Where Do Our Spirits Go After We Die – “Cleaning up after death” redirects here. For the practice of cleansing the bodies of the directly deceased observed by various cultures, see Last services.
Is, according to the beliefs of some Christian dominants (mainly Catholics), a transitional state after physical death for redemptive purification.
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The process of purgatory is the final purification of the elect, which is completely different from the punishment of the damned.
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Tradition, referring to certain texts of Scripture, sees this process as involving a purifying fire. Some forms of Western Christianity, especially within Protestantism, are dying. Other currents of Western Christianity see purgatory
The word “purgatory” came to refer to a wide variety of historical and modern conceptions of suffering after death without eternal damnation.
English speakers also use the word in a non-specific sse to refer to any place or state of suffering or torment, especially one that is temporary.
According to Jacques Le Goff, the concept of purgatory as a physical place emerged in Western Europe in the late 12th century.
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Le Goff states that the concept includes the idea of purgatory, which he says is “purifying and purifying, not oppressive like hellfire.”
At the Second Council of Lyons in 1274, when the Catholic Church first defined its doctrine of purgatory, the Eastern Orthodox Church did not accept this doctrine. The council did not speak of purgatory as a third place or as fire,
Pope John Paul II. and Benedict XVI stated that this term does not denote a place but a state of existence.
The Church of the Gland, the mother church of the Anglican Communion, officially abolishes what it calls the “Roman doctrine of purgatory.”
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But the Eastern Orthodox Church, Orthodox churches, and elements of the Anglican, Lutheran, and Methodist traditions hold that for some there is purgatory and prayer for the dead after death.
Rabbinic Judaism also believes in the possibility of purification after death and may use the word “purgatory” to describe the similar rabbinic concept of Gehna, although Gehna is also sometimes described
When the word “purgatory” is used (in Latin, purgatorium, a place of purification, from the verb purgo, “to cleanse, cleanse”
) appeared as a noun perhaps only between 1160 and 1180, leading to the idea of purgatory as a place
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The Roman Catholic tradition of purgatory as a transitional state has a history that goes back even before Jesus Christ, to the worldwide practice of caring for and praying for the dead, and to the belief, also found in Judaism, which is considered a forerunner of Christianity, that prayer for the dead contributed to their posthumous purification. The same practice appears in other traditions, such as the medieval Chinese Buddhist practice of offering sacrifices on behalf of the dead, who are said to have suffered many trials.
And according to the Catechism of the Catholic Church, Christians accepted prayer for the dead from the beginning,
A practice which assumes that the dead are thereby assisted between death and their attempt to reach their final abode.
The revised edition of the New American Bible, approved by the Catholic bishops of the United States of America, says in a note to the passage in 2 Maccabees: “This is the earliest statement of the doctrine that prayers and sacrifices for the dead are efficacious. Judas probably intended his purification sacrifice to avert punishment from living. However, the author uses the story to demonstrate a belief in the resurrection of the righteous and the possibility of atonement for the sins of otherwise good people who have died. This belief is similar to, but not quite the same as, the Catholic doctrine of purgatory.”
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In the course of theories, theologians and others developed theories, imaginary descriptions and put together the legs that contributed to the creation of the popular idea of purgatory in much more detail and elaboration than the very minimal elements officially declared to be part of the authentic teaching. Church.
The English scholar John Henry Newman argued that the essence of the doctrine could be found in ancient tradition and that the core of such beliefs was evidence that Christianity was “originally given to us from heaven”.
The teaching of the Catholic Church on purgatory, defined at the Second Council of Lyon (1274), the Council of Florence (1438-1445) and the Council of Trto (1545-63),
Some Christians, typically Roman Catholics, recognize the doctrine of purgatory, while many Protestant and Eastern Orthodox churches would not use the same terminology, the former based on their own doctrine of sola scriptura combined with the exclusion of 2 Maccabees from the Protestant canon. Bibles, the latter because of the rejection of the term “purgatory”, although they admit a transitory state after death and before the last judgment; this is why the Eastern Orthodox pray for the dead.
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The Catholic Church holds that “all who die in God’s grace and friendship, but are still imperfectly purified,” pass through a process of purification, which the Church calls purgatory, “in order to attain the holiness necessary for the fulfillment of the joy of tribulation.” Catholicism also bases its teaching on the practice of prayer for the dead, which has been used in the Church since the beginning of the Church and is mentioned in the deuterocanonical book 2 Mak 12:46.
The Catholic Church gives the name “Purgatory” to what it calls the posthumous purification of “all who die in God’s grace and friendship, but are still imperfectly purified.”
Although the popular imagination portrays purgatory as a place rather than a process of cleansing, the idea of purgatory as a physical place eventually fell out of church doctrine.
Fire, another important element of the purgatory of the popular imagination, is also absent from the doctrine of the Catholic Church.
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At the Second Council of Lyons in 1274, the Catholic Church defined its doctrine of purgatory for the first time in two points:
[And] If they die truly penitent in love before they are satisfied with the worthy fruits of panic for (sins) committed and missed, their souls are cleansed after death by purgatory punishments or purgatories, as brother Ivan explained to us. And in order to mitigate punishments of this kind, the sacrifices of living believers are useful for them, namely the sacrifices of masses, prayers, alms and other pious duties that believers usually perform for other believers according to the Church’s regulations. ]
A year and a half later, the Council of Florence repeated the same two points in practically the same words, again excluding some elements of the purgatory of the popular imagination, especially the fire and the place, against which representatives of the Eastern Orthodox Church spoke at the conference. advice:
[The Council] similarly defined that if those who were truly pitt departed in love to God, before attaining the satisfaction of the worthy fruits of panic for sins of commission and omission, their souls were purified after death by the punishments of purgatory; and in order to be freed from punishments of this kind, the voting rights of living believers are favorable to them, namely the sacrifices of the mass, prayers, alms and other pious works that believers usually do. for other believers according to church institutions.
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The Council of Trieste reiterated the same two points and, in addition, in its decree on purgatory of December 4, 1563, recommended avoiding speculation and irrelevant questions:
Since the Catholic Church, taught by the Holy Spirit, in accordance with the holy writings and the ancient tradition of the fathers at the holy councils and very precisely at this ecumenical synod, taught that there is a purgatory and that souls are imprisoned in it, supported by the right to vote of the faithful and a particularly acceptable sacrifice altar, the holy synod instructs the bishops to persist in believing in the sound doctrine of purgatory which was transmitted by the holy fathers and holy councils. Faithful to Christ, maintain, teach and preach everywhere. But let those more complex and subtle “questions” and those that do not serve to “encourage” (cf. 1 Tim 1:4) and that very often do not increase piety, be removed from the popular expressions of the uneducated. people. Likewise, let them not allow uncertain matters or those that appear to be lies to be presented and discussed publicly. On the contrary, those things which are connected with a certain curiosity or superstition, or with the taste of filthy lucre, let them forbid the believers as stumbling blocks and stumbling blocks.
The Catholic teaching on purgatory was compiled as a combination of the same two points in the Compendium of the Catechism of the Catholic Church, which was first published in 2005 and is a summary of the Catechism of the Catholic Church in the form of a dialogue. He deals with purgatory in this exchange:
210. What is purgatory? Purgatory is the state of those who die in God’s friendship, sure of their eternal salvation, but still in need of purification to obtain happiness in heaven. 211. How can we help souls who are being purified in purgatory? Because of the community of saints,
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