Adiaphora, Adiaphorists adiaphora ， adiaphorists

Adiaphora (Gk. "indifferent things"; German Mitteldinge, "middle matters") refers to matters not regarded as essential to faith which might therefore be allowed in the church. adiaphora （ gk. “漠不关心的东西” ;德语mitteldinge ， “中东问题” ）是指事宜，不被视为必不可少的信仰，因此可能获准在教会里。 In particular the Lutheran confessions of the sixteenth century speak of adiaphora as "church rites which are neither commanded nor forbidden in the Word of God."特别是路德会的供词十六世纪发言的adiaphora为“教会的仪式，这既不是指挥，也没有禁止在上帝的话” 。

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Historically the Adiaphorists were those Protestants who, with Philip Melanchthon, held certain Roman Catholic practices (eg, confirmation by bishops, fasting rules, etc.) to be tolerable for the sake of church unity. This issue became the focal point for a bitter controversy prompted by the Augsburg Interim forced on the Lutherans in 1548 by Emperor Charles V and accepted by Melanchthon and others in the Leipzing Interim. 历史上adiaphorists这些新教徒谁，与弘梅兰希顿举行的罗马天主教的某些做法（例如，确认主教，空腹规则等） ，必须忍受的是为了教会的团结。这个问题成为焦点，一个惨痛的争议提示由奥格斯堡临时被迫对lutherans在1548年由皇帝查理五世和接受梅兰希顿和其他方面leipzing中期。 The Gnesio - Lutherans, led by Nicholas von Amsdorf and Matthias Flacius, objected to the presuppositions and judgments concerning adiaphora that led the Saxon theologians (the "Philippists") to forge the Leipzig Interim.该gnesio -l utherans，为首的尼古拉斯冯阿姆斯多夫和马提亚弗拉齐乌斯，反对以预设和判断，关于a diaphora领导撒克逊神学家（ “ p hilippists” ）建立莱比锡中期。 The "Gnesios" set down the basic principle that in a case where confession of faith is demanded, where ceremonies or adiaphora are commanded as necessary, where offense may be given, adiaphora do not remain adiaphora but become matters of moral precept. “ gnesios ”订定的基本原则，在一个情况下，供认的信仰要求，仪式或adiaphora是指挥，必要时，那里的进攻可能获得， adiaphora不留adiaphora ，但成为问题的道德信条。

Those who supported the Interims argued that it was better to compromise appearances in terms of rites and customs than to risk the abolition of Lutheranism in Saxony.这些谁支持interims争辩说，这是更好地作出妥协，表现在条款仪式和海关的风险比取消路德教在萨克森。 Although the controversy over the Interims became unnecessary after the Religious Peace of Augsburg in 1555, the dispute continued, and nearly two hundred tracts appeared discussing one stance or the other.虽然争论了interims成为不必要后，宗教和平的奥格斯堡，在1555年，争议仍在继续，近200块出现讨论一立场或其他。

In 1577 the Formula of Concord brought an end to the question for Lutherans by setting forth three fundamental points concerning the nature of genuine adiaphora.在1577年的公式所带来的和谐结束的问题lutherans通过设置提出了三个基本点的性质，真正的adiaphora 。 First, genuine adiaphora is defined as ceremonies neither commanded nor forbidden in God's Word and not as such, or in and of themselves, divine worship or any part of it (Matt. 15:9).第一，真正的adiaphora是指仪式，既不指挥，也没有禁止在上帝的话语和不作为等，或在和自己的，神圣的崇拜或任何部分（ matt. 15时09分） 。 This evangelical principle is integral to the very cornerstone of Reformation theology; it cuts off at the source all false claims of human tradition and authority in the church.这福音事工促进会，原则是积分，以非常的基石，改革的神学，它切断在源头都是假的索赔人的传统和权威，在教会里。 The second major point about genuine adiaphora is that the church does have the perfect right and authority to alter them so long as this is done without offense, in an orderly manner, so as to rebound to the church's edification (Rom. 14; Acts 16, 21).第二个主要的一点真正的adiaphora的是，教会是否有完善的权利和权力，改变他们，只要这样做是没有进攻，在有条不紊地进行，从而为反弹至教会的启示（罗马书14日;行为16 ， 21 ） 。

The third assertion goes to the heart of the entire matter: at a time of confession, when the enemies of God's Word seek to suppress the pure proclamation of the gospel, one must confess fully, in word and deed, and not yield, even in adiaphora.第三断言去的心脏，整个件事：在一个时间供认，当真主的敌人的话，寻求压制纯宣布福音，一必须承认，充分，在一言一行，而不是产量，即使在adiaphora 。 Here it is not a question of accommodating oneself to the weak, but of resisting idolatry, false doctrine, and spiritual tyranny (Col. 2; Gal. 2, 5).在这里，问题不在于容纳自己的弱点，但抵御偶像崇拜，虚假学说，和精神文明的暴政（上校2 ; GAL的。 2 ， 5 ） 。 In sum, the Formula of Concord's position included adiaphora within the domain of Christian liberty, which may be defined as consisting of the freedom of believers from the curse (Gal. 3:13) and coercion (Rom. 6:14) of the law and from human ordinances.总括而言，公式的康科德的立场，包括adiaphora内部网域基督教的自由，这可以被定义为构成的自由的信徒从诅咒（ gal. 3时13分）和胁迫（罗马书6时14分）该法从人类的条例。 This liberty is the direct result of justification (1 Tim. 1:9; Rom. 10:4).这是自由的直接结果，理由（ 1添。 1时09分;光碟。 10时04分） 。

Outside the Lutheran tradition more rigid forms of Protestantism developed, such as the English Puritans, who tended to hold that everything not explicitly allowed in the Bible was forbidden.外信义的传统，更为僵化，形式的基督教的发展，如英语清教徒，谁倾向于认为一切都没有明确允许在圣经中被禁止。 Others, such as the Anglican communion, were less stringent and regarded many traditional practices, though without scriptural warrant, as adiaphora.其他国家，如英国圣公会的共融，不那么严格，并认为许多传统习俗，虽然没有圣经的需要，作为adiaphora 。 Adiaphoristic debates continued to develop periodically. adiaphoristic辩论持续发展，定期。 In 1681 a controversy arose between Lutherans regarding participation in amusements.在1681年的争论之间出现lutherans就参与在娱乐。

JF Johnson樱美林约翰逊

(Elwell Evangelical Dictionary) （ elwell福音事工促进会，字典）

Bibliography 参考书目
R Preus and W Rosin, eds., A Contemporary Look at the Formula of Concord. r preus和W松香编，当代研究的公式，和谐。

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