Exploring the Thirty-Nine Articles: Articles 3 & 4

Welcome to the third post in our Exploring the Thirty-Nine Articles series, tracing Anglican theology’s bedrock from 1563. After unpacking Christ’s dual nature and atonement in Article 2, we now tackle Articles 3 and 4 together: "Of the Going Down of Christ into Hell" and "Of the Resurrection of Christ." These articles, finalized during the English Reformation and affirmed in 1571, form a narrative arc—Christ’s descent into death’s realm, his triumphant resurrection, and his ongoing redemptive work. Rooted in the Apostles’ Creed, they balance mystery and certainty, countering heresies like Apollinarianism and Docetism while shaping our hope. Let’s dive into their historical, scriptural, and theological depths.

Article III: The Descent into Hell

Article III states: "As Christ died for us, and was buried, so also is it to be believed that he went down into Hell." Echoing the Apostles’ Creed’s "He descended into hell"—absent from the Nicene Creed—this reflects early Christian belief by 400 AD. Crafted amid Reformation debates, it rejects unbiblical notions like purgatory while affirming a creedal fact. The 1553 draft cited 1 Peter 3:19 ("he went and proclaimed to the spirits in prison"), dropped in 1563 for restraint. Historically, it rebuts Apollinarianism, a 4th-century heresy by Apollinaris of Laodicea, who denied Christ’s human soul. If Christ descended to Hades, he must have had a soul, affirmed at Constantinople (381 AD).

Scripture hints at this: Acts 2:27 (Psalm 16:10) says, "You will not abandon my soul to Hades," while 1 Peter 3:18-20 ties it to proclaiming triumph. Ephesians 4:9 ("descended into the lower regions") and Colossians 2:15 ("disarmed the rulers") suggest victory, though Luke 23:43 ("today you will be with me in paradise") creates tension. "Hell" here means Hades—the unseen dead’s realm—not eternal fire. Interpretations vary: Calvin saw it as death’s curse; others a burial metaphor or Satan’s defeat. Anglicanism favors Christ’s solidarity with humanity, entering Hades fully human, reshaping death’s landscape (Ephesians 4:8). Its purpose—triumph or liberation—remains a mystery, a balance of fact and ambiguity.

Article IV: The Resurrection and Beyond

Article IV declares: "Christ did truly rise again from death, and took again his body, with flesh, bones, and all things appertaining to the perfection of Man’s nature; wherewith he ascended into Heaven, and there sitteth, until he return to judge all Men at the last day." Following Christ’s descent, it affirms his physical resurrection, ascension, session (seated at God’s right hand), and return. Facing a 16th-century Docetism resurgence—claiming Christ’s body was illusory—Article IV insists on "flesh, bones," countering Gnostic denials from the 1st century (e.g., Ignatius of Antioch’s rebuttals). It also clarifies Eucharistic debates, rejecting transubstantiation by placing Christ’s body in heaven, not multiplied on earth.

Scripture anchors this: Jesus predicted it (Matthew 16:21, "on the third day be raised"), and Luke 24:39 ("touch me… flesh and bones") proves it. Paul’s 1 Corinthians 15:3-4 ("raised on the third day") and Acts 4:2 make it gospel core. Theologically, it’s evidential (Romans 1:4, proving deity), redemptive (Romans 4:25, justification), and eschatological (1 Corinthians 15:20, "firstfruits"). The ascension (Acts 1:9) and session (Hebrews 7:25, interceding) empower mission (Matthew 28:19) and salvation. His return (1 Thessalonians 4:16) and judgment (Acts 10:42) promise resurrection (1 Corinthians 15:52) and victory (1 Corinthians 15:54).

Historical Context

Both articles bridge ancient creeds and Reformation clarity. Article III’s descent, solidified by Augustine’s 5th-century triumph view, countered Apollinarianism’s soul-less Christ, vital for redemption. Article IV’s resurrection, from the Apostles’ Creed’s "rose again the third day," refuted Docetism’s illusion, ensuring atonement’s reality. The Reformation refined these—Article III avoiding purgatory, Article IV rejecting Roman Eucharistic excess—grounding Anglicanism in scripture and tradition.

Theological Depth

Article III subtly engages the "intermediate state." Old Testament Sheol was vague (Psalm 9:17), but Christ’s descent shifts the righteous to paradise (Luke 23:43; Ephesians 4:8), while the wicked await judgment (Revelation 20:13). Believers now rest with Christ (2 Corinthians 5:8), not purgatory. Article IV extends this: the resurrection proves Christ’s deity and humanity, assuring our justification (Romans 4:25) and future (1 Corinthians 15:49). His ascension and session secure peace (John 16:33) and intercession (Romans 8:34), while his return completes redemption (Ephesians 1:10).

Why It Matters

Together, Articles III and IV trace Christ’s redemptive arc: descending to death’s depths, rising bodily, reigning, and returning. Article III assures he plumbed our fate—fully human—against Apollinarianism, transforming death into hope. Article IV, against Docetism, grounds salvation in a real resurrection, shaping Eucharistic faith and eschatological promise. Their ambiguity (III) and certainty (IV) reflect Anglican balance—mystery where scripture is silent, boldness where it speaks. As B.F. Westcott notes, the descent "carries light into the tomb," while the resurrection offers "newness of life" (Romans 6:4).

Looking Ahead

Next, we’ll explore further articles, building on this foundation. Articles III and IV invite us to marvel at a Savior who conquered death’s realm and rose to reign, a mystery and miracle anchoring our faith.