The Early Church Fathers on Purgatory - Catholic/Orthodox Caucus

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[annalex]

This verse you quoted is one of those the Fathers pointed to when they speak of God's love being like fire, purifying those with a similitude of Christ and tormenting and consuming those who do not.

Definitely, and likewise the Purgatory is an expresison of divine love, thus understood. A Catholic reads this passage and notices that the building tested by fire is complete art the time of testing, -- in other words, we read of the particular judgement in this passage, rather than divine love and lifetime trials in general. And this is what purgatory is: a process of purgation of a soul on its way to Heaven.

Much popular pieties have accumulated over this, some questionable. For example, the concept that time applies to souls in Purgatory in any real sense is a popular piety that figures in prayers. But the only dogmatic thing about the Purgatory is that it is a part of the particular judgement, finite in some sense, culminating in entry into Heaven, and related to lesser sins that God in His mercy forgives.

III. THE FINAL PURIFICATION, OR PURGATORY

1030 All who die in God's grace and friendship, but still imperfectly purified, are indeed assured of their eternal salvation; but after death they undergo purification, so as to achieve the holiness necessary to enter the joy of heaven.

1031 The Church gives the name Purgatory to this final purification of the elect, which is entirely different from the punishment of the damned.⁶⁰⁴ The Church formulated her doctrine of faith on Purgatory especially at the Councils of Florence and Trent. The tradition of the Church, by reference to certain texts of Scripture, speaks of a cleansing fire:⁶⁰⁵

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.⁶⁰⁶

1032 This teaching is also based on the practice of prayer for the dead, already mentioned in Sacred Scripture: "Therefore [Judas Maccabeus] made atonement for the dead, that they might be delivered from their sin."⁶⁰⁷ From the beginning the Church has honored the memory of the dead and offered prayers in suffrage for them, above all the Eucharistic sacrifice, so that, thus purified, they may attain the beatific vision of God.⁶⁰⁸ The Church also commends almsgiving, indulgences, and works of penance undertaken on behalf of the dead:

Let us help and commemorate them. If Job's sons were purified by their father's sacrifice, why would we doubt that our offerings for the dead bring them some consolation? Let us not hesitate to help those who have died and to offer our prayers for them.⁶⁰⁹

---

604 Cf. Council of Florence (1439): DS 1304; Council of Trent (1563): DS 1820; (1547): 1580; see also Benedict XII, Benedictus Deus (1336): DS 1000.
605 Cf. 1 Cor 3:15; 1 Pet 1:7.
606 St. Gregory the Great, Dial. 4, 39: PL 77, 396; cf. Mt 12:31.
607 2 Macc 12:46.
608 Cf. Council of Lyons II (1274): DS 856.
609 St. John Chrysostom, Hom. in 1 Cor. 41, 5: PG 61, 361; cf. Job 1:5.

(Catechism of the Catohlic Church, ARTICLE 12 "I BELIEVE IN LIFE EVERLASTING")

[Kolokotronis]

There is a strain of Orthodoxy theology/speculation which holds almost exactly what you have said. In fact I ascribe to it. We don't speak of purgatory but rather "the place of the dead" or "Hades". Its the place Christ descended to after the crucifixtion. The difference lies in what is going on. The West and the East differ as to what sin really is and in consequence of that, distinctions between mortal and venial sins are meaningless for us. The purifying process is a result or an effect of God's love an mercy. In this sense it is not about getting rid of minor sins, but rather about finishing the process of theosis. Some Orthodox, Kalomiros among them, have speculated that for those destined for heaven at the final judgment, that process is a joy because those souls react that way to God's love while the damned are tormented by that love.

These of course are speculations and nothing more. The only authoritative thing Orthodoxy says about that period between the particular and final judgments is that the soul can do nothing sua sponte to improve its lot, beyond that its all guesses. I will add, however, that the idea that that time or place is somehow or other expiatory is, while seen occassionally, outside the consensus patrum as we know it.

[annalex]

the idea that that time or place is somehow or other expiatory is, while seen occassionally, outside the consensus patrum as we know it.

Definitely. It is often stressed by the Catholics, that the reason we pray for the soul sin purgatory is that they cannot any longer repent and liberate themselves.

[Kolokotronis]

"It is often stressed by the Catholics, that the reason we pray for the soul sin purgatory is that they cannot any longer repent and liberate themselves."

The word liberate is likely also indicative of a difference between the doctrines of the Orthodox and Latin Churches. For us, the "place of the dead" isn't, since the Resurrection, a place we are liberated from. Its where souls will rest until the final judgment.

[annalex]

I don't know if it is Latin or just my wording. I hesitated to use the word, and apparently with a good reason. We do speak or releasing souls from Purgatory though.

[WriteOn]

Thanks for posting this.

[narses]

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