Some, however, argue that contemplation or meditation is not the cause of devotion, thus:
1. No cause hinders its own effect. But subtle intellectual meditations often hinder devotion.
But it is the consideration of those things which naturally tend to excite love of God which begets devotion; consideration of things which do not come under this head, but rather distract the mind from it, are a hindrance to devotion.
2. Again, if contemplation were the real cause of devotion, it should follow that the higher the matter of our contemplation the greater the devotion it begot. But the opposite is the case. For it frequently happens that greater devotion is aroused by the contemplation of the Passion of Christ and of the other mysteries of His Sacred Humanity than by meditation upon the Divine excellences.
It is true that things which concern the Godhead are of themselves more calculated to excite in us love, and consequently devotion, since God is to be loved above all things; yet it is due to the weakness of the human mind that just as it needs to be led by the hand to the knowledge of Divine things, so also must it be lead to Divine love by means of the things of sense already known to it; and the chief of these things is the Humanity of Christ, as is said in the _Preface_ of the Mass: _So that knowing God visibly in the flesh, we may thereby be carried away to the love of things invisible._ Consequently the things that have to do with Christ's Humanity lead us, as it were, by the hand and are thus especially suited to stir up devotion in us; though, none the less, devotion is principally concerned with the Divinity.
3. Lastly, if contemplation were the real cause of devotion, it ought to follow that those who are the more fitted for contemplation are also the more fitted for devotion; whereas the contrary is the case, for greater devotion is often found among simple folk and in the female sex, where contemplation is wanting.
But knowledge, as indeed anything which renders a person great, occasions a man to trust in Himself, and hence he does not wholly give himself to God. It is for this reason that knowledge and suchlike things are sometimes a hindrance to a man's devotion, whereas among women and simple folk devotion abounds by the suppression of all elation. But if a man will only perfectly subject to God his knowledge and any other perfection he may have, then his devotion will increase.