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Descent of the Saviors into Hell

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judíos preguntas respuestas mashiaj hamashiaj fiestas jaguim shabat shabbat rezos plegaria Dios Descent of the Saviors into Hell

by Anti-missionary groups

The next most important event in the histories of the Saviors after their
crucifixion, and the act of giving up the ghost, is that of their descent
into the infernal regions. That Jesus Christ descended into hell after his
crucifixion is not expressly taught in the Christian bible, but it is a
matter of such obvious inference from several passages of scripture, the
early Christians taught it as a scriptural doctrine. Mr. Sears, a Christian
writer, tells us that "on the doctrine of Christ's underground mission the
early Christians were united. ... It was a point too well settled to admit of
dispute." (See Foregleams of Immortality, p. 262). And besides this
testimony, the "Apostles' Creed" teaches the doctrine explicitly, which was
once as good authority throughout Christendom as the bible itself; indeed, it
may be considered as constituting a part of the bible prior to the council of
Nice (A.D. 325), being supposed to have been written by the apostles
themselves. It declares that "Jesus Christ suffered under Pontius Pilate, was
crucified (dead) and buried. He descended into hell; the third day he rose
again from the dead," etc. This testimony is very explicit.

And Peter is supposed to refer to the same event when he says "being put to
death in the flesh, but quickened by the spirit, by which also he went and
preached unto the spirits in prison." (1 Peter 3.18.) The word prison, which
occurs in this text, has undoubted reference to the Christian fabled hell.
For no possible sense can be attached to the word prison in this connection
without such a construction. Where have spirits ever been supposed to be
imprisoned but in hell? And then we find a text in the Acts of the Apostles,
which seems to remove all doubt in the case, and banishes at once all ground
for dispute. It is explicitly stated that "his soul was not left in hell,
neither did his flesh see corruption." (Acts 2.31.) Why talk about his soul
not being left in hell if it had never been there? Language could hardly be
plainer. The most positive declaration that Christ did descend into hell
could not make it more certainly a scriptural Christian doctrine.

We, then, rest the case here, and proceed to enumerate other cases of Gods
and Saviors descending into Pandemonium (the realms of Pluto) long before
Jesus Christ walked on the water or on the earth. It is unquestionably stated
in the Hindoo bible, written more than three thousand years ago, that the
Savior Chrishna "went down to hell to preach to the inmates of that dark and
dreary prison, with the view of reforming them, and getting them back to
heaven, and was willing himself to stiffer to abridge the period of their
torment." And certainly, in the midst of the fire and smoke of brimstone, it
could not have been hard to effect their conversion or repentance. One writer
tells us that "so great was his (Chrishna's) tenderness, that he even
descended into hell to teach souls in bondage. Now observe how much "teaching
souls in bondage" sounds like "preaching to souls in prison," as Peter
represents Christ as doing. And can any reader doubt that the meaning in the
two cases is the same? And must we not confess that we are greatly indebted
to the Hindoo bible for an explanation of the two occult and mysterious texts
which I have quoted from the Christian bible, and which have puzzled so many
learned critics to explain, or find a meaning for?

We have another case of a God descending into hell in the person or spirit of
the Savior Quexalcote of Mexico, (300 B.C.) The story will be found in the
Codex Borgianus, wherein is related the account of his death, and burial
after crucifixion, his descent into hell, and subsequent resurrection. Of
Adonis of Greece it is declared, that "after his descent into hell, he rose
again to life and immortality." Prometheus of Caucasus (600 B.C.) likewise is
represented as "suffering and descending into hell, rising again from the
dead, and ascending to heaven." Horus of Greece is described as "first
reigning a thousand years, then dying, and being buried for three days, at
the end of which time he triumphed over Typhon, the evil principle, and rose
again to life evermore." And Osiris of Egypt also is represented as making a
descent into hell, and after a period of three days rose again.

Homer and Virgil speak of several cases of descent into Pluto's dominions.
Hercules, Ulysses and AEneas are represented as performing the hellward
journey on, as we infer, benevolent missions. Higgins remarks, "The Gods
became incarnate, and descended into hell to teach humility and set an
example of suffering."

The story of their descent into hell was doubtless invented to find
employment for them during their three days of hibernation or conservation in
the tomb, that they might not appear to be really dead nor idle in the time,
and as a still further proof of their matchless and unrivalled capacity and
fortitude for suffering.

And the story of the three days' entombment is likewise clearly traceable in
appearance to the astronomical incident of the sun's lying apparently dead,
and buried, and motionless for nearly three days at the period of the vernal
epoch, from the twenty-first to the twenty-fifth of March. It was a matter of
belief or fancy that the sun remained stationary for about three days, when
he gradually rose again "into newness of life." And hence, this period or era
was chosen to figuratively represent the three days' descent of the Gods into
hell. We are told that the Persians have all ancient astronomical figure
representing the descent of a God, divine, into hell and returning at the
time that Orsus, the goddess of spring, had conquered the God or genus of
winter, after the manner St. John describes the Lamb of God (see Rev. xii)
as. conquering the dragon, which may be interpreted as the Scorpion or Dragon
of the first month of winter (October) being conquered by the Lamb of March
or spring.


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