Hurry or Hell Tell Us About Jesus Again

Christ's triumphant descent into the underworld

"Christ in Limbo" and "Descent into Hell" redirect hither. For the novel by Charles Williams, see Descent into Hell (novel). For the 8th-century Anglo-Saxon liturgical play, see Harrowing of Hell (drama).

Christ leads Adam by the hand, depicted in the Vaux Passional, c.  1504

In Christian theology, the Harrowing of Hell (Latin: Descensus Christi advertizement Inferos, "the descent of Christ into Hell" or Hades), is an Quondam English and Centre English term referring to the menses of time between the Crucifixion of Jesus and his resurrection. In triumphant descent, Christ brought salvation to the souls held captive at that place since the beginning of the world.^{[1] [a]}

Jesus Christ's descent into the world of the dead is referred to in the Apostles' Creed and the Athanasian Creed ( Quicumque vult ), which state that he "descended into the underworld" ( descendit ad inferos ), although neither mention that he liberated the expressionless. His descent to the underworld is alluded to in the New Testament in i Peter 4:6, which states that the "good tidings were proclaimed to the dead".^[2] The Canon of the Catholic Church building notes Ephesians iv:9, which states that "[Christ] descended into the lower parts of the world", as likewise supporting this interpretation.^[iii] These passages in the Bible accept given rising to differing interpretations.^[four] The Harrowing of Hell is commemorated in the liturgical calendar on Holy Sat.^[5]

According to The Catholic Encyclopedia, the story first appears conspicuously in the Gospel of Nicodemus in the section chosen the Acts of Pilate, which also appears separately at before dates inside the Acts of Peter and Paul.^[6] The descent into Hell had been related in Old English poems connected with the names of Cædmon (e.g. Christ and Satan) and Cynewulf. It is subsequently repeated in Ælfric of Eynsham'due south homilies c.  m Advertizement, which is the first known inclusion of the discussion "harrowing". Centre English dramatic literature contains the fullest and about dramatic evolution of the subject.^[ane]

As a bailiwick in Christian fine art, is also known as the Anastasis (Greek for "resurrection"), considered a creation of Byzantine culture and showtime appearing in the West in the early 8th century.^[7]

Background [edit]

The One-time Testament view of the afterlife was that all people when they died, whether righteous or unrighteous, went to Sheol, a dark, still place.^[8] Several works from the Second Temple period elaborate the concept of Sheol, dividing it into sections based on the righteousness or unrighteousness of those who have died.^[9]

The New Testament maintains a distinction between Sheol, the mutual "place of the dead", and the eternal destiny of those condemned at the Last Judgment, variously described as Gehenna, "the outer darkness," or a lake of eternal fire.^[10]

The Hellenistic views of heroic descent into the Underworld and successful return follow traditions that are far older than the mystery religions popular at the time of Christ. The Epic of Gilgamesh includes such a scene, and it appears also in Odyssey XI. Writing presently before the nativity of Jesus, Virgil included it in the Aeneid. What little we know of the worship in mystery religions such as the Eleusinian Mysteries and Mithraism suggests that a ritual decease and rebirth of the initiate was an important function of their liturgy. Again, this has earlier parallels, in detail with the worship of Osiris.

Terminology [edit]

The Greek wording in the Apostles' Creed is κατελθόντα εἰς τὰ κατώτατα , ( "katelthonta eis ta katôtata" ), and in Latin is descendit ad inferos . The Greek τὰ κατώτατα ( ta katôtata ,"the lowest") and the Latin inferos ("those below") may also be translated as "underworld", "netherworld", or "abode of the expressionless."

The realm into which Jesus descended is called Hell, in long-established English language usage, but is also chosen Sheol or Limbo past some Christian theologians to distinguish it from the Hell of the damned.^[11] In Classical mythology Hades is the underworld inhabited by departed souls and the god Pluto is its ruler. Some New Attestation translations apply the term "Hades" to refer to the abode or land of the dead to stand for a neutral place where the dead awaited the death, burial, and resurrection of Jesus.

The word "harrow" originally comes from the Old English language hergian pregnant "to harry or despoil", and is seen in the homilies of Aelfric, c.  1000.^[b] The term 'Harrowing of Hell' refers not only to the idea that Jesus descended into Hell, equally in the Creed, only to the rich tradition that adult later, asserting that he triumphed over inferos , releasing Hell's captives, specially Adam and Eve, and the righteous men and women of the Old Testament period.

Scripture [edit]

The Harrowing of Hell is mentioned or suggested by several verses in the New Testament:^[13]

• Matthew 12:twoscore: "For only every bit Jonah was three days and three nights in the belly of the sea monster, and then for iii days and three nights the Son of Human will be in the heart of the earth."
• Acts ii:24: "But God raised him upwards, having freed him from death,[a] considering it was impossible for him to exist held in its power."
• Acts 2:31: "Foreseeing this, David spoke of the resurrection of the Messiah, saying,'He was not abandoned to Hades, nor did his flesh experience corruption."
• Col 1:eighteen: "He is the head of the body, the church; he is the get-go, the firstborn from the expressionless, then that he might come to have start place in everything."
• 1 Peter iii:xviii-xix: "For Christ also suffered for sins in one case for all, the righteous for the unrighteous, in order to bring you to God. He was put to death in the flesh, but made live in the spirit, in which also he went and made a proclamation to the spirits in prison,"
• 1 Peter iv:vi: "For this is the reason the gospel was proclaimed even to the dead, then that, though they had been judged in the flesh as everyone is judged, they might live in the spirit equally God does."

Theologian Hans Urs von Balthasar sees parallels with Mark ii:24-27:"If a kingdom is divided against itself, that kingdom cannot stand up. 25 And if a house is divided against itself, that house volition not be able to stand up. 26 And if Satan has risen up against himself and is divided, he cannot stand, but his finish has come. 27 Only no one can enter a strong human being's firm and plunder his property without first tying up the strong man; then indeed the business firm can exist plundered." That and Matthew 16:18 ("And I tell you, y'all are Peter, and on this rock I will build my church, and the gates of Hades volition not prevail against it.") speak to Jesus' power and the impotence of Satan.^[14]

Early on Christian teaching [edit]

The Harrowing of Hell was taught past theologians of the early on church building: St Melito of Sardis (died c. 180) in his Homily on the Passover and more explicitly in his Homily for Holy Sabbatum, Tertullian (A Treatise on the Soul, 55; though he himself disagrees with the idea), Hippolytus (Treatise on Christ and Anti-Christ) Origen (Confronting Celsus, ii:43), and, subsequently, St Ambrose (died 397) all wrote of the Harrowing of Hell. The early on heretic Marcion and his followers also discussed the Harrowing of Hell, as mentioned by Tertullian, Irenaeus, and Epiphanius. The 6th-century Christolytes, as recorded by John of Damascus, believed that Jesus left his soul and body in Hell, and only rose with his divinity to Heaven.^[xv]

The Gospel of Matthew relates that immediately after Christ died, the earth shook, there was darkness, the veil in the Temple was torn in two, and many people rose from the expressionless, and after the resurrection (Matt. 27:53) walked about in Jerusalem and were seen by many people there. Balthasar says this is a "visionary and imaginistic" description of Jesus vanquishing expiry itself.^[14]

According to the apocryphal Gospel of Nicodemus, the Harrowing of Hell was foreshadowed by Christ's raising of Lazarus from the expressionless prior to his own crucifixion.

In the Acts of Pilate – usually incorporated with the widely-read medieval Gospel of Nicodemus – texts congenital around an original that might accept been every bit quondam every bit the 3rd century AD with many improvements and embroidered interpolations, chapters 17 to 27 are called the Decensus Christi advertising Inferos. They contain a dramatic dialogue between Hades and Prince Satan, and the entry of the King of Glory, imagined as from within Tartarus.

Interpretations of the doctrine [edit]

Anglicanism [edit]

"Anglican orthodoxy, without protest, has allowed loftier authorities to teach that there is an intermediate state, Hades, including both Gehenna and Paradise, but with an impassable gulf between the two."^[x] The traditional language of the Apostles' Creed affirms that Jesus "descended into hell"; the contemporary Volume of Common Prayer says that Jesus "descended to the expressionless" (BCP, pp. 53, 96).^[13]

Catholicism [edit]

Christ leads the patriarchs from Hell to Paradise, past Bartolomeo Bertejo, Spanish, ca 1480: Methuselah, Solomon and the Queen of Sheba, and Adam and Eve pb the procession of the righteous behind Christ.

There is an ancient homily on the subject, of unknown authorship, usually entitled The Lord'southward Descent into Hell that is the second reading at the Function of Readings on Holy Saturday in the Roman Catholic Church.^[sixteen]

The Canon of the Cosmic Church building states: "By the expression 'He descended into Hell', the Apostles' Creed confesses that Jesus did actually die and through his death for us conquered death and the devil 'who has the power of death' (Hebrews 2:14). In his human soul united to his divine person, the dead Christ went down to the realm of the dead. He opened Heaven'south gates for the just who had gone earlier him."^[17]

As the Catechism says, the word "Hell"—from the Norse, Hel; in Latin, infernus, infernum, inferni; in Greek, ᾍδης (Hades); in Hebrew, שאול (Sheol)—is used in Scripture and the Apostles' Creed to refer to the abode of all the dead, whether righteous or evil, unless or until they are admitted to Heaven (CCC 633). This domicile of the dead is the "Hell" into which the Creed says Christ descended. His death freed from exclusion from Heaven the just who had gone before him: "It is precisely these holy souls who awaited their Savior in Abraham's bosom whom Christ the Lord delivered when he descended into Hell", the Catechism states (CCC 633), echoing the words of the Roman Catechism, ane,half dozen,3. His death was of no avail to the damned.^{[ citation needed ]}

Conceptualization of the dwelling of the expressionless every bit a place, though possible and customary, is non obligatory (Church documents, such equally catechisms, speak of a "state or place"). Some maintain that Christ did not become to the place of the damned, which is what is more often than not understood today by the word "Hell". For instance, Thomas Aquinas taught that Christ did not descend into the "Hell of the lost" in his essence, simply only by the upshot of his death, through which "he put them to shame for their unbelief and wickedness: merely to them who were detained in Purgatory he gave hope of attaining to celebrity: while upon the holy Fathers detained in Hell solely on account of original sin, he shed the lite of glory everlasting."^[18]

While some maintain that Christ simply descended into the "limbo of the fathers", others, notably theologian Hans Urs von Balthasar (inspired by the visions of Adrienne von Speyr), maintain that it was more than this and that the descent involved suffering by Jesus.^[19] Some maintain that this is a matter on which differences and theological speculation are permissible without transgressing the limits of orthodoxy.^[19] Notwithstanding, Balthasar's point here has been forcefully condemned by conservative Catholic outlets.^{[20] [21]}

Orthodoxy [edit]

In Harrowing of Hades, fresco in the parecclesion of the Chora Church, Istanbul, c. 1315, raising Adam and Eve is depicted equally part of the Resurrection icon, equally information technology always is in the Due east.

Saint John Chrysostom's Paschal Homily too addresses the Harrowing of Hades, and is typically read during the Paschal Vigil, the climactic service of the Orthodox celebration of Pascha (Easter).

In the Eastern Orthodox Church, the Harrowing of Hades is celebrated annually on Holy and Great Saturday during the Vesperal Divine Liturgy of Saint Basil, as is normative for the Byzantine Rite. At the beginning of the service, the hangings in the church and the vestments worn by the clergy are all somber Lenten colours (usually royal or black). Then, only before the Gospel reading, the liturgical colors are inverse to white and the deacon performs a censing, and the priest strews laurel leaves around the church, symbolizing the broken gates of Hell; this is done in commemoration of the harrowing of Hades then taking place, and in anticipation of Christ's imminent resurrection.

The Harrowing of Hades is generally more common and prominent in Orthodox iconography compared to the Western tradition. It is the traditional icon for Holy Sabbatum, and is used during the Paschal flavour and on Sundays throughout the year.

The traditional Orthodox icon of the Resurrection of Jesus, partially inspired by the counterfeit Acts of Pilate (4th c.), does not depict only the physical act of Christ coming out of the Tomb, only rather it reveals what Orthodox Christians believe to be the spiritual reality of what his Death and Resurrection accomplished.

The icon depicts Jesus, vested in white and gilt to symbolize his divine majesty, continuing on the brazen gates of Hades (also called the "Doors of Death"), which are broken and have fallen in the grade of a cross, illustrating the belief that by his expiry on the cross, Jesus "trampled down death by death" (run across Paschal troparion). He is holding Adam and Eve and pulling them up out of Hades. Traditionally, he is not shown holding them by the hands but by their wrists, to illustrate the theological didactics that mankind could not pull himself out of his original or ancestral sin, just that information technology could come near just by the work (energia) of God. Jesus is surrounded by various righteous figures from the Old Attestation (Abraham, David, etc.); the bottom of the icon depicts Hades as a chasm of darkness, often with various pieces of broken locks and chains strewn about. Quite ofttimes, one or 2 figures are shown in the darkness, leap in chains, who are generally identified as personifications of Expiry or the devil.

Lutheranism [edit]

Martin Luther, in a sermon delivered in Torgau in 1533, stated that Christ descended into Hell.

The Formula of Agree (a Lutheran confession) states, "we believe simply that the entire person, God and human being, descended to Hell later his burial, conquered the devil, destroyed the power of Hell, and took from the devil all his ability" (Solid Declaration, Art. Nine).

Many attempts were made following Luther'southward decease to systematize his theology of the descensus, whether Christ descended in victory or humiliation. For Luther, however, the defeat or "humiliation" of Christ is never fully separable from His victorious glorification. Some argued that Christ's suffering was completed with His words from the cross, "Information technology is finished."^{[ citation needed ]} Luther himself, when pressed to elaborate on the question of whether Christ descended to Hell in humiliation or victory responded, "Information technology is enough to preach the commodity to the laypeople as they have learned to know it in the past from the stained glass and other sources."^{[ citation needed ]}

Calvinism [edit]

John Calvin expressed his business concern that many Christians "accept never earnestly considered what it is or means that we have been redeemed from God's judgment. Yet this is our wisdom: duly to feel how much our salvation cost the Son of God."

Calvin's conclusion is that "If any persons have scruples about admitting this commodity into the Creed, information technology will soon be made plain how of import it is to the sum of our redemption: if it is left out, much of the benefit of Christ's expiry will be lost."^[22] Calvin strongly opposed the notion that Christ freed prisoners, as opposed to traveling to Hell as part of completing his sufferings (Institutes of the Christian Religion, Book 2, chapter 16, sections 8-10),

The Reformed translate the phrase "he descended into Hell" as referring to Christ'due south hurting and humiliation prior to his death, and that this humiliation had a spiritual dimension as part of God'south judgement upon the sin which he bore on behalf of Christians. The doctrine of Christ's humiliation is also meant to assure believers that Christ has redeemed them from the hurting and suffering of God's judgment on sin.^[23]

The Church of Jesus Christ of Latter-day Saints [edit]

The Harrowing of Hell has been a unique and of import doctrine among members of The Church building of Jesus Christ of Latter-day Saints since its founding in 1830 by Joseph Smith, although members of the church (known as "Mormons") usually call it by other terms, such every bit "Christ'due south visit to the spirit world." Like Christian exegetes distinguishing between Sheol and Gehenna, Latter-day Saints distinguish between the realm of departed spirits (the "spirit world") and the portion (or state) of the wicked ("spirit prison"). The portion or land of the righteous is often referred to as "paradise".

Perhaps the most notable aspect of Latter-day Saint beliefs regarding the Harrowing of Hell is their view on the purpose of it, both for the just and the wicked. Joseph F. Smith, the sixth president of the Church building, explained in what is now a canonized revelation, that when Christ died, "at that place were gathered together in one place an innumerable visitor of the spirits of the just, ... rejoicing together because the 24-hour interval of their deliverance was at manus. They were assembled pending the advent of the Son of God into the spirit world, to declare their redemption from the bands of death" (D&C 138:12,fifteen-16).

In the Latter-24-hour interval Saint view, while Christ announced freedom from physical expiry to the just, he had another purpose in descending to Hell regarding the wicked. "The Lord went not in person among the wicked and the disobedient who had rejected the truth, to teach them; but behold, from among the righteous, he organized his forces … and commissioned them to go forth and carry the light of the gospel to them that were in darkness, even to all the spirits of men; and thus was the gospel preached to the dead, ... to those who had died in their sins, without a knowledge of the truth, or in transgression, having rejected the prophets" (D&C 138:29–30,32). From the Latter-day Saint viewpoint, the rescue of spirits was non a i-time event only an ongoing process that withal continues (D&C 138; ane Peter 4:vi). This concept goes hand-in-hand with the doctrine of baptism for the dead, which is based on the Latter-mean solar day Saint belief that those who choose to have the gospel in the spirit world must nevertheless receive the saving ordinances in order to dwell in the kingdom of God (Mark sixteen:xvi; John 3:five; 1 Peter 3:21). These baptisms and other ordinances are performed in Latter-solar day Saint temples, wherein a church member is baptized vicariously, or in behalf of, those who died without being baptized by proper authorization. The recipients in the spirit globe and so have the opportunity to accept or reject this baptism.^[24]

Rejection of the doctrine [edit]

Although the Harrowing of Hell is taught by the Lutheran, Catholic, Reformed, and Orthodox traditions, a number of Christians reject the doctrine of the "harrowing of hell", challenge that "there is scant scriptural evidence for [information technology], and that Jesus's own words contradict it".^[25] John Piper, for case, says "in that location is no textual [i.e. Biblical] basis for believing that Christ descended into hell", and, therefore, Piper does not recite the "he descended into hell" phrase when saying the Apostles' Creed.^[26] Wayne Grudem as well skips the phrase when reciting the Creed; he says that the "single argument in ... favor [of the "harrowing of hell" clause in the Creed] seems to be that it has been effectually so long. ...But an one-time error is still a error".^[25] In his book Raised with Christ, Pentecostal Adrian Warnock agrees with Grudem, commenting, "Despite some translations of an ancient creed [i.e. the Apostles' Creed], which suggest that Jesus ... 'descended into hell', at that place is no biblical evidence to propose that he really did and so."^[27]

Augustine (354–430) argued that one Peter 3:19–twenty, the chief passage used to support the doctrine of the "harrowing of hell", is "more apologue than history".^[25]

Christian mortalism [edit]

The higher up views share the traditional Christian belief in the immortality of the soul. The mortalist view of the intermediate state requires an alternative view of the Acts two:27 and Acts two:31, taking a view of the New Testament use of Hell as equivalent to use of Hades in the Septuagint and therefore to Sheol in the Old Testament.^[28] William Tyndale and Martin Bucer of Strassburg argued that Hades in Acts 2 was but a metaphor for the grave. Other reformers Christopher Carlisle and Walter Deloenus in London, argued for the commodity to be dropped from the creed.^[29] The Harrowing of Hell was a major scene in traditional depictions of Christ'south life avoided by John Milton due to his mortalist views.^[30] Mortalist interpretations of the Acts 2 statements of Christ being in Hades are also found amid afterwards Anglicans such as E. Due west. Bullinger.^[31]

While those holding mortalist views on the soul would concur on the "harrowing of hell" concerning souls, that at that place were no conscious expressionless for Christ to literally visit, the question of whether Christ himself was besides expressionless, unconscious, brings different answers:

• To near Protestant advocates of "soul sleep" such equally Martin Luther, Christ himself was not in the aforementioned condition equally the dead, and while his trunk was in Hades, Christ, as 2d person of the Trinity, was conscious in heaven.^[32]
• To Christian mortalists who are too non-Trinitarian, such as Socinians and Christadelphians,^[33] the proverb "the dead know nothing" includes also Christ during the three days.

Of the three days, Christ says "I was dead" (Greek egenomen nekros ἐγενόμην νεκρὸς, Latin fui mortuus).^{[Revelation 1:18]}

In civilisation [edit]

Drama [edit]

The richest, most circumstantial accounts of the Harrowing of Hell are plant in medieval dramatic literature, such as the four neat cycles of English Mystery plays which each devote a separate scene to depict it.^[1] Christ was portrayed as conquering Satan, then victoriously leading out Adam and Eve, the prophets, and the patriarchs. The primeval surviving Christian drama probably intended to be performed is the Harrowing of Hell found in the eighth-century Book of Cerne.

The discipline is found besides in the Cornish Mystery plays and the York and Wakefield cycles. These medieval versions of the story derive from scripture, but the details come from the Gospel of Nicodemus.

Literature [edit]

• In Dante's Inferno the Harrowing of Hell is mentioned in Canto IV by the pilgrim's guide Virgil. Virgil was in Limbo (the kickoff circumvolve of Hell) in the first place considering he was not exposed to Christianity in his lifetime, and therefore he describes Christ in generic terms equally a "mighty 1" who rescued the Hebrew forefathers of Christianity, but left him and other virtuous pagans backside in the very same circle. It is articulate that Virgil does non fully sympathise the significance of the consequence as Dante does.
• An incomplete Heart English telling of the Harrowing of Hell is found in the Auchinleck manuscript.^[34]
• Although the Orfeo fable has its origin in pagan antiquity, the Medieval romance of Sir Orfeo has often been interpreted as drawing parallels betwixt the Greek hero and Jesus freeing souls from Hell,^{[35] [36]} with the explication of Orpheus' descent and return from the Underworld as an allegory for Christ's every bit early as the Ovide Moralisé (1340).^[37]
• In Stephen Lawhead's novel Byzantium (1997), a young Irish monk is asked to explain Jesus Christ'southward life to a group of Vikings, who were particularly impressed with his "descent to the underworld" (Helreið).

Parallels in Jewish literature refer to legends of Enoch and Abraham's harrowings of the Underworld, unrelated to Christian themes. These have been updated in Isaac Leib Peretz'due south short story "Neilah in Gehenna", in which a Jewish hazzan descends to Hell and uses his unique voice to bring nigh the repentance and liberation of the souls imprisoned in that location.

Music [edit]

• The Harrowing of Hell is the subject of several baroque oratorios,^{[ commendation needed ]} and notably of Salieri's Gesù al Limbo (1803) to a text past Luigi Prividali.^[38]

Art [edit]

• A follower of Hieronymus Bosch depicts Christ in Limbo in a brilliant composition, now owned past the Indianapolis Museum of Art.^[39]

Tv [edit]

• The harrowing is mentioned in the eponymous episode of the British nighttime comedy album series Inside No. 9.

See also [edit]

• Abraham'southward bosom
• Christian mythology

Notes [edit]

1. ^ Note that the Latin word is inferos NOT infernos. Inferos meaning below, infernos meaning flames of burn down.
2. ^ 'Harrow' is a by-grade of 'harry', a armed services term significant to "make predatory raids or incursions"^[12]

References [edit]

1. ^ ^{a b c} Warren, Kate Mary. "Harrowing of Hell." The Catholic Encyclopedia Vol. vii. New York: Robert Appleton Company, 1910.3 Mar. 2013
2. ^ The New Testament: a translation. Hart, David Bentley. New Haven. January 2017. ISBN9780300186093. OCLC 1002687102. {{cite book}}: CS1 maint: others (link)
3. ^ https://www.vatican.va/archive/ccc_css/annal/canon/p122a5p1.htm%7C Department 631
4. ^ D. Bruce Lockerbie, The Apostle's Creed: Do You Really Believe It (Victor Books, Wheaton, IL) 1977:53–54, on-line text Archived 2012-07-09 at archive.today.
5. ^ Michael Keene (1995). The Christian Experience. Nelson Thornes. p. 112. ISBN978-0-7487-2188-7.
6. ^ New Testament Apocrypha, Vol. 1 by Wilhelm Schneemelcher and R. Mcl. Wilson (Dec 1, 1990) ISBN 066422721X pages 501-502
7. ^ Leslie Ross, entry on "Anastasis", Medieval Art: A Topical Dictionary (Greenwood, 1996), pp. 10–11 online.
8. ^ Rainwater, Robert (1990). "Sheol". In Mills, Watson E. (ed.). Mercer Dictionary of the Bible. Mercer University Press. ISBN 9780865543737
9. ^ Longenecker, Richard N. (2003). "Cosmology". In Gowan, Donald Due east. (ed.). The Westminster Theological Wordbook of the Bible. Westminster John Knox Press. p. 189 ISBN 9780664223946
10. ^ ^{a b} Cook, Joseph (1883). Advanced thought in Europe, Asia, Australia, &c. London: Richard D. Dickinson. p. 41.
11. ^ Well-nigh, William Grand. "Christ'due south Descent into Hell and His Resurrection". Retrieved 7 March 2013.
12. ^ OED
13. ^ ^{a b} "Harrowing of Hell", The Episcopal Church
14. ^ ^{a b} Balthasar, Hans Urs von. "Going to the Dead", Mysterium Paschale: The Mystery of Easter, Ignatius Press, 2000 ISBN 9781681493480
15. ^ "History of Science: Cyclopædia, or, An universal dictionary of arts and sciences: Chose - clause". digicoll.library.wisc.edu . Retrieved 2017-09-29 .
16. ^ "From an ancient homily for Holy Saturday: The Lord's descent into hell". www.vatican.va . Retrieved 2020-07-28 .
17. ^ Catechism of the Catholic Church, p. 636–7.
18. ^ "SUMMA THEOLOGIAE: Christ's descent into hell (Tertia Pars, Q. 52)". world wide web.newadvent.org . Retrieved 2020-07-28 .
19. ^ ^{a b} Reno, R.R. (October 15, 2008). "Was Balthasar a Heretic?". Commencement Things . Retrieved 2020-05-24 .
20. ^ "Massa Damnata". ChurchMilitant.Telly.
21. ^ Did Christ Suffer in Hell When He Descended into Hell?. Taylor Marshall.
22. ^ "Center for Reformed Theology and Apologetics". reformed.org . Retrieved 2020-07-28 .
23. ^ Allen, R. Michael. Reformed Theology,2012, pp. 67,68
24. ^ "Why do Mormons perform baptisms for the dead?", Ofttimes Asked Questions, Mormon.org, LDS Church, archived from the original on 2016-02-13
25. ^ ^{a b c} Daniel Burke, 'What did Jesus do on Holy Sabbatum?' in The Washington Post, Apr 2, 2012 (accessed fourteen/01/2013)
26. ^ John Piper, 'Did Christ E'er Descend to Hell?' in The Christian Post April 23, 2011 (accessed 14/01/2013)
27. ^ Adrian Warnock, Raised with Christ (Wheaton: Crossway, 2010), p. 33-34
28. ^ Burns, Norman T. (1972). Christian Mortalism from Tyndale to Milton. Cambridge: Harvard Academy Press. p. 180. ISBN0-674-12875-3.
29. ^ Bromiley, Geoffrey W. (1979). "Descent into Hell". In Bromiley, Geoffrey W. (ed.). International Standard Bible Encyclopedia: A–D. pp. 926–927. ISBN0-8028-8161-0.
30. ^ Hunter, William Bridges. Milton's English poetry: being entries from A Milton encyclopedia. p. 151.
31. ^ Bullinger, East. West. "Hell". A Critical Lexicon and Concordance to the English and Greek New Attestation. pp. 367–369.
32. ^ Hagen, Kenneth (1974). A theology of Testament in the young Luther: the lectures on Hebrews. Leiden: Brill. p. 95. ISBNninety-04-03987-two. For Luther information technology refers to God'southward abandonment of Christ during the 3 days of his death:
33. ^ Whittaker, H. A. (1984). Studies in the Gospels. OCLC 43138946.
34. ^ "Auchinleck manuscript". Auchinleck.nls.uk.
35. ^ Henry, Elisabeth (1992). Orpheus with His Lute: Poetry and the Renewal of Life. Bristol Classical Press. pp. 38, 50–53, 81. et passim
36. ^ Treharne, Elaine (2010). "Speaking of the Medieval". The Oxford Handbook of Medieval Literature in English. Oxford Academy Press. p. 10.
37. ^ Friedman, John Block (2000). Orpheus in the Middle Ages. Syracuse University Press. pp. 125–126. ISBN0-8156-2825-0.
38. ^ Recording and essay with Il Giudizio Finale; Te Deum. dir Alberto Turco, Bongiovanni
39. ^ "Christ in Limbo". Indianapolis Museum of Fine art . Retrieved 17 March 2016.

Bibliography [edit]

• Trumbower, J. A., "Jesus' Descent to the Underworld", in Idem, Rescue for the Expressionless: The Posthumous Conservancy of Non-Christians in Early on Christianity (Oxford, 2001) (Oxford Studies in Historical Theology), 91-108.
• Brinkman, Martien East., "The Descent into Hell and the Miracle of Exorcism in the Early Church building", in Jerald D. Gort, Henry Jansen and Hendrik Chiliad. Vroom (eds), Probing the Depths of Evil and Good: Multireligious Views and Case Studies (Amsterdam/New York, NY, 2007) (Currents of Run into - Studies on the Contact betwixt Christianity and Other Religions, Beliefs, and Cultures, 33).
• Alyssa Lyra Pitstick, Lite in Darkness: Hans Urs von Balthasar and the Catholic Doctrine of Christ'southward Descent into Hell (Grand Rapids (MI), Eerdmanns, 2007).
• Gavin D'Costa, "Office Four: Christ's Descent into Hell", in Idem, Christianity and World Religions: Disputed Questions in the Theology of Religions (Oxford, Wiley-Blackwell, 2009),
• Georgia Frank, "Christ's Descent to the Underworld in Ancient Ritual and Legend", in Robert J. Daly (ed), Apocalyptic Thought in Early on Christianity (Grand Rapids (MI), Bakery Bookish, 2009) (Holy Cantankerous Studies in Patristic Theology and History), 211-226.
• Hilarion Alfayev, "Christ the Conqueror of Hell: The Descent into Hades from an Orthodox Perspective". St Vladimirs Seminary Pr (November 20, 2009)

External links [edit]

• Encyclopædia Britannica: Harrowing of Hell
• Gospel of Nicodemus: Descensus Christ ad inferos
• The Gospel of Nicodemus including the Descent into Hell
• Harrowing of Hell in the Chester Bike
• Le Harrowing of Hell dans les Cycles de York, Towneley et Chester, by Alexandra Costache-Babcinschi (ebook, French)
• Lord's Descent into Hell, The
• Russian Orthodox iconography of the Harrowing of Hell
• Summa Theologica: Christ'southward descent into hell

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Source: https://en.wikipedia.org/wiki/Harrowing_of_Hell

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