Please, just stop all talking.
Pat Robertson Blames Vegas Shooting On Disrespect For Trump, The National Anthem And God
Do Christianity a favor, Pat. Just shut up.
Here’s an essay sure to get your mind off the troubles of the day:
Denkmäler zeigen Martin Luther (1483-1546) meist als Kraftnatur, standfest wie eine deutsche Eiche. Diesen Luther hat es nie gegeben: Der Held der Reformation war in Wahrheit ein schwerkranker Mann, durchlitt starke Schmerzen und war dem Tode mehrfach nahe. Und mit seinen Leiden wurde er immer unleidlicher.
Dabei geht es nicht um allgemein verbreitete Krankheiten, die wie grippale Infekte oder Zahnschmerzen kommen und gehen. Es geht um Luthers schwere Krankheitsbilder, die ihn – sieht man von seinen jungen Jahren ab – sein Leben lang plagten. Es handelt sich unter anderem um die Menièresche Krankheit, Bluthochdruck, das Roemheld-Syndrom, Nieren- und Blasensteine, Gicht, chronische Verstopfung, Hämorrhoiden, unklare Ohnmachtsanfälle und ein offenes Bein.
The Lord is my strength and my shield; in him my heart trusts, and I am helped. Ps 28:7
Let the reader understand.
For those who serve a God so powerless that instead of believing He can keep them safe and protect their families, they have to arm themselves to the teeth and fill their homes with more guns than food.
Mind you, if you want to have a gun for sports or a handgun for personal protection, go ahead. That’s your business. But for those who are Christians who feel so strongly about self protection that they need to be heavily armed, I would wonder at your view of God and how you understand God.
It’s a sad God who can’t see to your wellbeing. And it’s a sadder view of God that needs to take care of most things yourself because you really don’t trust God to do it.
For me, the gun question is a theological question. If any of the gun defenders can provide a theological justification for the possession of automatic weapons by Christian people, I’d love to hear it.
The power of accurate observation is commonly called cynicism by those who have not got it. – George Bernard Shaw
UPDATE 3: 59 killed, 515 injured…. Ιησους when will our cowardly politicians require stricter gun laws… when will they denounce the NRA and stand up for the country?
UPDATE 2: And now over 400 have been reported injured… Come Lord Jesus, and deliver us from the #NRA and its absolute death grip on our cowardly Congress.
UPDATE: Over 50 dead and over 200 injured. In a shooting in Las Vegas. The shooter, Stephen Paddock-
America… Oh, and the shooter… wasn’t a ‘Muslim terrorist’. He’s a white guy. One of our own unhinged.
The Las Vegas gunman who killed at least 20 people and injured more than 100 when he opened fire on a music festival has been identified as a 64-year-old white male, according to ABC News.
Police earlier announced the suspect had been identified as a “local man” but stopped short of naming him.
Las Vegas Sheriff Joseph Lombardo said a manhunt was underway for a person of interest, believed to be his roommate, identified as Marilou Danley.
To my colleagues: your cowardice to act cannot be whitewashed by thoughts and prayers. None of this ends unless we do something to stop it. – Sen. Chris Murphy
Wie sich D. Martin Luter &c. und Huldrich Zvingli &c. in der
Summa christenlicher Leer glychförmig ze sin befunden
habennd, uff dem Gespräch jüngst zuo Marpurg in Hessen
Getruckt zuo Zürich, 
Persistenter Link: http://dx.doi.org/10.3931/e-rara-597
The great thing about this is that the annotations are in Zwingli’s OWN HAND.
The whole head is sick, the whole heart is diseased, from the sole of the foot to the head there is nothing healthy: only wounds, bruises and open sores not dressed, not bandaged, not soothed with ointment, your country a desolation… (Isa. 1:5-6)
“Fill us, O Lord and Father of us all, we beseech Thee, with thy gentle Spirit, and dispel on both sides all the clouds of misunderstanding and passion. Make an end to the strife of blind fury. Arise, O Christ, Thou Sun of righteousness, and shine upon us. Alas! while we contend, we only too often forget to strive after holiness which Thou requirest from us all. Guard us against abusing our powers, and enable us to employ them with all earnestness for the promotion of holiness.”
The following record of the exchange of the first day is from Simpson’s volume on Zwingli’s life. Day One shows that days 2 and 3 were pointless. Luther was incapable of understanding anyone but himself. It was his greatest weakness.
Luther opened the discussion, and in a long speech protested that he differed from his opponents on the doctrine of the Lord’s Supper, and furthermore, would always differ, since Christ clearly says, “Take, eat: this is my body.” “They must prove,” said he, “that a body is not a body.” He maintained that there could be no question about the meaning of words so plain. He refused to admit the validity of any arguments based on reason or mathematics. “God,” said he, “is above mathematics, and his words must be received with reverence and obeyed.”
Œcolampadius replied to Luther by quoting certain passages from the sixth chapter of John’s Gospel. With the words, “This is my body,” he compared, “I am the true vine.” From a carnal manducation he led up to a spiritual, and declared that his view was not groundless or isolated, but rested upon the faith of Scripture.
Luther admitted that Christ used figurative language in the sixth of John and elsewhere, but denied that the words “This is my body” were a figure of speech. “Since Christ says ‘This is,’ it must be so.”
Luther: We are bound to listen not so much because of what is spoken, as because of Him who speaks. Since God speaks, let us pigmies of men listen; since He commands, let the world obey, and let all of us reverently kiss the Word.
Œcolampadius: Since we have the spiritual eating, what need is there of the corporal eating?
Luther: I care not about the need, but since it is written, “Take, eat: this is my body,” we must believe, and do it without question.
Œcolampadius quoted from the sixth chapter of John the words, “The flesh profiteth nothing.” “If the flesh,” said he, “when eaten profits nothing, it must appear to us”—here Zwingli interposed and accused Luther of prejudice, because he protested that he would not be driven from his views. “Comparison is necessary,” said he, “in the study of the Scriptures. It is the Spirit that gives life. The Spirit and the flesh are at enmity with each other. God does not propound to us things that are unintelligible. The disciples were mystified by the thought of the carnal eating. Therefore Christ explained to them the spiritual significance of his words.”
Luther: The words are not ours, but the Lord’s; let them be obeyed. By means of these words the hand of the priest becomes the hand of Christ. I will not argue as to whether is means signifies. It is enough for me that Christ says, “This is my body.” To raise questions about this is to fall away from the faith. Wherefore believe the plain words, and give glory to God.
Zwingli: We indeed implore that you glorify God by abandoning your main proposition. I would ask whether you believe that Christ in the sixth chapter of John desired to reply to the question addressed to him?
Luther: We take no account of that passage; it has no bearing on the subject in hand.
Zwingli: No? Why, that passage breaks your neck.
Luther’s proclivity for literalness of interpretation now took an amusing turn. He received Zwingli’s jocose remark as a threat of personal violence, and addressing his friends complained bitterly of the murderous intimation of his opponent. Zwingli laughingly explained that his language was figurative, and had reference to his opponent’s arguments.
Œcolampadius now gave the argument a Christological turn. “The Church,” said he, “was founded on the words, ‘Thou art the Son of God,’ and not on the words, ‘This is my body.’ ”
Luther: I do not hold to this in vain. To me it is sufficient that Christ says, “This is my body.” I confess that his body is in heaven, and that it is in the sacrament also. I care not if it be contrary to nature, provided it is not contrary to faith.
Œcolampadius: In all things He was made like unto us. As He is wholly like the Father in His divine nature, so He is wholly like us in His human nature.
Luther: “The poor always ye have with you; but me ye have not always,” is the strongest argument you have advanced to-day. Christ is as substantially in the sacrament as when He was born of the Virgin. Faith needs no figures of speech.
Œcolampadius: We know not Christ after the flesh.
Melanchthon: After our flesh.
Œcolampadius: You will not admit a metaphor in the words of institution, and yet contrary to the Catholic conception you allow a synecdoche.
Luther: In a sword and its scabbard we have an example of synecdoche. “This is my body.” The body is in the bread, just as the sword is in the scabbard.
Zwingli (quoting from the Epistles): “God sent his own Son in the likeness of sinful flesh.” “He was made like unto his brethren.” Therefore we must conclude that Christ had a finite humanity, and if his body is on high it exists in one place. [He here quoted from Augustine, Fulgentius, and others.] We must affirm, therefore, that Christ’s body is in one place, and cannot be in many.
Luther: In like manner you might prove that Christ had a wife, and that his eyes were black. As to his being in one place, I have already declared to you, and I now repeat, I care nothing for mathematics.
Zwingli began quoting additional passages from the Greek text to prove the finiteness of Christ’s nature. Luther, interrupting him, requested that he employ either Latin or German instead of Greek. “Pardon me,” answered Zwingli, “for twelve years I have read the New Testament in Greek.”
Luther: As in the case of a nut and its shell, so in the case of Christ’s body. I concede its finiteness. But God can cause it to exist in a place and not in a place at the same time.
As soon as Luther conceded that Christ’s body was finite, Zwingli caught him up and said: “Therefore it is local, exists in a place, and if so, it is in heaven, and hence cannot be in the bread.” Luther would not admit that it existed in a place, saying: “Ich will es nicht gehebt haben, ich will sie nichts.” (I will not allow it, I positively will not.)
Zwingli retorted: “Muoss man dann grad alles, was ihr wollend?” (Must everything be as you will it?)
Fortunately, as Collin informs us, they were interrupted at this exciting juncture by a servant of the Prince, who announced that dinner was served.
When the theologians assembled at the next session, Zwingli resumed the discussion where they had left off. “Christ’s body is finite,” said he, “therefore it exists in a place.”
Luther: Although it is in the sacrament, it is not there as in a place. God could so dispose of my body that it would not be in a place; for the sophists say that a body can exist in several places at the same time; e.g., the earth is a body, yet it does not exist in one place.
Zwingli: You argue from the possible to the impossible. Prove to me that the body of Christ can exist in several places at the same time.
Luther: “This is my body.”
Zwingli: You repeatedly beg the question. I might thus contend that John was the son of Mary, for Christ said, “Behold thy son.” We must ever teach, forsooth, that Christ said, “Ecce filius tuus, ecce filius tuus!” Behold thy son, behold thy son!)
Luther: I do not beg the question.
Zwingli: Scripture must be compared with Scripture and expounded by itself. Tell me, pray, whether Christ’s body exists in a place.
Zwingli: Augustine says that it must exist in a single place.
Luther: Augustine was not speaking of the Supper. The body of Christ is present in the Supper, but not locally present.
Œcolampadius: If that is so it cannot be a true body. [Œcolampadius began quoting from Augustine and Fulgentius.]
Luther: You have Augustine and Fulgentius on your side, but the rest of the Fathers support our views.
“Please name them,” said Œcolampadius. Luther refused, but afterward prepared a list of references to passages in the Fathers which he thought favorable to his views.
It became evident to all that further discussion would be vain, and it was agreed to close at this point. The fruitlessness of the conference was a great disappointment to the Landgrave. He urged the disputants to come to some partial agreement at least. “There is but one way to effect that,” said Luther. “Let our opponents accept our views.” “That we cannot do,” replied the Swiss. Thus ended the discussion. Zwingli had looked forward to this meeting with strong hope of a final settlement of the differences which divided the Protestant Church, and was now overcome with disappointment. He sat apart from his friends and shed tears in silence, while the Landgrave and the Hessian divines redoubled their activities in a final effort to bring about an amicable agreement.
If everything comes by chance, Providence is done away with, and if Providence is done away with, the Deity also is done away with. For if anything goes by chance, then everything must go by chance. For if Providence were idle in one single thing, It would not be Providence. It must apply to all things, because the power of the Deity is over all, and if it were not over all, He would not be the Deity. — Huldrych Zwingli