The first of these controversies was the so-called Adiaphoristic Controversy, from 1548 to 1555, in which the Wittenberg and Leipzig theologians (Melanchthon, Eber, Pfeffinger, etc.) defended the Leipzig Interim and the reintroduction of Romish ceremonies into the Lutheran Church. They were opposed by the champions of a consistent and determined Lutheranism, led by Flacius, who declared: "_Nihil est adiaphoron in statu confessionis et scandali._ Nothing is an adiaphoron in case of confession and offense." The controversy was decided by Article X. The second is the Majoristic Controversy, from 1551 to 1562, in which George Major and Justus Menius defended the phrase of Melanchthon that good works are necessary to salvation. They were opposed by the loyal Lutherans, of whom Amsdorf, however, lapsed into the opposite error: Good works are detrimental to salvation. This controversy was settled by Article IV. The third is the Synergistic Controversy, from 1555 to 1560, in which Pfeffinger, Eber, Major, Crell, Pezel, Strigel, and Stoessel held with Melanchthon that man by his own natural powers cooperates in his conversion. Their opponents (Amsdorf, Flacius, Hesshusius, Wigand, Gallus, Musaeus, and Judex) taught, as formulated by Flacius: "_Solus Deus convertit hominem.... Non excludit voluntatem, sed omnem efficaciam et operationem eius...._ God alone converts man.... He does not exclude the will, but all efficaciousness and operation of the same." This controversy was decided and settled by Article II. The fourth is the Flacian Controversy, from 1560 to 1575, in which Flacius, supported by Cyriacus Spangenberg, Christian Irenaeus, Matthias Wolf, I. F. Coelestinus, Schneider, and others, maintained that original sin is not an accident, but the very substance of fallen man. The Lutherans, including the Philippists, were practically unanimous in opposing this error. It was decided by Article I. The fifth was the Osiandristic and the Stancarian Controversy, from 1549 to 1566, in which Andrew Osiander denied the forensic character of justification, and taught that Christ is our righteousness only according to His divine nature, while Stancarus contended that Christ is our righteousness according to His human nature only. Both, Osiander as well as Stancarus, were opposed by Melanchthon, Flacius, and practically all other Lutherans, the Philippists included. This controversy was settled by Article III. The sixth was the Antinomistic Controversy, from 1527 to 1556, in which various false views concerning the Law and the Gospel were defended, especially by John Agricola who maintained that repentance (contrition) is not wrought by the Law, but by the Gospel (a view which, in a modified form was later on defended also by Wittenberg Philippists), and, after Luther's death, by Poach and Otto, who rejected the so-called Third Use of the Law. The questions involved in these Antinomian controversies were decided by Articles V and VI.