Adiaphora

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Adiaphoron, pl. -a (Ancient Greek αδιάφορα "indifferent things"; German "Mitteldinge" "middle matters") was a concept used in Stoic philosophy. It latter came to refers to matters not regarded as essential to faith, but nevertheless as permissible for Christians or allowed in church. What is specifically considered adiaphora depends on the specific theology in view.

New Testament examples of adiaphora are often cited from Paul's First Epistle to the Corinthians. Some of this epistle was written in response to a question from the Corinthian Christians regarding whether it was permissible for a Christian to eat food offered to idols. In response, Paul replied:

... food does not bring us near to God; we are no worse if we do not eat, and no better if we do. Be careful, however, that the exercise of your freedom does not become a stumbling block to the weak. (1 Corinthians 8:8-9 New International Version)

However, upon study of several other Pauline passages ones sees that Paul is not necessarily saying that there are such things as adiaphora. Elsewhere he says:

And whatever you do, whether in word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through him. (Colossians 3:17 New International Version)

The adiaphora are morally acceptable or unacceptable by God based upon the motive and end of the doer. In this sense there are no indifferent things.

The issue of what constituted adiaphora became a major dispute during the Protestant Reformation. In 1548, two years after the death of Martin Luther, the Holy Roman Emperor Charles V tried to unite Catholics and Protestants in his realm with a law called the Augsburg Interim. This law was rejected by Philipp Melanchthon, on the account that it did not ensure justification by faith as a fundamental doctrine. Later he was persuaded to accept a compromise known as the Leipzig Interim, deciding that doctrinal differences not related to justification by faith were adiaphora or matters of indifference. Melanchthon's compromise, however, was rejected by the majority of Lutherans led by Matthias Flacius.

In 1577, the Formula of Concord was crafted to settle the question of the nature of genuine adiaphora, which it defined as "church rites which are neither commanded nor forbidden in the Word of God." However, the Concord added believers should not yield even in matters of adiaphora when these are being forced upon them by the "enemies of God's Word".

The Lutheran Confessio Augustana (Augsburg Confession) states that

the true unity of the Church it is enough to agree concerning the doctrine of the Gospel and the administration of the Sacraments. Nor is it necessary that human traditions, that is, rites or ceremonies, instituted by men, should be everywhere alike.

[edit] Adiaphora in Calvinist worship

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Main article: Regulative principle of worship

Many Calvinists, especially those who subscribe to the Westminster Confession of Faith, distinguish between the elements or acts of worship (worship proper), and those things which are the circumstances of worship. The elements of worship must be limited to what has positive warrant in Scripture, a doctrine known as the regulative principle of worship.

The circumstances of worship are adiaphora, although they must be done for edification and to promote peace and order (compare 1 Cor. 14:26-33; Rom. 14:19). According to the Westminster Confession 20.2, the conscience is left free in general belief and behavior within the realm of whatever is not "contrary to the Word." However, specifically concerning worship and religious faith, the conscience is free from whatever is "besides" Scripture; that is, it is free to worship and believe only according to whatever has positive warrant in Scripture.

The Calvinist position on worship is thus in line with the common saying regarding adiaphora: "In necessary things, unity; in doubtful things, liberty; in all things, charity."