Modern Christians are in the habit of labelling all sorts of things as ‘matters of Christian liberty’ or ‘areas of preference’. We do not doubt that these adiaphora (“indifferent things”) exist; Scripture explicitly deals with them in Romans 14 and 1 Corinthians 8-10. The question is, how do we identify them?
Genuine adiaphora can be identified by a process of elimination. Anything explicitly commanded or prohibited is clearly not an area of liberty. Further, anything forbidden or commanded by a more general principle cannot be an area of liberty either. If we can supply good and clear warrant for connecting a Scriptural principle to a practice, we no longer have an area where Christians may have opposite convictions and both be pleasing to Christ.
After this process of elimination, what will remain are those matters where multiple principles, of equal weight, seem to apply, some of which seem to point in opposite directions. In these cases, no Scriptural principle will clearly take precedence over another. Further, the information we obtain from the world to understand this practice may have meaning on various levels. Here is where careful judgement must take over. Among the questions we will ask are:
1) How is this thing typically used? What activities, actions and ends is it used for?
2) Does it make provision for the flesh (Ro 13:14)? Are you fleeing from sin and lust by doing this? (2 Tim 2:22)?
3) Does it open an area of temptation or possible accusation which Satan could exploit (Eph 4:27)? Are you taking the way of escape from temptation by doing this (1 Cor 10:13)?
4) Is there a chance of enslavement, or addiction (1 Cor 6:12)?
5) Does it spiritually numb you, and feed the flesh or worldliness within (Ro 6:12-13)?
6) Does it edify you (1 Cor 10:23)?
7) With what is this thing or activity associated? Does it have the appearance of evil (1 Thes 5:22)? Does it adorn the Gospel (Tis 2:10)?
8) Could an unbeliever or another believer easily misunderstand your action? Does it lend itself to misunderstandings (Ro 14:16)?
9) Could your action embolden a Christian with unsettled convictions to fall back into sin (1 Cor 8:7-13)?
10) Could your action cause an unbeliever confusion over the Gospel or Christian living (1 Cor 10:27-28)?
If two Christians seeking to please God could answer the above questions honestly and yet differently, we have a genuine area of liberty.
But notice, we have not here been agnostic of meaning. Instead, since the area is neither explicitly commanded or prohibited, we have been especially scrupulous with meaning. The example which Paul uses in 1 Corinthians 8-10 shows us that the focus for adiaphora is not the preference of the person, but the meaning of the situation. Paul teaches that the solution for adiaphora is a careful judgement of meaning. These are not areas of freedom to do whatever appeals to you. These are areas in which all Christians have the freedom to judge carefully, and then obey that judgement (I Cor 10:25, Rom 14:20, 22-23).
Having been careful with our inner judgement, we are then to be charitable with others who have followed the same process and come to different conclusions. In particular, Romans 14 calls on believers to neither despise or judge one another when we come to opposite conclusions. Further, the strong are to bear with the weak, Paul instructs. Who then are the weak?
The weaker brother is not always the ‘stricter’ brother. By this logic, every move towards permissiveness would be a move toward maturity. To abstain from some practices hardly makes one weak in conscience. Someone strong in faith may have a particularly ‘strict’ conviction, relative to another believer.
The weaker brother is not the more easily offended brother. This brother is simply the crabbier brother. He is a brother who takes personal offence where he should not, and needs to be discipled in the virtues of forbearance and patience.
The weaker brother is the brother whose conscience has not settled, who is prone to falling back into a pattern of sin. He is tossed to and fro in his understanding of the adiaphora. He may find refuge in extreme denials and abstinences, but he will just as quickly fall back into foolish indulgence. His weakness is not his abstinence, nor his thin skin. His weakness is his lack of stability in judgement, and the volatility of his conscience. This brother, whose conscience is wobbly and unstable, is to be carefully guided by those Christians whose consciences have settled. They are to limit themselves, sometimes denying their own freedoms, to protect the believer from unwise or foolish choices while he cements his convictions.