of foreign matters that distract the mind from such
things is a hindrance to devotion.

Reply Obj. 2: Matters concerning the Godhead are, in themselves, the
strongest incentive to love [*Ibid.] and consequently to devotion,
because God 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 God 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 Godhead.

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 God. 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 God his science or any other perfection, by this
very fact his devotion is increased.
_______________________

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 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.

Obj. 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.

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