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Purgatory

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For other uses, see Purgatory (disambiguation).

Purgatory is a doctrine in the Roman Catholic Church, which posits that those who die in a state of grace undergo a purification in order to achieve the holiness necessary to enter heaven.[1] This purification of the elect, while traditionally seen a fiery punishment for sins, is declared to be entirely different from the punishment of the damned in hell.[2] The Catholic doctrine holds that the souls in purgatory undergo temporal punishment due to venial sins or as satisfaction due to their transgressions,[3] and that they can be aided by the prayer and sufferings of the faithful and the Sacrifice of the Mass.[4] Hence central to the Roman Catholic doctrine of purgatory is prayer for the dead.

The Eastern Orthodox believe not in purgatory but in hades, the abode of the dead where the saved have a prevision of glory and the damned a foretaste of eternal punishment. The main Protestant belief is of an instantaneous and painless event, glorification, by which the Holy Spirit regenerates those whose sins have been forgiven through faith in Jesus Christ. Certain Islamic and Jewish beliefs are sometimes interpreted to be similar or equivalent[citation needed] to purgatory.

File:Lonelysoul.jpg
The Anima Sola, a "lonely soul" in Purgatory; from a Roman Catholic holy card.

Early Christian Writings

The word Purgatory, just as the word Trinity, does not appear in the Bible, nor is the concept spelled out in detail. Scripture verses cited in support of a period of purgation after death and/or the efficacy of prayers for the dead include Dan 12:10;[5] Zech 13:9;[6] Mal 3:2-3;[7] 2 Mac 12:42-45;[8] Matthew 5:26;[9] Lk 12:47-48;[10] Lk 12:58-59;[11] 1 Cor 3:13-15;[12]; 2 Timothy 1:16-18[13] Apoc 21:27[14] and others. Hebrews 12:23 speaks of the "spirits of the just made perfect." The extent to which these passages refer to a state of purgation remains subject to interpretation.

The concept of prayer for the benefit of the dead who are in a state of suffering is well-documented in early Christian writing. It's found in the writings of Clement of Alexandria (202),[15] Cyprian of Carthage (253),[16] Lactantius (307), Cyril of Jerusalem (350),[17] Gregory of Nyssa (382),[18] St. John Chrysostom (392),[19] and St. Augustine (411),[20] among others. Similarly, prayer for the dead was mentioned in the Acts of Paul and Thecla (160),[21]and in the Martyrdom of Perpetua and Felicity (202) where Perpetua prays for her dead brother, who "was in suffering, but I trusted that my prayer would bring help to his suffering…" and later receives a joyous vision of him, wherefore "I understood that he was translated from the place of punishment."[22] (These two accounts either align with purgatory or not depending on whether the dead people prayed for are understood to be baptized.) A certain Abercius left a request for prayers on his gravestone erected in 190. Likewise, Tertullian (216) wrote: "A woman, after the death of her husband... prays for his soul and asks that he may, while waiting, find rest; and that he may share in the first resurrection."[23] Pope Gregory I related penances in this life to the reduction of temporal punishment in purgatory, and also gave the following argument:

As for certain lesser faults, we must believe that, before the Final Judgment, there is a purifying fire. He who is truth says that whoever utters blasphemy against the Holy Spirit will be pardoned neither in this age nor in the age to come. From this sentence we understand that certain offenses can be forgiven in this age, but certain others in the age to come.[24]

Other early Christian writings do not correspond clearly to purgatory. In A Treatise on the Soul (c. AD 200), Tertullian wrote that every soul is held in hades until the day of the Lord [25]. In the 3rd century, Hippolytus of Rome depicted the righteous and unrighteous alike as going to Hades where they suffer temporal punishment and await the final judgment. For the righteous this punishment is a form of purification which prepares them for their entrance into the blessedness of Heaven, some measure of which they experience in anticipation whilst in Hades. For the unrighteous, their sufferings are merely a foretaste of their eternal torments which they shall suffer in Hell after the last judgment.[26] This description parallels Luke's description of Lazarus and the rich man in hades, with flames for the wicked, the bosom of Abraham for the righteous, and an abyss between them. Also in the 3rd century, Origen depicts the righteous dead not as suffering punishment but as in a "school for souls"[27]. Roman Catholics see these accounts as in line with the doctrine of purgatory.

Use of the word Purgatory

Besides the concept expressed in early Christian writings of purification and suffering after death, as well as the efficacy of prayer for the dead (see above), no explicit use of the Latin word purgatorium (purgatory) is recorded before the 11th century. One of the first documents to mention purgatorium by name was a letter from the Benedictine Nicholas of Saint Albans to the Cistercian Peter of Celle in 1176.[28]

Dogmatic definition of purgatory was given in 1254, following the normal pattern of doctrinal clarification, with concepts having roots in Scripture and Tradition being given explicit names and further unambiguous theological description by dogmatic decrees as needed. Against those who denied purgatory the Catholic Church asserted: "[W]e, since they say a place of purgation of this kind has not been indicated to them with a certain and proper name by their teachers, we indeed, calling it purgatory according to the traditions and authority of the Holy Fathers, wish that in the future it be called by that name...".[29]

Catholic Theology

See also: Indulgence

In Roman Catholic teaching, every sin carries a punishment, and there are two punishments for sin: eternal punishment inflicted in Hell, and temporal punishment inflicted in this life or in purgatory if left uncompleted upon death. Forgiveness of sin, for example through the absolution granted by confession, remits the eternal punishment. Penance, such as almsgiving, prayer, fasting, and suffering remit temporal punishment. Thus temporal punishment is a satisfaction for sin.[30]

Those who die in a state of grace, i.e. without un-forgiven mortal sins, but who as yet retain either un-forgiven venial sins or temporal punishment due for sins are purged before entering Heaven, so as to be made perfect. Everyone who enters Purgatory belongs to the elect, and will therefore eventually reach Heaven. Hence, purgatory is not some lesser form of Hell. Prayers for the dead and indulgences, related to the concept of penance mentioned above, can reduce this temporal punishment.[31]

A concise explication of the Roman Catholic doctrine of Purgatory was presented by Julian, Cardinal Cesarini to the Eastern Orthodox fathers assembled at the Council of Ferrara-Florence, Session VI, June (1438?):

"From the time of the Apostles," he said, "the Church of Rome has taught, that the souls departed from this world, pure and free from every taint,—namely, the souls of saints,—immediately enter the regions of bliss. The souls of those who after their baptism have sinned, but have afterwards sincerely repented and confessed their sins, though unable to perform the epitimia laid upon them by their spiritual father, or bring forth fruits of repentance sufficient to atone for their sins, these souls are purified by the fire of purgatory, some sooner, others slower, according, to their sins; and then, after their purification, depart for the land of eternal bliss. The prayers of the priest, liturgies, and deeds of charity conduce much to their purification. The souls of those dead in mortal sin, or in original sin, go straight to punishment."[6]

Eastern Catholics do not generally employ the word "purgatory", a Latin term, and instead describe the transition from death to heaven as the "Final Theosis". Eastern Catholics agree that there is a process (not necessarily a place) of transformation for those en-route to Heaven, and that prayer is efficacious for the dead who are in this state.[32]

Our Lady of Mount Carmel with angels and souls in Purgatory. Baroque sculpture from Beniaján (Spain)

Christian spirituality

Catholics and many Eastern Orthodox Christians consider it to be a fact of great beauty that God provides a means of purification after death, considering it "a holy and wholesome thought to pray for the dead that they may be loosed from sins" (2 Mac 12:39-46). However, the Orthodox do not extend this to a doctrinal formulation of Purgatory.

Belief that the dead may be loosed from venial sins, defined with differing levels of explicitness as mentioned, plays a very large part in the spiritual life of Catholics and Orthodox (see below), as numerous prayers and liturgical actions, many dating from the earliest Christian times, assume that purification after death is possible for those who do not die in a state of mortal sin, whom the Eastern Orthodox might refer to as "the righteous dead".[7]

For example, one Roman Catholic prayer, often included in the Grace after meals, states: "...and may the souls of the faithful departed, through the mercy of God, rest in peace." In addition to the everyday and liturgical spiritual life of the Roman Catholic, there exist Purgatorial societies which regularly offer prayer, especially the Mass, for the deceased. Of course, none of these ceremonies or doctrines should be construed as a license for sin. [8].

Prayers after Communion such as the "Prayer before a Crucifix"[9] and an Our Father, Hail Mary and a Glory Be to the Father for the fulfillment of the intentions of the Pope are offered to reduce or remove time spent in Purgatory, and may be offered for other souls already in Purgatory as well as the famous prayer: "Eternal Father, I offer Thee the Most Precious Blood of Thy Divine Son, Jesus, in union with the Masses said throughout the world today, for all the Holy Souls in Purgatory, for sinners everywhere, for sinners in the universal church, those in my own home and within my family. Amen."

Protestant theology

Though most Protestant churches embrace the doctrine of glorification, they largely reject explicit belief in Purgatory.

Lutherans, following the later teachings of Martin Luther, deny the existence of a temporal purgatory and do not pray for people who have already died. Luther wrote in Question No. 211 in his expanded Small Catechism:

"We should pray for ourselves and for all other people, even for our enemies, but not for the souls of the dead."

Article 22 of the Thirty-Nine Articles of the Anglican Church states that:

"The Romish doctrine concerning Purgatory...is a fond thing vainly invented, and grounded upon no warranty of Scripture; but rather repugnant to the word of God."

However, like all Roman Catholic doctrines, that of purgatory is held in some Anglo-Catholic circles, including the Guild of All Souls. C. S. Lewis suggested that Anglicanism rejected only Purgatory as it was then understood by the Roman church, distinguishing this from the idea of Purgatory in general and believing in the latter.[33]

John Calvin, central theologian of Reformed Protestantism, considered purgatory a superstition, and even had a woman whipped for praying at the grave of her son. He wrote in his Institutes 5.10:

"The doctrine of purgatory ancient, but refuted by a more ancient Apostle. Not supported by ancient writers, by Scripture, or solid argument. Introduced by custom and a zeal not duly regulated by the word of God… we must hold by the word of God, which rejects this fiction."

Among some systems, Protestant disbelief in "purgatory" partially centres on the idea that it implies that Christ's blood sacrifice on the cross was insufficient to save humanity in whole and represents a human desire to perform some works that can "assist" them through into Heaven. Also important to some versions of this position is the notion that purgatory explicitly contradicts the doctrine of sola fide, which entails a categorical shift from "not saved" to "saved" rather than a gradational one. Protestants following this doctrine believe that all those who have faith in Christ are justified freely by his grace and require no more purgation than the cleansing of Christ's blood taken on when a new Christian is clothed in Christ and born again through baptism.[34]

It should be noted, though, that in the Roman Catholic doctrine only the "saved" are elected to Purgatory; thus, purgatory does not entail a change in the salvation status. Furthermore, Catholic doctrine asserts that Purgatory is "powered" by the Blood of Christ and could not exist without it. Lastly, Roman Catholic theology makes a distinction between justification and sanctification, the latter being a process that takes place all along the believer's life. Thus Purgatory is the final stage of sanctification: total sanctification is attained only in heaven, where one is unable to sin.

Several Protestant theologians and spiritual leaders have stated belief in the existence of an intermediate state between Earth and Heaven, persuaded by the argument that a period of cleansing and purification is necessary before one can enter Heaven and be in the presence of God.[citation needed] There are also those who equate various "times of testing", linked to theories the Rapture, with Purgatory.[citation needed] The extent to which these realms or periods can be equated with the Catholic doctrine of purgatory varies between different Protestant sects and theologians.

Others, however, cite portions of the New Testament that would appear to preclude the need for the further purification of sins. Such passages include Romans 8:1 ("There is no condemnation now for those who are in Christ Jesus") and various portions of Hebrews 10, which suggests that God will "remember no more" one's sins, which having been forgiven through Christ's sacrifice, remove the need for any further sacrifice. The thief next to Jesus on the cross who was promised "this day you will be with me in paradise" is also cited by such Protestants as proof that there is immediate passage to heaven. Some Protestant historians trace the source of purgatory as a doctrine to the introduction of "non-Biblical ideas into the church around 300 A.D." when the Roman Emperor Constantine expanded the church.[35]

Many Protestants claim that belief in Purgatory has been used by unscrupulous priests, if not by the Catholic Church itself, to terrify parishioners into donating money to fund Church projects, on the pretext that they might effectively buy their loved ones out of the torment of Purgatory. [citation needed] The implication is that this "fleecing of the flock" reduces the credibility of Purgatory (See: History of Indulgences).

Mormon theology

The Church of Jesus Christ of Latter-day Saints (Mormon or LDS) believes in a post-life “spirit world.” On the cross, Christ told one of the thieves that “today thou shalt be with me in Paradise.” Yet, upon his resurrection, Christ commanded Mary to touch him not, because Christ had “not yet ascended unto the Father.” Hence, LDS believe in an intermediate spirit world between this mortal life and the Father’s presence. Based on the Epistle of Peter and later revelation to LDS prophets, it is believed that the Gospel of Jesus Christ is taught in this spirit world: "For for this cause was the gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit." (I Peter 4:6). "For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit: By which also he went and preached unto the spirits in prison" (I Peter 3: 18,19). In this doctrine, spirits that are “in prison” are allowed to make the grace of Christ effective by accepting the Gospel and exercising faith. They are allowed to make this choice when someone on Earth does the vicarious work for them, such as baptism for the dead. This doctrine is partially based on revelations given to the Mormon prophet Joseph Smith and the verse from 1 Corinthians 15: 29 "Else what shall they do which are baptized for the dead, if the dead rise not at all? why are they then baptized for the dead?" Final judgment, however, will occur after the resurrection and be a necessity for all mankind.

Eastern Orthodox theology

In the 15th century, authorities of the Eastern Orthodox church identified purgatory as one of four principal points of difference between their teaching and Roman Catholic teaching.[36] Today, Orthodox are likely to mention purgatory as marking the difference between Eastern Orthodoxy and Roman Catholicism [37].

Orthodoxy does posit a middle state between heaven and hell, but this place is hades, the abode of the dead, for the saved and damned alike [38]. Here, the saved are mostly at peace while the damned suffer. The suffering is pictured as associated with darkness, isolation, and constraint, not with fire (as is traditional for purgatory).

Orthodox believe that some sins can be forgiven after death,[39] and that prayers are needed for the dead undergoing temporary punishment in hades.[40] Concerning those souls, "God, being moved by our fervent and continued prayers, especially by masses, which are the sacrifice of His Son, may shorten the time of their disagreeable condition."[41] The exact nature of this "temporary punishment" is generally not elaborated upon, and many Orthodox are uncomfortable with the notion of suffering other than the punishment of enduring separation from God, i.e. the "waiting" itself.[42] Nonetheless, after death, the soul of those not immediately accepted into Heaven "is conscious and, consequently, feels, understands, and in general exercises all the energies of the soul. The word "sleep", by which death is characterized, does not refer to the soul, but to the body.[43] Likewise, those elected into heaven, the saints, can actively intercede for the faithful.[44]

Other Orthodox believe in the "toll gate" theory by which the dead go to successive "toll gates" where they meet up with demons who test them to determine whether they've been guilty of various sins and/or tempt them to sin. If they have not repented and been absolved of those sins, or if they give in to sin after death, they will be taken to Hell.[45]

Some Eastern Orthodox sources, including the Ecumenical Patriarchate, consider Purgatory to be among "inter-correlated theories, unwitnessed in the Bible or in the Ancient Church" that are not acceptable within Orthodox doctrine,[46] and consider describing the dead as "waiting" to be more apt for those not borne directly to heaven.[47]

Jewish eschatology

Main article: Jewish eschatology

The Jewish Talmud refers to temporary punishments, but these references do not match the current doctrine of purgatory. In Rosh HaShanah 16b-17a, those who are between the sinful and the righteous are thrown temporarily into gehenna, but this event takes place on Judgment Day, not after one's own death. Sabbath 33b, the wicked are said to suffer twelve months of punishment after death, rather than the eternal punishment of the Roman Catholic hell.

Rabbinic literature describes gehinom (gehenna) as a place or state of temporary suffering immediately after death. The Septuagint Scriptures do include the Maccabees which incorporate prayer for the dead (2 Mac 12:42-45), but not a state of suffering after death. Jewish theology is inconclusive about a counterpart to purgatory, as indeed it is about almost all life-after-death teachings. For instance, Maimonides believed that all punishment was temporal, and the worst punishment is nonexistence. Nachmanides, on the other hand, argued that eternal punishment does exist.

Islamic view

The Islamic holy book, the Quran, details the concept of barzakh, that the dead await Judgment Day, either in bliss or in torment. Commonly the barzakh is a place near heaven, for babies and children who have died at a very young age. If damned on Judgment Day, the sinners will remain in hell forever. The Quran states: "Khaldeen fee al nari", which translated means, they live in the fire of hell forever.

There is also Araf, which is a borderland between Hell and Heaven. Those who escape Hell remain there until they are allowed into Heaven. Children and lunatics, who are neither good nor evil, also remain in Araf.

Medieval Zoroastrian beliefs

Medieval Zoroastrians writing in Pahlavi described hamistagan, a place where the souls of those whose good and bad deeds are equal would await resurrection on Judgment Day[10]. Souls in hamistagan were said not to suffer or to suffer only moderately. The particular judgment of souls after death, and their disposition to a level of heaven, a level of hell, or to hamistagan is described in the 9th century Pahlavi text Dadestan-i Denig ("Religious Decisions").

Secular view

Historians of religion often portray purgatory as an innovation of the Roman Catholic Church[11]. They look at the Bible as revealing different ideas about the afterlife in different times and places.[48][49] The earliest Biblical view, in secular estimation, is that of Sheol as the common grave from which there is no resurrection.[50] Later parts of the Bible describe a belief in resurrection on Judgment Day, the bosom of Abraham where the righteous await Judgment Day in comfort (not in purifying punishment), and Gehenna where the wicked are punished.[51][12]. Even within the New Testament, scholars find an inconsistent mix of Jewish, Hellenistic, and original concepts of the afterlife[52]. According to J.D. Tabor, none of the various afterlife beliefs in the Bible, as seen by secular academics, match the Roman Catholic doctrines of particular judgment or purgatory in their current formulations. (see his article here) Lastly, some have argued that the doctrine of purgatory originated in heathen religions and, according to Frank Hughes, was adopted into Catholic theology by certain clergymen for nefarious purposes.[53]

Purgatory in literature

Purgatory or Purgatorio is the second book of Dante's The Divine Comedy. Scholars disagree whether the Ghost in Hamlet presupposes a belief in Purgatory [13]. British Canadian author and artist Nick Bantock illustrates an idealistic contemporary idea of purgatory as a place of deciding while in transition to a utopia, dystopia, or reincarnation in his book The Museum at Purgatory. This relates to the use of purgatory as a metaphor, which occurs in several mystery novels, rather than as an actual place or condition.

Author Piers Anthony conceived a world where Purgatory was a place half-way between Heaven and Hell, where mythical incarnations such as Death and Time lived, in his Incarnations of Immortality series.

It is also used as a song title by Iron Maiden.

See also

Footnotes

  1. ^ Catechism of the Catholic Church 1030; see also [1]
  2. ^ Cf. Council of Florence (1439): DS 1304; Council of Trent (1563): DS 1820; (1547): 1580; see also Benedict XII, Benedictus Deus (1336): DS 1000.
  3. ^ Catholic Encyclopedia entry on Purgatory
  4. ^ c.f. Council of Trent 6.30, 22.2-3
  5. ^ Many shall purify themselves, and make themselves white, and be refined; but the wicked shall do wickedly; and none of the wicked shall understand; but those who are wise shall understand.
  6. ^ It shall happen that in all the land," says Yahweh, "two parts in it will be cut off and die; but the third will be left in it. I will bring the third part into the fire, and will refine them as silver is refined, and will test them like gold is tested. They will call on my name, and I will hear them. I will say,'It is my people;' and they will say,'Yahweh is my God.'"
  7. ^ Who can endure the day of his coming? Who can keep standing when he appears? For he will be like a refiner’s fire, like a launderer’s soap. He will act like a refiner and purifier of silver and will cleanse the Levites and refine them like gold and silver. Then they will offer the Lord a proper offering. The offerings of Judah and Jerusalem will be pleasing to the Lord as in former times and years past.
  8. ^ and they turned to prayer, beseeching that the sin which had been committed might be wholly blotted out. And the noble Judas exhorted the people to keep themselves free from sin, for they had seen with their own eyes what had happened because of the sin of those who had fallen. He also took up a collection, man by man, to the amount of two thousand drachmas of silver, and sent it to Jerusalem to provide for a sin offering. In doing this he acted very well and honorably, taking account of the resurrection. For if he were not expecting that those who had fallen would rise again, it would have been superfluous and foolish to pray for the dead. But if he was looking to the splendid reward that is laid up for those who fall asleep in godliness, it was a holy and pious thought. Therefore he made atonement for the dead, that they might be delivered from their sin.
  9. ^ Reach agreement quickly with your accuser while on the way to court, or he may hand you over to the judge, and the judge hand you over to the warden, and you will be thrown into prison. I tell you the truth, you will never get out of there until you have paid the last penny!
  10. ^ "That servant who knows his master's will and does not get ready or does not do what his master wants will be beaten with many blows. But the one who does not know and does things deserving punishment will be beaten with few blows. From everyone who has been given much, much will be demanded; and from the one who has been entrusted with much, much more will be asked.
  11. ^ As you are going with your adversary to the magistrate, try hard to be reconciled to him on the way, or he may drag you off to the judge, and the judge turn you over to the officer, and the officer throw you into prison. I tell you, you will not get out until you have paid the last penny.
  12. ^ By the grace God has given me, I laid a foundation as an expert builder, and someone else is building on it. But each one should be careful how he builds. For no one can lay any foundation other than the one already laid, which is Jesus Christ. If any man builds on this foundation using gold, silver, costly stones, wood, hay or straw, his work will be shown for what it is, because the Day will bring it to light. It will be revealed with fire, and the fire will test the quality of each man's work. If what he has built survives, he will receive his reward. If it is burned up, he will suffer loss; he himself will be saved, but only as one escaping through the flames.
  13. ^ May the Lord show mercy to the household of Onesiphorus, because he often refreshed me and was not ashamed of my chains. On the contrary, when he was in Rome, he searched hard for me until he found me. May the Lord grant that he will find mercy from the Lord on that day! You know very well in how many ways he helped me in Ephesus.
  14. ^ Nothing impure will ever enter it (the new Jerusalem), nor will anyone who does what is shameful or deceitful, but only those whose names are written in the Lamb's book of life.
  15. ^ Clement of Alexandria, Stromata 6:14
  16. ^ Cyprian, Letters 51:20
  17. ^ Cyril, Catechetical Letters 23:9
  18. ^ Gregory, Sermon on the Dead
  19. ^ John Chrysostom, Homily on First Corinthians 41:5; Homily on Philippians 3:9-10
  20. ^ Augustine, Sermons 159:1, 172:2; City of God 21:13; Handbook on Faith, Hope, and Charity 18:69, 29:109
  21. ^ Acts of Paul and Thecla 8.5-6, available online [2]
  22. ^ The Passion of Perpetua and Felicity 2.3-4, available online [3]
  23. ^ Tertullian, Monogomy 10:1-2
  24. ^ Gregory the Great, Dial. 4, 39: PL 77, 396; cf. Mt 12:31
  25. ^ Church fathers: a treatise on the soul
  26. ^ Against Plato, on the cause of the universe [4]
  27. ^ De Principiis (Book II)
  28. ^ Barbara Haggh, "The meeting of sacred ritual and secular piety: endowments for music", Companion to Medieval & Renaissance Music. (Oxford University Press)
  29. ^ see Denziger §456
  30. ^ concerning the preceding paragraph, see the Baltimore Catechism 629, 804, and 805.
  31. ^ This is fully explained in the Catholic Encyclopedia, article on Indulgences, available online [5]
  32. ^ See this faq
  33. ^ Letters to Malcolm: Chiefly on Prayer, chapter 20
  34. ^ c.f. Romans 3:21-2; Galatians 3; John 3
  35. ^ Heinze, Thomas F. (1996). Chapter 7: Is There A Purgatory? In Answers To My Catholic Friends. Chick Publications. Retrieved November 15 2006.
  36. ^ Orthodoxinfo.com, The Orthodox Response to the Latin Doctrine of Purgatory
  37. ^ What Are the Differences Between Orthodoxy and Roman Catholicism?
  38. ^ What Are the Differences Between Orthodoxy and Roman Catholicism?
  39. ^ OrthodoxInfo.com, The Orthodox Response to the Latin Doctrine of Purgatory
  40. ^ Constas H. Demetry, Catechism of the Eastern Orthodox Church p. 37
  41. ^ Constas H. Demetry, Catechism of the Eastern Orthodox Church p. 37
  42. ^ Michael Azkoul What Are the Differences Between Orthodoxy and Roman Catholicism?
  43. ^ Greek Orthodox Archdiocese of America, Death, the Threshold to Eternal Life
  44. ^ Constas H. Demetry, Catechism of the Eastern Orthodox Church p. 37
  45. ^ Orthodoxinfo.com, The Debate Over Aerial Toll-Houses
  46. ^ Greek Orthodox Archdiocese of America, Death, the Threshold to Eternal Life
  47. ^ Michael Azkoul What Are the Differences Between Orthodoxy and Roman Catholicism?
  48. ^ Fosdick, Harry Emerson. A guide to understanding the Bible. New York: Harper & Brothers. 1956.
  49. ^ Harris, Stephen L. Understanding the Bible. McGraw Hill 2002
  50. ^ What the Bible says about Death, Afterlife, and the Future, James Tabor
  51. ^ What the Bible says about Death, Afterlife, and the Future, James Tabor
  52. ^ Fosdick, Harry Emerson. A guide to understanding the Bible. New York: Harper & Brothers. 1956. p. 298
  53. ^ Frank Hughes, Purgatory

Sources

  • Barbara Haggh (1997). "The meeting of sacred ritual and secular piety: endowments for music", Companion to Medieval & Renaissance Music. Oxford University Press. ISBN 0-19-816540-4.
  • The Old Catholic Encyclopedia "Purgatory article"
  • How to explain Purgatory to Protestants
  • The Catechism of the Catholic Church (i.e. the official Roman Catholic teaching on Purgatory)
  • The Orthodox Response to the Latin Doctrine of Purgatory, given at the Synod of Ferrara-Florence
  • Leslie Rumble; Charles Mortimer Carty (January, 1992). Purgatory Quizzes to a Street Preacher. T.A.N. ISBN 0-89555-108-X. {{cite book}}: Check date values in: |year= (help)CS1 maint: multiple names: authors list (link) CS1 maint: year (link)
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