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, 11ff14] 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."