Christians have No obligation to the Law.. Christianity is fairh not Religion of dos and donts.. Faith and Law dont mix. Abraham did not set an example God did not instruct us to follow Abraham in giving tenth of plunder to anyone.. Abraham giving plunder ti Melchizedez was a one time event.. Joyful giving is not tithing.. And according to mosaic law tithing was of crops and animalls and produce…. Please do not pervert the New Covenant of God…Those who practice anything of the law are still under a curse..
Praise be to Jesus Christ who has delivered us from the curse of the Law.. Why are you so blind…If you enjoy giving do so freely and all the the time.. By doing that you reject the deliverance from the Law by Christ and you negate Christs sacrifice..
If you want tbe Law do it all. We are in Christ.. By faith.. Not by deeds.. Do leade people astray mister. Dont be the devils advocate of lies..
Notify me of follow-up comments by email. Notify me of new posts by email. Dan Boone Serious conversations about things that matter. October 31, By Dan Boone 1 Comment. Find all of the links to each post here. Is there any other way to live? For the love of money is a root of all kinds of evil, and by craving it, some have wandered away from the faith and pierced themselves with many pains.
Therefore, put to death what belongs to your worldly nature: sexual immorality, impurity, lust, evil desire, and greed, which is idolatry. But seek first the kingdom of God and His righteousness, and all these things will be provided for you.
God, would you please help me resist the pull of this world and its want for more? Please help me see greed for what it is—sin. Help me find contentment, be grateful and live to worship You. All sin kills. What is greed killing in your life? Biblical fatherhood recognizes the sin of greed. Fight greed in your heart. Fight greed in your home. What your child sees in you will be replicated. Be a godly father for your child.
The deadly sin of greed is there for the taking. You can be a godly father who leads without regrets. If you need to talk, email me or tweet ManhoodJourney. Ryan is married to Tonia and they have three children. Learn more about Ryan here and find him on Twitter RyanSanders. Mountain Monday is one of the largest biblical fatherhood newsletters. Thousands of dads subscribe to become more godly and intentional fathers.
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In The City of God , Augustine suggests that the Roman elites indulged in various forms of luxury and illicit pleasures to distract them from the inevitability of death. He observes:. And greed and sensuality in a people is the result of that prosperity which the great Nasica in his wisdom maintained should be guarded against, when he opposed the removal of a great and strong and wealthy enemy state.
His intention was that lust should be restrained by fear, and should not issue in debauchery, and that the check on debauchery should stop greed from running riot.
Augustine, according to Robert Dodaro, argued that the fear of death, the fear that their lives would not be remembered, meant the Roman elites lived in fear of the loss of status and comfort.
They were greedy for glory hoping by glory their lives might have significance. Empire was the means of sustaining status and well-being, but empire also produced an ever increasing social anxiety about annihilation. As a result the Romans became over dependent on military force. Dodaro observes that from Augustine's perspective the Romans were caught in a vicious circle that. Of course we may think that the Romans are Romans and we are not.
We assume, therefore, we are not subject to the same death denying greed that characterized the lives of the Roman pagans. However, in his book The Seven Deadly Sins Today , Henry Fairlie has given an account of how greed grips our lives - an account that echoes the suggestion in the book of James that there is a connection between greed and war - that sounds very much like Augustine's characterization of the Romans. Fairlie suggests that we are a people harassed by greed just to the extent our greed leads us to engage in unsatisfying modes of work so that we may buy things that we have been harassed into believing will satisfy us.
We complain of the increased tempo of our life, but that is a reflection of the economic system we have created. We know, moreover, no other way to keep the system going other than the threat of war. We tolerate the world shaped by our avarice because that world in return temptingly and cunningly makes us believe that there are no alternatives to a world so constituted. I do not mean to suggest that it is only with the development of capitalist economic systems that we have lost the ability to recognize greed or, even if we are able to recognize it, think it a moral liability.
For example, in a sermon on Luke Luther observed that the rich and arrogant people of his day no longer heed the warning contained in the story of the rich man and Lazarus. They do not because the rich think of themselves as pious and without greed. They are able to do so because vice has been turned into virtue. Greed has come to be viewed as being talented, smart and a careful steward.
Therefore "neither prince nor peasant, nobleman nor average citizen is any longer considered greedy, but only upstanding, the common consensus being that the man who prudently provides for himself is a resourceful person who knows how to take care of himself.
Luther's suggestion, I think, points to a way that the subtle creatures that we are can turn greed into a virtue. We may not be able to imagine a world without avarice, but we still think avarice is a vice. According to Griffiths, however, though we think curiosity to be a commendable virtue that scholar and student should try to develop that has not always been the case.
According to Griffiths prior to modernity curiosity was universally thought to be a vice. It was so because curiosity was an ordering of the affections, a form of love, by which the knower sought to make that which they knew unique to themselves. The curious desired to create new knowledge in an effort to give them control over that which they knew.
By dominating that which they came to know they could make what they know a private possession. The curious seek to know what they do not yet know. As a result that which they come to know ravishes them by enacting what Griffiths characterizes as a "sequestered intimacy. The curious assume they are masters of what they have come to know. Because they claim what they know is peculiar to them they seek as well as create envy in those who do not know what they know.
In a way not unlike Augustine's understanding of the place of the spectacle for the Romans, Griffiths suggests that the curious seek spectacles to distract them from the loneliness that is the necessary result of their desire to possess what they have come to know.
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