Welcome to Chapter 1 of It Happened in Hell, where we begin our journey into one of the most profound moments in Christian belief: the Harrowing of Hell. This isn’t just a story of descent; it’s a narrative of victory, where Christ, after His crucifixion, plunged into the realm of the dead to conquer sin and death. It’s part of His broader triumph, the Christus Victor model, where He defeats the devil and liberates all humanity. Imagine the scene: the earth trembling, the skies darkening, and then, in the silence, Christ’s spirit entering Hell to face the powers of darkness. This chapter will explore what this means, setting the stage for exploring His ultimate victory.

Understanding the Doctrine
The Harrowing of Hell, also known as the Descensus Christi ad Inferos, is the belief that after dying on the cross, Christ went to Hell to free the souls of the just who had died before Him and to defeat the powers of evil. This idea is rooted in the Apostles’ Creed, which declares, “He descended into hell; the third day he rose again from the dead” (Apostles’ Creed detailed explanation). It’s not about eternal torment but about extending His saving work to those in the realm of the dead, offering them redemption. Within the Christus Victor model, this event is seen as Christ entering the devil’s domain, tricking him, emerging victorious, freeing the captives, and showing His dominion over death and evil.

Scriptural Foundations
Let’s dive into the scriptures that anchor this belief. One key passage is 1 Peter 3:18-20, which says:

“For Christ also suffered once for sins, the just for the unjust, that He might bring us to God, being put to death in the flesh but made alive by the Spirit, by whom also He went and preached to the spirits in prison, who formerly were disobedient, when once the Divine longsuffering waited in the days of Noah, while the ark was being prepared, in which a few, that is, eight souls, were saved through water” (1 Peter 3:18-20 detailed analysis).

This suggests Christ, after His death, preached to spirits in prison—often interpreted as the souls of the just, like those from Noah’s time, waiting for redemption. There’s debate about whether these are fallen angels or human souls, but traditionally, it’s seen as Christ offering salvation to the righteous dead, a direct challenge to the devil’s hold.

Another crucial scripture is Ephesians 4:8-10:

Therefore, He says: When He ascended on high, He led captivity captive, and gave gifts to men. Now this, ‘He ascended’—what does it mean but that He also first descended into the lower parts of the earth? He who descended is also the One who ascended far above all the heavens, that He might fill all things. (Ephesians 4:8-10 detailed analysis).

Here, Paul implies Christ descended into the “lower parts of the earth,” likely Hell, before ascending, leading captivity captive—meaning He freed those held by death’s grip, a clear victory over the powers of evil. Additionally, Matthew 27:51-53 notes, after Christ’s death, “the rocks were split, and the graves were opened; and many bodies of the holy ones who had fallen asleep were raised; and coming out of the graves after His resurrection, they went into the holy city and appeared to many” (Matthew 27:51-53 detailed analysis). Some see this as the result of His descent, freeing the dead to rise, demonstrating His power over death within the Christus Victor framework.

Voices from the Early Church
The belief in the Harrowing of Hell and its place in Christ’s victory was affirmed by early church fathers, aligning with the Christus Victor model. Irenaeus of Lyons (130-202 AD), in his ‘Against Heresies,’ writes, “He [Christ] came to destroy the works of the devil, and to set free from death those who were subject to it” (Irenaeus of Lyons, Against Heresies detailed text), emphasizing Christ’s victory over the devil’s works, including in Hell

Origen of Alexandria (185-254 AD) explicitly mentions Christ preaching to the spirits in prison, referring to 1 Peter 3:18-20. In his ‘Commentary on John,’ he writes, “For it was not only on holy men that the Saviour conferred the boons of His advent, but also on those who were prisoners, and He went down to them, that is, to those who were in Hades, and preached to them” (Origen’s “Commentary on John” detailed text), showing Christ’s descent as part of His victory.

Tertullian (155-240 AD) in his ‘Against Marcion,’ Book IV, Chapter 34, states, “He went down into the regions beneath the earth, to make the patriarchs and the people of God partakers of Himself” (Tertullian’s “Against Marcion” detailed text), highlighting liberation.

Athanasius of Alexandria (296-373 AD), in ‘On the Incarnation,’ writes, “He, the Life, laid down His life, by death putting an end to the death of all, and then raised the body again” (Athanasius’ “On the Incarnation” detailed text), underscoring Christ’s victory over death, including in Hell.

Augustine of Hippo (354-430 AD) in his ‘Enchiridion,’ Chapter 59, notes, “He also descended into hell, and there delivered the souls of the just, who were held in the bonds of death, and brought them forth to the joys of heaven” (Augustine’s “Enchiridion” detailed text). These voices from the early church affirm the doctrine, showing it was widely accepted as part of Christ’s victory within Christus Victor.

Theological Implications within Christus Victor
Within the Christus Victor model, the Harrowing of Hell is a direct manifestation of Christ’s victory over the powers of evil. It shows

  1. Defeat of the Devil: Christ enters the devil’s domain, tricking him, and emerges victorious, as Irenaeus suggests, “He came to destroy the works of the devil,” aligning with the user’s view of conquering evil.
  2. Liberation of Humanity: By freeing the captive souls, Christ liberates all humanity from the bondage of sin and death, fitting the user’s universalist perspective, supported by Colossians 1:20, “and through him to reconcile to himself all things, whether on earth or in heaven, making peace by the blood of his cross” (Colossians 1:20 detailed analysis).
  3. Redefinition of Hell: Hell is not a place of eternal punishment for the just, but a realm Christ conquered, aligning with the user’s rejection of eternal torment, emphasizing loving correction.
  4. Completed Salvation: Christ’s work is seen as complete, saving all, as per 1 Timothy 2:4, “who desires all men to be saved and to come to the knowledge of the truth” (1 Timothy 2:4 detailed analysis), fitting the user’s view.

Artistic and Liturgical Representations
The Harrowing of Hell has been a popular subject in Christian art, particularly in Byzantine and medieval European paintings. In these depictions, Christ is shown breaking down the gates of Hell and leading out Adam, Eve, and other figures from the Old Testament, symbolizing humanity’s liberation, a visual representation of Christus Victor (Artistic depictions of the Harrowing of Hell detailed overview). In the Eastern Orthodox Church, the Harrowing of Hell is celebrated on Holy Saturday, with the liturgy focusing on Christ’s descent and victory over death, reinforcing His triumph (Eastern Orthodox Holy Saturday Liturgy detailed overview).

Conclusion
The Harrowing of Hell is a doctrine that encapsulates Christ’s redemptive depth, a story of victory, liberation, and fulfilled promises within the Christus Victor model. His descent into the depths, preaching to the spirits, and leading them out assure us that even in darkness, light prevails. This sets the stage for our journey, exploring how this victory shapes our understanding of Hell, the Lake of Fire, and humanity’s ultimate destiny, challenging traditional views with a hope-filled perspective rooted in Christ’s completed work.