Article I. On Devotion

328. Notion. Three things are ordinarily signified by the name devotion:

1. Certain exercises of piety; in this sense we speak of devotion toward the Eucharist, toward the Five Wounds, etc.

2. Attention and a certain spiritual consolation in prayer.¹ It is ordinarily called accidental or affective devotion. In this sense we say: I made meditation with great devotion, or without devotion.

3. The first act of the virtue of religion, in which sense it can be defined: Devotion is a certain will [i.e., an act of the will] to give oneself promptly to those things which pertain to the service of God. Thus St. Thomas.²

The word devotion itself, considered in itself, signifies a habit rather than an act, and indeed devotion is not rarely taken as a habit;³ but then it does not really differ from the virtue of religion itself. Following the Angelic Doctor, however, we take devotion insofar as it is an internal act of religion and insofar as it is elicited by a firm, constant, and generous will. St. Thomas rightly proves in this manner that devotion is to be considered as an act:⁴ "By acts, and not by habits, we merit, as was established above.⁵ But devotion has a special notion of meriting. Therefore devotion is a special act." Not everyone who sometimes proposes to give himself to the service and worship of God is called devout, but he who does this from a stable and constant virtue. Christ had devotion most perfectly, who could say of himself: "In the head of the book it is written of me that I should do thy will: O my God, I have desired it, and thy law in the midst of my heart";⁶ and: "My meat is to do the will of him that sent me."⁷ It is to be noted that the will to give oneself promptly to those things which pertain to the service of God can arise not only from the virtue of religion, but also from the virtue of charity; but in different ways. For if such a will intends a union of friendship with God, it is an act of charity; but if it intends the worship and service of God, and indeed as something due because of God's excellence and our subjection, it is an act of religion. The Angelic Doctor writes to the point:⁸ "It belongs immediately to charity that man give himself to God by adhering to him through a certain union of spirit; but that man give himself to God for certain works of divine worship belongs immediately to religion, but mediately to charity, which is the principle of religion." Just as charity commands all the virtues, and consequently also the virtue of religion, so likewise the virtue of religion, through the act of devotion, commands the other acts which pertain to the worship of God. Hence devotion has a most general influence upon all the other acts.⁹ For why do we worship God by prayer, sacrifice, and ceremonies? Because we wish to give ourselves and all our things to the divine service. Hence it appears how necessary devotion is in the spiritual life, so that, when it is lacking, human acts of divine worship become remiss and imperfect; indeed, the vice of acedia arises. Just as the virtue of religion is intimately connected with the virtue of charity, so the act of the virtue of religion, which is devotion, is closely joined with the act of charity which is ordinarily called a good intention in all our works.¹⁰

¹ In the German language, Andacht.

² S. theol. 2, 2, q. 82, a. 1. In the German language this devotion could perhaps be called self-consecration and zealous surrender to God, devotedness (Selbstweihe und eifrige Hingabe an Gott, Ergebenheit).

³ Piety (Frömmigkeit).

⁴ S. theol., l.c., in arg. Sed contra.

⁵ S. theol. 1, 2, q. 21, a. 3 and 4.

⁶ Ps. 39:8ff.

⁷ John 4:34.

⁸ S. theol. 2, 2, q. 82, a. 2 ad 1.

⁹ Ibid., a. 1 ad 2.

¹⁰ Good intention (Gute Meinung, bonne intention).

329. The causes of devotion are partly extrinsic and partly intrinsic. The principal extrinsic cause is God through his grace. This grace, both sanctifying and actual, is altogether necessary for a supernatural and meritorious act of devotion. For with sanctifying grace all the theological and moral virtues are infused, as was said above, I, n. 472. Now the infused virtue of religion does not elicit a supernatural act of devotion unless actual grace excites and assists it. The acquired virtue of religion, however, can elicit some act of devotion even without grace. The secondary extrinsic cause of devotion is often the example and moral influence of other devout men, as is evident from daily experience.

The intrinsic cause of devotion is meditation and contemplation both of God's beneficence and excellence and of the humanity of Christ, and of human dependence upon God the Creator, Governor, and Mover. For from contemplation of God and Christ charity is excited, which is the proximate cause of devotion, according to the words: "It is good for me to adhere to my God, to put my hope in the Lord God."¹¹ But from consideration of human dependence and defects arises the desire for divine assistance, according to the words: "I have lifted up my eyes to the mountains, from whence help shall come to me: my help is from the Lord, who made heaven and earth."¹² From these things it appears clearly how necessary good and frequent meditation is for the religious life.¹³

¹¹ Ps. 72:28.

¹² Ps. 120:1.

¹³ S. theol. 2, 2, q. 82, a. 3.

330. The effects of devotion are several:

1. Spiritual joy.

For devotion, as was just said, is caused principally by meditation on the divine excellence and beneficence. But this meditation produces spiritual delight, according to the words: "I remembered God, and was delighted."¹⁴ Accidentally, however, this consideration causes a certain sadness in man the wayfarer,¹⁵ according to the words: "My soul hath thirsted after the strong living God: when shall I come and appear before the face of God? My tears have been my bread day and night."¹⁶

2. Accidental or affective devotion.

For the spiritual joy arising from devotion does not remain in the mind alone, but overflows into all the human faculties, causing sweet consolations, even sensible ones. God is accustomed to grant this affective devotion to beginners in the spiritual life, lest they be deterred by the difficulties which arise. As time advances, however, this devotion gradually ceases; indeed, it not rarely gives place to spiritual aridity, God thus disposing it for our testing. Accidental devotion, although it is much less than substantial devotion, nevertheless is not to be despised as useless or evil in itself. Therefore Innocent XI condemned the proposition of Michael Molinos:¹⁷ "He who desires and embraces sensible devotion does not desire or seek God, but himself; and he acts badly who, walking by the interior way, desires it and strives to have it, both in sacred places and on solemn days." On the other hand, affective devotion is not to be esteemed excessively, nor ought a man to grieve from the lack of it, since substantial devotion alone suffices.

3. Facility and promptness in performing the other acts of religion, such as praying, adoring, sacrificing, etc., and even the acts of the other virtues.

The reason is that a devout mind is prompt to please God through all virtuous acts.

4. An excellent influence also upon bodily gestures and one's manner of acting.

For because of the intimate union of body and soul, a mind truly and constantly devoted to God shines forth even in the body, so that the countenance, bodily gestures, voice, and ecclesiastical ceremonies to be performed appear under the influence of devotion.¹⁸

From all these things we are convinced of the great value of devotion and are admonished to pray with the Church "that we may be instructed by an affection of pious devotion," and that "God may increase devotion in us unto salvation."

¹⁴ Ps. 76:4. Hence the most devout St. Paul said of himself: "I exceedingly abound with joy in every tribulation" (2 Cor. 7:4).

¹⁵ Cf. S. theol., l.c., a. 4.

¹⁶ Ps. 41:3ff.

¹⁷ Proposition 27 (Denz. n. 1247).

¹⁸ Cf. Wirthmüller, Die moralische Tugend der Religion § 9.