Exploring the Thirty-Nine Articles: Articles 8 & 9
In this fifth installment of our series on the Thirty-Nine Articles of Religion, we delve into Articles 8 and 9, which address two foundational pillars of Christian theology: the authority of the ecumenical creeds and the doctrine of original sin. These articles, crafted during the English Reformation, reflect Anglicanism’s commitment to scriptural fidelity, historical continuity, and theological clarity. They counter heresies, guide Christian practice, and remain vital for faith and mission in today’s world.
Article 8: The Authority of the Creeds
Article 8 declares that the Nicene, Athanasian, and Apostles’ Creeds “ought thoroughly to be received and believed” as authoritative summaries of Christian doctrine, grounded in Scripture. This affirmation roots Anglican theology in the early church’s confessions while aligning with the Reformation principle of sola scriptura—Scripture as the ultimate authority.
The Nicene Creed
Formulated at the Council of Nicaea (325 AD) and expanded at Constantinople (381 AD), the Nicene Creed is a theological cornerstone articulating the Trinity and Christ’s divinity. Its opening, “We believe in one God, the Father Almighty, Maker of heaven and earth,” echoes Genesis 1:1 and Deuteronomy 6:4, affirming monotheism. The creed’s assertion that the Son is “begotten, not made, being of one substance with the Father” (homoousios) directly refutes Arianism, which claimed the Son was a created being. This aligns with John 1:1: “The Word was with God, and the Word was God.” The creed’s Trinitarian theology, including the Holy Spirit’s procession “from the Father and the Son” (filioque), draws from John 15:26, ensuring a balanced doctrine of God’s unity and distinction.
The Athanasian Creed
Likely composed in the 5th or 6th century, the Athanasian Creed offers a detailed exposition of Trinitarian and Christological orthodoxy. It begins, “Whosoever will be saved, before all things it is necessary that he hold the Catholic Faith” (catholic meaning universal, not Roman Catholic), emphasizing salvation’s dependence on correct belief. Its Trinitarian section—“The Father is God, the Son is God, and the Holy Spirit is God, and yet they are not three Gods, but one God”—counters modalism and tritheism, reflecting Colossians 2:9. The creed’s Christological affirmation of Christ as “perfect God and perfect Man” draws from Philippians 2:6-8, articulating the hypostatic union (fully God, fully man) essential for salvation. Though less common in liturgy due to its length, it remains a theological bulwark against heresies.
The Apostles’ Creed
Evolving from 2nd-century baptismal formulas and standardized by the 4th century, the Apostles’ Creed is a concise summary of the Christian narrative—creation, redemption, and sanctification. Rooted in Matthew 28:19 and Acts 2:38, it was designed for catechesis (instruction) and baptismal confession (declaration of faith). Its affirmations of Christ’s birth, death, resurrection, and ascension align with Luke 1:35 and 1 Corinthians 15:3-4. Its simplicity unites believers across time, embedding core doctrines in daily worship, particularly in Anglicanism’s Book of Common Prayer.
The Creeds’ Role
The creeds unify the church, guard orthodoxy, and guide worship. The Nicene Creed fosters ecumenical unity, bridging East and West despite the filioque controversy. The Athanasian Creed defends Trinitarian precision, while the Apostles’ Creed embeds doctrine in personal devotion with Morning Prayer. Article 8’s insistence that the creeds are “proved by most certain warrants of holy Scripture” ensures their subordinate role to the Bible (2 Timothy 3:16-17). This balance distinguishes Anglicanism’s via media, embracing tradition while prioritizing Scripture, unlike Roman Catholicism’s extra-biblical traditions or radical reformers’ suspicion of creeds.
Combatting Heresies
Article 8 counters heresies that threatened soteriology (Doctrine of Salvation):
- Arianism: Denied Christ’s divinity, refuted by the Nicene homoousios (of the same substance and essence) (John 10:30).
- Modalism: Erased Trinitarian distinctions, countered by the Athanasian Creed (Matthew 3:16-17).
- Nestorianism and Eutychianism: Distorted Christ’s natures, corrected by the Athanasian Creed’s hypostatic union (Hebrews 2:14, Luke 24:39).
- Gnosticism: Rejected Christ’s incarnation, opposed by the Apostles’ Creed (John 1:14).
These creeds ensure a robust theology where a divine-human Christ atones for sin, grounding salvation in biblical orthodoxy.
Article 9: The Doctrine of Original Sin
Article 9 defines original sin as “the fault and corruption of the Nature of every man,” inherited from Adam’s fall, not merely imitating his act, as Pelagians claimed. Rooted in Genesis 3:6-17 and Romans 5:12—“sin came into the world through one man”—it establishes humanity’s universal guilt and corruption. This corruption distorts the imago Dei (Genesis 1:27) (image of God), rendering humanity “very far gone from original righteousness” and “inclined to evil” (Galatians 5:17).
Theological Implications
Original sin shapes Christian doctrine:
- Anthropology (Doctrine of Man): Humanity is fallen, dependent on grace (Romans 3:23).
- Soteriology (Doctrine of Salvation): Christ’s atonement is necessary, as “in Adam all die, so in Christ shall all be made alive” (1 Corinthians 15:22).
- Ethics: Believers must resist sin’s pull (Matthew 26:41).
- Eschatology: Christ’s return will eradicate sin’s effects (Revelation 21:4).
The doctrine’s pastoral value lies in explaining human frailty and pointing to Christ’s redemption. Apologetically, it counters secular optimism about human progress, affirming sin’s pervasive influence (Psalm 51:5, Ephesians 2:3).
The Persistence of Sin
Article 9 acknowledges that even regenerated believers face “concupiscence” (sinful desire), which “hath of itself the nature of sin” (Romans 7:18-25). Yet, “there is no condemnation for them that believe and are baptized” (Romans 8:1), offering assurance of forgiveness amid the ongoing struggle for sanctification.
Combatting Heresies
Article 9 refutes:
- Pelagianism: Denied inherited sin, claiming righteousness through effort (Romans 5:12).
- Semi-Pelagianism: Suggested human initiative in salvation that minimizes need for grace (Ephesians 2:1).
- Manichaeism: Viewed flesh as inherently evil, countered by creation’s original goodness (Genesis 1:31).
- Gnosticism: Denied creation’s value, refuted by sin’s corruption of God’s good world (Romans 8:20-21).
- Socinianism: Minimized sin’s severity, rejected by universal guilt (Romans 5:19).
These heresies either overstated human capacity or misconstrued creation, undermining grace’s necessity. Article 9 restores a biblical anthropology centered on divine redemption.
Historical Context
Augustine’s debates with Pelagius (415 AD) shaped original sin, affirmed at the Council of Carthage (418 AD). Medieval Catholicism tied sin’s remission to sacraments, which Reformers like Luther and Calvin critiqued, emphasizing total depravity—humanity’s complete corruption (Romans 5:12-21). That is not to say that we are as bad as we could be for God offers creation a sustaining grace that prevents it from spiraling out of control. Rather, it means that every part of us is corrupted by sin, and therefore unacceptable to God. Anglicanism’s “very far gone” aligns with this sentiment. Article 9’s via media rejects Roman Catholic sacramentalism (as a way to earn one's grace) and radical optimism, grounding salvation in grace.
Contemporary Relevance
Articles 8 and 9 remain vital. The creeds unify believers in a fragmented world, offering a shared confession amid theological diversity. Original sin explains persistent moral failures, countering naive optimism with a call to grace. Together, they anchor Anglicanism in Scripture and tradition, equipping the church for worship, mission, and apologetic (giving reason for) engagement in the 21st century.