2. Sanctity seems to imply cleanness, for S. Denis says: "Sanctity

is freedom from all impurity; it is perfect and stainless cleanness." Cleanness, however, seems to come under temperance, for this it is which precludes bodily defilement. Since, then, religion comes under justice, sanctity cannot be identified with religion.

Temperance indeed worketh cleanness, but this has not the ratio of sanctity except it be referred to God. Hence S. Augustine says of virginity itself that "not because it is virginity is it held in honour, but because it is consecrated to God."

3. Lastly, things that are contradistinguished are not identical. But in all enumerations of the parts of justice sanctity is set against religion.

But sanctity is set against religion because of the difference aforesaid; they differ indeed in idea, not in substance.

Cajetan: Religion is directly concerned with those things which specially pertain to the Divine worship—ceremonies, for example, sacrifices, oblations, etc. Whereas sanctity directly regards the mind, and through the mind the other virtuous works, including those of religion ... for it makes use of them so as thereby to apply the mind—and by consequence all acts that proceed from the human mind—to God. Thus we see that many religious people are not saints, whereas all saints are religious. For people who devote themselves to ceremonies, sacrifices, etc., can be termed religious; but they can only be called saints in so far as by means of these things they give themselves interiorly to God (on 2. 2. 81. 8).

FOOTNOTES:

De invent. Rhetor., ii. 53.

Etymolog., x. sub litt. R.

Of the City of God, x. 3.

Of the True Religion, lv.

St. Jas. i. 27.

Of the City of God, x. 1.

Of the City of God, x. 1.

Gal. v. 13.

The objection and its solution turn upon the Latin words cultus and colere, which cannot be consistently rendered in English; "reverence" is perhaps the most appropriate translation here.

Of the City of God, x. 1.

Gal. iv. 14.

Rom. viii. 31.

Ps. xv. 5.

Ps. lxxvi. 1.

Of the Nature of Good, iii.

Fear is one of the "Gifts" of the Holy Ghost.

S. Jerome, Ep. LIV., alias X., ad Furiam.

II., vi. 15.

iv. 5-6.

i. 6.

The Latin word ordinare means "to set in due order"; there is no precise English equivalent which can be consistently employed.

Of the City of God, x. 6.

II. x. 31.

VIII. viii. 1.

2. 2. Qu. II., Art. 2.

Enchiridion, iii.

xliii. 33.

xx. 1-17.

Ethics, II. vi.

lviii. 7.

Ps. xv. 2.

1 Cor. ix. 16.

See p. 30.

i. 20.

Ps. xlix. 13.

Of the City of God, x. 5.

Ibid., vi. 10.

Ps. xciv. 3.

i. 74-75.

Thus Origen, Hom. XI, i. in Leviticum, where, however, he is not really giving an etymology.

X., sub litt. S.

xii. 14.

Rom. viii. 38-39.

De Affectibus.

Of the Divine Names, xii.

Of Virginity, viii.

QUESTION LXXXII

OF DEVOTION

I. Is Devotion a Special Kind of Act? Cardinal Cajetan, On the Meaning of the Term "Devotion" S. Augustine, Confessions, XIII. viii. 2 II. Is Devotion an Act of the Virtue of Religion? III. Is Contemplation, that is Meditation, the Cause of Devotion? Cardinal Cajetan, On the Causes of Devotion " " On the Devotion of Women IV. Is Joy an Effect of Devotion? Cardinal Cajetan, On Melancholy S. Augustine, Confessions, II. x.

I

Is Devotion a Special Kind of Act?

It is by our acts that we merit. But devotion has a peculiarly meritorious character. Consequently devotion is a special kind of act.

Devotion is so termed from "devoting" oneself. Hence the "devout" are so named because they "devote" themselves to God and thus proclaim their complete subjection to Him. Thus, too, among the heathen of old those were termed "devout" who for the army's sake "devoted" themselves to their idols unto death, as Livy tells us was the case with the two Decii. Hence devotion seems to mean nothing else than "the will to give oneself promptly to those things which pertain to God's service"; thus it is said in Exodus: The multitude of the children of Israel ... offered first-fruits to the Lord with a most ready and devout mind. It is clear, however, that a wish to do readily what belongs to God's service is a special act. Hence devotion is a special act of the will.

But some argue that devotion is not a special kind of act, thus: