Relevant bibliographies by topics / Jesus christ, descent into hell

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Academic literature on the topic 'Jesus christ, descent into hell'

Author: Grafiati
Published: 4 June 2021
Last updated: 28 July 2025

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Journal articles on the topic "Jesus christ, descent into hell"

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Lauber, David. "Response to Alyssa Lyra Pitstick,Light in Darkness." Scottish Journal of Theology 62, no. 2 (2009): 195–201. http://dx.doi.org/10.1017/s0036930609004682.

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In her remarkably forceful and learned book,Light in Darkness: Hans Urs von Balthasar and the Catholic Doctrine of Christ's Descent into Hell, Alyssa Lyra Pitstick offers a comprehensive critique of Hans Urs von Balthasar's theology of the descent into hell. Pitstick contributes to a sharpening of readings of Balthasar and forces one to make precise interpretative judgements. Clearly, she has produced a work with which anyone interested in Balthasar must engage, and the conversation and debate the book has started will, to be sure, continue for many years ahead. This said, I am afraid that Dr
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Białous, Mirosław. "Zmartwychwstanie Chrystusa w nauce Kościoła prawosławnego." Wrocławski Przegląd Teologiczny 22, no. 1 (2014): 7–20. https://doi.org/10.52097/wpt.2766.

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This article argues that in the thinking of the Orthodox Church, in spite of the simplified preconceptions, the kerygma of the resurrection is not limited to preach the theology of glory, but it covers the entire paschal mystery: the Cross of Christ, His descent into hell, His victory over death and the entrance to the glory of the Father. Such a way of seeing is a result of the biblical and patristic teachings. Its great importance lies in the fact that it takes into account the unity of the mystery of Jesus Christ, God and man. Therefore it assume the intrinsic unity of the cross and the inc
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Conti, Aidan. "In Search of a Harrowing Tale: Manuscripts of the Latin Translation of 'De Christi passione'." Interfaces: A Journal of Medieval European Literatures, no. 12 (December 7, 2024): 41–54. https://doi.org/10.54103/interfaces-12-04.

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This paper examines the manuscripts of the Latin translation of Eusebius of Alexandria's sermo 17 as evidence for medieval text searches. This homily, which treats the apprehension of Jesus, his trial and subsequent descent into hell, is found in four manuscripts (Oxford, Bodleian Library, Bodley 343; Cambridge, St John’s College, C. 12; München, Bayerische Staatsbibliothek, Clm14540; Salzburg, Stiftsbibliothek St Peter, a VII 5), which evince two distinct searches for the homily. In the English manuscripts, the homily fills a lacuna in Easter season within the Homiliary of Angers. In the earl
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Cahill, Jonathan. "The Descent into Solidarity." Journal of Reformed Theology 9, no. 3 (2015): 237–48. http://dx.doi.org/10.1163/15697312-00903015.

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In the Apostle’s Creed, undoubtedly the most enigmatic phrase is Christ “descendit ad inferos,” descended into hell. After surveying various interpretations of the doctrine, this paper seeks to integrate the Reformed tradition’s view of the descent as the subjective experience of God-forsakenness with Hans Urs von Balthasar’s proposal that Christ entered into solidarity with the dead in hell with no hope of being found by God. The paper then draws three ethical implications from this reading of the descent: the importance of self-surrender, the necessity of solidarity with the oppressed and a
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Bagchi, David. "Christ’s Descent into Hell in Reformation Controversy." Studies in Church History 45 (2009): 228–47. http://dx.doi.org/10.1017/s0424208400002539.

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By far the shortest of the Thirty-nine Articles of the Church of England is the third, ‘Of the going down of Christ into Hell’. In its entirety it reads: ‘As Christ died for us, and was buried, so also is it to be believed, that he went down into Hell’. One might be forgiven for thinking that the brevity of the article, together with the notable absence of polemic, indicates the doctrine’s relative unimportance amid the other great debates of the day. In fact, the descent of Christ into hell was one of the most controverted of all the creedal articles in the Reformation era. Article III is so
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Karpenko, Gennady. "THE ITALIAN-STYLE AL FRESCO PAINTING THE RESURRECTION OF CHRIST IN I. S. TURGENEV’S FATHERS AND CHILDREN." Проблемы исторической поэтики 19, no. 1 (2021): 140–72. http://dx.doi.org/10.15393/j9.art.2021.8922.

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The article focuses on the unsolved mystery of the novel by I. S. Turgenev Fathers and Children — the Italian-style al fresco painting The Resurrection of Christ, located above the entrance to the church at the entrance to the Odintsova estate. None of the researchers and commentators of Turgenev’s novel were puzzled by the question: what does “Italian-style” mean in the Easter image? Meanwhile, Turgenev directly points out that, instead of the gateway Orthodox icon, there is a religious painting The Resurrection of Christ (al fresco painting) in the church, where both the sacrament itself and
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Kuznetsova, Vera S. "Folklore Version of the “Biblical” Story about Solomon in Hell and Her Russian Siberian Texts." Studies in Theory of Literary Plot and Narratology, no. 1 (2024): 46–57. http://dx.doi.org/10.25205/2713-3133-2024-1-46-57.

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The main theme of folk stories about the biblical King Solomon is his wisdom, which allows him to solve difficult problems and find a way out of difficult situations. Such stories include stories about Solomon in hell: left in hell during the descent of Christ into hell, for the liberation of the souls of the Old Testament righteous languishing there, Solomon, thanks to his wisdom, finds a way to get out of there – he threatens the devils to build a church, for which he is expelled from hell and so freed; they are the subject of consideration in the article. Neither the Holy Scriptures nor the
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Jones, Mark. "John Calvin’s Reception at the Westminster Assembly (1643–1649)." Church History and Religious Culture 91, no. 1-2 (2011): 215–27. http://dx.doi.org/10.1163/187124111x557872.

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Of all the Reformation theologians, John Calvin exerted arguably the most influence on the English Puritans. That did not mean, however, that his theology was uncritically accepted. This chapter considers the reception of Calvin’s theology at the Westminster Assembly on two doctrines that were debated among the Westminster divines, namely, the eternal generation of the Son of God and the so-called descent of Christ into Hell. Calvin’s somewhat unique position on the Son’s aseity and his interpretation of Christ’s descent were considered by the Assembly, but ultimately rejected by the majority,
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Залесный, Иеромонах Серапион. "The theological Content of the Corpus of Holy Saturday Canons." Вопросы богословия, no. 2(10) (September 20, 2023): 25–40. http://dx.doi.org/10.31802/pwg.2023.10.2.002.

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В статье предпринят богословский анализ корпуса канонов Великой Субботы, который включает в себя 6 текстов. Из числа всех тем, отраженных в этих текстах, в статьерассматриваются 4: сошествие Христа во ад, мотив Христа-победителя, божество и человечество Христа во время страдания, покой Бога в седьмой день. В богослужении Великой Субботы мотив сошествия во ад является одним из центральных литургических воспоминаний этого дня. Наиболее восторженно тему разрушения ада воспевает преп. Косма Маюмский. При описании разрушения ада Христом мы встречаем яркий образ Христа-Победителя, одолевшего диавола
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Golikova, Maria. "The poem “The Heroic triumph of Christ” (Triumphus Christi heroicus)." St. Tikhons' University Review. Series III. Philology 82 (March 20, 2025): 57–72. https://doi.org/10.15382/sturiii202582.57-72.

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The publication presents a translation of the Latin poem "Triumphus Christi heroicus" (The Heroic Triumph of Christ), accompanied by an introductory article and commentary. The work describes Christ's descent into hell after his atoning sacrifice, his victory over Pluto, the pagan god of the underworld, and his minions, as well as his encounter with the dead Old Testament righteous and their deliverance from hell. The authorship of this work remains a matter of debate: for a long time it was attributed to the ancient Roman Christian writer of the 4th century Juvencus. However, Pseudo-Juvencus
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Dissertations / Theses on the topic "Jesus christ, descent into hell"

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Tran, Nha Trong. "Christ's descent into hell a study of 1 Peter 3:18-20 /." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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Brenton, Robert M. "Calvin's confession of Christ's descent into hell in the context of the doctrine of redemption an historical and hermeneutical inquiry /." Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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Carlson, James Andrew. "The descent of Christ an exegetical examination of Ephesians 4:8-10 /." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

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Sieh, Dan. "A theological examination of Jesus' activities following his death on the cross." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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Du, Toit Marietjie. "A study of 1 Peter 3:18-4:6 an investigation into the historical background of the doctrine of Christ's descent into Hades /." Pretoria : [S.n.], 2007. http://upetd.up.ac.za/thesis/available/etd-08112008-094957/.

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Gonzalez, Julie. "Etude iconographique de la gueule d'enfer au Moyen Age. Origines et symboliques : iconographie et sources textuelles." Thesis, Pau, 2015. http://www.theses.fr/2015PAUU1004/document.

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À l'opposé du Paradis céleste que rejoignent les élus, les artistes romans ont imaginé le monde de tourments qui attend les pécheurs. Ce lieu de terreur, duquel s'élèvent « des pleurs et des grincements de dents » (Matth. 22, 13), ne peut être illustré sous des formes simples et communes. L'imagerie médiévale, précocement, dès le IXe siècle dans le domaine anglo-saxon, donne à l'Enfer l'apparence d'une tête hybride, la Gueule d'Enfer. Sculpteurs et enlumineurs se sont-ils inspirés de monstres issus des mythologies païennes anciennes et contemporaines ? Sur quelles sources textuelles se sont-il
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Books on the topic "Jesus christ, descent into hell"

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Balthasar, Hans Urs von. Mysterium Paschale: The mystery of Easter. W.B. Eerdmans Pub. Co., 1993.

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Balthasar, Hans Urs von. Mysterium Paschale: The mystery of Easter. T&T Clark, 1990.

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Balthasar, Hans Urs von. Theologie der drei Tage. Johannes, 1990.

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Ilarion. Christ the conqueror of hell: The descent into Hades from an Orthodox perspective. St. Vladimir's Seminary Press, 2009.

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Ilarion. Christ the conqueror of hell: The descent into Hades from an Orthodox perspective. St. Vladimir's Seminary Press, 2009.

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Ilarion. Christ the conqueror of hell: The descent into Hades from the Orthodox perspective. St. Vladimir's Seminary Press, 2009.

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7

Martin, Regis. The suffering of love: Christ's descent into the Hell of human hopelessness. St. Bede's Publications, 1995.

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Martin, Regis. The suffering of love: Christ's descent into hell and human hopelessness, with particular reference to the holocaust of the Jews. Pontificia Studiorum Universitas a S. Thoma Aq. in Urbe, 1988.

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Coniaris, Anthony M. No matter how deep the darkness, he descends deeper still: The descent of Jesus into Hades. Light & Life Publishing Co., 2006.

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Gounelle, Rémi. La descente du Christ aux enfers: Institutionnalisation d'une croyance. Institut d'études augustiniennes, 2000.

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Book chapters on the topic "Jesus christ, descent into hell"

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Bolton, Matthew. "Evil/The Devil." In Postdisciplinary Studies in Discourse. Springer Nature Switzerland, 2024. http://dx.doi.org/10.1007/978-3-031-49238-9_3.

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Abstract Evil The alleged evil or malicious nature of Jews, Judaism and/or Jewish institutions is one of the most deeply rooted and enduring antisemitic stereotypes. Here, Jews are depicted as posing a constant, large-scale, destructive—even cosmic or eschatological—threat posed to a specific society, or all humankind. The historic roots of this stereotype lie in the religious rivalry between Judaism and early Christianity, in which advocates of the latter began to depict Jews as the murderers of Jesus, and portrayed Jews as seeking to prevent world salvation through Christ. In the Middle Ages
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Elliott, J. K. "Jesus in the Underworld." In The Apocryphal Jesus. Oxford University PressOxford, 1996. http://dx.doi.org/10.1093/oso/9780198263845.003.0008.

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Abstract The Christian affirmation of belief in Jesus ‘ descent to Hades is in the Apostles ‘ Creed and in the so-called Athanasian Creed, as well as being article III in the Anglican Thirty-Nine Articles. The Biblical origin for this belief, which is a major and normative part of Christian tradition, seems to be based on a particular interpretation of I Peter 3: 19 ( ‘In the spirit he (Christ) went and preached to the imprisoned spirits ‘). Not that statement encouraged later generations of Christians to elaborate what was meant by Jesus ‘ appearance before imprisoned spirits. The apocryphal
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Lauber, David. "Karl Barth: Jesus Christ's death in God-abandonment as the descent into hell." In Barth on the Descent into Hell. Routledge, 2017. http://dx.doi.org/10.4324/9781315096612-1.

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Magree, Michael C. "Philippians 2:7 in Eusebius and Athanasius." In The Interpretation of Kenosis from Origen to Cyril of Alexandria. Oxford University PressOxford, 2024. http://dx.doi.org/10.1093/oso/9780198896661.003.0004.

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Abstract This chapter examines the understanding of Christ’s self-emptying in Eusebius of Caesarea and Athanasius of Alexandria. Eusebius makes the self-emptying of Christ a key part of his argument that prior to the incarnation the Son of God has a distinct existence or hypostasis. The verbs in scripture that depict the Father and the Son in distinct opposition to one another allow for agent-identification exegesis, in which Eusebius can point to grammatical distinction grounding a metaphysical distinction. The self-emptying of Christ is a direct part of this formulation. Athanasius does not
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"Chapter 7. Descent into Hell." In The Bride of Christ Goes to Hell. University of Pennsylvania Press, 2012. http://dx.doi.org/10.9783/9780812206937.233.

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"The Descent of Christ into the Underworld in Early Christian Liturgy." In The Apostles’ Creed ‘He Descended Into Hell’. BRILL, 2018. http://dx.doi.org/10.1163/9789004366633_005.

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Copenhaver, Brian P. "Humanism Goes to Hell." In Pico della Mirandola on Trial. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780192858375.003.0002.

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The ‘Harrowing of Hell’ was an article of the Christian creed, and when Jesus went down to Hell, his body was still buried. But Christians thought of Hell as a place—or a place containing many places. How could Christ, without a body, be in a place, any place at all? The person who took this trip to the underworld was God—a pure spirit, eternal, and changeless. But God had taken on a human body, as Jesus, in order to save other embodied humans. Yet Pico knew that human bodies were material and imperfect—changing, suffering, and dying. Then how could a changeless God be both perfect and embodie
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"Theologies of Salvation in the Middle Ages." In Christian Theologies of Salvation, edited by David Hogg. NYU Press, 2017. http://dx.doi.org/10.18574/nyu/9780814724439.003.0008.

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This overview chapter for the second part of the book covers the Middle Ages and includes chapters on Anselm, Thomas Aquinas, and Julian of Norwich. This chapter recounts the development of the theology of salvation through this period, where the life of Christ as the payment to the Devil for the souls under his authority became an increasingly popular notion. Over the course of the Middle Ages, this doctrine became known as the harrowing of Hell, due to the belief that when Jesus rose from the grave, the righteous were let out of Hell itself.
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Marsden, George M. "Introduction." In Fundamentalism and American Culture. Oxford University PressNew York, NY, 2006. http://dx.doi.org/10.1093/oso/9780195300512.003.0001.

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Abstract From its origins fundamentalism was primarily a religious movement. It was a movement among American “evangelical” Christians, people professing complete confidence in the Bible and preoccupied with the message of God’s salvation of sinners through the death of Jesus Christ. Evangelicals were convinced that sincere acceptance of this “Gospel” message was the key to virtue in this life and to eternal life in heaven; its rejection meant following the broad path that ended with the tortures of hell.
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"Jonathan Edwards: “Sinners in the Hands of an Angry God”." In Milestone Documents in American History. Schlager Group Inc., 2020. https://doi.org/10.3735/9781935306528.book-part-004.

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On July 8, 1741, at Enfield, Connecticut, Jonathan Edwards, pastor of the Reformed Church in Northampton, Massachusetts, delivered what is perhaps his most famous sermon, “Sinners in the Hands of an Angry God.” The thrust of the sermon is contained in the title: God is wrathful, with the power to cast wicked people into hell at any moment. At the same time, he is a merciful god who sent his son, Jesus Christ, as a manifestation of his compassion.
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