Modern Reformation magazine, along with its sister radio show, the White Horse Inn, has always been committed to engaging in conversational theology among the four confessional traditions of the Protestant Reformation: Lutheran, Anglican, Reformed, and Baptist. In that spirit, we’ve assembled the following harmony of confessional and catechetical excerpts on human nature as created, fallen, redeemed, and glorified. We’ve drawn from the Augsburg Confession (1530), the Belgic Confession (1561), the Heidelberg Catechism (HC, 1563), the Thirty-Nine Articles of Religion (1571), and the Westminster Shorter Catechism (WSC, 1647). We’ve also included cross-references to the Baptist Catechism commissioned by the London General Assembly in 1693, which commonly came to be referred to as “Keach’s Catechism” (KC). It was typically published with the London Baptist Confession of Faith (1689). Its language in the following excerpts mirrors that of the WSC.
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Human Nature As Created
How did God create man?
God created man male and female, after his own image, in knowledge, righteousness, and holiness, with dominion over the creatures. (WSC 10; KC 13)
We believe that God created man out of the dust of the earth, and made and formed him after his own image and likeness, good, righteous, and holy, capable in all things to will, agreeably to the will of God. (Belgic Confession art. 14)
Did God, then, create man so wicked and perverse?
No, on the contrary, God created man good and in His image, that is, in true righteousness and holiness, so that he might rightly know God His Creator, heartily love Him, and live with Him in eternal blessedness to praise and glorify Him. (HC 6)
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Human Nature As Fallen
From where, then, did man’s depraved nature come?
From the fall and disobedience of our first parents, Adam and Eve, in Paradise, for there our nature became so corrupt that we are all conceived and born in sin. (HC 7)
Of the Cause of Sin they teach that, although God does create and preserve nature, yet the cause of sin is the will of the wicked, that is, of the devil and ungodly men; which will, unaided of God, turns itself from God, as Christ says in John 8:44: When he speaketh a lie, he speaketh of his own. (Augsburg Confession art. 19)
Wherein consists the sinfulness of that estate whereinto man fell?
The sinfulness of that estate whereinto man fell, consists in the guilt of Adam’s first sin, the want of original righteousness, and the corruption of his whole nature, which is commonly called original sin; together with all actual transgressions which proceed from it. (WSC 18; KC 22)
But being in honor, [Adam] understood it not, neither knew his excellency, but willfully subjected himself to sin, and consequently to death, and the curse, giving ear to the words of the devil. For the commandment of life, which he had received, he transgressed; and by sin separated himself from God, who was his true life, having corrupted his whole nature; whereby he made himself liable to corporal and spiritual death. And being thus become wicked, perverse, and corrupt in all his ways, he hath lost all his excellent gifts, which he had received from God, and only retained a few remains thereof, which, however, are sufficient to leave man without excuse; for all the light which is in us is changed into darkness, as the Scriptures teach us, saying: The light shineth in darkness, and the darkness comprehendeth it not. (Belgic Confession art. 14)
What is the misery of that estate whereinto man fell?
All mankind by their fall lost communion with God, are under his wrath and curse, and so made liable to all miseries in this life, to death itself, and to the pains of hell for ever. (WSC 19; KC 23)
Also they teach that since the fall of Adam all men begotten in the natural way are born with sin, that is, without the fear of God, without trust in God, and with concupiscence; and that this disease, or vice of origin, is truly sin, even now condemning and bringing eternal death upon those not born again through Baptism and the Holy Ghost. They condemn the Pelagians and others who deny that original depravity is sin, and who, to obscure the glory of Christ’s merit and benefits, argue that man can be justified before God by his own strength and reason. (Augsburg Confession art. 2)
Original sin standeth not in the following of Adam, (as the Pelagians do vainly talk;) but it is the fault and corruption of the Nature of every man, that naturally is engendered of the offspring of Adam; whereby man is very far gone from original righteousness, and is of his own nature inclined to evil, so that the flesh lusteth always contrary to the Spirit; and therefore in every person born into this world, it deserveth God’s wrath and damnation. And this infection of nature doth remain, yea in them that are regenerated; whereby the lust of the flesh, called in Greek, phronema sarkos, (which some do expound the wisdom, some sensuality, some the affection, some the desire, of the flesh), is not subject to the Law of God. And although there is no condemnation for them that believe and are baptized; yet the Apostle doth confess, that concupiscence and lust hath of itself the nature of sin. (Thirty-Nine Articles art. 9)
From where do you know your sins and misery?
From the law of God. (HC 3)
Is any man able perfectly to keep the commandments of God?
No mere man, since the fall, is able in this life perfectly to keep the commandments of God, but doth daily break them in thought, word, and deed. (WSC 82; KC 88)
The condition of Man after the fall of Adam is such, that he cannot turn and prepare himself, by his own natural strength and good works, to faith; and calling upon God. Wherefore we have no power to do good works pleasant and acceptable to God, without the grace of God by Christ preventing us, that we may have a good will, and working with us, when we have that good will. (Thirty-Nine Articles art. 10)
Of Free Will they teach that man’s will has some liberty to choose civil righteousness, and to work things subject to reason. But it has no power, without the Holy Ghost, to work the righteousness of God, that is, spiritual righteousness; since the natural man receiveth not the things of the Spirit of God, 1 Cor. 2:14; but this righteousness is wrought in the heart when the Holy Ghost is received through the Word. (Augsburg Confession art. 18)
Is God, then, not unjust by requiring in His law what man cannot do?
No, for God so created man that he was able to do it. But man, at the instigation of the devil, in deliberate disobedience robbed himself and all his descendants of these gifts. (HC 9)
We believe that, through the disobedience of Adam, original sin is extended to all mankind; which is a corruption of the whole nature, and an hereditary disease, wherewith infants themselves are infected even in their mother’s womb, and which produceth in man all sorts of sin, being in him as a root thereof; and therefore is so vile and abominable in the sight of God, that it is sufficient to condemn all mankind. Nor is it by any means abolished or done away by baptism; since sin always issues forth from this woeful source, as water from a fountain; notwithstanding it is not imputed to the children of God unto condemnation, but by his grace and mercy is forgiven them. Not that they should rest securely in sin, but that a sense of this corruption should make believers often to sigh, desiring to be delivered from this body of death. (Belgic Confession art. 15)
But are we so corrupt that we are totally unable to do any good and inclined to all evil?
Yes, unless we are regenerated by the Spirit of God. (HC 8)
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Human Nature As Redeemed
Are all men, then, saved by Christ just as they perished through Adam?
No. Only those are saved who by a true faith are grafted into Christ and accept all His benefits. (HC 20)
How are we made partakers of the redemption purchased by Christ?
We are made partakers of the redemption purchased by Christ, by the effectual application of it to us by his Holy Spirit. (WSC 29; KC 33)
How doth the Spirit apply to us the redemption purchased by Christ?
The Spirit applieth to us the redemption purchased by Christ, by working faith in us, and thereby uniting us to Christ in our effectual calling. (WSC 30; KC 34)
What is effectual calling?
Effectual calling is the work of God’s Spirit, whereby, convincing us of our sin and misery, enlightening our minds in the knowledge of Christ, and renewing our wills, he doth persuade and enable us to embrace Jesus Christ, freely offered to us in the gospel. (WSC 31; KC 35)
What is true faith?
True faith is a sure knowledge whereby I accept as true all that God has revealed to us in His Word. At the same time it is a firm confidence that not only to others, but also to me, God has granted forgiveness of sins, everlasting righteousness, and salvation, out of mere grace, only for the sake of Christ’s merits. This faith the Holy Spirit works in my heart by the gospel. (HC 21)
What benefits do they that are effectually called partake of in this life?
They that are effectually called do in this life partake of justification, adoption, and sanctification, and the several benefits which in this life do either accompany or flow from them. (WSC 32; KC 36)
What do you believe concerning the forgiveness of sins?
I believe that God, because of Christ’s satisfaction, will no more remember my sins, nor my sinful nature, against which I have to struggle all my life, but He will graciously grant me the righteousness of Christ, that I may never come into condemnation. (HC 56)
Also they teach that men cannot be justified before God by their own strength, merits, or works, but are freely justified for Christ’s sake, through faith, when they believe that they are received into favor, and that their sins are forgiven for Christ’s sake, who, by His death, has made satisfaction for our sins. This faith God imputes for righteousness in His sight. Rom. 3 and 4. (Augsburg Confession art. 4)
What further benefit do we receive from Christ’s sacrifice and death on the cross?
Through Christ’s death our old nature is crucified, put to death, and buried with Him, so that the evil desires of the flesh may no longer reign in us, but that we may offer ourselves to Him as a sacrifice of thankfulness. (HC 43)
What are the outward and ordinary means whereby Christ communicateth to us the benefits of redemption?
The outward and ordinary means whereby Christ communicateth to us the benefits of redemption are, his ordinances, especially the Word, sacraments, and prayer; all which are made effectual to the elect for salvation. (WSC 88; KC 95)
Since we have been delivered from our misery by grace alone through Christ, without any merit of our own, why must we yet do good works?
Because Christ, having redeemed us by His blood, also renews us by His Holy Spirit to be His image, so that with our whole life we may show ourselves thankful to God for His benefits, and He may be praised by us. Further, that we ourselves may be assured of our faith by its fruits, and that by our godly walk of life we may win our neighbours for Christ. (HC 86)
If in this life no one can keep the ten commandments perfectly, why does God have them preached so strictly?
First, that throughout our life we may more and more become aware of our sinful nature, and therefore seek more eagerly the forgiveness of sins and righteousness in Christ. Second, that we may be zealous for good deeds and constantly pray to God for the grace of the Holy Spirit, that He may more and more renew us after God’s image, until after this life we reach the goal of perfection. (HC 115)
Also they teach that this faith is bound to bring forth good fruits, and that it is necessary to do good works commanded by God, because of God’s will, but that we should not rely on those works to merit justification before God. For remission of sins and justification is apprehended by faith, as also the voice of Christ attests: When ye shall have done all these things, say: We are unprofitable servants. Luke 17:10. The same is also taught by the Fathers. (Augsburg Confession art. 6)
Of Repentance they teach that for those who have fallen after Baptism there is remission of sins whenever they are converted and that the Church ought to impart absolution to those thus returning to repentance. Now, repentance consists properly of these two parts: One is contrition, that is, terrors smiting the conscience through the knowledge of sin; the other is faith, which is born of the Gospel, or of absolution, and believes that for Christ’s sake, sins are forgiven, comforts the conscience, and delivers it from terrors. Then good works are bound to follow, which are the fruits of repentance. (Augsburg Confession art. 12)
Why are you called a Christian?
Because I am a member of Christ by faith and thus share in His anointing, so that I may as prophet confess His Name, as priest present myself a living sacrifice of thankfulness to Him, and as king fight with a free and good conscience against sin and the devil in this life, and hereafter reign with Him eternally over all creatures. (HC 32)
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Human Nature As Glorified
Since Christ has died for us, why do we still have to die?
Our death is not a payment for our sins, but it puts an end to sin and is an entrance into eternal life. (HC 42)
What benefits do believers receive from Christ at death?
The souls of believers are at their death made perfect in holiness, and do immediately pass into glory; and their bodies, being still united to Christ, do rest in their graves till the resurrection. (WSC 37; KC 41)
How does Christ’s resurrection benefit us?
First, by His resurrection He has overcome death, so that He could make us share in the righteousness which He had obtained for us by His death. Second, by His power we too are raised up to a new life. Third, Christ’s resurrection is to us a sure pledge of our glorious resurrection. (HC 45)
What benefits do believers receive from Christ at the resurrection?
At the resurrection, believers being raised up in glory, shall be openly acknowledged and acquitted in the day of judgment, and made perfectly blessed in the full enjoying of God to all eternity. (WSC 38; KC 42)
What comfort does the resurrection of the body offer you?
Not only shall my soul after this life immediately be taken up to Christ, my Head, but also this my flesh, raised by the power of Christ, shall be reunited with my soul and made like Christ’s glorious body. (HC 57)
Also they teach that at the Consummation of the World Christ will appear for judgment, and will raise up all the dead; He will give to the godly and elect eternal life and everlasting joys, but ungodly men and the devils He will condemn to be tormented without end. (Augsburg Confession art. 17)
What comfort is it to you that Christ will come to judge the living and the dead?
In all my sorrow and persecution I lift up my head and eagerly await as judge from heaven the very same person who before has submitted Himself to the judgment of God for my sake, and has removed all the curse from me. He will cast all His and my enemies into everlasting condemnation, but He will take me and all His chosen ones to Himself into heavenly joy and glory. (HC 52)
What comfort do you receive from the article about the life everlasting?
Since I now already feel in my heart the beginning of eternal joy, I shall after this life possess perfect blessedness, such as no eye has seen, nor ear heard, nor the heart of man conceived—a blessedness in which to praise God forever. (HC 58)
Finally we believe, according to the Word of God, when the time appointed by the Lord (which is unknown to all creatures) is come, and the number of the elect complete, that our Lord Jesus Christ will come from heaven, corporally and visibly, as he ascended, with great glory and majesty to declare himself judge of the quick and the dead; burning this old world with fire and flame, to cleanse it. And then all men will personally appear before this great judge, both men and women and children, that have been from the beginning of the world to the end thereof, being summoned by the voice of the archangel, and by the sound of the trumpet of God. For all the dead shall be raised out of the earth, and their souls joined and united with their proper bodies, in which they formerly lived. As for those who shall then be living, they shall not die as the others, but be changed in the twinkling of an eye, and from corruptible, become incorruptible. . . . And for a gracious reward, the Lord will cause [the redeemed] to possess such a glory, as never entered into the heart of man to conceive. Therefore we expect that great day with a most ardent desire to the end that we may fully enjoy the promises of God in Christ Jesus our Lord. AMEN. (Belgic Confession art. 37)
Editor’s Note: The paragraph introducing this article has been edited for historical accuracy. The second-to-last sentence originally read: We’ve also included cross-references to “Keach’s Catechism” (KC, 1693), often published with the London Baptist Confession of Faith (1689) as the Baptist Catechism. The sentence was corrected on March 9, 2023.
