Epitome, Article X: Of Church Rites Called Adiaphora

p. 522 Concerning ceremonies or church rites which are neither commanded nor forbidden in God’s Word, but have been introduced p. 523 into the Church for the sake of good order and propriety, a dissension has also occurred among the theologians of the Augsburg Confession.

Parallel passages: Œcumenical Creeds; Augsburg Confession, iii.; Small Catechism, 357; Large Catechism, 452 sqq.; Formula of Concord, Sol. Dec., ix.

Parallel passages: Augsburg Confession, xv., xxvi.; Apology, vii.: 30 sqq.; xv.; Smalcald Articles, Part III., Art. xv.; Formula of Concord, Sol. Dec., x.

p. 523 Statement of the Controversy

The chief question has been, whether, in time of persecution and in case of confession, even if the enemies of the Gospel do not agree with us in doctrine, yet some abrogated ceremonies, which in themselves are matters of indifference and are neither commanded nor forbidden by God, may without violence to conscience be re-established in compliance with the pressure and demand of the adversaries, and thus in such ceremonies and adiaphora we may [rightly] have conformity with them? The one side¹ says, Yea; the other² says, Nay, thereto.

¹ The authors of the Leipsic Formula: Melanchthon, Paul Eber († 1569), Bugenhagen († 1558), George Major († 1574), John Pfeffinger († 1573).

² Especially Flacius, Nicol. Gallus († 1570), John Wigand († 1587), Amsdorf, Joach. Westphal († 1574).

p. 523 Affirmative

The Pure and True Doctrine and Confession concerning this Article

1. For settling also this controversy we unanimously believe, teach and confess that the ceremonies or church rites which are neither commanded nor forbidden in God’s Word, but have been instituted alone for the sake of propriety and good order, are in and of themselves no service, nor are even a part of the service of God. Matt. 15:9: “In vain they do worship me, teaching for doctrines the commandments of men.”

2. We believe, teach and confess that the Church of God of every place and every time has the power, according to its circumstances, to change such ceremonies, in such manner as may be most useful and edifying to the Church of God.

3. Nevertheless, that herein all inconsiderateness and offence should be avoided, and especial care should be taken to exercise forbearance to the weak in faith (1 Cor. 8:; Rom. 14:13).

4. We believe, teach and confess that in time of persecution, when a bold [and steadfast] confession is required of us, we should not yield to the enemies in regard to such adiaphora, as the apostle has written (Gal. 5:1): “Stand fast, therefore, in the liberty wherewith Christ hath made us free, and be not entangled again in the yoke of bondage.” Also (2 Cor. 6:14): “Be not unequally yoked together with unbelievers,” etc. “For what concord hath light with darkness?” Also (Gal. 2:5): “To whom we gave place, no, not for an hour, that the truth of the Gospel might remain with you.” For in such a p. 524 case it is no longer a question concerning adiaphora, but concerning the truth of the Gospel, concerning [preserving] Christian liberty, and concerning sanctioning open idolatry, as also concerning the prevention of offence to the weak in the faith [how care should be taken lest idolatry be openly sanctioned and the weak in faith be offended]; in which we have nothing to concede, but should boldly confess and suffer what God sends, and what he allows the enemies of his Word to inflict upon us.

5. We believe, teach and confess also that no Church should condemn another because one has less or more external ceremonies not commanded by God than the other, if otherwise there is agreement among them in doctrine and all its articles, as also in the right use of the holy sacraments, according to the well-known saying: “Disagreement in fasting does not destroy agreement in faith.”¹

¹ Irenæus in Ep. to Victor, Bishop of Rome, in Eusebius’s Church History, v.: 24. Cf. Augsburg Confession, xxvi.: 44.

p. 524 Negative

False Doctrines concerning this Article

Therefore we reject and condemn as wrong, and contrary to God’s Word, when it is taught:

1. That human ordinances and institutions should be re-9 garded in the churches as in themselves a service or part of the service of God.²

² Opinion of the Papists. See Confutation, I., Art. xv.; II., Art. v. Cf. Apology, xv.: 40.

2. When such ceremonies, ordinances and institutions are violently forced upon the Church of God, contrary to the Christian liberty which it has in external things.³

³ Cf. Apology, xv.: 37.

3. Also, that in the time of persecution⁴ and public confession [when a clear confession is required] we may comply with the enemies of the Gospel in the observance of such adiaphora and ceremonies, or may come to an agreement with them,—which causes injury to the truth.⁵

⁴ As when the Augsburg Interim was introduced by force.

⁵ See extracts from Leipsic Interim, Walch’s Introduction, p. 865; or text of Interim, Gieseler’s Church History, iv.: 201-203.

4. Also, when these external ceremonies and adiaphora are abrogated in such a manner as though it were not free to the Church of God to employ one or more⁶ [this or that] in Christian liberty, according to its circumstances, as may be most useful at any time to the Church [for edification].

⁶ Sol. Dec., x.: 30. An error of the Papists, who affirmed that in ecclesiastical rites nothing ought to be changed without the consent of the Pope. Cf. Council of Trent, Sess. xxv., p. 85 (Tauchn. Ed.)