It Happened in Hell
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”. 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.”
This suggests that Christ, after His death, preached to spirits in prison—often interpreted as the souls of the righteous, such as 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.
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 that, 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.”
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” thus 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” 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,” 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”, 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”. These voices from the early church affirm the doctrine, showing that it was widely accepted as part of Christ’s victory within the Christus Victor framework.
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
- 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.
- 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”.
- Redefinition of Hell: Hell is not a place of eternal punishment, but a realm Christ conquered, aligning with rejection of eternal torment, emphasizing loving correction.
- Completed Salvation: Christ’s work is seen as complete, saving all, as stated in 1 Timothy 2:4, “who desires all men to be saved and to come to the knowledge of the truth,” aligning with 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. 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.
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 assures us that even in darkness, light prevails. This sets the stage for our journey, as we explore how this victory shapes our understanding of Hell, the Lake of Fire, and humanity’s ultimate destiny. It challenges traditional views with a hope-filled perspective rooted in Christ’s completed work.
The King Breaks Through the Gates
Darkness ruled beneath the earth.
Not a darkness of mere absence, but of waiting—waiting in silence, in sorrow, in longing. The realm of the dead, called Sheol by the Hebrews and Hades by the Greeks, held its captives behind ancient gates. Patriarchs and prophets, kings and slaves, all waited there in the shadowlands. It was not hellfire that tormented them, but the ache of hope deferred.
They whispered among themselves.
“When will He come?”
“Will the promise be fulfilled?”
“Will the Holy One see corruption, or will He break the curse?”
Then—a sound, terrible and wonderful. A tremor in the depths. The gates of brass, forged in the age of Adam’s fall, shuddered. The chains of Death groaned. The doors of Hades—sealed since Eden—felt a pressure from the other side.
A voice rang out.
“Lift up your heads, O gates!
Be lifted up, O ancient doors,
That the King of Glory may come in!”
The guardians of the realm—Death and Hades themselves—rose to resist, but they were too late. Light had entered where light had never been. The voice continued:
“Who is this King of Glory?”
And the answer thundered from beyond:
“The Lord, strong and mighty,
The Lord, mighty in battle.
He has trampled the winepress of wrath.
He has made an open show of the powers.
He is risen in the Spirit,
And He has come to set the captives free.”
A crack split the gates. Then another. Until finally—they fell, shattering like glass before a lion’s roar.
The King of Glory stepped in.
Clothed not in shimmering robes but in the scars of love, His hands bore the wounds of nails, His side still pierced. But in His gaze blazed a fire that turned even shadow to dust. He held in His hands keys—rusted with ancient blood, long held by Death, now torn from its grasp.
He walked into the halls of Hades—not as a guest, but as the rightful heir.
The souls turned to see Him. Abraham straightened. David dropped his harp and fell to his knees. Isaiah cried, “This is the One of whom I spoke!” Ezekiel whispered, “He is the Son of Man.” Adam covered his face. Eve wept.
And then—one by one—they stood.
Christ raised His voice once more, and it echoed across the caverns of the dead:
“Come forth, you who sleep in the dust!
Awake, O sleeper, and rise from the dead—
For I am the Resurrection and the Life!”
And so it was.
The long night ended. The first Adam had fallen, but the Last Adam descended. He passed through death, not as a victim, but as a conqueror. He went down in weakness, but rose in power. The tomb had not claimed Him, nor could Hades hold Him.
He led them out—a procession of the ransomed.
From every nation and tongue, from every age, the faithful followed behind Him—like captives freed from chains, like children coming home.
As He rose again to life, the gates of death were broken behind Him.
He ascended with captives in His train, and the heavens cried out:
“Worthy is the Lamb who was slain!”
This is the Harrowing of Hell.
Not mythology.
Not metaphor.
But the cosmic moment of reversal—when Christ stepped into the deepest human exile and turned it into a highway home.