Adiaphora, Adiaphorists Adiaphora , Adiaphorists

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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. “的事情漠不關心” ;德國Mitteldinge , “中間事項” )涉及的事項不被視為必不可少的信仰有可能因此被允許在教堂裡。 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."特別是信義口供的16世紀講adiaphora為“教堂儀式這既不是指揮,也不禁止在天主的聖言。 ”

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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. 歷史上, Adiaphorists是那些新教徒誰,與菲利浦梅蘭希頓舉行的羅馬天主教的某些做法(例如,確認主教,空腹規則等) ,以可以承受,為了教會的團結。這個問題成為焦點的痛苦爭議提示奧格斯堡臨時被迫在路德會在1548年由皇帝查爾斯五世和接受梅蘭希通及其他臨時Leipzing 。 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.該Gnesio -路德會,由尼古拉馮A msdorf和馬蒂亞斯F lacius,反對前提和判決涉及a diaphora,導致神學撒克遜人(以下簡稱“ P hilippists” ) ,以建立臨時的萊比錫。 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.該“ Gnesios ”規定的基本原則,在一個情況下招供的信仰要求,在儀式或指揮adiaphora是必要的,而進攻可以考慮, adiaphora不adiaphora ,但仍然成為事項的道德戒律。

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.這些誰支持Interims認為,這是更好地妥協表現方面的禮儀和習俗的風險,而不是廢除路德教在薩克森州。 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.雖然爭論Interims後成為不必要的宗教和平奧格斯堡在1555年,爭議不斷,近200道似乎討論一個立場或其他。

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公式的康科德結束了這個問題的路德會提出的三個基本點的性質,真正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). 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.首先,真正的adiaphora是指既不指揮儀式,也沒有禁止在上帝的詞,而不是等,或在和自己,神聖的崇拜或其任何部分(瑪特泰15:9 ) 。這福音的原則是不可分割的基石改革神學,它切斷,從源頭上所有虛假索賠人的傳統和權威的教堂。 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).第二個主要的一點真正的adiaphora的是,教會也有完美的權利和權力來改變他們,只要做到這一點沒有進攻,有秩序地進行,以便回升到教會的熏陶(羅馬書14 ;行為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.第三個說法去的心臟整個問題:在目前的供詞時,敵人的上帝的詞設法制止純宣布了福音,我們必須充分承認,在言論和行動,而不是收益率,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).這裡問題不在於遷就自己的軟弱,而是抵制盲目崇拜,假理論,精神文明暴政(上校2 ;半乳糖。 2日, 5日) 。 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.總之,公式的康科德的立場包括adiaphora域範圍內的基督教自由,這可以被定義為包括信教自由的詛咒( Gal. 3點13分)和脅迫(羅馬書6時14分)的法律從人類的條例。 This liberty is the direct result of justification (1 Tim. 1:9; Rom. 10:4).這是自由的直接結果,理由( 1蒂姆。 1時09分;光盤。 10點04 ) 。

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. Others, such as the Anglican communion, were less stringent and regarded many traditional practices, though without scriptural warrant, as adiaphora.路德以外的更嚴格的傳統形式的新教發達國家,如英國清教徒,誰傾向於認為,一切未明確允許的聖經被禁止。另一些國家,如英國聖公會的共融,是不那麼嚴格,並認為許多傳統做法,雖然未經聖經令,作為adiaphora 。 Adiaphoristic debates continued to develop periodically. Adiaphoristic辯論的繼續發展定期。 In 1681 a controversy arose between Lutherans regarding participation in amusements.在1681年的爭議之間出現路德會就參與娛樂。

JF Johnson櫻約翰遜

(Elwell Evangelical Dictionary) (規矩福音字典)

Bibliography 目錄
R Preus and W Rosin, eds., A Contemporary Look at the Formula of Concord. R Preus和W松香,合編。 ,當代看公式的康科德。

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