Church
Rites, Commonly Called Adiaphora.
1]
Concerning ceremonies and church rites which are neither commanded
nor forbidden in God's Word, but are introduced into the Church
with a good intention, for the sake of good order and propriety,
or otherwise to maintain Christian discipline, a dissension
has likewise arisen among some theologians of the Augsburg
Confession: 2] the one side holding that also in time
of persecution and in case of confession [when confession
of faith is to be made], even though the enemies of the Gospel
do not come to an agreement with us in doctrine, yet some
ceremonies, abrogated [long since], which in themselves are
adiaphora, and neither commanded nor forbidden by God, may,
without violence to conscience, be reestablished in compliance
with the pressure and demand of the adversaries, and thus
in such [things which are of themselves] adiaphora, or matters
of indifference, we may indeed come to an agreement [have
conformity] with them. 3] But the other side contended
that in time of persecution, in case of confession, especially
when it is the design of the adversaries, either through force
and compulsion, or in an insidious manner, to suppress the
pure doctrine, and gradually to introduce again into our churches
their false doctrine, this, also in adiaphora, can in no way
be done, as has been said, without violence to conscience
and prejudice to the divine truth.
4]
To explain this controversy, and by God's grace finally to
settle it, we present to the Christian reader this simple
statement regarding the matter [in conformity with the Word
of God]:
5]
Namely, when under the title and pretext of external adiaphora
such things are proposed as are in principle contrary to God's
Word (although painted another color), these are not to be
regarded as adiaphora, in which one is free to act as he will,
but must be avoided as things prohibited by God. In like manner,
too, such ceremonies should not be reckoned among the genuine
free adiaphora, or matters of indifference, as make a show
or feign the appearance, as though our religion and that of
the Papists were not far apart, thus to avoid persecution,
or as though the latter were not at least highly offensive
to us; or when such ceremonies are designed for the purpose,
and required and received in this sense, as though by and
through them both contrary religions were reconciled and became
one body; or when a reentering into the Papacy and a departure
from the pure doctrine of the Gospel and true religion should
occur or gradually follow therefrom [when there is danger
lest we seem to have reentered the Papacy, and to have departed,
or to be on the point of departing gradually, from the pure
doctrine of the Gospel].
6]
For in this case what Paul writes, 2 Cor. 6, 14. 17, shall
and must obtain: Be ye not unequally yoked together with unbelievers;
for what communion hath light with darkness?Wherefore come
out from among them and be ye separate, saith the Lord.
7]
Likewise, when there are useless, foolish displays, that are
profitable neither for good order nor Christian discipline,
nor evangelical propriety in the Church, these also are not
genuine adiaphora, or matters of indifference.
8]
But as regards genuine adiaphora, or matters of indifference
(as explained before), we believe, teach, and confess that
such ceremonies, in and of themselves, are no worship of God,
nor any part of it, but must be properly distinguished from
such as are, as it is written: In vain they do worship Me,
teaching for doctrines the commandments of men, Matt. 15,
9.
9]
Therefore we believe, teach, and confess that the congregation
of God of every place and every time has, according to its
circumstances, the good right, power, and authority [in matters
truly adiaphora] to change, to diminish, and to increase them,
without thoughtlessness and offense, in an orderly and becoming
way, as at any time it may be regarded most profitable, most
beneficial, and best for [preserving] good order, [maintaining]
Christian discipline [and for eujtaxiva worthy of the profession
of the Gospel], and the edification of the Church. Moreover,
how we can yield and give way with a good conscience to the
weak in faith in such external adiaphora, Paul teaches Rom.
14, and proves it by his example, Acts 16, 3; 21, 26; 1 Cor.
9, 19.
10]
We believe, teach, and confess also that at the time of confession
[when a confession of the heavenly truth is required], when
the enemies of God's Word desire to suppress the pure doctrine
of the holy Gospel, the entire congregation of God, yea, every
Christian, but especially the ministers of the Word, as the
leaders of the congregation of God [as those whom God has
appointed to rule His Church], are bound by God's Word to
confess freely and openly the [godly] doctrine, and what belongs
to the whole of [pure] religion, not only in words, but also
in works and with deeds; and that then, in this case, even
in such [things truly and of themselves] adiaphora, they must
not yield to the adversaries, or permit these [adiaphora]
to be forced upon them by their enemies, whether by violence
or cunning, to the detriment of the true worship of God and
the introduction and sanction of idolatry. 11] For
it is written, Gal. 5, 1: Stand fast, therefore, in the liberty
wherewith Christ hath made us free, and be not again entangled
in the yoke of bondage. Also Gal. 2, 4f : And that because
of false brethren unawares brought in, who came in privily
to spy out our liberty which we have in Christ Jesus, that
they might bring us into bondage; to whom we gave place by
subjection, no, not for an hour, that the truth of the Gospel
might continue with you. 12] [Now it is manifest that
in that place Paul speaks concerning circumcision, which at
that time had become an adiaphoron (1 Cor. 7, 18f.), and which
at other occasions was observed by Paul (however, with Christian
and spiritual freedom, Acts 16, 3). But when the false apostles
urged circumcision for establishing their false doctrine,
(that the works of the Law were necessary for righteousness
and salvation,) and misused it for confirming their error
in the minds of men, Paul says that he would not yield even
for an hour, in order that the truth of the Gospel might continue
unimpaired.]
13]
Thus Paul yields and gives way to the weak as to food and
[the observance of] times or days, Rom. 14, 6. But to the
false apostles, who wished to impose these upon the conscience
as necessary things, he will yield not even in such things
as in themselves are adiaphora, Col. 2, 16: Let no man therefore
judge you in meat, or in drink, or in respect of an holy day.
And when Peter and Barnabas yielded somewhat [more than they
ought] in such an emergency, Paul openly reproves them as
those who in this matter were not walking aright, according
to the truth of the Gospel, Gal. 2, 11ff
14]
For here it is no longer a question concerning external matters
of indifference, which in their nature and essence are and
remain of themselves free, and accordingly can admit of no
command or prohibition that they be employed or omitted; but
it is a question, in the first place, concerning the eminent
article of our Christian faith, as the apostle testifies,
that the truth of the Gospel might continue, which is obscured
and perverted by such compulsion or command, because such
adiaphora are then either publicly required for the sanction
of false doctrine, superstition, and idolatry, and for the
suppression of pure doctrine and Christian liberty, or at
least are abused for this purpose by the adversaries, and
are thus viewed [and are believed to be restored for this
abuse and wicked end].
15]
Likewise, the article concerning Christian liberty also is
here at stake, which the Holy Ghost through the mouth of the
holy apostle so earnestly charged His Church to preserve,
as we have just heard. For as soon as this is weakened and
the ordinances of men [human traditions] are forced upon the
Church with coercion, as though it were wrong and a sin to
omit them, the way is already prepared for idolatry, and by
this means ordinances of men [human traditions] are afterwards
multiplied and regarded as a divine worship, not only equal
to the ordinances of God, but are even placed above them.
16]
Moreover, by such [untimely] yielding and conformity in external
things, where there has not been previously Christian union
in doctrine, idolaters are confirmed in their idolatry; on
the other hand, the true believers are grieved, offended,
and weakened in their faith [their faith is grievously shaken,
and made to totter as though by a battering-ram]; both of
which every Christian for the sake of his soul's welfare and
salvation is bound to avoid, as it is written: Woe unto the
world because of offenses! Also: Whoso shall offend one of
these little ones which believe in Me, it were better for
him that a millstone were hanged about his neck, and that
he were drowned in the depth of the sea [Matt. 18, 6, 7].
17]
But it is to be especially remembered what Christ says: Whosoever
therefore shalt confess Me before men, him will I confess
also before My Father which is in heaven, Matt. 10, 32.
18]
However, that this has always and everywhere been the faith
and confession, concerning such indifferent matters, of the
chief teachers of the Augsburg Confession, into whose footsteps
we have entered, and in whose Confession we intend by God's
grace to persevere, is shown [most clearly] by the following
testimonies drawn from the Smalcald Articles, which were composed
and subscribed in the year 1537:
From
the Smalcald Articles, in the Year 1537, etc.
19]
The Smalcald Articles (Of the Church) say concerning this
as follows: We do not concede to them (the papal bishops)
that they are the Church, and indeed they are not; nor will
we listen to those things which, under the name of Church,
they enjoin and forbid. For, thank God, [today] a child seven
years old knows what the Church is, namely, the saints, believers,
and lambs, who hear the voice of their Shepherd. And shortly
before (Of Ordination and Vocation): If the bishops would
be true bishops, and would devote themselves to the Church
and the Gospel, it might be granted to them, for the sake
of love and unity, but not from necessity, to ordain and confirm
us and our preachers; omitting, however, all comedies and
spectacular doings of an unchristian nature and display. But,
because they neither are, nor wish to be, true bishops, but
worldly lords and princes, who will neither preach, nor teach,
nor baptize, nor administer the Lord's Supper, nor perform
any work or office of the Church, and, moreover, persecute
and condemn those who, having been called to do so, discharge
these functions, the Church ought not on their account to
remain without ministers.
20]
And in the article Of the Papacy, the Smalcald Articles say
(475, 14): Therefore, just as little as we can worship the
devil himself as Lord and God, we can endure his apostle,
the Pope, or Antichrist, in his rule as head or lord. For
to lie and to kill and to destroy body and soul eternally,
that is wherein his papal government really consists.
21]
And in the treatise Concerning the Power and Primacy of the
Pope, which is appended to the Smalcald Articles, and was
also subscribed by the theologians then present with their
own hands, are these words: No one is to burden the Church
with his own traditions, but here the rule is to be that nobody's
power or authority is to avail more than the Word of God.
22]
And shortly afterwards (517, 41): This being the case, all
Christians ought most diligently to beware of becoming partakers
of the godless doctrine, blasphemies, and unjust cruelties
of the Pope; but ought to desert and execrate the Pope with
his members, or adherents, as the kingdom of Antichrist, just
as Christ has commanded (Matt. 7, 15): "Beware of false prophets."
And Paul commands us to avoid false teachers and execrate
them as an abomination. And in 2 Cor. 6, 14 he says: "Be ye
not unequally yoked together with unbelievers; for what communion
hath light with darkness?"
23]
It is a grave matter wanting to separate one's self from so
many lands and nations, and to profess a separate doctrine;
but here stands God's command, that every one should beware
and not agree with those who maintain false doctrine, or who
think of supporting it by means of cruelty.
24]
So Dr. Luther, too, has amply instructed the Church of God
in a special treatise concerning what should be thought of
ceremonies in general, and especially of adiaphora, Vol. 3,
Jena, p. 523; as was also done in 1530, and can be seen in
Tom. 3, Jena, German.
25]
From this explanation every one can understand what every
Christian congregation and every Christian man, especially
in time of confession [when a confession of faith should be
made], and, most of all, preachers, are to do or to leave
undone, without injury to conscience, with respect to adiaphora,
in order that God may not be angered [provoked to just indignation],
love may not be injured, the enemies of God's Word be not
strengthened, nor the weak in faith offended.
26]
1. Therefore we reject and condemn as wrong when the ordinances
of men in themselves are regarded as a service or part of
the service of God.
27]
2. We reject and condemn also as wrong when these ordinances
are by coercion forced upon the congregation of God as necessary.
28]
3. We reject and condemn also as wrong the opinion of those
who hold (what tends to the detriment of the truth) that at
a time of persecution we may comply with the enemies of the
holy Gospel in [restoring] such adiaphora, or come to an agreement
with them.
29]
4. We likewise regard it as a sin that deserves to be rebuked
when in time of persecution anything is done either in indifferent
matters or in doctrine, and in what otherwise pertains to
religion, for the sake of the enemies of the Gospel, in word
and act, contrary and opposed to the Christian confession.
30]
5. We reject and condemn also [the madness] when these adiaphora
are abrogated in such a manner as though it were not free
to the congregation [church] of God at any time and place
to employ one or more in Christian liberty, according to its
circumstances, as may be most useful to the Church.
31]
Thus [According to this doctrine] the churches will not condemn
one another because of dissimilarity of ceremonies when, in
Christian liberty, one has less or more of them, provided
they are otherwise agreed with one another in the doctrine
and all its articles, also in the right use of the holy Sacraments,
according to the well-known saying: Dissonantia ieiunii non
dissolvit consonantiam fidei; "Disagreement in fasting does
not destroy agreement in the faith."
