What is specifically considered adiaphora depends on the specific theology in view.

The effect of this was that adiaphora was eventually abandoned as an arguing point on each side.

The Stoics admitted between the good and the bad a third class of things - the indifferent (adiaphora).

There was a tension noticed at the time, between declaring the points of difference adiaphora, and advocating for religious uniformity.

The principle of adiaphora was also common to the Cynics and Sceptics.

The adiaphora are morally acceptable or unacceptable by God based upon the motive and end of the doer.

The issue of what constituted adiaphora became a major dispute during the Protestant Reformation.

The actual conflict began with the controversy over the Interim and the question of Adiaphora in 1548 and the following years.

These were thought therefore in ethics to occupy neutral territory, and were denominated adiaphora.

This distinction amounted practically to an exclusion of the adiaphora from the field of morals.

Broad Church Anglicans tend to maintain a mediating view, or consider the matter one of adiaphora.

Francis Bacon criticised Puritans for their over-strict judgements on adiaphora.

However, upon study of several other Pauline passages ones sees that Paul is not necessarily saying that there are such things as adiaphora.

The circumstances of worship are considered adiaphora, although they must be done for edification and to promote peace and order (compare ; ).

The last eventful and sorrowful period of his life began with controversies over the Interims and the Adiaphora (1547).

In Christianity, adiaphora are matters not regarded as essential to faith, but nevertheless as permissible for Christians or allowed in church.

New Testament examples of adiaphora are often cited from Paul's First Epistle to the Corinthians.

However, the Concord added believers should not yield even in matters of 'adiaphora' when these are being forced upon them by the "enemies of God's Word".

X. Church Ceremonies (Adiaphora, or Indifferent Things)

But in an epilogue, Luther listed this ceremony among the adiaphora - i.e., the inessential features that added nothing to the meaning of the sacrament:

He took part in that on the descent into hell, also in the discussion concerning the Leipzig Interim and in that over the Adiaphora.

Individuals, churches and denominations place different emphasis on ritual-some denominations consider most ritual activity optional, see Adiaphora, particularly since the Protestant Reformation.

He believed that the matter of church governance was adiaphora, a "matter indifferent", and that the church should accommodate with the state in which the church was located.

The Erastians, who believed that ecclesiastical polity was adiaphora, a matter indifferent, which ought to be determined by the state, and who were led by John Lightfoot.

Was the matter of ecclesiastical polity jure divino (established by divine law) or adiaphora (a matter indifferent, with each national church free to establish its own polity)?