, that in so many souls we see so little fruit from frequent Communion, and that they constantly relapse into the same faults? He replies: “The fault is not in the Food, but in the disposition of him who receives It.” Can a man, says Solomon, hide a fire in his bosom, and his garments not burn? (Prov. vi. 27). God is a consuming fire. He comes Himself in the Holy Communion to enkindle this divine fire; how is it, then, says William of Paris, that we see so diabolical a miracle as that souls should remain cold in divine love in the midst of such flames?

All comes from the want of proper dispositions, and especially from the want of preparation. Fire immediately inflames dry but not green wood; for this latter is not fit to burn. The Saints derived great benefit from their Communions, because they prepared themselves with very great care. St. Aloysius Gonzaga devoted three days to his preparation for Holy Communion, and three days he spent in thanksgiving to his Lord.

To prepare well for Holy Communion a soul should be disposed on two main points: it should be detached from creatures, and have a great desire to advance in divine love.

In the first place, then, a soul should detach itself from all things, and drive everything from its heart which is not God. He that is washed, saith Jesus, needeth not but to wash his feet, but is clean wholly (Jo. xiii. 10). Which signifies, as St. Bernard explains it; that in order to receive this Sacrament with great fruit,we should not only be cleansed from mortal sins, but our feet also should be washed, that is, we should be free from all earthly affections; for, being in contact with the earth, they excite a sort of repugnance in God, and soiling the soul, prevent the effects of Holy Communion.
St. Gertrude asked our Lord what preparations He required of her for the Holy Communion; and He replied: “I only ask that thou shouldst come empty of thyself, to receive Me.”

In the second place it is necessary, in the Holy Communion, to have a great desire to receive Jesus Christ and His holy love. In this sacred Banquet, says Gerson, only those who are famishing receive their fill; and the most Blessed Virgin Mary had already said the same thing: He hath filled the hungry with good things -(Luke i. 53). As Jesus, writes the Blessed Father Avila, came into this world only after He had been much and long desired, so does He only enter a soul that desires Him; for it is not becoming that such Food should be given to him who has a loathing for It. Our Lord one day said to St. Matilda: “No bee flies with such impetuosity to flowers, to suck their honey, as I fly to souls in the Holy Communion, driven by the violence of my love. Since, then, Jesus Christ has so great a desire to come into our souls, it is right that we also should have a great desire to receive Him and His divine love in the Holy Communion. St. Francis de Sales teaches us that the principal object a soul should have in view in communicating should be, to advance in the love of God; since He, who for love alone gives Himself to us, should be received for love.

Evening Meditation
THE PRACTICE OF THE LOVE OF JESUS CHRIST

IX.-THE MEANS OF AVOIDING LUKEWARMNESS AND ATTAINING PERFECTION

I.

It results from the practice of prayer that a person constantly thinks of God. “The true lover,” says St. Teresa, “is ever mindful of the beloved One. And hence it follows that persons of prayer are always speak of God, knowing, as they do, how pleasing it is to God that His lovers should delight in conversing about Him, and on the love He bears them, and that thus they should endeavour to enkindle it in others.” The same Saint wrote: “Jesus Christ is always present at the conversations of the servants of God, and He is very much gratified to be the subject of their delight.”

Prayer, again, creates that desire of retiring into solitude, in order to converse alone with God, and to maintain interior recollection in the discharge of necessary external duties; I say necessary, such as the management of one’s family, or of the performance of duties required of us by obedience; because a man of prayer must love solitude, and avoid dissipation in superfluous and useless affairs, otherwise he will lose the spirit of recollection, which is a great means of preserving union with God: My sister, my spouse, is a garden enclosed -(Cant. iv. 12).

II.

The soul espoused to Jesus Christ must be a garden closed to all creatures, and must not admit into her heart other thoughts, nor other business, but those of God or for God. Hearts thrown open never become holy. The Saints, who have to labour in gaining souls to God, do not lose their recollection in the midst all of their labours, either of preaching, confessing, reconciling enemies, or assisting the sick. The same rule holds good with those who have to apply to study. How many from excessive study, and a desire to become learned, become neither holy nor learned, because true learning consists in the science of the Saints; that is to say, in knowing how to love, Jesus Christ; whereas, on the contrary, Divine love brings with it knowledge and every good: All good things come to me together with her-(Wis. vii. 11), that is, with holy charity. St. John Berchmans had an extraordinary love for study, but by his great virtue he never allowed study to interfere with his spiritual interests. The Apostle exhorts us: Not to be more wise than it behoveth to be wise, but to be wise in sobriety-(Rom, xii. 8), A priest especially must have knowledge; he must know things, because he has to instruct others in the Divine Law: For the lips of the priest shall keep knowledge, and they shall seek the law at his mouth-(MaI. ii. 7). He must have knowledge, but unto sobriety. He that leaves prayer for study shows that in his study he seeks himself, and not God. He that seeks God leaves study (if it be not absolutely necessary) in order not to omit prayer.