Article I: On Devotion

543. DEVOTION is taken in a twofold sense: 1. for the general condition of all acts of religion, and thus it is readiness of the will to draw itself to the service of God; 2. for a special act, and thus it is internal offering and handing over of oneself to the service of God. For to devote is the same as to consecrate or offer, and to make oneself over to another.

The obligation of the act of devotion sometimes urges of itself; but the frequency of the acts can be determined with great difficulty, since no time has been assigned for its obligation. - This obligation urges per accidens: 1. when there is grave danger of the opposed vice, namely sloth in spiritual things; 2. when we are bound to elicit other acts of virtues, for the eliciting of which devotion itself is necessary, as are acts of faith or adoration, hearing Mass, etc. (Salmant., tr. 21, c. 9, n. 7).

544. The source of devotion, on our part, is meditation: a) On the divine Goodness: for from this consideration love is excited, which is the proximate cause of readiness of the will. b) On our misery, which, if we consider it, we break forth into fervent and efficacious prayer, all the more because consideration of this kind excludes presumption.

545. The effect of devotion is twofold. The first is spiritual joy, from consideration of the divine Goodness and of his benefits; according to that saying (Ps. 76:4): I remembered God, and was delighted. The other effect is a certain salutary sadness according to God, from consideration of our misery (2.2, q. 82, a. 4).

Note. Substantial and intellectual joy (delight) is always present in every fervid act of devotion. But sensible and accidental joy is often lacking. "He would act badly," says St. Alphonsus (Prat. d'amar G. C., c. 17, § 2), "who would reject spiritual consolations (sensible joy); as certain pseudomystics taught that this was to be done." Cf. St. Francis de Sales, Philot., P. IV, c. 13.