This article unfortunately has several inaccuracies. For example, Calvin explicitly denied a descent to the underworld, calling it a childish story. Instead he says Christ suffered hellish torments that he not be redeemer of bodies only, but body and soul. https://twitter.com/anglicancompass/status/1299497112279879682

Hades & Gehenna were not conflated until the Middle Ages (certainly by the time of Aquinas, though by others before him). Even then, Aquinas denies that Christ suffered in the compartment of the damned. He illumined the just with the beatific vision and opened the doors to heaven

Augustine also distinguishes Hades and Gehenna, the former having immaterial fire and the latter material (City of God). Irenaeus distinguishes them as well (Against Heresies).

There were some who saw the descent as salvific for more than those who died in faith. Clement of Alexandria speaks of philosophers being saved as well (Stromata). Origen also uses inclusive language (De Principiis). Melito of Sardis may as well (On Pascha).

The article seems to indicate that the descent was a creative way to articulate Christ’s solidarity with sinners rather than an historical event. This is simply not how anyone understood the descent (Ignatius, Irenaeus, Clement, Aquinas, Maximus, Jerome, Rufinus, Augustine, etc.)

Rather, they affirmed that the dead are barred from God’s presence due to original sin. At the descent Christ manifests the beatific vision, opens the gates of Heaven, and at the ascension delivers those who believe in him to the Father to await the resurrection.

(Irenaeus is a notable exception: he argues that even after the descent believers remain in Hades until the resurrection, but he’s the only one I’ve found to argue this.)

I have specific citations for this if anyone is interested. And maybe I just need to find a way to publish my thesis somewhere. Anyway, believe in the descent!

It’s the beginning of God undoing the curse (which is separation from God’s manifest presence) by Christ breaking into Hades. He suffered to descend, but he did not descend to suffer. Rather, he is free among the dead (Ps 88), liberating them from sin, death, and the devil.