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Objection 1: It would seem that joy is not an effect of devotion.
As stated above (Article 3, ad 2), Christ's Passion 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
Passion, 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.
Objection 2: Further, devotion consists chiefly in an interior
sacrifice of the spirit. But it is written (Ps. 50:19): "A
sacrifice to God is an afflicted spirit." Therefore affliction is
the effect of devotion rather than gladness or joy.
Objection 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 principal effect of devotion is the
spiritual joy of the mind, though sorrow is its secondary and indirect
effect. For it has been stated (Article 3) that devotion is caused
by a twofold consideration: chiefly by the consideration of God's
goodness, because this consideration belongs to the term, as it were,
of the movement of the will in surrendering itself to God, and the
direct result of this consideration is joy, according to Ps.
76:4, "I remembered God, and was delighted"; but accidentally
this consideration causes a certain sorrow in those who do not yet enjoy
God fully, according to Ps. 41:3, "My soul hath thirsted
after the strong living God," and afterwards it is said (Ps.
41:4): "My tears have been my bread," etc. Secondarily
devotion is caused as stated (Article 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 God. 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 assistance. 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 God" [2 Cor. 7:10].
Reply to Objection 1: In the consideration of Christ's Passion
there is something that causes sorrow, namely, the human defect, the
removal of which made it necessary for Christ to suffer [Lk.
24:25]; and there is something that causes joy, namely, God's
loving-kindness to us in giving us such a deliverance.
Reply to Objection 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 God's goodness, and by the hope of
the Divine help.
Reply to Objection 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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