Chapter IV: Is Joy an Effect of Devotion?

In the Church's _Collect_ for the Thursday after the Fourth Sunday of Lent we say: _May holy devotion fill with joy those whom the fast they have undertaken chastises._

Of itself indeed, and primarily, devotion brings about a spiritual joy of the mind; but as an accidental result it causes sorrow. For, as we have said above, devotion arises from two considerations. Primarily it arises from the consideration of the Divine Goodness, and from this thought there necessarily follows gladness, in accordance with the words: _I remembered God and was delighted._[91] Yet, as it were accidentally, this consideration begets a certain sadness in those who do not as yet fully enjoy God: _My soul hath thirsted after the strong living God_,[92] and he immediately adds: _My tears have been my bread._

Secondarily, however, devotion arises from the consideration of our own defects, for we thus reflect upon that from which a man, by devout acts of the will, turns away, so as no longer to dwell in himself, but to subject himself to God.

And this consideration is the converse of the former: for of itself it tends to cause sadness since it makes us dwell upon our defects; accidentally, however, it causes joy, for it makes us think of the hope we have of God's assistance.

Hence joy of heart primarily and of itself follows from devotion; but secondarily and accidentally there results a sadness which is unto God.

Some, however, argue that joy is not an effect of devotion, thus:

1. Christ's Passion, as said before, is especially calculated to cause devotion. But from dwelling on it there follows a certain affliction of soul: _Remember my poverty ... the wormwood and the gall_[93]--that is, the Sacred Passion; and then follows: _I will be mindful, and remember, and my soul shall languish within me._

In meditation on the Passion of Christ there is food for
sadness--viz., the thought of the sins of men, and to take these
away Christ had need to suffer. But there is also food for
joy--viz., the thought of God's merciful kindness towards us in
providing us such a deliverance.

2. Again, devotion principally consists in the interior sacrifice of the heart: _A sacrifice to God is an afflicted spirit_;[94] consequently affliction, rather than pleasure or joy, is the outcome of devotion.

But the soul which is on the one hand saddened because of its
shortcomings in this present life, is on the other hand
delighted at the thought of the goodness of God and of the hope
of Divine assistance.

3. Lastly, S. Gregory of Nyssa says[95]: "Just as laughter proceeds from joy, so are sorrow and groaning signs of sadness." But out of devotion some burst into tears.

Yet tears spring not from sadness alone, but also from a certain
tenderness of feeling: and especially is this the case when we
reflect on something that, while pleasant, has in it a certain
admixture of sadness; thus men are wont to weep from loving
affection when they recover their children or others dear to
them whom they had thought lost. And it is in this sense that
tears spring from devotion.

* * * * *

_Cajetan:_ Notice the proof here afforded that those are not devout persons who are habitually sad and gloomy, and who cannot mingle with others without getting into difficulties or dissolving into tears. For devout folk are cheerful, and are full of joy in their souls; and this not solely by reason of the principal cause, as is stated in the text, but also by reason of a secondary cause--the thought, namely, of their own failings. For the sadness of devout folk is _according to God_, and joy accompanies it; whence S. Augustine's remark: "Let a man grieve, but let him rejoice at his grief."[96] Therefore it is that we read of the Saints that they were joyful and bright; and rightly so, for they had begun upon earth their "heavenly conversation"[97] (_on_ 2. 2. 82. 4).

_S. Augustine:_ For Thee do I yearn, Justice and Innocence, Beautiful and Fair in Thy beauteous light that satisfies and yet never sates! For with Thee is repose exceedingly and life without disquiet! He that enters into Thee enters into the joy of his Lord; he shall know no fear, and in the Best shall be best. But I have deserted Thee and have wandered away, O Lord, my God! Too far have I wandered from Thee, the Steadfast One, in my youth, and I have become to myself a very land of want! (_Confessions_, II. x.).

FOOTNOTES:

[79] VIII. 9 and X. 29.

[80] xxxv. 20-21.

[81] 2 Paral. xxix. 31.

[82] _Ethics_, V. i. 3.

[83] _Of the Divine Names_, chap. iv., part i., lect. 10.

[84] _Sermon VIII.: On the Passion of Our Lord._

[85] S. John xix. 15.

[86] _Commentary on S. Luke_ ix. 55.

[87] _De Trinitate_, ix. 12; xv. 23.

[88] Ps. lxxii. 28.

[89] Ps. cxx. 1, 2.

[90] S. Luke xv. 13, 16.

[91] Ps. lxxvi. 4.

[92] Ps. xli. 3.

[93] Lam. iii. 19.

[94] Ps. i. 19.

[95] _De Homine_, xii.

[96] _De Vera et Falsa Poenitentia_, xiii.

[97] Phil. iii. 20.

QUESTION LXXXIII

OF PRAYER

I. Is Prayer an Act of the Appetitive Powers?
Cardinal Cajetan, On Prayer based on Friendship
II. Is it Fitting to Pray?
Cardinal Cajetan, On Prayer as a True Cause
S. Augustine, _On the Sermon on the Mount_, II. iii. 14
" _On the Gift of Perseverance_, vii. 15
III. Is Prayer an Act of the Virtue of Religion?
Cardinal Cajetan, On the Humility of Prayer
S. Augustine, _On Psalm_ cii. 10
" _Of the Gift of Perseverance_, xvi. 39
IV. Ought We to Pray to God Alone?
S. Augustine, _Sermon_, cxxvii. 2
V. Should We in our Prayers ask for anything Definite from God?
S. Augustine, _De Catechizandis Rudibus_, xxv. 47
" _Confessions_, X. xxix.
" _Confessions_, XI. ii. 2
VI. Ought We in our Prayers to ask for Temporal Things from God?
S. Augustine, _On Psalm_ xxxvii. 10
" _Confessions_, I. xx. 2
" _Confessions_, IX. iv. 12
S. Thomas is miraculously relieved from Toothache
S. Augustine, _Sermon_, lxxx. 7
" _Sermon_, cccliv. 8
VII. Ought We to Pray for Others?
VIII. Ought We to Pray for our Enemies?
S. Augustine, _Sermon_, xv., on _Psalm_ xxv. 8
IX. On the Seven Petitions of the Lord's Prayer
Cardinal Cajetan, On the Grouping of these Petitions
S. Augustine, _Confessions_, VII. x. 2
" _Sermon_, lvii., _on S. Matt._ vi. 7
" _Sermon_, lvi. 9, _on S. Matt._ vi.
" _Sermon_, lvi. 8, _on S. Matt._ vi.
" _Of the City of God_, xix. 27
S. Thomas's Rhythm, _Adoro Te Devote_
X. Is Prayer Peculiar to Rational Creatures?
XI. Do the Saints in Heaven Pray for Us?
Cardinal Cajetan, On the Saints in Limbo
XII. Should Prayer be Vocal?
Cardinal Cajetan, On the Conditions of Vocal Prayer
S. Augustine, _Confessions_, IX. iv. 8
" _Confessions_, X. xxxiii. 50
" _On Psalm_ cxviii., _Sermon_ xxix. 1
XIII. Must Prayer necessarily be Attentive?
Cardinal Cajetan, On the Varieties of Attention at Prayer
S. Augustine, _On Psalm_ lxxxv. 7
" _On Psalm_ cxlv. 1
S. Thomas, _On Distractions, Com. on 1 Cor._ xiv. 14
XIV. Should our Prayers be Long?
XV. Is Prayer Meritorious?
S. Augustine, _On Psalm_ xxvi.
" _Ep._ cxxx. _ad Probam._
XVI. Do Sinners gain Anything from God by their Prayers?
XVII. Can We rightly term "Supplications," "Prayers,"
"Intercessions," and "Thanksgivings," parts of Prayer?
Cardinal Cajetan, On the Prayer of the Consecration
S. Augustine, _Of Divers Questions_, iv.