X. Church Practices
Called Adiaphora, or Indifferent Things
[Status of the Controversy]
[1] Some ceremonies and Church practices are neither commanded nor forbidden in God’s Word, but are introduced into the Church with good intention, for the sake of good order and proper custom, or otherwise to maintain Christian discipline. A dispute has arisen among some theologians of the Augsburg Confession about these practices. [2] One side holds that even during persecution and in a matter of confession, when the enemies of the Gospel are not in agreement with us in doctrine, some ceremonies (that are adiaphora in themselves, and are neither commanded nor forbidden by God) may be reestablished in compliance with the adversaries’ pressure and demand without damage to our conscience. So in such adiaphora (or matters of indifference), we may compromise with our adversaries. [3] The other side contended that during persecution, in a matter of confession, especially when it is the adversaries’ goal by force and compulsion, or in a sly manner, to suppress the pure doctrine, and gradually to reintroduce their false doctrine into our churches, this can in no way be allowed even in adiaphora without damage to conscience and harm 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 about the matter:
[Affirmative Statements]
[5] Under the title and excuse of outward adiaphora, things are proposed that are in principle contrary to God’s Word, although painted another color. These ceremonies are not to be regarded as adiaphora, in which one is free to do as he wants. They must be avoided as things prohibited by God. In a similar way in such a situation ceremonies should not be regarded as genuine free adiaphora, or matters of indifference. This is because they make a show or pretend that our religion and that of the papists are not far apart in order to avoid persecution, or they pretend that the papist’s ceremonies are not at least highly offensive to us. When ceremonies are intended for this purpose, and are required and received (as though through them contrary religions are reconciled and became one body), we cannot regard them as adiaphora. When returning to the papacy and departing from the Gospel’s pure doctrine and true religion should happen or gradually follow from such ceremonies, we cannot regard them as adiaphora.
[6] For in this case what Paul writes shall and must win out:
Do not be unequally yoked with unbelievers. For what partnership has righteousness with lawlessness? Or what fellowship has light with darkness? … Therefore go out from their midst, and be separate from them. (2 Corinthians 6:14–17)
[7] Likewise, when there are useless, foolish displays that are not profitable for good order, Christian discipline, or evangelical practice in the Church, these also are not genuine adiaphora, or matters of indifference.
[8] Regarding genuine adiaphora, or matters of indifference (as explained before), we believe, teach, and confess the following: such ceremonies, in and of themselves, are not worship of God, nor any part of it. They must be properly distinguished from ceremonies that are. As it is written, “in vain do they worship Me, teaching as doctrines the commandments of men”(Matthew 15:9).
[9] We believe, teach, and confess that the community of God in every place and every time has, according to its circumstances, the good right, power, and authority to change and decrease or increase ceremonies ‹that are truly adiaphora›. They should do this thoughtfully and without giving offense, in an orderly and appropriate way, whenever it is considered most profitable, most beneficial, and best for good order, Christian discipline, and the Church’s edification. Furthermore, we can yield and give in with a good conscience to the weak in faith in such outward adiaphora. Paul teaches this in Romans 14 and proves it by his example (see Acts 16:3; 21:26; 1 Corinthians 9:19).
[10] We also believe, teach, and confess that at a time of confession, when the enemies of God’s Word want to suppress the pure doctrine of the Holy Gospel, God’s entire church, indeed, every single Christian, but especially the ministers of the Word, as the directors of the community of God ‹God’s church›, is bound by God’s Word to confess the doctrine freely and openly. They are bound to confess every aspect of ‹pure› religion, not only in words, but also in works and actions. In this case, even in adiaphora, they must not yield to the adversaries or permit these adiaphora to be forced on 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:
For freedom Christ has set us free; stand firm therefore, and do not submit again to a yoke of slavery. (Galatians 5:1)
Yet because of false brothers secretly brought in—who slipped in to spy out our freedom that we have in Christ Jesus, so that they might bring us into slavery—to them we did not yield in submission even for a moment, so that the truth of the gospel might be preserved for you. (Galatians 2:4–5)
[12]‹In this place Paul speaks about circumcision, which at that time had become an adiaphoron (1 Corinthians 7:18–19). At other times circumcision was observed by Paul (in Christian and spiritual freedom, Acts 16:3). The false apostles pushed circumcision (Acts 15:1) in order to establish their false doctrine that the works of the Law were necessary for righteousness and salvation [2 Corinthians 11:13]. They misused circumcision to confirm their error in people’s minds. Therefore, Paul says that he would not yield even for an hour, in order that the truth of the Gospel might continue unimpaired [Galatians 2:5].›
[13] Paul yields and gives way to the weak concerning food and ‹the observance of› times or days (Romans 14:6). But to the false apostles, who wanted to impose these on the conscience as necessary things, he will not yield even in matters that are adiaphora. “Therefore let no one pass judgment on you in questions of food and drink, or with regard to a festival or a new moon or a Sabbath” (Colossians 2:16). When Peter and Barnabas yielded somewhat in such an emergency, Paul openly rebukes them according to the truth of the Gospel as people who were not acting right in this matter (Galatians 2:11–14).
[14] This case is no longer a question about outward matters of indifference, which in their nature and essence are free. They cannot produce a command or prohibition that they must or must not be used. The case presented by Paul is a question, in the first place, about the outstanding article of our Christian faith. For the apostle testifies, “so that the truth of the gospel might be preserved for you” [Galatians 2:5]. The Gospel is obscured and perverted by such compulsion or command, because such adiaphora are publicly required for the approval 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 viewed this way.
[15] The article about Christian freedom is at stake here. The Holy Spirit, through the holy apostle’s mouth, sincerely told His Church to preserve this article, as we have just heard. As soon as Christian freedom is weakened and human traditions are forced on the Church with coercion, as though it were wrong and a sin to omit them, the way is already prepared for idolatry. In this way, human traditions are multiplied and regarded as a divine worship, not only equal to God’s ordinances, but even placed above them.
[16] Furthermore, idolaters are confirmed in their idolatry by such yielding and conforming in outward things, where there has not previously been Christian unity in doctrine. On the other hand, true believers are grieved, offended, and weakened in their faith. Every Christian, for the sake of his soul’s welfare and salvation, is bound to avoid both of these, as it is written:
Woe to the world for temptations to sin!
(Matthew 18:7)
But whoever causes one of these little ones who believe in Me to sin, it would be better for him to have a great millstone fastened around his neck and to be drowned in the depth of the sea. (Matthew 18:6)
[17] But what Christ says is to be especially remembered:
So everyone who acknowledges Me before men, I also will acknowledge before My Father who is in heaven. (Matthew 10:32)
[18] However, this has always and everywhere been the faith and confession about such matters, by the chief teachers of the Augsburg Confession. We are following in their footsteps and we intend to persevere in their confession by God’s grace. Their confession is shown by the following testimonies drawn from the Smalcald Articles, which were composed and signed in the year 1537:
From the Smalcald Articles (1537)
[19] The Smalcald Articles (On the Church) speak about this as follows:
We do not agree with them [the papal bishops] that they are the Church. They are not the Church. Nor will we listen to those things that, under the name of Church, they command or forbid. Thank God, today a seven-year-old child knows what the Church is, namely, the holy believers and lambs who hear the voice of their Shepherd [John 10:11–16]. [SA III XII 1–2]
And shortly before this (“Ordination and the Call”):
If the bishops would be true bishops and would devote themselves to the Church and the Gospel, we might grant them to ordain and confirm us and our preachers. This would be for the sake of love and unity, but not because it was necessary. However, they would have to give up all comedies and spectacular display of unchristian parade and pomp. But they do not even want 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. Furthermore, they persecute and condemn those who do discharge these functions, having been called to do so. So the Church should not be deprived of ministers because of the bishops. [SA III X 1–2]
[20] In the article “The Papacy,” the Smalcald Articles say
Therefore, just as we cannot worship the devil himself as Lord and God, so we cannot endure his apostle—the pope or Antichrist—in his rule as head or lord. For what his papal government really consists of … is to lie and kill and destroy body and soul eternally. [SA II IV 14]
[21] In the Treatise on the Power and Primacy of the Pope, which is appended to the Smalcald Articles and was also signed by the theologians present with their own hands, are these words:
Do not let them burden the Church with traditions. Do not let the authority of anyone prevail more than God’s Word. [Tr 11]
[22] And shortly afterward:
This being the case, all Christians should beware of participating in the godless doctrine, blasphemies, and unjust cruelty of the pope. They should desert and condemn the pope with his followers as the kingdom of Antichrist, just as Christ has commanded, “Beware of false prophets” [Matthew 7:15]. Paul commands that godless teachers should be avoided and condemned as cursed [Galatians 1:8; Titus 3:10]. And he says, “Do not be unequally yoked with unbelievers. … What fellowship has light with darkness?” (2 Corinthians 6:14). [Tr 41]
[23] To want to separate one’s self from so many lands and nations and to profess a separate doctrine is a serious matter. But here stands God’s command that everyone should beware and not agree with those who hold false doctrine or who think of supporting it through cruelty.
[24] Dr. Luther, too, has fully instructed God’s Church in a special treatise about what should be thought of ceremonies in general, and especially of adiaphora (A Report to a Good Friend on Both Kinds in the Sacrament, in Regard to the Mandate of the Bishop of Meissen[1528] [WA 26:560–618]). This was also done in 1530, and can be seen in several of his letters [LW 34:9–61].
[25] From this explanation everyone can understand what every Christian community and every Christian person are to do or to leave undone, without injury to conscience, with respect to adiaphora. This applies most of all to preachers. In this way God may not be angered, love may not be injured, the enemies of God’s Word may not be strengthened, nor the weak in faith offended.
[Negative Statements]
[26] 1. We reject and condemn as wrong when human rules in themselves are regarded as a service or part of God’s service.
[27] 2. We also reject and condemn as wrong cases when these rules are forced on God’s Church as necessary by coercion.
[28] 3. We also reject and condemn as wrong the opinion of those who hold that during persecution we may comply with the enemies of the Holy Gospel (which leads to the detriment of the truth) by 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 during persecution anything is done that is contrary and opposed to the Christian confession. This includes indifferent matters or doctrine and what otherwise applies to religion, for the sake of the enemies of the Gospel, in word and act.
[30] 5. We also reject and condemn abolishing these adiaphora as though the community of God [Latin: the churches of God] at any time and place in any land was not free to use one or more ceremonies in Christian liberty, according to its circumstances, as may be most useful to the Church.
[31] So the churches will not condemn one another because of differences in ceremonies when, in Christian liberty, one has less or more of them. This applies as long as they are otherwise agreed with one another in the doctrine and all its articles, and also in the right use of the holy Sacraments. This fits the well-known saying, “Disagreement in fasting does not destroy agreement in the faith.”