For theologians fear of job loss is no justification for silence. On the contrary, fear of job loss is instant disqualification. You’ve already quit.
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Tertullian wrote, of the Christianity he knew,
Among us nothing is ever said, or seen, or heard, which has anything in common with the madness of the circus, the immodesty of the theatre, the atrocities of the arena, the useless exercises of the wrestling-ground. Why do you take offence at us because we differ from you in regard to your pleasures? If we will not partake of your enjoyments, the loss is ours, if there be loss in the case, not yours. We reject what pleases you. You, on the other hand, have no taste for what is our delight.
Today the Church is, for most, a circus (or some sort of MMA ring), and the circus is, for most, the church. The Church has been infiltrated by the world and the worldly so that there really is hardly any difference now between the Christian and the Worldling. That would, I think it fair to say, cause Tertullian to blow a gasket. It should make believers today as well, but, alas, it won’t, doesn’t, and shan’t.
Foolish men contend with God in many ways, as though they held him liable to their accusations. They first ask, therefore, by what right the Lord becomes angry at his creatures who have not provoked him by any previous offense; for to devote to destruction whomever he pleases is more like the caprice of a tyrant than the lawful sentence of a judge. It therefore seems to them that men have reason to expostulate with God if they are predestined to eternal death solely by his decision, apart from their own merit. — Calvin
God is God, for Calvin, and free to decide whatever he wants to decide and if you don’t like it, well, too bad. The universalists hate that so much that for them God elects everyone to salvation (in spite of the complete absence of any such notion in Scripture) and the angry atheists hate that so much that they attack a God which they don’t believe in (which is, by all accounts, more an indication of madness or mental illness than anything else).
God is God and he can indeed do whatever he wants. And, truthfully, if you think God should do what you want instead of what he wants you really are quite unhinged.
Zwingli was openly married in April, 1524, to Anna Reinhart, a respectable widow, and mother of several children, after having lived with her about two years before in secret marriage. But this fact, which Janssen construes into a charge of “unchaste intercourse,” was known to his intimate friends; for Myconius, in a letter of July 22, 1522, sends greetings to Zwingli and his wife (“Vale cum uxore quam felicissime et tuis omnibus,” Opera, VII. 210; and again: “Vale cum uxore in Christo,” p. 253). The same is implied in a letter of Bucer, April 14, 1524 (p. 335; comp. the note of the editors).
“The cases,” says Moerikofer (I. 211), “were very frequent at that time, even with persons of high position, that secret marriages were not ratified by a religious ceremony till weeks and months afterwards.” Before the Council of Trent secret marriages were legitimate and valid. (Can. et Decr. Conc. Trid., Sess. XXIV., Decr. de reform. matrimonii.)
Zwingli, like everyone else, was a child of his times. He can scarcely be criticized for his marital decisions any more than he can be criticized for his inability to fly a plane or drive a car.
*Philip Schaff and David Schley Schaff, History of the Christian Church (vol. 8; New York: Charles Scribner’s Sons, 1910), 29.