Exploring the Thirty-Nine Articles: Article 2
Welcome to the second post in our Exploring the Thirty-Nine Articles series, a cornerstone of Anglican theology since 1563. In this installment of our blog series, we dive into Article II, titled "Of the Word, or Son of God, which was made very Man." Building on last week’s exploration of the Trinity in Article I, today we zoom in on the second person of the Godhead—Jesus Christ, the eternal Son—and His dual nature as fully divine and fully human. This article isn’t just a dusty theological relic; it’s a living confession that answers two profound questions: Who is Jesus, and what did He do for us?
The Text and Its Context
Article II reads: "The Son, which is the Word of the Father, begotten from everlasting of the Father, the very and eternal God, and of one substance with the Father, took Man's nature in the womb of the blessed Virgin, of her substance: so that two whole and perfect Natures, that is to say, the Godhead and Manhood, were joined together in one Person, never to be divided, whereof is one Christ, very God, and very Man; who truly suffered, was crucified, dead, and buried, to reconcile his Father to us, and to be a sacrifice, not only for original guilt, but also for actual sins of men." Penned during Queen Elizabeth I’s reign, this statement distills centuries of Christian reflection, aligning Anglicanism with historic orthodoxy while addressing Reformation-era debates.
Historically, Article II echoes the Third Article of the Augsburg Confession (1530), a Lutheran text by Philip Melanchthon, showing Anglicanism’s shared Protestant roots. It also leans heavily on the Council of Chalcedon (451 AD), where 520 bishops under Emperor Marcian defined Christ as one person with two natures—divine and human—against heresies like Monophysitism and Nestorianism. This isn’t abstract; it’s the heartbeat of our faith, shaping how we understand salvation and God’s love.
Four Key Themes
We unpack Article II across four areas: Christ’s divine nature, His incarnation, His death, and the atonement. Let’s explore each.
1. The Divine Nature of Christ
Article II begins by affirming Christ’s eternal divinity: He is "the Word of the Father, begotten from everlasting… the very and eternal God, of one substance with the Father." This isn’t a title He earned at birth; it’s His timeless identity. Drawing from John 1:1—"the Word was with God, and the Word was God"—and the Nicene Creed (325 AD), this counters Arianism, which claimed the Son was a created being. The terms "Son" and "Word" balance His distinction from the Father (avoiding Sabellianism) and His equality with God (refuting subordination). He’s not a demigod; He’s God Himself, co-eternal and co-equal, revealing the Father’s essence. This divinity is crucial—only God can save us from sin’s infinite debt.
2. The Incarnation
Next, we pivot to the miracle of Christmas: "took Man’s nature in the womb of the blessed Virgin, of her substance." Around 4 BC, the eternal Son became truly human—flesh and blood from Mary—without ceasing to be divine. Chalcedon’s Definition (451 AD) clarifies this "hypostatic union": two natures, whole and perfect, united in one person "unconfusedly, unchangeably, indivisibly, inseparably." This refutes Docetism (Christ only seemed human) and ensures His humanity is real, not a shell. Why? Hebrews 2:17 says He became like us to atone for our sins—only a human can represent us, only God can bear sin’s weight. The Virgin Birth underscores His sinlessness, a miracle as plausible as creation itself.
3. The Death of Christ
Article II then turns to the Cross: "who truly suffered, was crucified, dead, and buried." On April 3, 33 AD (a plausible date), Jesus died—not as an illusion (contra Docetism), but as the God-man. His human nature suffered; His divine person gave it infinite value. This aligns with Chalcedon: two natures, one person. His death’s purpose? "To reconcile His Father to us, and to be a sacrifice" for both original sin (Adam’s fall, Romans 5:12) and our actual sins. This isn’t just emotional reunion; it’s judicial—God’s justice is satisfied, bridging the chasm sin created.
4. The Atonement
Finally, we explore atonement—Christ’s death as our salvation. Unique to Christianity, the Cross dominates the New Testament, from Passion Week’s prominence to Paul’s "Christ died for us" (Romans 5:8). The Old Testament’s sacrifices (Leviticus 16) foreshadow it; the Book of Common Prayer (1549) calls it "a full, perfect, and sufficient sacrifice." Article II rejects Pelagianism (salvation by human effort) and softens Arminianism (human cooperation with grace), aligning with Augustine and Calvin: God alone saves. Atonement has objective facets—satisfying God’s justice (Romans 3:25)—and subjective ones—transforming us (John 3:16). It removes sin (expiation/propitiation), enmity (Ephesians 2:14), and unites us to Christ (John 15:4).
Historical Backbone: Christological Councils
Article II is grounded in the seven ecumenical councils, from Nicaea (325 AD) to Nicaea II (787 AD). Nicaea affirmed Christ’s divinity against Arianism; Constantinople (381 AD) solidified the Trinity; Ephesus (431 AD) upheld His unity against Nestorianism; Chalcedon (451 AD) defined His two natures; and later councils refined these truths. These battles weren’t academic—they preserved the gospel. If Christ isn’t fully God, He can’t save; if not fully man, He can’t stand for us. Article II inherits this legacy, ensuring we confess Jesus with precision and awe.
Why It Matters
This isn’t dry doctrine—it’s personal. If Jesus isn’t the God-man, redemption unravels. His divinity ensures His sacrifice’s infinite worth; His humanity makes it ours. In the 16th century, Reformers used Article II to affirm orthodoxy amid Catholic-Protestant tensions. Today, it guards against modern errors—pantheism blurring divinity and humanity, or liberalism reducing Christ to a metaphor. The Incarnation and Cross reveal God’s heart, marrying justice and mercy (Romans 3:26). Without atonement, sin’s debt lingers; with it, we’re justified, sanctified, and united to Christ.
Looking Ahead
Next week, we’ll tackle Articles 3 and 4—Christ’s descent, resurrection, ascension, and beyone—building on this foundation. Article II invites us to marvel at the Son who bridges heaven and earth, not to solve the mystery but to stand within it. As we close, let’s pray for insight into this God-man who saves us, echoing the Reformers’ cry: no Cross, no gospel.