The Second Helvetic Confession
CHAPTER XXVII
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.
DIVERSITY OF RITES. If different rites are found in
churches, no one should think that 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.
THINGS INDIFFERENT. But at the same time we admonish me 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.).
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