Chapter I. On Devotion

I. Notion of devotion. Devotion, as St. Thomas teaches, "is so called from devoting; whence those are called devoted who in a certain way devote themselves to God, so that they subject themselves totally to him... Whence devotion seems to be nothing other than a certain will of promptly giving oneself over to those things which pertain to the service of God" (II-II, q. 82, a. 1). Therefore devotion consists in a certain act of the will by which we offer ourselves promptly for divine worship. Moreover:

1. Devotion is an act of religion. For "it pertains to the same virtue to will to do something, and to have a prompt will for doing it, because the object of each act is the same... But it is manifest that to perform those things which pertain to divine worship or service properly pertains to religion... Whence it also pertains to it to have a prompt will for executing such things: which is to be devoted; and thus it is clear that devotion is an act of religion" (St. Thomas, II-II, q. 82, a. 2; St. Alphonsus, Op. asc., 6, p. 491; 10, p. 501).

2. Devotion is distinguished both from an act of charity and from an act in the special matter of divine worship: from an act of charity, because by an act of devotion man does not give himself over into union with God, but into God's service; from an act in the special matter of divine worship, because this act concerns means and has its name from its matter, while the act of devotion concerns the whole worship of God and promptness in showing it.

The devotion explained is called substantial and spiritual, so that it may be distinguished from a certain accidental and sensible devotion. For sensible devotion of itself is neither virtuous nor vicious, since independently of free will it can take its origin from causes either natural or supernatural. But it is called devotion by metonymy, because often, especially if it is given by God, it is a cause helping toward the act of substantial devotion (St. Alphonsus, Op. asc., 2, p. 493 and 6, p. 491 sq.).

II. Causes of devotion. "The extrinsic and principal cause is God" (St. Thomas, II-II, q. 82, a. 3). The intrinsic cause is contemplation both of the divine goodness¹ and of his benefits, and of one's own need; the former consideration arouses love, which is the proximate cause of devotion; the latter excludes presumption, by which someone is hindered from subjecting himself to God, while he relies upon his own power (St. Thomas, II-II, q. 82, a. 3).

¹ "Those things which are of divinity are, according to themselves, most arousing of love, and consequently of devotion: because God is to be loved above all things; but from the weakness of the human mind it is that, just as it needs leading by the hand for the knowledge of divine things, so also for love it needs certain sensible things known to us; among which the principal thing is the humanity of Christ, according to what is said in the Preface: That while visibly we know God through this, we may be carried away into the love of invisible things; and therefore those things which pertain to Christ's humanity, after the manner of a certain leading by the hand, especially arouse devotion, although devotion principally consists concerning those things which are of divinity" (St. Thomas, II-II, q. 82, a. 3, ad 2).

III. Effect of devotion. Of itself and principally, devotion produces spiritual gladness of mind; consequently and by accident, however, sadness.

"Devotion," thus St. Thomas, "proceeds principally indeed from consideration of the divine goodness, because that consideration pertains as it were to the term of the motion of the will giving itself over to God; and from this consideration of itself indeed follows delight... I remembered God, and was delighted; but by accident this consideration causes sadness in those who do not yet fully enjoy God. But secondarily devotion is caused... from consideration of one's own defects; for this consideration pertains to the term from which man withdraws by the motion of a devout will, namely so that he may not exist in himself, but subject himself to God. But this consideration stands conversely to the first; for of itself indeed it is apt to cause sadness, by thinking again upon one's own defects; but by accident it causes gladness, namely because of hope of divine assistance. And thus it is clear that delight (or gladness) follows upon devotion first and of itself; but secondarily and by accident, sadness, which is according to God" (II-II, q. 82, a. 4).

¹ Cf. Suarez, De virtute et statu religionis; Dignant, De virtute religionis (Theologia Brugensis); Bouquillon, De virtute religionis; Wirthmueller, Die Tugend der Religion; Vermeersch, De virtutibus religionis et pietatis.

² Cf. St. Francis de Sales, Introduction to the Devout Life.