The Pope wrote.......”In the parable of the rich man and Lazarus (cf. Lk 16:19-31), Jesus admonishes us through the image of a soul destroyed by arrogance and opulence, who has created an impassable chasm between himself and the poor man; the chasm of being trapped within material pleasures; the chasm of forgetting the other, of incapacity to love, which then becomes a burning and unquenchable thirst. We must note that in this parable Jesus is not referring to the final destiny after the Last Judgement, but ................is taking up a notion found, inter alia, in early Judaism, namely that of an intermediate state between death and resurrection, a state in which the final sentence is yet to be pronounced..........”
Well we know Lazurus didn’t get out of his place of torment....But where’s the record of any who have been sent to purgatory? It would seem if the gulf which was “fixed’ between the two was a place... was purgatory... we.d find warning or comfort for such a place as well. But there’s nothing written further.?????
So the catholics borrowed from Judaism about purgatory...that seems strange to borrow from Judaism....if it was an issue why didn’t the diciples talk about this...and teach about purgatory as a place? After all Jesus spoke about Heaven...Hell...so why no mention of this?
http://www.lightshinesindarkness.com/purgatory_history_1.htm
“purgatory has been part of the Christian faith from the very beginning.” – Catholic Answers, “The Roots of Purgatory” (San Diego: Catholic Answers, 2004).
“It then becomes clear that at the time of Judas Maccabeus-around 170 B.C., a surprisingly innovative period-prayer for the dead was not practiced, but that a century later it was practiced by certain Jews.” -Jacques Le Goff, The Birth of Purgatory, trans. Arthur Goldhammer (Chicago: The University of Chicago Press, 1984), p.45. http://www.lightshinesindarkness.com/purgatory_history_1.htm
Benedict XV, grant an indulgence of 500 days for each time the cloth Scapular is kissed.”(18)
thirteenth century, “Nothing is clearly stated in Scripture about the situation of Purgatory, nor is it possible to offer convincing arguments on this question.” Thomas Aquinas, Summa Theologica, Appendix II (Purgatory), Article 2
The Orthodox Church has neither explicitly recognized the term “purgatory” nor officially accepted such a state, which is distinct from the more general being “asleep in the Lord.” In his book entitled Why Do We Reject Purgatory?, Coptic Pope Shenouda III presents many theological and biblical arguments against Purgatory.
`The Rome concept of “purgatory”, with its suffering after death as being expiatory, is definitely not Orthodox,is distinctly western and is outside the “consensus patrum,” though the idea that there is a sort of purification is a theological theory which has been postulated.
“I answer that, In Purgatory there will be a twofold pain; one will be the pain of loss, namely the delay of the divine vision, and the pain of sense, namely punishment by corporeal fire. With regard to both the least pain of Purgatory surpasses the greatest pain of this life…
Therefore it follows that the pain of Purgatory, both of loss and of sense, surpasses all the pains of this life “(Aquinas T. The Summa Theologica of St. Thomas Aquinas, Appendix I, Article 1.).
various early leaders taught apocatastasis, which was formally condemned in the first of the famous anathemas pronounced at the Council of Constantinople in 543: