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The Harrowing of Hell was taught by theologians of the early church: St Melito of Sardis (died c. 180) in his Homily on the Passover and more explicitly in his Homily for Holy Saturday, Tertullian (A Treatise on the Soul, 55, though he himself disagrees with the idea), Hippolytus (Treatise on Christ and Anti-Christ), Origen (Against Celsus, 2: ...
The Harrowing of Hell is an eighth-century Latin work in fifty-five lines found in the Anglo-Saxon Book of Cerne (folios 98v–99v). It is probably a Northumbrian work, written in prose and verse, where the former serves either as a set of stage directions for a dramatic portrayal or as a series of narrations for explaining the poetry.
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Frodo had not actually been dead, but he looked it, and death was undoubtedly close. Steed comments that Sam was an "odd" fit for the pattern of the Christ-like irresistible force, but in the narrative he indeed plays the part of the "light-bearing liberator at the center of the Harrowing of Hell motif". [13]
A Hellmouth, or the jaws of Hell, is the entrance to Hell envisaged as the gaping mouth of a huge monster, an image which first appeared in Anglo-Saxon art, and then spread all over Europe. It remained very common in depictions of the Last Judgment and Harrowing of Hell until the end of the Middle Ages , and is still sometimes used during the ...
Religions with a linear divine history often depict hells as eternal destinations, the biggest examples of which are Christianity and Islam, whereas religions with reincarnation usually depict a hell as an intermediary period between incarnations, as is the case in the dharmic religions.
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