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HOW IS IT POSSIBLE THAT JESUS ​​DESCENDED INTO HELL AFTER HIS DEATH?

When we profess that he "descended into hell", we confess that there is no place of human existence - not even death - into which Christ has not entered to bring the light of salvation.

— Liturgical ministry —

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It's not uncommon, today, listen to the faithful — and sometimes even some priests — recite the Apostles' Creed without grasping its deeper meaning.

Among the expressions that most often generate confusion there is the one that proclaims: "he descended into hell". For some it is an obscure formula, for others a symbolic image, for others still of an archaic language now incomprehensible. In reality, these words preserve one of the most solemn passages of the paschal mystery. They do not describe a minor detail of the Christian faith, but they proclaim the truth of Christ's death and his victory over death itself. Understanding them means entering more deeply into the heart of the Church's faith.

This Symbol it is linked in a particular way to the baptismal liturgy, in which the catechumen professes the faith of the Church before being immersed in the mystery of the death and resurrection of Christ. It is therefore not just a doctrinal formula, but a profession of faith that arises from the sacramental life of the Church. For this reason it finds a privileged place in the Lenten season and in the Easter season, periods in which the liturgy invites the faithful to rediscover the grace of their Baptism. In a very particular way the Apostles' Creed returns in the Easter Vigil, when the Christian assembly renews the baptismal promises and once again proclaims the faith received from the Apostles.

Among his most meaningful statements there is one that often raises questions: "he descended into hell". Many believers pronounce these words without dwelling on their meaning, while others interpret them according to modern categories which end up altering their authentic meaning. In reality, this expression holds a central mystery of the Christian faith. When the Apostles' Creed states that Christ "descended into hell", he intends first of all to proclaim the reality of his death. The Son of God did not go through a symbolic or apparent death. Like every man, Jesus also knew death in its most concrete reality: the separation between the soul and the body.

The Catechism of the Catholic Church teaches that Jesus knew death like all men and reached the abode of the dead with his soul (cf.. CCC 632). This abode of the dead is what the Holy Scripture calls Sheol in Hebrew e Ade in Greek.

In modern language the word "underworld" it is easily associated with the Hell of the damned, but the Symbol of faith does not mean this. In biblical language it Sheol indicates the kingdom of the dead, the condition in which those who had left this life before the redemption brought about by Christ found themselves. For this reason the Catechism specifies that Jesus did not descend into hell to free the damned nor to destroy the hell of damnation, but to free the righteous who had preceded him (cf.. CCC 633). Christian tradition has often indicated this abode of the righteous with the expression "Abraham's bosom"., referring to the evangelical parable of the rich man and the poor Lazarus (cf.. LC 16, 22). Here were the righteous of the Ancient Covenant - Abraham, Moses, the prophets and all those who had lived in hope of divine promises - waiting for redemption.

Christ announces salvation to the righteous, Holy Scripture mentions this mystery in the words of the Apostle Peter:

«Christ went to announce salvation even to the spirits who were in prison» (1 PT 3, 19) «For this reason the good news was also announced to the dead» (1 PT 4, 6).

The tradition of the Church has always understood these texts as a reference to the descent of Christ into the abode of the dead, where the Lord announces salvation to the righteous of the Ancient Alliance. Christ enters the kingdom of death not as a prisoner, but as Savior. This mystery is contemplated with particular intensity in the liturgy of Holy Saturday, when the Church stands in silence before the tomb of the Lord. It is the day of great silence. Christ rests in the tomb according to the flesh, while his soul descends into the abode of the dead to announce salvation to the righteous who had preceded him.

A famous ancient homily on Holy Saturday, proclaimed in the Liturgy of the Hours, describes this event with extraordinary force:

«I am your God who through you I became your son. Wake up, you who sleep, and rise from the dead, and Christ will enlighten you".

For this reason the Church contemplates the descent into hell not as a marginal episode, but as an integral part of the Paschal mystery. The Son of God wanted to share the human condition to the full, even entering the realm of death, to open the path of life to all. When on Easter night the Church proclaims the resurrection of the Lord, announces that no region of human history has remained alien to redemption. Christ went through death to break its chains and to lead those who awaited the promise to the light. For this reason the Christian faith can proclaim with certainty that Christ is the Lord of the living and the dead. His Easter does not only concern the present of the Church, but the entire history of humanity.

When we profess that he "descended into hell", we confess that there is no place of human existence - not even death - into which Christ has not entered to bring the light of salvation.

Florence, 7 March 2026

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HOW IS IT POSSIBLE THAT JESUS DESCENDED INTO HELL AFTER HIS DEATH?

When we profess that «he descended into hell», we confess that there is no place in human existence — not even death — into which Christ has not entered to bring the light of salvation.

— Liturgical pastoral —

.

.

Today it is not uncommon to hear the faithful — and sometimes even certain priests — recite the Apostles’ Creed without grasping its deeper meaning. Among the expressions that most often generate confusion is the one that proclaims: «he descended into hell». For some it appears to be an obscure formula, for others a symbolic image, and for still others an archaic expression that has become difficult to understand. In reality, these words contain one of the most solemn passages of the Paschal mystery. They do not describe a secondary detail of the Christian faith, but proclaim the truth of Christ’s death and His victory over death itself. To understand them means to enter more deeply into the heart of the Church’s faith.

This Creed is particularly linked to the baptismal liturgy, in which the catechumen professes the faith of the Church before being immersed into the mystery of Christ’s death and resurrection. It is therefore not merely a doctrinal formula, but a profession of faith that arises from the sacramental life of the Church. For this reason it finds a privileged place during the seasons of Lent and Easter, periods in which the liturgy invites the faithful to rediscover the grace of their Baptism. In a very special way the Apostles’ Creed returns during the Easter Vigil, when the Christian assembly renews its baptismal promises and once again proclaims the faith received from the Apostles.

Among its most significant affirmations is the one that often raises questions: «he descended into hell». Many faithful pronounce these words without reflecting on their meaning, while others interpret them according to modern categories that end up altering their authentic sense. In reality, this expression contains a central mystery of the Christian faith. When the Apostles’ Creed affirms that Christ «descended into hell», it first of all proclaims the reality of His death. The Son of God did not pass through a symbolic or apparent death. Like every human being, Jesus truly experienced death in its most concrete reality: the separation of the soul from the body.

The Catechism of the Catholic Church teaches that Jesus experienced death like all men and that His soul reached the dwelling place of the dead (cf. CCC 632). This dwelling place of the dead is what Sacred Scripture calls Sheol in Hebrew and Hades in Greek.

In modern language the word “hell” is easily associated with the Hell of the damned, but the Creed does not mean this. In biblical language Sheol indicates the realm of the dead, the condition in which those who had left this life before the redemption accomplished by Christ were found. For this reason the Catechism clarifies that Jesus did not descend into hell to free the damned nor to destroy the hell of damnation, but to liberate the righteous who had preceded Him (cf. CCC 633). Christian tradition has often referred to this dwelling place of the righteous as the “bosom of Abraham”, recalling the Gospel parable of the rich man and the poor Lazarus (cf. Page 16, 22). There were the righteous of the Old Covenant — Abraham, Moses, the prophets and all those who had lived in hope of the divine promises — awaiting redemption.

Christ proclaims salvation to the righteous, Sacred Scripture hints at this mystery in the words of the Apostle Peter:

«Christ went to proclaim salvation even to the spirits who were in prison» (1 PT 3, 19) «For this reason the Gospel was also preached to the dead» (1 PT 4, 6).

The tradition of the Church has always understood these texts as referring to Christ’s descent into the dwelling place of the dead, where the Lord proclaims salvation to the righteous of the Old Covenant. Christ enters the realm of death not as a prisoner, but as Savior. This mystery is contemplated with particular intensity in the liturgy of Holy Saturday, when the Church pauses in silence before the tomb of the Lord. It is the day of the great silence. Christ rests in the tomb according to the flesh, while His soul descends into the dwelling place of the dead to proclaim salvation to the righteous who had preceded Him.

A famous ancient homily for Holy Saturday, proclaimed in the Liturgy of the Hours, describes this event with extraordinary force:

«I am your God who for your sake have become your son. Awake, you who sleep, and rise from the dead, and Christ will give you light».

For this reason the Church contemplates the descent into hell not as a marginal episode, but as an integral part of the Paschal mystery. The Son of God wished to share fully in the human condition, even entering the realm of death, in order to open for all the way to life. When on the night of Easter the Church proclaims the resurrection of the Lord, it announces that no region of human history has remained untouched by redemption. Christ passed through death to break its chains and lead into the light those who awaited the promise. For this reason the Christian faith can proclaim with certainty that Christ is the Lord of the living and the dead. His Paschal mystery does not concern only the present life of the Church, but the entire history of humanity.

When we profess that «he descended into hell», we confess that there is no place in human existence — not even death — into which Christ has not entered to bring the light of salvation.

Florence, 7 March 2026

.

HOW IS IT POSSIBLE THAT JESUS ​​DESCENDED INTO HELL AFTER HIS DEATH?

When we profess that he "descended into hell", We confess that there is no place in human existence—not even death—into which Christ has not entered to bring the light of salvation..

— Liturgical pastoral care —

.

.

It is not unusual today to hear faithful — and sometimes even some priests — recite the Symbol of the Apostles without grasping its deeper meaning. Among the expressions that most often generate confusion is the one that proclaims: "descended into hell". For some it is a dark formula, for others a symbolic image, and for others more than an archaic language that today is difficult to understand. Actually, These words contain one of the most solemn passages of the paschal mystery. They do not describe a secondary detail of the Christian faith, but they proclaim the truth of the death of Christ and his victory over death itself. Understanding them means entering more deeply into the heart of the Church's faith..

This Symbol is particularly linked to the baptismal liturgy, in which the catechumen professes the faith of the Church before being immersed in the mystery of the death and resurrection of Christ. It's not, therefore, just a doctrinal formula, but a profession of faith that is born from the sacramental life of the Church. For this reason it finds a privileged placement in the liturgical times of Lent and Easter., periods in which the liturgy invites the faithful to rediscover the grace of their Baptism. In a special way the Apostles' Symbol returns at the Easter Vigil, when the Christian assembly renews the baptismal promises and proclaims again the faith received from the Apostles.

Among his densest statements of meaning is the one that often raises questions: "descended into hell". Many faithful pronounce these words without dwelling on their meaning., while others interpret them according to modern categories that end up altering their authentic meaning.. Actually, This expression contains a central mystery of the Christian faith. When the Apostles' Creed states that Christ "descended into hell", proclaims above all the reality of his death. The Son of God did not undergo a symbolic or apparent death. like every man, Jesus also knew death in its most concrete reality: the separation between soul and body.

The Catechism of the Catholic Church teaches that Jesus knew death like all men and that his soul reached the abode of the dead (cf. CIC 632). This abode of the dead is what the Holy Scripture calls Sheol in Hebrew and Hades in Greek.

In modern language the word "hells" easily associated with hell of the damned, but the Symbol of Faith does not refer to this. In biblical language the Sheol indicates the kingdom of the dead, the condition of those who had left this life before the redemption accomplished by Christ. For this reason the Catechism specifies that Jesus did not descend into hell to free the damned or to destroy the hell of damnation., but to free the righteous who had gone before him (cf. CIC 633). Christian tradition has frequently indicated this abode of the righteous with the expression "Abraham's bosom.", remembering the evangelical parable of the rich man and the poor Lazarus (cf. LC 16, 22). There were the righteous of the Old Covenant — Abraham, Moses, the prophets and all those who had lived in the hope of divine promises—waiting for redemption.

Christ announces salvation to the righteous, Holy Scripture alludes to this mystery in the words of the apostle Peter:

«Christ went to announce salvation to the spirits that were in prison» (1 Pe 3, 19) "That is why the Good News was also announced to the dead" (1 Pe 4, 6).

The tradition of the Church has always understood these texts as a reference to the descent of Christ to the abode of the dead, where the Lord announces salvation to the righteous of the Old Alliance. Christ enters the kingdom of death not as a prisoner, but as the Savior. This mystery is contemplated with particular intensity in the liturgy of Holy Saturday, when the Church remains silent before the tomb of the Lord. It is the day of great silence.
Christ rests in the tomb according to the flesh, while his soul descends to the abode of the dead to announce salvation to the righteous who had preceded him.

A famous ancient homily for Holy Saturday, proclaimed in the Liturgy of the Hours, describes this event with extraordinary force:

«I am your God who became your son for you. Wake up you who sleep, rise from the dead and Christ will enlighten you".

That is why the Church contemplates the descent into hell. not as a marginal episode, but as an integral part of the paschal mystery. The Son of God wanted to fully share the human condition, even entering the realm of death, to open the path of life to everyone. When on Easter night the Church proclaims the resurrection of the Lord, announces that no region of human history has been left out of redemption. Christ went through death to break his chains and lead those who were waiting for the promise to the light. That is why the Christian faith can proclaim with certainty that Christ is Lord of the living and the dead.. His Easter does not only concern the present of the Church, but to the entire history of humanity.

When we profess that he "descended into hell", We confess that there is no place in human existence—not even death—into which Christ has not entered to bring the light of salvation..

Florence, 7 March 2026

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.

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