Meditations such as these should be in daily use among spiritual and religious people, and for their sake they should put aside the "much-speaking" of vocal prayer, however much it may appeal to them. And it is of such meditations that devotion and, by consequence, other virtues, are begotten. And they who do not give themselves to this form of prayer at least once in the day cannot be called religious men or women, nor even spiritual people. There can be no effect without a cause, no end without means to it, no gaining the harbour on the island save by a voyage in a ship; and so there can be no real religion without repeated acts regarding its causes, the means to it, and the vehicle that is to bring us thither (on 2. 2. 82. 3).
Cajetan: Just as he who removes an obstacle is the occasion of the resulting effect—a man, for instance, who pulls down a pillar is the occasion of the resulting fall of what it supported, and a man who removes a water-dam is the occasion of the consequent flood—so in the same way have women and simple folk a cause of devotion within themselves, for they have not that obstacle which consists in self-confidence. And because God bestows His grace on those who put no obstacle to it, the Church therefore calls the female sex "devout." Hence we are not to find fault with the learned for their knowledge, nor are we to praise women for womanly weakness; but that abuse of knowledge which consists in self-exaltation is blameworthy, just as the right use of women's weakness in not being uplifted is praiseworthy (on 2. 2. 82. 3).
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: