How To Download Devotion

A wonderfully imaginative addition to the growing body of literature on the Little Ice Age. Sugata Ray traces the influence of climatic variations on South Asian art, architecture and devotional practices with extraordinary interpretive skill. This book is a must read for everyone with an interest in human responses to climate variability.

A wonderfully imaginative addition to the growing body of literature on the Little Ice Age. Sugata Ray traces the influence of climatic variations on South Asian art, architecture, and devotional practices with extraordinary interpretive skill.

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The rocks, rivers, forests, plants, animals, and even the skies of the Mathura-Vrindavan region in north India come alive as historical agents acting alongside humans in Ray's pioneering and imaginative attempt to develop a geoaesthetic approach to the study of Hindu religious art and architecture over a period ranging from the sixteenth to the mid-nineteenth century. His impressive ability to connect events in the realm of aesthetics and religious devotion with the climatic impact of the Little Ice Age in South Asia, is bound to influence debates in art history in South Asia and beyond. A brilliant achievement.

Daily Devotions Daily Devotions from LHM will help strengthen and encourage your faith as you do the same for others. Have them delivered right to your inbox, podcast the audio devotional, access them on your mobile device through the FREE app, or listen with Spotify, iHeart Radio, Alexa, or Google Home. Seasonal Devotions for Advent and Lent are also available in both English and Spanish. Perfect for personal reflection or to share with family, friends and congregations, these seasonal meditations will help prepare you to celebrate the true meaning of these seasons.

[[The Prismatic Bridge]] is on the board, I start flipping from the top and hit [[Purphoros, God of the Forge]] but I don't have enough devotion for him to be a creature. I just keep flipping right?

Yesterday, I stumbled on a famous line of poetry from Mary Oliver, \u201CAttention is the beginning of devotion.\u201D Every time I encounter this line, I have to pause and think about what I pay attention to, what I\u2019m devoted to.

Commemorate your love to another or to yourself with a band that is a daily reminder of your devotion. A series of VRAI created Round Brilliant or Baguette shaped diamonds are secured inside a platinum or solid gold channel set band, creating a look of enduring sophistication.

As I leaned towards the wall I began a silent prayer. I felt the prayers of all those who have come before me. I felt my own tears begin to fall. It felt as if someone was listening. I felt the energy of my inner connection with G-d. The wall embodies holiness of space. Yogi Bhajan; master of Kundalini Yoga; said the only constant is G-d and guru. These people in prayer have found devotion in the divine. Earth has fences and boundaries but our soul is free to tap into the infinite g-d inside of each of us.

My desire is to share that the feeling of devotion can move us into something bigger than ourselves. I wanted to connect with the palpable touch of the divine at the wall. I observed, I watched as they stood and sat in prayer. I experienced that the soul can merge with the divine. That the power of prayer can inspire and move us to tears. We can celebrate the glory and heartache of being human; able to reach out and feel. I hope to accomplish and convey that G-d is within each of us. All we have to do is believe and look inside. Status and possessions are illusions. Standing in the presence of these people in prayer brought me closer to the beauty and magnificence of the human spirit and their tears of joy. At the wall, no one is alone. The human spirit; with its pain and sorrow, comes shining through with rapture, bliss and happiness.

Objection 1. It would seem that devotion is not a special act. That which qualifies other acts is seemingly not a special act. Now devotion seems to qualify other acts, for it is written (2 Chronicles 29:31): "All the multitude offered victims, and praises, and holocausts with a devout mind." Therefore devotion is not a special act.

Objection 2. Further, no special kind of act is common to various genera of acts. But devotion is common to various genera of acts, namely, corporal and spiritual acts: for a person is said to meditate devoutly and to genuflect devoutly. Therefore devotion is not a special act.

Objection 3. Further, every special act belongs either to an appetitive or to a cognitive virtue or power. But devotion belongs to neither, as may be seen by going through the various species of acts of either faculty, as enumerated above (I:78 seqq.; I-II:23:4). Therefore devotion is not a special act.

I answer that, Devotion is derived from "devote" [The Latin 'devovere' means 'to vow']; wherefore those persons are said to be "devout" who, in a way, devote themselves to God, so as to subject themselves wholly to Him. Hence in olden times among the heathens a devotee was one who vowed to his idols to suffer death for the safety of his army, as Livy relates of the two Decii (Decad. I, viii, 9; x, 28). Hence devotion is apparently nothing else but the will to give oneself readily to things concerning the service of God. Wherefore it is written (Exodus 35:20-21) that "the multitude of the children of Israel . . . offered first-fruits to the Lord with a most ready and devout mind." Now it is evident that the will to do readily what concerns the service of God is a special kind of act. Therefore devotion is a special act of the will.

Reply to Objection 1. The mover prescribes the mode of the movement of the thing moved. Now the will moves the other powers of the soul to their acts, and the will, in so far as it regards the end, moves both itself and whatever is directed to the end, as stated above (I-II:09:3). Wherefore, since devotion is an act of the will whereby a man offers himself for the service of God Who is the last end, it follows that devotion prescribes the mode to human acts, whether they be acts of the will itself about things directed to the end, or acts of the other powers that are moved by the will.

Objection 1. It would seem that devotion is not an act of religion. Devotion, as stated above (Article 1), consists in giving oneself up to God. But this is done chiefly by charity, since according to Dionysius (Div. Nom. iv) "the Divine love produces ecstasy, for it takes the lover away from himself and gives him to the beloved." Therefore devotion is an act of charity rather than of religion.

Objection 2. Further, charity precedes religion; and devotion seems to precede charity; since, in the Scriptures, charity is represented by fire, while devotion is signified by fatness which is the material of fire [Canticles 8:6; Psalm 52:6. Therefore devotion is not an act of religion.

Objection 3. Further, by religion man is directed to God alone, as stated above (II-II:81:1). But devotion is directed also to men; for we speak of people being devout to certain holy men, and subjects are said to be devoted to their masters; thus Pope Leo says [Serm. viii, De Pass. Dom.] that the Jews "out of devotion to the Roman laws," said: "We have no king but Caesar." Therefore devotion is not 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 and 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 (Article 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 to Objection 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. On 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 to Objection 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.

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.

Objection 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 considering Christ's Passion and other mysteries of His humanity than by considering the greatness of His Godhead. Therefore contemplation is not the proper cause of devotion.

Objection 3. Further, if contemplation were the proper cause of devotion, it would follow that those who are most apt for contemplation, are also most apt for devotion. Yet the contrary is to be noticed, for devotion is frequently found in men of simplicity and members of the female sex, who are defective in contemplation. Therefore contemplation is not the proper cause of devotion.

I answer that, The extrinsic and chief cause of devotion is God, of Whom Ambrose, commenting on Luke 9:55, says that "God calls whom He deigns to call, and whom He wills He makes religious: the profane Samaritans, had He so willed, He would have made devout." But the intrinsic cause on our part must needs be meditation or contemplation. For it was stated above (Article 1) that devotion is an act of the will to the effect that man surrenders himself readily to the service of God. Now every act of the will proceeds from some consideration, since the object of the will is a good understood. Wherefore Augustine says (De Trin. ix, 12; xv, 23) that "the will arises from the intelligence." Consequently meditation must needs be the cause of devotion, in so far as through meditation man conceives the thought of surrendering himself to God's service. Indeed a twofold consideration leads him thereto. The one is the consideration of God's goodness and loving kindness, according to Psalm 72:28, "It is good for me to adhere to my God, to put my hope in the Lord God": and this consideration wakens love ['Dilectio,' the interior act of charity; cf. 27] which is the proximate cause of devotion. The other consideration is that of man's own shortcomings, on account of which he needs to lean on God, according to Psalm 120:1-2, "I have lifted up my eyes to the mountains, from whence help shall come to me: my help is from the Lord, Who made heaven and earth"; and this consideration shuts out presumption whereby man is hindered from submitting to God, because he leans on His strength. 17dc91bb1f