DOCSLIB.ORG

Abelard's Affective Intentionalism

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Abelard's Affective Intentionalism University of South Florida Scholar Commons Graduate Theses and Dissertations Graduate School July 2019 Abelard's Affective Intentionalism Lillian M. King University of South Florida, [email protected] Follow this and additional works at: https://scholarcommons.usf.edu/etd Part of the Ethics and Political Philosophy Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Scholar Commons Citation King, Lillian M., "Abelard's Affective Intentionalism" (2019). Graduate Theses and Dissertations. https://scholarcommons.usf.edu/etd/8377 This Dissertation is brought to you for free and open access by the Graduate School at Scholar Commons. It has been accepted for inclusion in Graduate Theses and Dissertations by an authorized administrator of Scholar Commons. For more information, please contact [email protected]. Abelard’s Affective Intentionalism by Lillian M. King A dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy Department of Philosophy College of Arts and Sciences University of South Florida Co-Major Professor: Thomas Williams, Ph.D. Co-Major Professor: Michael DeJonge, Ph.D. Roger Ariew, Ph.D. Colin Heydt, Ph.D. Date of Approval: June 18, 2019 Keywords: Medieval, History of Ethics, Charity, Consent, Augustine Copyright © 2019, Lillian M. King “Only if you fall in love do you make a study of the beloved, for passion lets us inquire into other people’s mysteries with the vitality borne of conviction.” -Mary Karr, from How to Read “The Waste Land” ACKNOLWEDGEMENTS Writing a dissertation is no small task. Without the generosity of numerous individuals this work would have been an impossibility. My entire committee (Thomas Williams, Michael DeJonge, Roger Ariew, and Colin Heydt) has been most encouraging of my ability and project. I have spent countless hours reviewing the careful comments of my two major co-professors, Thomas Williams and Michael DeJonge. I am so very grateful for their commitment to me their roles as mentors. Moreover, my love for philosophy and academic interest in Christian ethics began during an undergraduate seminar with Thomas Williams. His wit and vigor inspired me more than he will ever know. Both Thomas and Michael have gone above and beyond their duties as mentors and I am happy to call them friends. Speaking of friends, the ideas contained within this dissertation are the product of dozens of conversations I have had with two of the very best—Ashley and Garrett Potts. I have been so lucky to have co-collaborators in all of my academic endeavors. We have traveled together to Chicago for the APA (American Philosophical Association) Conference, New Haven for Yale Divinity School’s summer workshop on joy, to Ireland for the SWIP (Society for Women in Philosophy) conference, and to New York for a summer seminar on Aquinas. We have taken a handful of seminars together that resulted in more laughter than is professionally appropriate. Most importantly, they have never tired of listening to me talk about intention—or, so I think. In truth, the philosophy department at USF has made possible these most providential friendships. In addition, I owe my family for instilling a love of my faith that has sustained me throughout my doctoral studies. In many ways, my entire project has been the fruit of a love affair with Catholicism that began at a very young age. I am confident in saying I might have been the only nine-year-old who played “stations of the cross” with her barbies. My Grammy, Virginia Mary Tottle, is entirely responsible for this. Her devotion instilled all twelve of her children with a profound respect for the Catholic Church that was so formative in my youth. It has never left me. Finally, I am ever-grateful to my husband, Tyler Abadal, who has supported me throughout this entire process. He has borne the brunt of my stress and anxiety throughout the past five years. We planned a wedding while I was preparing for my comprehensive exams and were married at the beginning of my third year. He has been patient with my successes, failures, and time away from home. Meanwhile, he has been a devoted caretaker of our spoiled dog, Lucy. Lastly, Tyler has made many sacrifices so I could finish my degree, including deferment of his legal studies. He has put my education before his own, which has been a great testament to his love. TABLE OF CONTENTS Abstract......................................................................................................................................... iii A Note on the Texts.......................................................................................................................v A Chronology of Abelard’s Life and Major Works.................................................................vii Introduction...................................................................................................................................1 I. Thesis...............................................................................................................................1 II. Brief Biographical Context..........................................................................................4 III. Defining Terms............................................................................................................9 Chapter One: Abelard’s Gospel of Intention............................................................................15 I. Augustine’s Influence..................................................................................................17 II. Old Covenant Versus the New: Works Versus Intention.......................................28 III. Fear Versus Love: Slavery Versus Friendship........................................................33 IV. Conclusions................................................................................................................41 Chapter Two: Distinguishing Intention and Consent............................................................43 I. A History of Conflation...............................................................................................45 II. Consent Re-Examined................................................................................................51 III. Intention Re-Examined.............................................................................................59 IV. Separating Blame and Praise....................................................................................68 V. Conclusions.................................................................................................................33 Chapter Three: Abelard Is Not A Proto-Kantian.....................................................................70 I. Moral Praise in Kant.....................................................................................................71 II. Moral Praise in Abelard.............................................................................................75 II. Struggle and Merit......................................................................................................81 IV. Moving Beyond the Kantian Appraisal.................................................................87 V. Conclusions.................................................................................................................95 i Chapter Four: Sola Caritate........................................................................................................96 I. Justified by Love: Abelard’s Atonement Theory.....................................................98 II. Situating Abelard’s Ethics within a Narrative of Redemption............................102 III. Consequences for Pagan Virtue.............................................................................113 IV. Conclusions..............................................................................................................119 Conclusions................................................................................................................................121 I. Review of Argument..................................................................................................121 II. Abelard’s Intentionalist Ethics?..............................................................................123 III. A Medieval Ethic of Authenticity?........................................................................125 References ..................................................................................................................................132 ii ABSTRACT The work contained within this dissertation is a textual exegesis of Abelard’s ethics. The goal is to elucidate Abelard’s sort of intentionalism given his use of “intention” within his wider corpus, the grammatical and syntactical patterns in his prose, and Abelard’s own interests, biography, and situation as a twelfth-century monastic figure. As a result, this project should be understood as a history of philosophy dissertation. I am not attempting to build upon Abelard’s ideas but to clarify them. This is not to say that building upon Abelard’s ideas is not a worthwhile project. It is merely to say that doing so is beyond the scope of this project. I found it necessary to clarify Abelard’s ideas about ethics because I found that many interpretations of his ethical work were either lacking or wildly incorrect. This has much to do, I think, with the history of Abelard’s reception as a theologian. When Abelard’s ethic was first received, it was
Load more

Recommended publications
  • The Strength Needed to Enter the Kingdom of God
    Wissenschaftliche Untersuchungen zum Neuen Testament · 2. Reihe Herausgeber / Editor Jörg Frey (Zürich) Mitherausgeber/Associate Editors Markus Bockmuehl (Oxford) · James A. Kelhoffer (Uppsala) Tobias Nicklas (Regensburg) · Janet Spittler (Charlottesville, VA) J. Ross Wagner (Durham, NC) 485 Giuseppe G. Scollo The Strength Needed to Enter the Kingdom of God An Exegetical and Theological Study of Luke 16,16 in Context Mohr Siebeck Giuseppe G. Scollo, born 1978; 2000 Bachelor of Catholic Thought from St. Philip’s Seminary (Toronto); 2007 M.Div. from St. Augustine’s Seminary (Toronto); 2013 S.S.L. from the Ponti- fical Biblical Institute (Rome); 2018 S.T.D. from the Pontifical Gregorian University (Rome); currently vice-rector of the Redemptoris Mater Missionary Seminary of Toronto and assistant professor at St. Augustine’s Academic Faculty. ISBN 978-3-16-156859-6 / eISBN 978-3-16-156860-2 DOI 10.1628 / 978-3-16-156860-2 ISSN 0340-9570 / eISSN 2568-7484 (Wissenschaftliche Untersuchungen zum Neuen Testa- ment, 2. Reihe) The Deutsche Nationalbibliothek lists this publication in the Deutsche Nationalbibliographie; detailed bibliographic data are available on the Internet at http://dnb.dnb.de. © 2019 Mohr Siebeck Tübingen, Germany. www.mohrsiebeck.com This book may not be reproduced, in whole or in part, in any form (beyond that permitted by copyright law) without the publisher’s written permission. This applies particularly to repro- ductions, translations and storage and processing in electronic systems. The book was printed by Laupp & Göbel in Gomaringen on non-aging paper and bound by Buchbinderei Nädele in Nehren. BWLexs, Bwgrkn, Bwheba, and Bwhebb are fonts from BibleWorks, LLC.
    [Show full text]
  • History of the Christian Church*
    a Grace Notes course History of the Christian Church VOLUME 5. The Middle Ages, the Papal Theocracy in Conflict with the Secular Power from Gregory VII to Boniface VIII, AD 1049 to 1294 By Philip Schaff CH512 Chapter 12: Scholastic and Mystic Theology History of the Christian Church Volume 5 The Middle Ages, the Papal Theocracy in Conflict with the Secular Power from Gregory VII to Boniface VIII, AD 1049 to 1294 CH512 Table of Contents Chapter 12. Scholastic and Mystic Theology .................................................................................2 5.95. Literature and General Introduction ......................................................................................... 2 5.96. Sources and Development of Scholasticism .............................................................................. 4 5.97. Realism and Nominalism ........................................................................................................... 6 5.98. Anselm of Canterbury ................................................................................................................ 7 5.99. Peter Abelard ........................................................................................................................... 12 5.100. Abelard’s Teachings and Theology ........................................................................................ 18 5.101. Younger Contemporaries of Abelard ..................................................................................... 21 5.102. Peter the Lombard and the Summists
    [Show full text]
  • The First Life of Bernard of Clairvaux
    CISTERCIAN FATHERS SERIES: NUMBER SEVENTY-SIX THE FIRST LIFE OF BERNARD OF CLAIRVAUX CISTERCIAN FATHERS SERIES: NUMBER SEVENTY-SIX The First Life of Bernard of Clairvaux by William of Saint-Thierry, Arnold of Bonneval, and Geoffrey of Auxerre Translated by Hilary Costello, OCSO Cistercian Publications www.cistercianpublications.org LITURGICAL PRESS Collegeville, Minnesota www.litpress.org A Cistercian Publications title published by Liturgical Press Cistercian Publications Editorial Offices 161 Grosvenor Street Athens, Ohio 45701 www.cistercianpublications.org In the absence of a critical edition of Recension B of the Vita Prima Sancti Bernardi, this translation is based on Mount Saint Bernard MS 1, with section numbers inserted from the critical edition of Recension A (Vita Prima Sancti Bernardi Claraevallis Abbatis, Liber Primus, ed. Paul Verdeyen, CCCM 89B [Turnhout: Brepols Publishers, 2011]). Scripture texts in this work are translated by the translator of the text. The image of Saint Bernard on the cover is a miniature from Mount Saint Bernard Abbey, fol. 1, reprinted with permission from Mount Saint Bernard Abbey. © 2015 by Order of Saint Benedict, Collegeville, Minnesota. All rights reserved. No part of this book may be reproduced in any form, by print, microfilm, microfiche, mechanical recording, photocopying, translation, or any other means, known or yet unknown, for any purpose except brief quotations in reviews, without the previous written permission of Liturgical Press, Saint John’s Abbey, PO Box 7500, College- ville, Minnesota 56321-7500. Printed in the United States of America. 123456789 Library of Congress Cataloging-in-Publication Data Vita prima Sancti Bernardi. English The first life of Bernard of Clairvaux / by William of Saint-Thierry, Arnold of Bonneval, and Geoffrey of Auxerre ; translated by Hilary Costello, OCSO.
    [Show full text]
  • The Principal Works of St. Jerome by St
    NPNF2-06. Jerome: The Principal Works of St. Jerome by St. Jerome About NPNF2-06. Jerome: The Principal Works of St. Jerome by St. Jerome Title: NPNF2-06. Jerome: The Principal Works of St. Jerome URL: http://www.ccel.org/ccel/schaff/npnf206.html Author(s): Jerome, St. Schaff, Philip (1819-1893) (Editor) Freemantle, M.A., The Hon. W.H. (Translator) Publisher: Grand Rapids, MI: Christian Classics Ethereal Library Print Basis: New York: Christian Literature Publishing Co., 1892 Source: Logos Inc. Rights: Public Domain Status: This volume has been carefully proofread and corrected. CCEL Subjects: All; Proofed; Early Church; LC Call no: BR60 LC Subjects: Christianity Early Christian Literature. Fathers of the Church, etc. NPNF2-06. Jerome: The Principal Works of St. Jerome St. Jerome Table of Contents About This Book. p. ii Title Page.. p. 1 Title Page.. p. 2 Translator©s Preface.. p. 3 Prolegomena to Jerome.. p. 4 Introductory.. p. 4 Contemporary History.. p. 4 Life of Jerome.. p. 10 The Writings of Jerome.. p. 22 Estimate of the Scope and Value of Jerome©s Writings.. p. 26 Character and Influence of Jerome.. p. 32 Chronological Tables of the Life and Times of St. Jerome A.D. 345-420.. p. 33 The Letters of St. Jerome.. p. 40 To Innocent.. p. 40 To Theodosius and the Rest of the Anchorites.. p. 44 To Rufinus the Monk.. p. 44 To Florentius.. p. 48 To Florentius.. p. 49 To Julian, a Deacon of Antioch.. p. 50 To Chromatius, Jovinus, and Eusebius.. p. 51 To Niceas, Sub-Deacon of Aquileia.
    [Show full text]
  • A Commentary on Jerome's Contra Vigilantium by Amy
    A COMMENTARY ON JEROME’S CONTRA VIGILANTIUM BY AMY HYE OH DISSERTATION Submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy in Classical Philology with a concentration in Medieval Studies in the Graduate College of the University of Illinois at Urbana-Champaign, 2013 Urbana, Illinois Doctoral Committee: Professor Danuta Shanzer Professor Ralph Mathisen Professor Jon Solomon Professor Stephan Heilan, University of Osnabrück ABSTRACT Innkeepers inspired this dissertation. After working on ‘innkeepers’ as a topic for a research seminar paper, I soon discovered that the term caupo counted as an insult according to several church fathers, including Jerome. In the Contra Vigilantium, Jerome mocked his enemy, Vigilantius, by calling him a caupo who mixed water with wine; I wondered whether the title was true and the insult was deserved. What remained was to figure out who this man was and why he mattered. The dissertation is comprised of four parts: introductory chapters, a text with an en face translation, a philological/historical commentary, and appendices. The first chapter introduces Vigilantius, discusses why a commentary of the Contra Vigilantium is needed, and provides a biography, supported by literary and historical evidence in response to the bolder and more fanciful account of W.S. Gilly.1 The second chapter treats Vigilantius as an exegete. From a sample of his exegesis preserved in Jerome’s Ep. 61, I determine that Jerome dismissed Vigilantius’ exegesis because he wanted to protect his own orthodoxy. The third chapter situates Vigilantius in the debate on relic worship. His position is valuable because he opposed most of his contemporaries, decrying relics instead of supporting their translation and veneration.
    [Show full text]
  • Tertullian's Ideal Christian
    TERTULLIAN’S IDEAL CHRISTIAN: The Ideals of Persecution and Martyrdom in the True Christian Life By Robert Mooney A thesis submitted in partial fulfillment of the requirements for the degree of Master of Arts Department of Religious Studies University of Alberta Robert Mooney, 2014 ii TERTULLIAN’S IDEAL CHRISTIAN: The Ideals of Persecution and Martyrdom in the True Christian Life ABSTRACT What mattered most to Tertullian was the fate of the Christian soul. During this early period in Christian history, the threat of persecution came to the forefront of Christian thought with a change in government leadership or opposition from other communities. To combat the fear of persecution and remain on the path towards salvation Tertullian saw a need for Christians to be distinct from other communities in Carthage. The development of this identity and why it may have been acceptable to the Carthaginian Christian community is the focus of this essay. To address Tertullian’s argument for the ideal Christian requires evidence to justify the ideal. Do events and attitudes from the past intertwine within the communities in Carthage and Africa during Tertullian’s life? Is Tertullian’s writing, much of which occurred between 196- 207 A.D.,1 consistent with the reports of past writers? This information would allow for a sympathetic look at his writing and intentions. The approach taken in this essay is to examine the development of Tertullian’s argument in six parts. The first will briefly examine the arrival of Christians in Africa and some of the influences on the adoption of a retributive Christianity.
    [Show full text]
  • Confessions, by Augustine
    1 AUGUSTINE: CONFESSIONS Newly translated and edited by ALBERT C. OUTLER, Ph.D., D.D. Updated by Ted Hildebrandt, 2010 Gordon College, Wenham, MA Professor of Theology Perkins School of Theology Southern Methodist University, Dallas, Texas First published MCMLV; Library of Congress Catalog Card Number: 55-5021 Printed in the United States of America Creator(s): Augustine, Saint, Bishop of Hippo (345-430) Outler, Albert C. (Translator and Editor) Print Basis: Philadelphia: Westminster Press [1955] (Library of Christian Classics, v. 7) Rights: Public Domain vid. www.ccel.org 2 TABLE OF CONTENTS Introduction . 11 I. The Retractations, II, 6 (A.D. 427) . 22 Book One . 24 Chapter 1: . 24 Chapter II: . 25 Chapter III: . 25 Chapter IV: . 26 Chapter V: . 27 Chapter VI: . 28 Chapter VII: . 31 Chapter VIII: . 33 Chapter IX: . 34 Chapter X: . 36 Chapter XI: . 37 Chapter XII: . 39 Chapter XIII: . 39 Chapter XIV: . 41 Chapter XV: . 42 Chapter XVI: . 42 Chapter XVII: . 44 Chapter XVIII: . 45 Chapter XIX: . 47 Notes for Book I: . 48 Book Two . .. 50 Chapter 1: . 50 Chapter II: . 50 Chapter III: . 52 Chapter IV: . 55 Chapter V: . 56 Chapter VI: . 57 Chapter VII: . 59 Chapter VIII: . 60 Chapter IX: . .. 61 3 Chapter X: . 62 Notes for Book II: . 63 Book Three . .. 64 Chapter 1: . 64 Chapter II: . 65 Chapter III: . 67 Chapter IV: . 68 Chapter V: . 69 Chapter VI: . 70 Chapter VII: . 72 Chapter VIII: . 74 Chapter IX: . .. 76 Chapter X: . 77 Chapter XI: . 78 Chapter XII: . 80 Notes for Book III: . 81 Book Four . 83 Chapter 1: . 83 Chapter II: . 84 Chapter III: .
    [Show full text]
  • Oxford Handbooks Online
    Scholastic Reasons, Monastic Meditations and Victorine Conciliations: The Question of the Unity and Plurality of God in the Twelfth Century Oxford Handbooks Online Scholastic Reasons, Monastic Meditations and Victorine Conciliations: The Question of the Unity and Plurality of God in the Twelfth Century Dominique Poirel The Oxford Handbook of the Trinity Edited by Gilles Emery and Matthew Levering Print Publication Date: Oct Subject: Religion, Theology and Philosophy of Religion, 2011 Christianity Online Publication Date: Jan DOI: 10.1093/oxfordhb/9780199557813.003.0013 2012 Abstract and Keywords This article examines the thoughts of twelfth-century theologians in the West concerning the Trinity. It focuses on the works of Peter Abelard, Bernard of Clairvaux, Richard of St. Victor, and Peter Lombard. It explores the multiplication of models used to think about the Trinity. These include the triad power-wisdom-goodness, images in the human soul, traces in visible creation, and interpersonal love. It argues that despite the tensions at the beginning of the period, the efforts of the theologians led toward a richer doctrine, notably toward the theory of Trinitarian appropriations. Keywords: Trinity, theologians, Peter Abelard, Bernard of Clairvaux, Richard of St. Victor, Peter Lombard, human soul, visible creation, interpersonal love, Trinitarian appropriations IN the twelfth century, notable reflections on the Trinitarian mystery led to a series of conflicts between the scholastic and monastic worlds. On the one side stood the masters, Abelard, Gilbert of Poitiers, and Peter Lombard, on the other, the monks, mostly Cistercians, William of Saint Thierry, Bernard of Clairvaux, and Joachim of Fiore. In the middle stood the canons regular Hugh, Achard, and Richard of Saint Victor, neither monks nor seculars, but religious and masters at the same time, who played the role of intermediary.
    [Show full text]
  • De-Coding Mammon : Money in Need of Redemption
    1 DE-CODING MAMMON : MONEY IN NEED OF REDEMPTION Submitted by Peter John Dominy to the University of Exeter as a thesis for the degree of Doctor of Philosophy in Theology November 2010 This thesis is available for Library use on the understanding that it is copyright material and that no quotation from the thesis may be published without proper acknowledgement. I certify that all material in this thesis which is not my own work has been identified and that no material has previously been submitted and approved for the award of a degree by this or any other university. SIGNED...................................................................................... 2 Abstract This thesis is an attempt to understand the suspicion of money implied in Jesus' statement that it is impossible to serve both God and Mammon. I argue on the basis of Scripture, reason and tradition that problems associated with money do not arise simply from the way it is used, but from the nature of money itself. This is argued in three sections. First I consider the history of money and in particular of the commodity theory of money. Second I consider the issues of debt and interest, of central concern in the Christian Scriptures. Finally I consider money through four different lenses: justice, value, desire and power. The argument as a whole leads up to the last of these. As was already suggested by Jacques Ellul fifty years ago, I argue that money must be understood as a cosmic power to which we are all subject and which is in need of redemption. In the second and third sections I make suggestions as to what the redemption of money might look like.
    [Show full text]
  • Luke's Misreading in 16:9 of Two Hebrew Words
    LUKE’S MISREADING IN 16:9 OF TWO HEBREW WORDS © Thomas F. McDaniel, Ph.D. Professor Emeritus Palmer Theological Seminary Wynnewood, Pennsylvania INTRODUCTION According to Matt 6:19 Jesus said, “Lay not up for your- selves treasures upon earth,” but in Luke 16:9 Jesus said, “Make to yourselves friends of the mammon of unrighteous- ness.” The two imperatives are inconsistent, if not contra- dictory. A similar problem appears in Luke 14:26 where Jesus said, “If any one comes to me and does not hate his own father and mother and wife and children and brothers and sisters, yes, and even his own life, he cannot be my disciple.” But in Matt 22:39, Mark 12:31, and Luke 10:27 Jesus de- clared that Lev 19:18, “you shall love your neighbor ([;re = kith-and-kin) as yourself,” was the second greatest command- ment, exceed only by the commandment to love God. A third problem appears in Matt 10:34–36, where the Prince of Peace —having stated in Matt 5:9, “Blessed are the peacemakers: for they shall be called the children of God”—announced, “Do not think that I have come to bring peace to the earth; I have not come to bring peace, but a sword.” And yet there is no record that Jesus ever touched a sword. I have already published my interpretation of the difficult sayings in Luke 14:26 and Matt 10:34, in which I conclude that a few statements of Jesus were mistranslated when they went from Hebrew into Greek.1 The clarity of Hebrew speech can readily be lost when, as was the custom, Hebrew spelling 2 LUKE’S MISREADING IN 16:9 did not use vowels.
    [Show full text]
  • Rabelais and the Abbey of Saint-Victor Revisited Brett Bodemer
    4 I&C/Rabelais and the Abbey of Saint-Victor Rabelais and the Abbey of Saint-Victor Revisited Brett Bodemer The seventh chapter of François Rabelais’s Pantagruel concludes with a list of books attributed to the Abbey of Saint-Victor. The chapter’s brief nar­ rative foregrounds the catalog by touching on aspects of intellectual life in Paris, mentioning both the “great University of Paris” and the “seven liberal arts.” It is not surprising, then, that critics have viewed the catalog as a broad critique of scholasticism. Evidence presented here warrants the addition of a further layer of nuance to this critique that is directly related to this abbey’s contributions to education, reading, textual organization, and library classification. I saw the Library of St. Victor: This most Antient [sic] Convent is the best seated of any in Paris; has very large Gardens, with shady Walks, well kept. The Library is a fair and large Gallery: It is open three days a week, and has a range of double Desks quite through the middle of it, with Seats and Conveniences of Writing for 40 or 50 People. In a part of it, at the upper end, are kept the Manuscripts; they are said to be 3000, which though not very ancient, have yet been found very useful for the most correct Editions of many Authors. This is one of the pleasantest Rooms that can be seen, for the Beauty of its Prospect, and the Quiet and Freedom from Noise in the middle of so great a City. —Martin Lister, A Journey to Paris in the Year 1698 The Englishman Martin Lister published this description of the library of the Abbey of Saint-Victor after his visit to Paris in 1698.
    [Show full text]
  • Prospering God's Way: Breaking the Spirit of Mammon, 2.7.15
    Prospering God’s Way: Breaking the Spirit of Mammon, 2.7.15 Introduction: 1. Message Series has its basis from Robert Morris’ book, The Blessed Life. 2. Super Bowl Today? Best SB ads. SB ads entice you to believe that you aren’t experiencing life to the fullest…there is something that you are missing…something available that will make your life better, more contented, prosperous, safe, productive, fun…that what you have is less than what you need. 3. This is the spirit of mammon or NLT says, “riches.” The Babylonians worshipped the god of Mammon. He was the source of wealth and happiness. Big Idea: To truly prosper God’s way, you must break free from the spirit of “mammon” or riches. What Is Mammon? 1. “Matt.6.24” 2. The word means riches and it’s not money that it’s against, but the spirit of money or riches that dominates our thinking, values and actions. Money isn’t the problem. I believe God wants us to prosper, but he doesn’t want us to be dominated/controlled by anything but him. a. Those who want to get rich fall into temptation and a trap and into many foolish and harmful desires that plunge people into ruin and destruction. For the love of money is a root of all kinds of evil. Some people, eager for money, have wandered from the faith and pierced themselves with many griefs” (1 Timothy 6: 6–10). b. Money isn’t the problem; it’s the love of money. It’s being consumed with money…never satisfied with life…worrying about future…constantly looking for another angle to make a buck…It takes you further away from what is best in God’s sight.
    [Show full text]