Study 2: Conversations About Congregational Conflict

No aspect of life is totally free of conflict, not even congregational life. Disagreements and struggles occur over a wide variety of matters: the time for worship, the order of worship or the kinds of hymns, the color of wallpaper in the church office, the frequency of potluck suppers, options and priorities for doing ministry in the world. The list goes on and on. Sometimes we may get the impression that ours is the first generation to deal significantly with such matters. Several sections of The Book of Concord indicate the contrary and provide important theological tools for dealing with conflict.

The Unity of the Church. Article VII of the Augsburg Confession (p. 32) summarizes the Lutheran understanding of the church. Unity for Christians centers on the message of the Gospel and the proper administration of the sacraments. It is more an event than an institution. How does this definition expand our understanding of unity among various Christian groups today?

In the Latin version (par. 3) we read that "It is not necessary that human traditions or rites and ceremonies, instituted by men, should be alike everywhere." How may this understanding help when Christians encounter disunity?

When Are Human Rites Right? Article XV of the Augsburg Confession (pp. 36-37) deals with the question of church practices more extensively. Lutherans do not advocate change for the sake of change. Good church practices "contribute to peace and good order." Imagine if no one knew when to come to worship! However, when human practices are confused with salvation, or when people claim that certain practices earn God’s grace, then Lutherans object strenuously. List some of the activities in your church. How do they contribute to peace and good order? What happens when they become confused with salvation and grace?

For Further Reading: In a document from The Book of Concord written in 1531, the Apology (defense) of the Augsburg Confession, the author, Philip Melanchthon (Martin Luther’s close colleague at the University of Wittenberg), goes into more detail about these matters. See article seven on pp. 173-78, par. 30-50, and article fifteen on pp. 215-222.

When Indifferent Things Make a Difference. The Formula of Concord is divided into two parts. For this study we will make use of the shorter discussion in the "Epitome" (pp. 492-94), but the "Solid Declaration" (pp. 610-16) also contains helpful information. Par. 1-2 (pp. 492-93) summarize the basic dispute in the sixteenth century. All parties admitted that some practices are neither commanded nor forbidden but serve the church’s good order. They disagreed about what should be done in times of persecution. Are you aware of similar dilemmas for today’s Christians? What would you do in such a situation?

Basic Guidelines for Church Disputes

Don’t Confuse the Issue! The first "affirmative thesis" (par. 3, p. 493) reminds us that no human practice should be confused with divinely instituted worship (such as Baptism, the Lord’s Supper, preaching the Gospel). When may you be tempted to confuse these "human precepts" with God’s work? What does that do to others around you?

The Congregation’s Duty. The second thesis (par. 4) insists that the congregation (translated here "community of God") has authority to change practices. What circumstances are listed? How do they apply to church disputes?

Remember the Weak! The third thesis (par. 5) reminds us of the Pauline principle that in church disputes might never makes right. In light of the Bible verses mentioned, think who "the weak" are in church disputes with which you are familiar. How might they be spared? How would you distinguish the weak from the stubborn?

Practices Are Never Idols! The fourth thesis (par. 6) reminds us that sometimes "indifferent things" (adiaphora) can become matters of great importance. When, according to the Epitome, do indifferent things matter? How does this confession apply to contemporary disputes?

Do Not Judge the Church Next Door! This fifth and final thesis (par. 7) prevents the all-too-human tendency that "the way we do it (or did it)" is the only way to do it, and that everyone else must be wrong or defective. The ancient advice of Irenaeus, the church father who lived in the last half of the second century, distinguishes agreement in faith from divergence in practice. Sometimes congregations insist on narrow agreement in practice while not caring what people believe. To what extent have you followed Irenaeus’s advice in your congregation? Why is the advice so hard to follow?

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Posted 5/5/99 by Kyle Barger