Solid Declaration, Article X: Of Church Rites Called Adiaphora

p. 643 CONCERNING Ceremonies and Church Rites which are neither commanded nor forbidden in God’s Word, but have been introduced into the Church with a good intention, for the sake p. 644 of good order and propriety, or otherwise to maintain Christian discipline, a dissension has in like manner arisen among some theologians of the Augsburg Confession. Since the one side held 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 agree with us in doctrine, yet some [long-since] abrogated ceremonies, which in themselves are adiaphora, and 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 [things of themselves] adiaphora, or matters of indifference, we may indeed have conformity with them. But the other side contended that in case of confession in time of persecution, especially when thereby the adversaries design 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 which has been said can in no way occur without violence to conscience and prejudice to the divine truth.

Parallel passages: Œcumenical Creeds; Small Catechism, Creed, Art. ii.; Large Catechism, ib., 452; Formula of Concord, Epitome, ix.

Parallel passages: Augsburg Confession, xv., xxvi.; Apology, vii.: 30 sqq.; xv.; Smalcald Articles, Part III., Art. xv.; Epitome, x.

To explain this controversy, and by God’s grace at last to settle it, we present to the Christian reader the following simple statement [in conformity with the Word of God]:

Namely, when, under the title and pretext of external adiaphora, such things are proposed as (although painted another color) are in fact contrary to God’s Word, these are not to be regarded adiaphora, but should be avoided as things prohibited by God. In like manner, also, among the genuine adiaphora such ceremonies should not be reckoned which have the appearance, or to avoid thereby persecution, feign the appearance, as though our religion and that of the Papists were not far apart, or as though the latter were not highly offensive to us; or when such ceremonies are designed for the purpose, and therefore are required and received, as though by and through them two contrary religions were reconciled and became one body; or, again, when an advance towards 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 advanced towards the Papacy, and to have departed, or to be on the point of departing gradually, from the pure doctrine of the Gospel].

For in this case what Paul writes (2 Cor. 6:14, 17) must have weight: “Be ye not unequally yoked together with unbelievers; what communion hath light with darkness? Wherefore, Come out from among them, and be ye separate, saith the Lord.”

Likewise, when there are useless, foolish spectacles, that are profitable neither for good order, nor Christian discipline, nor p. 645 evangelical propriety in the Church, these also are not genuine adiaphora, or matters of indifference.

But concerning those things which are genuine adiaphora, or matters of indifference (as before explained), we believe, teach and confess that such ceremonies, in and of themselves, are no worship of God, also no part of the worship of God, but should be properly distinguished from this, as it stands written: “In vain they do worship me, teaching for doctrines the commandments of men” (Matt. 15:9).

Therefore we believe, teach and confess that the Church of God of every place and every time has, according to its circumstances, the authority, power and right [in matters truly adiaphora] to change, to diminish and to increase them, without thoughtlessness and offence, in an orderly and becoming way, as at any time it may be regarded most profitable, most beneficial and the best for [preserving] good order [maintaining], Christian discipline [and for ευαξια worthy of the profession of the Gospel], and the edification of the Church. How even to the weak in faith we can yield and give way with a good conscience in such external adiaphora Paul teaches (Rom. 14), and proves it by his example (Acts 16:; 21:; 1 Cor. 9:19).

We believe, teach and confess also that at the time [in which a confession of the heavenly truth is required] of confession, when the enemies of God’s Word desire to suppress the pure doctrine of the holy Gospel, the entire Church of God, yea, every Christian, but especially the ministers of the Word, as the presidents of the congregation of God [as those whom God has appointed to rule his Church], are bound, according to God’s Word, to confess the [godly] doctrine, and what belongs to the whole of [pure] religion, freely and openly, 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. For it is written (Gal. 5:1): “Stand fast, therefore, in the liberty wherewith Christ has made us free, and be not again entangled in the yoke of bondage.” Also (Gal. 2: sq.): “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.”

And [it is manifest that] Paul speaks in the same place concerning circumcision, which at the time was an adiaphoron (1 p. 646 Cor. 7: sq.), and was used by Paul at other places [nevertheless] with [Christian and] spiritual freedom (Acts 16:3). But when the false apostles demanded and abused circumcision for confirming their false doctrine, as though the works of the Law were needful for righteousness and salvation, Paul says that he would yield not for an hour, in order that the truth of the Gospel might continue [unimpaired].

Thus Paul yields and gives way to the weak in [the observance of] food and 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 those things which 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 to a certain extent [more than they ought], Paul openly reproves them as those who have not walked aright, according to the truth of the Gospel (Gal. 2: sqq.)

For here it is no longer a question concerning adiaphora, 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 be intermitted; but it is a question, in the first place, concerning the sacred article of our Christian faith, as the apostle testifies, “in order that the truth of the Gospel might continue,” which is obscured and perverted by such compulsion and command, because such adiaphora are 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 received [or certainly are thus received by them, and are believed to be restored for this abuse and wicked end].

Likewise, the article concerning Christian liberty is also here at stake, to preserve which the Holy Ghost so earnestly charged his Church through the mouth of the holy apostle, as heard above. For as soon as this is weakened and the ordinances of men [human traditions] are urged with compulsion upon the Church, as though they were necessary and their omission were wrong and sinful, the way is already prepared for idolatry, whereby the ordinances of men [human traditions] are gradually multiplied and regarded as a service of God, not only equal to the ordinances of God, but are even placed above them.

So also 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 truly believing are distressed, offended and weakened in their faith [their faith is grievously shaken, and made to totter as though by a battering-ram]; both of which p. 647 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 offences! “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.)

But especially is that to be remembered which Christ says: “Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven.”

Moreover, that this has been always and everywhere the faith and confession concerning such adiaphora, of the chief teachers of the Augsburg Confession, into whose footsteps we have entered, and intend by God’s grace to persevere, in this their Confession, the following testimonies drawn from the Smalcald Articles, which was composed and subscribed in the year 1537 [most clearly], show:

Testimonies derived from the Smalcald Articles, written in the year 1537

The Smalcald Articles say concerning this as follows: “We do not acknowledge them as the Church, and also they are not; we also will not listen to those things which, under the name of Church, they either enjoin or forbid. For, thank God, to-day a child seven years old knows what the Church is, namely, saints, believers and lambs, who hear the voice of their Shepherd.”

And shortly before:² “If the bishops were true bishops, and would devote themselves to the Church and the Gospel, they might be allowed, for the sake of love and unity, and not from necessity, to ordain and confirm us and our preachers; nevertheless, under the condition that all masks and phantoms of an unchristian nature and display be laid aside. Yet 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, but persecute and condemn those who, being called, discharge their duty; for their sake, the Church ought not to remain without ministers.”

² Part III., Art. x.

And in the article, “Of the Primacy of the Pope,” the Smalcald Articles say:³ “Wherefore, just as we cannot adore 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 to lie and to kill and to destroy body and soul eternally is a prerogative of the Papal government.”

³ Part. II., Art. iv.: § 14.

And in the treatise “Concerning the Power and Primacy of p. 648 the Pope,” which is appended to the Smalcald Articles, and was also subscribed by the theologians then present with their own hands, stand these words:¹ “No one should burden the Church with his own traditions, but here it should be enjoined that the power or influence of no one should avail more than the Word of God.”

¹ § 11.

And shortly afterwards:² “This being the case, all Christians 2: 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 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?’

² § 41.

“It is difficult to separate one’s self from so many lands and 2: nations, and to be willing to maintain this 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.”

So, too, Dr. Luther has amply instructed the Church of God in an especial treatise concerning what should be thought of ceremonies in general, and especially of adiaphora, vol. iii., Jena ed., p. 523; likewise also in 1530, in German, vol. v., Jena ed.

From this explanation every one can understand what it is proper for 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, to do or to leave undone, without injury to conscience, with respect to adiaphora, in order that God may not be incensed [provoked to just indignation], love may not be injured, the enemies of God’s Word be not strengthened, and the weak in the faith be not offended.

1. Therefore,³ 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.

³ For 1, 2, 3 and 5, see also Epitome, x.: 8 sq.

2. We reject and condemn also as wrong when these ordinances are urged by force upon the congregation of God as necessary.

3. We reject and condemn also as wrong the opinion of those who hold that at a time of persecution we may comply with the enemies of the holy Gospel in [restoring] such adiaphora, or may come to an agreement with them, which causes injury to the truth.

p. 649 4. We likewise regard it a sin worthy of punishment when, in the time of persecution, on account of the enemies of the Gospel, anything either in adiaphora or in doctrine, and what otherwise pertains to religion, is done in word and act contrary and opposed to the Christian confession.

5. We reject and condemn also when these adiaphora are abrogated [the madness of those who abrogate] in such a manner as though it were not free to the 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.

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 otherwise are in unity with one another in doctrine and all its articles, and also in the right use of the holy sacraments, according to the well-known saying; “Disagreement in fasting does not destroy agreement in the faith.”¹

¹ Epitome, x.: 7.