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 God,
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 God, 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 God 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 God's holy ones, dead or living, does not
terminate in them, but passes on to God, in so far as we honor God 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 God.
_______________________

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 consid