Summa Theologica Part III (Secunda Secundae) Part 128

Objection 1: It would seem that devotion is not an act of religion.

Devotion, as stated above (A. 1), consists in giving oneself up to G.o.d. But this is done chiefly by charity, since according to Dionysius (Div. Nom. iv) "the Divine love produces ecstasy, for it takes the lover away from himself and gives him to the beloved."

Therefore devotion is an act of charity rather than of religion.

Obj. 2: Further, charity precedes religion; and devotion seems to precede charity; since, in the Scriptures, charity is represented by fire, while devotion is signified by fatness which is the material of fire [*Cant. 8:6; Ps. 52:6]. Therefore devotion is not an act of religion.

Obj. 3: Further, by religion man is directed to G.o.d alone, as stated above (Q. 81, A. 1). But devotion is directed also to men; for we speak of people being devout to certain holy men, and subjects are said to be devoted to their masters; thus Pope Leo says [*Serm. viii, De Pa.s.s. Dom.] that the Jews "out of devotion to the Roman laws,"

said: "We have no king but Caesar." Therefore devotion is not an act of religion.

_On the contrary,_ Devotion is derived from _devovere,_ as stated (A. 1). But a vow is an act of religion. Therefore devotion is also an act of religion.

_I answer that,_ It belongs to the same virtue, to will to do something, and to have the will ready to do it, because both acts have the same object. For this reason the Philosopher says (Ethic. v, 1): "It is justice whereby men both will end do just actions." Now it is evident that to do what pertains to the worship or service of G.o.d, belongs properly to religion, as stated above (Q. 81). Wherefore it belongs to that virtue to have the will ready to do such things, and this is to be devout. Hence it is evident that devotion is an act of religion.

Reply Obj. 1: It belongs immediately to charity that man should give himself to G.o.d, adhering to Him by a union of the spirit; but it belongs immediately to religion, and, through the medium of religion, to charity which is the principle of religion, that man should give himself to G.o.d for certain works of Divine worship.

Reply Obj. 2: Bodily fatness is produced by the natural heat in the process of digestion, and at the same time the natural heat thrives, as it were, on this fatness. In like manner charity both causes devotion (inasmuch as love makes one ready to serve one's friend) and feeds on devotion. Even so all friendship is safeguarded and increased by the practice and consideration of friendly deeds.

Reply Obj. 3: Devotion to G.o.d's holy ones, dead or living, does not terminate in them, but pa.s.ses on to G.o.d, in so far as we honor G.o.d in His servants. But the devotion of subjects to their temporal masters is of another kind, just as service of a temporal master differs from the service of G.o.d.

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THIRD ARTICLE [II-II, Q. 82, Art. 3]

Whether Contemplation or Meditation Is the Cause of Devotion?

Objection 1: It would seem that contemplation or meditation is not the cause of devotion. No cause hinders its effect. But subtle considerations about abstract matters are often a hindrance to devotion. Therefore contemplation or meditation is not the cause of devotion.

Obj. 2: Further, if contemplation were the proper and essential cause of devotion, the higher objects of contemplation would arouse greater devotion. But the contrary is the case: since frequently we are urged to greater devotion by considering Christ's Pa.s.sion and other mysteries of His humanity than by considering the greatness of His G.o.dhead. Therefore contemplation is not the proper cause of devotion.

Obj. 3: Further, if contemplation were the proper cause of devotion, it would follow that those who are most apt for contemplation, are also most apt for devotion. Yet the contrary is to be noticed, for devotion is frequently found in men of simplicity and members of the female s.e.x, who are defective in contemplation. Therefore contemplation is not the proper cause of devotion.

_On the contrary,_ It is written (Ps. 38:4): "In my meditation a fire shall flame out." But spiritual fire causes devotion. Therefore meditation is the cause of devotion.

_I answer that,_ The extrinsic and chief cause of devotion is G.o.d, of Whom Ambrose, commenting on Luke 9:55, says that "G.o.d calls whom He deigns to call, and whom He wills He makes religious: the profane Samaritans, had He so willed, He would have made devout." But the intrinsic cause on our part must needs be meditation or contemplation. For it was stated above (A. 1) that devotion is an act of the will to the effect that man surrenders himself readily to the service of G.o.d. Now every act of the will proceeds from some consideration, since the object of the will is a good understood.

Wherefore Augustine says (De Trin. ix, 12; xv, 23) that "the will arises from the intelligence." Consequently meditation must needs be the cause of devotion, in so far as through meditation man conceives the thought of surrendering himself to G.o.d's service. Indeed a twofold consideration leads him thereto. The one is the consideration of G.o.d's goodness and loving kindness, according to Ps. 72:28, "It is good for me to adhere to my G.o.d, to put my hope in the Lord G.o.d": and this consideration wakens love [*_Dilectio,_ the interior act of charity; cf. Q. 27] which is the proximate cause of devotion. The other consideration is that of man's own shortcomings, on account of which he needs to lean on G.o.d, according to Ps. 120:1, 2, "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"; and this consideration shuts out presumption whereby man is hindered from submitting to G.o.d, because he leans on His strength.

Reply Obj. 1: The consideration of such things as are of a nature to awaken our love [*Ibid.] of G.o.d, causes devotion; whereas the consideration of foreign matters that distract the mind from such things is a hindrance to devotion.

Reply Obj. 2: Matters concerning the G.o.dhead are, in themselves, the strongest incentive to love [*Ibid.] and consequently to devotion, because G.o.d is supremely lovable. Yet such is the weakness of the human mind that it needs a guiding hand, not only to the knowledge, but also to the love of Divine things by means of certain sensible objects known to us. Chief among these is the humanity of Christ, according to the words of the Preface [*Preface for Christmastide], "that through knowing G.o.d visibly, we may be caught up to the love of things invisible." Wherefore matters relating to Christ's humanity are the chief incentive to devotion, leading us thither as a guiding hand, although devotion itself has for its object matters concerning the G.o.dhead.

Reply Obj. 3: Science and anything else conducive to greatness, is to man an occasion of self-confidence, so that he does not wholly surrender himself to G.o.d. The result is that such like things sometimes occasion a hindrance to devotion; while in simple souls and women devotion abounds by repressing pride. If, however, a man perfectly submits to G.o.d his science or any other perfection, by this very fact his devotion is increased.

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FOURTH ARTICLE [II-II, Q. 82, Art. 4]

Whether Joy Is an Effect of Devotion?

Objection 1: It would seem that joy is not an effect of devotion. As stated above (A. 3, ad 2), Christ's Pa.s.sion is the chief incentive to devotion. But the consideration thereof causes an affliction of the soul, according to Lam. 3:19, "Remember my poverty ... the wormwood and the gall," which refers to the Pa.s.sion, and afterwards (Lam.

3:20) it is said: "I will be mindful and remember, and my soul shall languish within me." Therefore delight or joy is not the effect of devotion.

Obj. 2: Further, devotion consists chiefly in an interior sacrifice of the spirit. But it is written (Ps. 50:19): "A sacrifice to G.o.d is an afflicted spirit." Therefore affliction is the effect of devotion rather than gladness or joy.

Obj. 3: Further, Gregory of Nyssa says (De Homine xii) [*Orat.

funebr. de Placilla Imp.] that "just as laughter proceeds from joy, so tears and groans are signs of sorrow." But devotion makes some people shed tears. Therefore gladness or joy is not the effect of devotion.

_On the contrary,_ We say in the Collect [*Thursday after fourth Sunday of Lent]: "That we who are punished by fasting may be comforted by a holy devotion."

_I answer that,_ The direct and princ.i.p.al effect of devotion is the spiritual joy of the mind, though sorrow is its secondary and indirect effect. For it has been stated (A. 3) that devotion is caused by a twofold consideration: chiefly by the consideration of G.o.d's goodness, because this consideration belongs to the term, as it were, of the movement of the will in surrendering itself to G.o.d, and the direct result of this consideration is joy, according to Ps.

76:4, "I remembered G.o.d, and was delighted"; but accidentally this consideration causes a certain sorrow in those who do not yet enjoy G.o.d fully, according to Ps. 41:3, "My soul hath thirsted after the strong living G.o.d," and afterwards it is said (Ps. 41:4): "My tears have been my bread," etc. Secondarily devotion is caused as stated (A. 3), by the consideration of one's own failings; for this consideration regards the term from which man withdraws by the movement of his devout will, in that he trusts not in himself, but subjects himself to G.o.d. This consideration has an opposite tendency to the first: for it is of a nature to cause sorrow directly (when one thinks over one's own failings), and joy accidentally, namely, through hope of the Divine a.s.sistance. It is accordingly evident that the first and direct effect of devotion is joy, while the secondary and accidental effect is that "sorrow which is according to G.o.d" [*2 Cor. 7:10].

Reply Obj. 1: In the consideration of Christ's Pa.s.sion there is something that causes sorrow, namely, the human defect, the removal of which made it necessary for Christ to suffer [*Luke 24:25]; and there is something that causes joy, namely, G.o.d's loving-kindness to us in giving us such a deliverance.

Reply Obj. 2: The spirit which on the one hand is afflicted on account of the defects of the present life, on the other hand is rejoiced, by the consideration of G.o.d's goodness, and by the hope of the Divine help.

Reply Obj. 3: Tears are caused not only through sorrow, but also through a certain tenderness of the affections, especially when one considers something that gives joy mixed with pain. Thus men are wont to shed tears through a sentiment of piety, when they recover their children or dear friends, whom they thought to have lost. In this way tears arise from devotion.

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QUESTION 83

OF PRAYER (In Seventeen Articles)

We must now consider prayer, under which head there are seventeen points of inquiry:

(1) Whether prayer is an act of the appet.i.tive or of the cognitive power?

(2) Whether it is fitting to pray to G.o.d?

(3) Whether prayer is an act of religion?

(4) Whether we ought to pray to G.o.d alone?

(5) Whether we ought to ask for something definite when we pray?

(6) Whether we ought to ask for temporal things when we pray?

(7) Whether we ought to pray for others?

(8) Whether we ought to pray for our enemies?

(9) Of the seven pet.i.tions of the Lord's Prayer;

(10) Whether prayer is proper to the rational creature?

(11) Whether the saints in heaven pray for us?

(12) Whether prayer should be vocal?

(13) Whether attention is requisite in prayer?

(14) Whether prayer should last a long time?