The Second Helvetic Confession
- Chapter 27
Of Rites, Ceremonies and
Things Indifferent
Ceremonies and Rites. Unto the ancient people were given at one time
certain ceremonies, as a kind of instruction for those who were kept under the
law, as under a schoolmaster or tutor. But when Christ, the Deliverer, came and
the law was abolished, we who believe are no more under the law (Rom. 6:14), and
the ceremonies have disappeared; hence the apostles did not want to retain or to
restore them in Christ's Church to such a degree that they openly testified that
they did not wish to impose any burden upon the Church. Therefore, we would seem
to be bringing in and restoring Judaism if we were to increase ceremonies and
rites in Christ's Church according to the custom in the ancient Church. Hence,
we by no means approve of the opinion of those who think that the Church of
Christ must be held in check by many different rites, as if by some kind of
training. For if the apostles did not want to impose upon Christian people
ceremonies or rites which were appointed by God, who, I pray, in his right mind
would obtrude upon them the inventions devised by man? The more the mass of
rites is increased in the Church, the more is detracted not only from Christian
liberty, but also from Christ, and from faith in him, as long as the people seek
those things in ceremonies which they should seek in the only Son of God, Jesus
Christ, through faith. Wherefore a few moderate and simple rites that are not
contrary to the Word of God are sufficient for the godly.
<Foot washings are a good
example of what is meant here. The whole church sees Christ’s example in this
and understand the servant message intended. However some have given it the same
place by commandment of the sacraments. While reminding all constantly of the
attitude of the servant that is desired in all believers is not wrong, to create
ceremonies, even those in the Bible and make them mandatory rites to the church
are wrong. Creating these from the imagination of man has to be infinitely worse
than simply reintroducing the ceremonies of the Bible. The Jewish converts tried
this in the first church reintroducing circumcision and other Jewish rites and
ceremonies as required to be acknowledged as a believer. Paul writes of this in
several places and of the divisions it was causing. The council at Jerusalem
reported in Acts chapter fifteen referred to above was the answer of the first
church to such additions to the sacraments of the church, whether the raising of
another ceremony to the status of sacrament, or simply adding it as a
requirement of some lesser stance is heresy. >
Diversity of Rites. If different rites are found in churches, no
one should think for this reason the churches disagree. Socrates says: "It
would be impossible to put together in writing all the rites of churches
throughout cities and countries. No religion observes the same rites, even
though it embraces the same doctrine concerning them. For those who are of the
same faith disagree among themselves about rites" (Hist. ecclesiast. V.22,
30, 62). This much says Socrates. And we, today, having in our churches
different rites in the celebration of the Lord's Supper and in some other
things, nevertheless do not disagree in doctrine and faith; nor is the unity and
fellowship of our churches thereby rent asunder. For the churches have always
used their liberty in such rites, as being things indifferent. We also do the
same thing today.
<This speaks to doing the
actual ceremonies (sacraments and other things) differently, not a difference of
belief. However it leaves room for some things one congregation may or may not
practice, which if biblical is not forbidden. This introduces the whole doctrine
concerning things indifferent. That is there are some things that are not
harmful, but aren’t of necessity a part of the worship and practice of the
church. All may not understand the practical application of all biblical
passages the same and have differences. Yet, the true church does have all
things in common where it is an essential part of the church as defined by God
in Scripture. >
Things Indifferent. But at
the same time we admonish men to be on guard lest they reckon among things
indifferent what are in fact not indifferent, as some are wont to regard the
mass and the use of images in places of worship as things indifferent.
"Indifferent," wrote Jerome to Augustine, "is that which is
neither good nor bad, so that, whether you do it or not, you are neither just
nor unjust." Therefore, when things indifferent are wrested to the
confession of faith, they cease to be free; as Paul shows that it is lawful for
a man to eat flesh if someone does not remind him that it was offered to idols,
for then it is unlawful, because he who eats it seems to approve idolatry by
eating it (I Cor. 8:9 ff.; 10:25 ff.).
<The key here is that it is
not just or unjust to do so. Just once more means complete compliance with the
prevalent law. For the believer the prevalent law is the Word of God. Thus the
author could point to images and such as not being a thing indifferent. What
does the bible say? What does the passage from the Bible under consideration
mean? God having spoken in the
Bible, what am I going to do about it? These three rules must be used
consistently in determining what is indifferent. If God say do not, then man
does not do that. If God says does this thing, then man also must do this thing,
there is no room to debate. Where the Bible is silent and things left to the
mystery of God, such thing can rightly then be considered indifferent if it does
not violate the clear implications concerning that thing from the whole of the
Bible. >
