rayer, when
the soul meditates on the power, wisdom, goodness of God, on the
Passion, on the Mother of God, on God's saints. Literal attention is
that which strives to lay hold of the meaning of the words said in the
office. Superficial attention is that advertence of soul which applies
itself to the correct recitation of the words, avoiding errors of
pronunciation, mutilation, transposition, etc., etc.

II. Subjectively, virtual attention suffices; habitual is divided into
actual and interpretative. Actual attention is that which exists at the
moment--e.g., the attention paid by a pupil to a question put by a
teacher. Virtual attention is attention which was once actual, but is
not such at the time spoken of, but which lives virtually. Habitual is
attention which once was actual, which does not remain in act, but which
was not retracted. Interpretative attention is that which never existed
at all, but which would have existed if the agent had adverted.

Which kind of internal attention is required in the reading of the
Office? I. Objectively, material, or superficial attention is necessary,
since the Breviary is a vocal prayer, and therefore it is necessary to
pronounce distinctly all the words of the day's office and to observe
the rubrics. But this suffices; it is not necessary that a priest
reciting his Hours should carefully notice each word, it is sufficient
to have general and moral attention to recite every part well, and with
the intention of praying, "Sed sufficere moralem et generalem qua quis
curet bene omnia dicere cum intentione orandi" (St. Alphonsus).

Hence, objectively, neither attention, which is called spiritual,
because it is not easy to attain, nor the literal attention, which
religious who do not understand Latin strive after, is needed for valid
recitation. By this, it is not meant to convey that spiritual attention
is not very excellent and very commendable and praiseworthy.

Subjectively, virtual attention suffices; habitual does not suffice,
neither does interpretative. Best of all is actual attention, but it is
not necessary, because it is not always within the power of mortals.

This want of internal attention is called mental distraction.
Theologians distinguish two kinds of distractions, voluntary and
involuntary. Voluntary distractions are thoughts which the mind freely
and directly embraces to the exclusion of pious thoughts which should
occupy it in prayer, of which the office is a