Adiaphora, AdiaphoristsGnesio路德教

Advanced Information先进的信息

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.“东西”漠不关心;德国Mitteldinge,“中间事项”),是指教堂的事项不被视为必要的信心,因此可能在被允许的。 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16世纪的路德自白发言神。的adiaphora为“教堂仪式是两个词都不能指挥,也不是禁止的”

BELIEVE Religious Information Source web-site相信宗教信息来源
BELIEVE Religious Information Source相信宗教信息来源
Our List of 2,300 Religious Subjects

我们2300 宗教科目名单
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是那些新教徒谁,菲利普梅兰希举行罗马天主教的某些做法(例如,主教的确认,空腹规则等),是为教会的团结而可以容忍的。这个问题成为了一场激烈的争论的焦点临时提示奥格斯堡被迫在1548年的路德皇帝查尔斯五世和其他人所接受梅兰希顿和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 -路德会,弗拉齐乌斯领导尼古拉冯阿姆斯多夫和马提亚,反对的前提和判断有关adiaphora带领萨克森神学家(以下简称“Philippists”),以伪造的莱比锡临时。 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.该“Gnesios”的原则订定的基本,在特定情况下招供的信仰是在哪里的要求,在仪式或adiaphora是必要的指挥,在那里罪行可adiaphora不留adiaphora而成为道德戒律的问题。

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.那些谁支持临时经理认为,这是最好的妥协萨克森外表和计算,礼仪习俗,而不是取消对路德教的风险。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.虽然临时经理成为1555年的争论之后,不必要在奥格斯堡宗教和平的,争议不断,出现了近200讨论一大片的立场或其他。

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年的协和公式结束了路德会的问题上设置了三个基本点真正adiaphora有关的性质。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adiaphora仪式既不是指指挥,也不禁止在上帝的话语,而不是等,或在其本身,或者任何神圣的崇拜)的一部分,它(玛特泰15时09分。福音的原则,这是非常不可或缺的基石宗教改革神学,它从源头上切断传统的教会都是假索赔人与权力的关系。 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).真正adiaphora的第二主要点的是,教会也完全有权利和权力,以改变他们只要这种罪行是没有这样做,有秩序的方式,以反弹到教会的熏陶(罗马书14;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.第三个说法去到问题的核心,整个:在供认一时间时的话语的敌人神设法抑制福音纯宣布的,我们必须承认充分,在言论和行动,而不是屈服,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).这里不是一个弱的问题迁就自己的,而是偶像崇拜的抵制,虚假学说,精神暴政(上校2;半乳糖。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.总之,位置公式的康科德的包括法律adiaphora域范围内的基督教自由,其中可能)被定义为6时14分由信教的自由从诅咒(加拉太书3:13)和胁迫(罗马书从人类的条例。 This liberty is the direct result of justification (1 Tim. 1:9; Rom. 10:4).这是自由的理由直接结果(1添。1:9;光盘。10:4)。

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.路德传统外更严格的形式发展了新教圣经,如英国清教徒,谁往往认为一切不明确允许在被禁止的。圣公会其他人,如被视为较为宽松,许多传统做法,虽然圣经没有手令,作为adiaphora。 Adiaphoristic debates continued to develop periodically.Adiaphoristic定期辩论继续发展。In 1681 a controversy arose between Lutherans regarding participation in amusements.在1681年之间发生了一场争论路德关于娱乐参与研究。

JF Johnson怡富约翰逊

(Elwell Evangelical Dictionary)(埃尔韦尔福音字典)

Bibliography 书目
R Preus and W Rosin, eds., A Contemporary Look at the Formula of Concord. ṛ普罗伊斯和W松香,合编。,一看公式的康科德在当代。

This subject presentation in the original English language这在原来的主题演讲, 英语

Send an e-mail question or comment to us:发送电子邮件的问题或意见给我们:E-mail电子邮件

The main BELIEVE web-page (and the index to subjects) is at:的, 主要相信网页(和索引科目),是在:
BELIEVE Religious Information Source相信宗教信息来源