In today’s theses, Hemmingsen discusses the very important topic of adiaphora, or things indifferent, for that is what undergirds his comments on “ceremonies.”
What Zanchi does in the case of festivals, Hemmingsen does in the case of ceremonies, distinguishing between two types, viz. those instituted by God and those instituted by man. Divinely ordained ceremonies must be used; human ceremonies may be used, and they may also be changed. They pertain to the good order of the church and to what is “seemly,” or fitting, or decorous, or proper, or becoming, or beautiful. (Yes, this matters.)
Why this liberty? Because the gospel, and therefore the church, does not consist in ceremonies. (To believe that it does implicitly grants Roman premises about the church.) Two regional churches can differ in some outward forms (e.g. Rome and Milan in the fourth century) while still being part of the same church, because they are united by the same faith and Spirit. Ceremonies of human origin, then, are not of the same status as those ordained by God; but they are likewise not ipso facto illicit, and can serve many good purposes, including the adornment of the church’s external forms.