LCMS Convention Proceedings St. Louis, Missouri — 2007, Page 183

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LATE OVERTURES

183

an outward organization embracing both the good and the
wicked, then men would not understand that the kingdom
of Christ is the righteousness of the heart and the gift of
the Holy Spirit but would think of it as only the outward
observance of certain devotions and rituals. Then, too, what
difference will there be between the church and the Old
Testament people? Yet Paul distinguishes the church from
the Old Testament people by the fact that the church is a
spiritual people, separated from the heathen not by civil
rites but by being God’s true people, reborn by the Holy
Spirit. Among the Old Testament people, those born according to the flesh had promises about physical well-being, political affairs, etc. in addition to the promise about Christ.
Because of these promises even the wicked among them
were called the people of God inasmuch as God had separated these physical descendants from other nations by certain outward ordinances and promises. Nevertheless, these
evil people did not please God. But the Gospel brings not
the shadow of eternal things but the eternal blessings
themselves, the Holy Spirit and the righteousness by which
we are righteous before God.” 1 Cor. 10:1–5: “Moreover,
brethren, I do not want you to be unaware that all our fathers were under the cloud, all passed through the sea, all
were baptized into Moses in the cloud and in the sea, all
ate the same spiritual food, and all drank the same spiritual drink. For they drank of that spiritual Rock that followed them, and that Rock was Christ. But with most of
them God was not well pleased, for their bodies were scattered in the wilderness.” Heb. 11:6: “But without faith it is
impossible to please Him: for he that cometh to God must
believe that He is, and that He is a rewarder of them that
diligently seek Him.” Gal. 3:1–5: “O foolish Galatians! Who
has bewitched you that you should not obey the truth, before whose eyes Jesus Christ was clearly portrayed among
you as crucified? This only I want to learn from you: Did
you receive the Spirit by the works of the law, or by the
hearing of faith? Are you so foolish? Having begun in the
Spirit, are you now being made perfect by the flesh? Have
you suffered so many things in vain—if indeed it was in
vain? Therefore He who supplies the Spirit to you and
works miracles among you, does He do it by the works of
the law, or by the hearing of faith?” Matt. 6:1–4: “Be careful
not to do your ‘acts of righteousness’ before men, to be seen
by them. If you do, you will have no reward from your Father in heaven. So when you give to the needy, do not announce it with trumpets, as the hypocrites do in the synagogues and on the streets, to be honored by men. I tell you
the truth, they have received their reward in full. But when
you give to the needy, do not let your left hand know what
your right hand is doing, so that your giving may be in secret. Then your Father, who sees what is done in secret,
will reward you”; and

ence. Nearly all the usual ceremonies are also preserved, save that the parts sung in Latin are interspersed
here and there with German hymns, which have been
added to teach the people. For ceremonies are needed
to this end alone that the unlearned be taught [what
they need to know of Christ]…. It does not, therefore,
appear that the Mass {Service of Holy Communion} is
more devoutly celebrated among our adversaries than
among us” (Augsburg Confession, XXIV, 1–4, 9), and “And
the usual public ceremonies are observed, the series
of lessons, of prayers, vestments, and other like
things” (Apology, XXIV, 1), and “But they {the holy Fathers} observed human rites for the sake of bodily advantage, that the people might know at what time they should
assemble; that, for the sake of example all things in the
churches might be done in order and becomingly; lastly,
that the common people might receive a sort of training.
For the distinctions of times and the variety of rites are of
service in admonishing the common people. The Fathers
had these reasons for maintaining the rites, and for these
reasons we also judge it to be right that traditions [good
customs] be maintained.…But we cheerfully maintain
the old traditions [as, the three high festivals, the observance of Sunday, and the like] made in the Church for the
sake of usefulness and tranquility; and we interpret them
in a more moderate way, to the exclusion of the opinion
which holds that they justify. And our enemies falsely
accuse us of abolishing good ordinances and churchdiscipline. For we can truly declare that the public
form of the churches is more becoming with us than
with the adversaries (that the true worship of God is
observed in our churches in a more Christian, honorable way]. And if any one will consider it aright, we conform to the canons more truly than do the adversaries,”
(Apology, XV, 20–21, 38–39), and “Nevertheless, very
many traditions are kept on our part, which conduce
to good order in the Church, as the Order of Lessons
in the Mass {Service of Holy Communion} and the
chief holy-days. But, at the same time, men are warned
that such observances do not justify before God, and that
in such things it should not be made sin if they be omitted
without offense. Such liberty in human rites was not unknown to the Fathers,” (Augsburg Confession, XXVI,
40–42), and “Only those things have been recounted
whereof we thought that it was necessary to speak, in order
that it might be understood that in doctrine and ceremonies nothing has been received on our part
against Scripture or the Church Catholic. For it is
manifest that we have taken most diligent care that no new
and ungodly doctrine should creep into our churches,”
(Augsburg Confession, Conclusion, 5); and

Lutheran Confessions

WHEREAS, Although the Formula of Concord teaches
“that the ceremonies or church usages which are neither
commanded nor forbidden in the Word of God, but which
have been introduced solely for the sake of good order and
the general welfare, are in and for themselves no divine
worship or even a part of it,” the Formula goes on to explain
that even in these areas of adiaphora (indifferent things,

WHEREAS, The Lutheran Confessions give many positive
statements concerning their use of the historic pattern of
worship, stating, “Falsely are our churches accused of abolishing the Mass {that is, Service of Holy Communion}; for
the Mass {Service of Holy Communion} is retained
among us, and celebrated with the highest rever-

Concerning Adiaphora

2007 Convention Proceedings