Devotion to the saints

"Devotion to a particular saint always means that the saint in question is held in high personal regard. Not only do we have particular reverence for the saint, but we are spiritually fascinated by his life, works, and virtues. Somehow we are able spiritually to enter into his life: we seem to understand and grasp something of his unique spiritual genius. Not only that, but we want to be influenced by this saint, because the way he lived and practiced virtue on earth is viewed as a thing of compelling beauty." 


-- Saint Joseph by Fr. Michael D Griffin, ocd

What is devotion?

" The greatest trouble those persons suffer from who give themselves to Prayer is the failing in Devotion which they so often experience in it.  When there is no such failing, there is nothing sweeter, or more easy that to pray.  For this reason, now that we have treated upon the subject-matter of Prayer, and upon the manner of  praying, it will be well to consider the things which help Devotion, and also those which hinder it, and the temptations which most often assail devout people in it;  and certain other points that are necessary to observe in this exercise.  But first it will greatly help the matter to set forth what Devotion is, that we may know to begin with, what is the precious thing for which we are contending.

Devotion, says St. Thomas Aquinas, is a power which makes one prompt and ready for any virtue, and stirs and helps one to do well. (Summa II, II, Q. 82, Art. 1.)  This definition declares manifestly the great necessity and usefulness of this power, for it contains in itself more than some would think.  We have on this account to consider that the chief hindrance to living a good life is the corruption of human nature which came to us through sin, and from which comes the great inclination we have towards evil, and the difficulty and unwillingness we have in respect to what is good.  These two things make the path of virtue most difficult to us, while in itself it is the thing most sweet, most beautiful, most to be desired, most honorable in the world.  It is against this difficulty and unwillingness the Divine Wisdom has provided this most complete remedy in the power and succor of Devotion.  For as the north wind disperses the clouds, and leaves the sky clear and serene, so true Devotion drives away from our mind all that unwillingness and difficulty, and leaves it then free and disposed for all that is good.  This virtue so become as power within us as being at one a very special gift of the Holy Spirit, a heavenly dew, a succor and visitation of God attained through Prayer.  Its very nature is to contend against the difficulty of which we have spoken, and to overcome this luke-warmness, to give us readiness and fill the soul with good desires, to enlighten the understanding, to strengthen the Will, to kindle in us the Love of God, to extinguish the flame of evil desires, to teach hatred of worldly things, and abhorrence of sin, and to give us new fervor, new spirit, new power, and incentive to well doing.

For as Samson, wile possessed of his hair, had greater strength than any man in the world, and when this was taken away from him, became as weak as other men; so is the Christian soul strong when he has this Devotion, and weak when he has it not.

And this is what St. Thomas desired to show in his definition, and, without doubt, this is the greatest praise one could give to this virtue, that, being of itself only one virtue, it is a stimulus and incentive to all others.  Let not him then that would travel by the path of virtues, go without these spurs;  for without them he will never be able to arouse the evil beast of his nature form is sluggishness.

From what has been said it will be clearly seen, then, what is true and real Devotion.  For Devotion is not a certain tenderness of heart, or sense of consolation which those who pray feel sometimes, unless there be also a promptitude and disposition for good works, for, when at times God would prove who are His own, it often happens that the one is found and not the other.  The truth is that form this Devotion and readiness there often arises the consolation spoken of:  and, on the other hand, that very consolation and spiritual delight will increase the Devotion itself, which is the readiness and incentive to well-doing.  And, therefore, God's servants may, with good reason, desire and ask for these joys and consolations, not for the pleasure they give, but because they are the means of increasing the Devotion which fits them for well-doing, as the Prophet showed when he said, "I will run the way of Thy commandments, when Thou has set my heart at liberty," (Ps. 119:32) that is, with the joy of Thy consolation which was the cause of my readiness.

And now let us proceed to treat of those means by which this Devotion is to be attained, and, since with this virtue are united all others leading to the special knowledge of God, we will consider the means of attaining to the perfection of Prayer and Contemplation, to the consolations of the Holy Spirit and the love and wisdom of God, and to that union of our souls with God, which is the goal of all spiritual life.

And this, lastly, is to consider the means by which we may attain to the possession of God Himself in this life, which is that Treasure of the Gospel, the "Pearl of great price" for the possession of which the husbandman joyfully despoiled himself of all that he had.

Hence it is we see that the highest aim of our theology is, that from it we may learn the way to the Supreme Good, and may make this life to become a ladder by which we may advance step by step to the eternal happiness awaiting us."

-- Treatise on prayer and meditation by St Peter of Alcantara

Any special drawing in devotion is a great gift from God

"A spiritual man may be defined to be one who has received a second life from God, a life which he lives privately with God, and which is itself a kind of Divine law to his outward life, standing in the relation of supremacy to it, and at the same time leaving free play to circumstances. This second life is heavenly. Its vitality is from Heaven. Its powers are Heavenly. It is conversant with heavenly things, and deals with earthly things only to transmute them into Heavenly things by the alchemy of grace. In nothing is this individual attraction of grace more observable than in a man's devotions; and, because of the relation in which devotion stands to virtue, in nothing is it more important. With some men it is the same all through life; with others it changes with the seasons and circumstances of life. Sometimes a man sees it plainly himself; at other times others can see it, while it remains invisible to himself; sometimes it is hidden altogether, yet not necessarily absent because it is hidden. In some souls it is so strong that it molds their entire life; with others it is so weak that their devotion seems to have no rule beyond that seemingly external rule, which is more mysterious and excellent than men believe, the Calendar of the Church.


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Any special drawing in devotion is a great gift from God. It is one of the most powerful of all the secret influences of the spiritual life. It is therefore of great importance to a man not to mistake or overlook such a Heavenly attraction. Such a mistake is like a man's missing his vocation. Every man, doubtless, has a vocation: so every spiritual man has a devotional attraction, or a succession of them. For a spiritual man is one who dwells inwardly in the supernatural world, amid God's mysteries and revealed grandeurs. He is not a mere tourist who is struck by the sublime or the picturesque of theology, and admires the scenery as a whole, and has not such a familiarity with it as to enable him to break it up into separate landscapes, nor time to brood tranquilly over any of them so as to have a rational predilection for them. He dwells in the world of theology. He is like one whose fixed abode is in grand scenery. He sees it in the morning light and in the sunset's glow. He knows how it looks when the misty calm of summer noon is wafting fragrance over wood and water . He is familiar with it in the vicissitudes of storm and calm. When the distant mountains are hidden by summer's impenetrable rampart of green leaves before his window, he feels that they are there, and that winter's leafless woods will let them in upon his sight. He knows how the faces of the mountains change, according as the light strikes them in the front or from behind, and how a stranger, who has seen them in the morning, would in the evening, spite of all landmarks, be doubtful of their identity. He cannot help having preferences. Predilections are almost a necessity to him. Or at least he must honor, like a true poet, each coming season with an admiration which seems, if it only seems, to do injustice to the season that is past, like the souls who in devotion follow the Calendar of the Church, and honor most the feast under whose shadow they are sitting. So it must be to those to whom the supernatural world is a genuine home. Their life is a life of loves, and therefore of predilections also."


-- Bethlehem by Fr Frederick William Faber