875:
322:
791:, authorities of the Eastern Orthodox Church identified some aspects of the Latin idea of purgatory as a point on which there were principal differences between Greek and Latin doctrine. The Eastern Christians objected especially to the legalistic distinction between guilt and punishment and to the fire of purgatory being material. The decrees of the Council, which contained no reference to fire and, without using the word "purgatory" ("
19:
925:(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." In general, this position remains indicative of Protestant belief today, with the notable exception of certain
453:
intermediate state, but refrained from defining it, while at the same time maintaining the belief in prayer for the dead that was a constant feature of both
Eastern and Western liturgies, and which is unintelligible without belief in an interim state in which the dead may be benefited. Christians in the West demonstrated much more curiosity about this interim state than those in the East:
479:
959:, XXII meant by "the Romish doctrine concerning Purgatory", the depiction of the state of purgatory as just a temporary hell with horrible devils tormenting souls. The etymology of the word "purgatory", he remarked, indicates cleansing, not simply retributive punishment. Lewis declared his personal belief in purgatory, a process of after-death purification.
30:
409:, stated that the souls of the elect immediately entered paradise unless not yet purified, in which case they passed into a state of punishment, a penal fire, which is to be conceived as a place of purification. For Origen, the fire was neither a material thing nor a metaphor, but a "spiritual fire". An early Latin author,
941:
not to push beyond that and distract, confuse, and mislead the faithful with unnecessary speculations concerning the nature and duration of purgatorial punishments. It thus forbade presentation as Church teaching of the elaborate medieval speculation that had grown up around the concept of purgatory.
546:
described his foretaste of the afterlife, where, though protected by angels, he was pursued by demons who said: "It is not fitting that he should enjoy the blessed life unscathed..., for every transgression that is not purged on earth must be avenged in heaven", and on his return he was engulfed in a
940:
reaffirmed purgatory as already taught by the Second
Council of Lyon, confining itself to the concepts of purification after death and the efficacy of prayers for the dead. It simply affirmed the existence of purgatory and the great value of praying for the deceased, but sternly instructed preachers
643:
defines the "birth of purgatory", i.e. the conception of purgatory as a physical place, rather than merely as a state, as occurring between 1170 and 1200. Le Goff acknowledged that the notion of purification after death, without the medieval notion of a physical place, existed in antiquity, arguing
688:
before reaching the part in which he would have dealt with
Purgatory, which is treated in the "Supplement" added after his death. According to Aquinas and other scholastics, the dead in purgatory are at peace because they are sure of salvation, and may be helped by the prayers of the faithful and
612:
in the year, but in the West only one such annual commemoration is celebrated. The establishment, at the end of the 10th century, of this remembrance helped focus popular imagination on the fate of the departed, and fostered a sense of solidarity between the living and the dead. Then, in the 12th
421:
entered directly into eternal blessedness, whereas the rest entered a generic realm of the dead. There the wicked suffered a foretaste of their eternal punishments, whilst the good experienced various stages and places of bliss wherein "the idea of a kind of purgatory… is quite plainly found," an
728:
f they die truly repentant in charity before they have made satisfaction by worthy fruits of penance for (sins) committed and omitted, their souls are cleansed after death by purgatorical or purifying punishments, as
Brother John has explained to us. And to relieve punishments of this kind, the
452:
The
Christian notion of an interim state of souls after death developed only gradually. This may be in part because it was of little interest as long as Christians looked for an imminent end of the world, as many scholars believe they did. The Eastern Church came to admit the existence of an
770:
729:
offerings of the living faithful are of advantage to these, namely, the sacrifices of Masses, prayers, alms, and other duties of piety, which have customarily been performed by the faithful for the other faithful according to the regulations of the Church.
669:. Other legends localized the entrance to Purgatory in places such as a cave on the volcanic Mount Etna in Sicily. Thus the idea of purgatory as a physical place became widespread on a popular level, and was defended also by some theologians.
167:
as supporting prayer for souls who are believed to be alive in an active, interim state after death, undergoing purifying flames (which could be interpreted as analogy or allegory) until they are cleansed and admitted into Heaven.
520:
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
547:
billowing fire that threatened to burn him, "for it stretches out each one according to their merits... For just as the body burns through unlawful desire, so the soul will burn, as the lawful, due penalty for every sin."
986:
of souls who "abide their purification in the air, or by their graves, or near altars where the
Blessed Sacrament is, or in the rooms of those who pray for them, or amid the scenes of their former vanity and frivolity".
644:
specifically that Origen of
Alexandria, derived this view from a combination of biblical teachings, though he considered vague concepts of purifying and punishing fire to predate Christianity. Le Goff also considered
677:
What has been called the classic formulation of the doctrine of purgatory, namely the means by which any unforgiven guilt of venial sins is expiated and punishment for any kind of sins is borne, is attributed to
287:. Modern Catholic theologians have softened the punitive aspects of purgatory, and instead stress the willingness of the dead to undergo temporary purification as preparation for the everlasting joys of heaven.
895:: "We should pray for ourselves and for all other people, even for our enemies, but not for the souls of the dead." Luther, after he stopped believing in purgatory around 1530, openly affirmed the doctrine of
867:) are more of an unessential byproduct that contribute nothing to one's own state of righteousness; hence, in Protestant theology, "becoming perfect" came to be understood as an instantaneous act of God and
862:
stressed justification as "the declaring of one to be righteous", where God imputes the merits of Christ upon one who remains without inherent merit. In this process, good works done in faith (i.e. through
665:) written in that century by Hugh of Saltry, also known as Henry of Sawtry, was "part of a huge, repetitive contemporary genre of literature of which the most familiar today is Dante's"; another is the
1365:
eds. Alexander
Roberts and James Donaldson (Grand Rapids: Eerdmans, 1979) 1:560 cf. 5.36.2 / 1:567; cf. George Cross, "The Differentiation of the Roman and Greek Catholic Views of the Future Life", in
913:
stated: "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" (article 22). Likewise,
65:. In contrast, the celestial Hades was understood as an intermediary place where souls spent an undetermined time after death before either moving on to a higher level of existence or being
978:
of every knee bowing at the name of Jesus "in heaven, on earth, and under the earth", "under the earth" was a reference to those in purgatory, since it could not apply to those in hell.
651:
While the idea of purgatory as a process of cleansing thus dated back to early Christianity, the 12th century was the heyday of medieval otherworld-journey narratives such as the Irish
381:. 130-202) mentioned an abode where the souls of the dead remained until the universal judgment, a process that has been described as one which "contains the concept of... purgatory."
302:
of the doctrine on purgatory is locatable in ancient tradition, and that the core consistency of such beliefs are evidence that Christianity was "originally given to us from heaven".
1357:
259:
saw the growth of considerable abuses, such as the unrestricted sale of indulgences by professional "pardoners" sent to collect contributions to projects such as the rebuilding of
1460:
vol. 2, trans. Neil Buchanan (London, Williams & Norgate, 1995) p. 296 n. 1; George Cross, "The Differentiation of the Roman and Greek Catholic Views of the Future Life", in
648:(d. 1160), in expounding on the teachings of St. Augustine and Gregory the Great, to have contributed significantly to the birth of purgatory in the sense of a physical place.
1984:
787:
The Eastern Orthodox Church holds that "there is a state beyond death where believers continue to be perfected and led to full divinization". But in the 15th century, at the
470:
said that those who after this life "will expiate their faults by purgatorial flames," and he adds "that the pain be more intolerable than any one can suffer in this life."
247:
between East and West. The Roman Catholic Church believes that the living faithful can help souls complete their purification from sins by praying for them, and by gaining
243:
theologians concluded that purgatorial punishment consisted of material, literal fire. The Western formulation of purgatory proved to be a sticking point in the
516:, written in the late 6th century, evidence a development in the understanding of the afterlife distinctive of the direction that Latin Christendom would take:
501:, the doctrine of final purification developed distinctive features in the Latin-speaking West – these differed from developments in the Greek-speaking East.
196:
and West prayed for the dead in this interim state, although theologians in the East refrained from defining it as a physical location with a distinct name.
345:
heritage. In Christianity, prayer for the dead is attested since at least the 2nd century, evidenced in part by the tomb inscription of Abercius, Bishop of
899:. Purgatory came to be seen as one of the "unbiblical corruptions" that had entered Church teachings sometime subsequent to the apostolic age. Hence, the
455:
466:
In the early 5th century, Augustine spoke of the pain that purgatorial fire causes as more severe than anything a man can suffer in this life. And
2170:
661:
125:
613:
century, the elaboration of the theology of penance helped create a notion of purgatory as a place to complete penances unfinished in this life.
369:
Specific examples of belief in purification after death and of the communion of the living with the dead through prayer are found in many of the
1323:(Oxford: Oxford University Press, 2003) p. 36; George Cross, "The Differentiation of the Roman and Greek Catholic Views of the Future Life", in
1285:(Oxford: Oxford University Press, 2003) p. 36; George Cross, "The Differentiation of the Roman and Greek Catholic Views of the Future Life", in
1794:
1130:
822:(1595), the two agreed, "We shall not debate about purgatory, but we entrust ourselves to the teaching of the Holy Church." Furthermore, the
23:
116:
Perhaps under the influence of Hellenistic thought, the intermediate state entered Jewish religious thought in the last centuries B.C.E. In
422:
idea that is representative of a view widely dispersed in antiquity. Later examples, wherein further elaborations are articulated, include
1821:
463:
give expression to their belief that sins can be purged by suffering in an afterlife and that the process can be accelerated by prayer.
1802:
2175:
2042:
1988:
1859:
447:
389:. 185-254), developed a view of purification after death; this view drew upon the notion that fire is a divine instrument from the
2155:
https://en.wikipedia.org/Bardo#:~:text=Used%20without%20qualification%2C%20%22bardo%22,experiences%20a%20variety%20of%20phenomena
1076:
236:
217:
1259:
Cabrol and Leclercq, Monumenta Ecclesiæ Liturgica. Volume I: Reliquiæ Liturgicæ Vetustissimæ (Paris, 1900-2) pp. ci-cvi, cxxxix.
815:
57:, among many other Classical writers. This concept is distinguished from the Hades of the underworld described in the works of
1216:
417:. 160-225), also articulated a view of purification after death. In Tertullian's understanding of the afterlife, the souls of
752:
Through theology, literature, and indulgences, purgatory became central to late medieval religion and became associated with
2032:
799:"), were rejected at the time by the Eastern churches, but formed the basis on which certain Eastern communities were later
525:. From this sentence we understand that certain offenses can be forgiven in this age, but certain others in the age to come.
1737:
See C. S. Watkins, "Sin, penance and purgatory in the Anglo-Norman realm: the evidence of visions and ghost stories", in
588:
In 1054, the Bishop of Rome and the four Greek-speaking patriarchs of the East excommunicated each other, triggering the
271:, with most Protestant groups today rejecting the idea of purgatory as it conflicted with the doctrine of "Salvation by
2066:
814:
argued against the existence of real purgatorial fire. In effecting full communion between the Catholic Church and the
891:
upon death. As such, there was little reason to pray for the dead. Luther wrote in Question No. 211 in his expanded
600:
churches. In the West, the understanding of purification through fire in the intermediate state continued to develop.
132:
practices of making offerings on behalf of the dead, who are said to suffer numerous trials. Among other reasons, the
172:
did not develop consistent and universal beliefs about such an interim state. Some modern speculation also includes
656:
117:
874:
933:, which describe themselves as Reformed and Catholic (and specifically not Protestant) and believe in purgatory.
826:, in its discussion of purgatory, instructed the bishops not to preach on such "difficult and subtle questions".
1500:
1427:
1044:
321:
1408:
847:
160:
887:
Thus, Protestant soteriology developed the view that each one of the elect (saved) experienced instantaneous
756:
and other penitential practices, such as fasting. This was another step in the development of this doctrine.
979:
538:(died 735) mentioned a vision of a beautiful heaven and a lurid hell with adjacent temporary abodes, as did
260:
184:, and the text itself refers to a chasm which may not be crossed. Gradually, Christians, especially in the
2117:
1754:. (Bibliothèque des Histoires) Paris: Gallimard, 1981; an English translation is available under the title
2092:
1154:
835:
710:
284:
268:
252:
189:
69:
back on Earth. Its exact location varied from author to author: Heraclides Ponticua thought it was in the
1404:
1234:
Cross, F. L., ed., The Oxford Dictionary of the Christian Church (Oxford University Press 2005), article
854:
on the part of the reformers. In Catholic theology, one is made righteous by a progressive infusion of
1400:
975:
659:, a cavelike entrance to purgatory on a remote island in Ireland. The legend of St Patrick's Purgatory (
330:
148:
70:
276:
244:
1649:
970:
of asking for the prayers of the souls in purgatory, a notion not accepted by all theologians. Saint
956:
901:
556:
382:
193:
185:
177:
173:
164:
152:
2010:
713:
in 1274, the Catholic Church defined, for the first time, its teaching on purgatory, in two points:
1336:
910:
808:
788:
747:
694:
423:
121:
54:
42:
1791:
1003:
Adrian Mihai,"L'Hadès céleste. Histoire du purgatoire dans l'Antiquité"(Garnier: 2015), pp.185-188
156:
1628:
1268:
George Cross, "The Differentiation of the Roman and Greek Catholic Views of the Future Life", in
1196:
1026:
983:
930:
811:
773:
743:
460:
435:
311:
239:; the concept of Purgatory being a physical reality has never been a part of Catholic doctrine.
169:
98:
2038:
1855:
1725:
1492:
1419:
1126:
967:
963:
952:
918:
905:
645:
609:
498:
295:
280:
213:
205:
106:
2144:
1599:"gravior erit ignis quam quidquid potest homo pati in hac vita" (P. L., col. 397), quoted in
176:
as support for the concept of purgatory, but through the ages the Church has taught that the
1188:
971:
937:
823:
684:
593:
589:
341:, and it has been speculated that Christianity may have taken its similar practice from its
256:
74:
33:
Image of a non-fiery purgatory (Gustave Doré: illustration for Dante's Purgatorio, Canto 24)
1080:
1798:
1220:
640:
568:
427:
235:) became a theological opinion among some Roman Catholic theologians teaching in the late
140:
133:
1064:
1780:
1586:(Oxford: Oxford University Press, 2003) p. 36; Gerald O'Collins and Edward G. Farrugia,
926:
851:
819:
804:
679:
666:
652:
597:
560:
539:
509:
482:
467:
402:
370:
181:
18:
1835:
2164:
1875:
888:
859:
522:
394:
390:
144:
66:
1912:
1810:
The legend of the "Purgatory of Saint Patrick": from Ireland, until Dante and beyond
1809:
1213:
855:
543:
201:
102:
769:
1499:
vol. 2, trans. Neil Buchanan (London: Williams & Norgate, 1905) p. 296 n. 1.
720:
such souls benefit from the prayers and pious duties that the living do for them.
1758:, published by the University of Chicago Press (the English is referenced here).
948:
944:
914:
879:
843:
753:
637:
291:
272:
240:
110:
94:
846:) that excluded purgatory. This was the result of a Biblical understanding of
621:
By the 12th century, the process of purification had acquired the Latin name, "
333:, Rome. The catacombs contain inscriptions that are often prayers for the dead.
188:, took an interest in circumstances of the interim state between death and the
1571:
1547:
1540:
1520:
896:
839:
739:
478:
410:
406:
346:
326:
248:
97:
writings situated it between the Moon and the Earth or around the Moon; while
1924:
1613:
1600:
1426:
vol. 2, trans. Neil Buchanan (London: Williams & Norgate, 1905) p. 377.
690:
358:
197:
139:
Descriptions and doctrine regarding purgatory developed over the centuries.
38:
1165:
Jacques Le Goff, The Birth of Purgatory (University of Chicago Press, 1984)
298:
argued, in a book that he wrote before converting to Catholicism, that the
128:. This same practice appears in other traditions, such as medieval Chinese
2097:(40th American ed.). Baltimore and New York: John Murphy. p. 393
1386:
vol. 2, trans. Neil Buchanan (London, Williams & Norgate, 1995) p. 337
951:
gave as an example of this speculation, which he interpreted as what the
800:
374:
129:
90:
78:
1627:, ed. B. Colgrave, chapter 26 (see also Colgrave's introduction p. 51);
1355:
vol. 2 (Philadelphia : Fortress Press, 1984) p. 503; cf. Irenaeus,
1125:
Oxford Dictionary of the Christian Church (Oxford University Press 2005
1030:
1014:
858:
accepted through faith and cooperated with through good works; however,
29:
1479:
A. J. Visser, "A Bird's-Eye View of Ancient Christian Eschatology", in
864:
398:
350:
342:
338:
209:
1711:
George Cross, "The Medieval Catholic Doctrine of the Future Life", in
1677:
George Cross, "The Medieval Catholic Doctrine of the Future Life", in
1660:
George Cross, "The Medieval Catholic Doctrine of the Future Life", in
1200:
1176:
871:
a process or journey of purification that continues in the afterlife.
490:
418:
228:
86:
82:
62:
2122:. New York, Cincinnati, Chicago: Benziger Brothers. pp. 196–197
1888:
1839:
1192:
873:
768:
698:
477:
320:
221:
58:
50:
46:
28:
17:
535:
486:
264:
232:
401:, from the Gospels, and a purificatory trial after death, from
200:
distinguished between the purifying fire that saves, and the
1970:(New York: Penguin Books, 2004) pp. 580-581; cf. Koslofsky,
1456:(Edinburgh: T&T Clark, 2000) p. 27; cf. Adolph Harnack,
1382:(Edinburgh: T&T Clark, 2000) p. 27; cf. Adolph Harnack,
361:
for the dead is attested to since at least the 3rd century.
1181:
Publications of the Modern Language Association of America
136:’s teaching of purgatory is based on the Judaic practice.
2157:
Levels of the Bardo - The Purgatory of Eastern Religions
1877:
The Orthodox Response to the Latin Doctrine of Purgatory
1874:(Oxford: Blackwell, 1999) p. 201; cf. Orthodoxinfo.com,
962:
Later speculations include the idea advocated by Saints
220:, turned popular attention to the condition of departed
1953:(New York: Penguin Books, 2004) p. 580; cf. Koslofsky,
1475:
1473:
842:
theologians brought back a Biblical view of salvation (
267:. These abuses were one of the factors that led to the
921:, considered purgatory a superstition, writing in his
227:
While the idea of Purgatory as a physical place (like
2154:
1927:; cf. Council of Trent, Session XXV, "De Purgatorio"
936:In response to Protestant Reformation critics, the
45:. A sort of proto-purgatory called the "celestial
1248:An Essay on the Development of Christian Doctrine
592:. The schism split the church basically into the
1900:The Blackwell Dictionary of Eastern Christianity
1872:The Blackwell Dictionary of Eastern Christianity
1852:Christian Confessions: a Historical Introduction
883:, unknown artist, British School, inscribed 1564
542:(died 754). In the 7th century, the Irish abbot
485:with a dove alighting on his shoulder while the
2094:All for Jesus: or, The Easy Ways of Divine Love
1584:Catholicism: the story of Catholic Christianity
1399:(University of Chicago Press, 1984) p. 53; cf.
1321:Catholicism: the story of Catholic Christianity
1283:Catholicism: the story of Catholic Christianity
726:
608:The Eastern Orthodox Church celebrates several
124:, with a view to their afterlife purification,
1771:(University of Chicago Press, 1984) pp. 55-57.
1230:
1228:
2119:The Spirit of Father Faber, Apostle of London
1507:(University of Chicago Press, 1984) pp. 58-59
1443:(University of Chicago Press, 1984) pp. 55-57
8:
1804:Visions of the Other World in Middle English
1582:2.27; Gerald O' Collins and Mario Farrugia,
807:with Rome. At the council itself, the Greek
555:Others who expounded upon purgatory include
1550:; Gerald O'Collins and Edward G. Farrugia,
1523:; Gerald O'Collins and Edward G. Farrugia,
456:The Passion of Saints Perpetua and Felicity
337:Prayers for the dead were known to ancient
2037:. Houghton Mifflin Harcourt. p. 108.
1823:A History of the Church in the Middle Ages
1306:Gerald O' Collins and Edward G. Farrugia,
1452:Gerald O'Collins and Edward G. Farrugia,
1378:Gerald O'Collins and Edward G. Farrugia,
1015:"How Much Hellenism in Jewish Palestine?"
795:"), spoke only of "pains of cleansing" ("
208:established a connection between earthly
1095:(Oxford University Press, 2010) pp. 3-13
393:, and understood this in the context of
180:of the parable had already received his
2147:. Encyclopædia Britannica Online. 2009.
1923:Catholic Encyclopedia (1913), entry on
1343:(Edinburgh: T&T Clark, 2000) p. 27.
1310:(Edinburgh: T&T Clark, 2000) p. 217
1121:
996:
662:Tractatus de Purgatorio Sancti Patricii
1940:(New York: Penguin Books, 2004) p. 119
1792:Lough Derg: the spirit of a holy place
1698:(Oxford: Blackwell, 2003) p. 259; cf.
1590:(Edinburgh: T&T Clark, 2000) p. 27
1554:(Edinburgh: T&T Clark, 2000) p. 27
1527:(Edinburgh: T&T Clark, 2000) p. 27
1319:Gerald O' Collins and Mario Farrugia,
1281:Gerald O' Collins and Mario Farrugia,
1119:
1117:
1115:
1113:
1111:
1109:
1107:
1105:
1103:
1101:
493:, an ancient tradition about the saint
126:a practice accepted by some Christians
2034:Letters to Malcolm: Chiefly on Prayer
2031:Lewis, C.S. (Cllive Staples) (2002).
693:, because they are still part of the
7:
2116:Meynell (compiler), Wilfrid (1914).
1576:Handbook on Faith, Hope, and Charity
1250:, chapter 2, section 3, paragraph 2.
1060:
1058:
1056:
1054:
1052:
783:), Latin Patriarch of Constantinople
717:some souls are purified after death;
697:, from which only those in hell or
143:who believe in purgatory interpret
105:thought it was located between the
1854:(Westminster John Knox Press 1996
24:Très Riches Heures du Duc de Berry
22:Image of a fiery purgatory in the
14:
2091:Faber, Frederick William (1854).
1177:"Heterodoxy in Dante's Purgatory"
1175:de Salvio, Alfonso (March 1928).
1145:St. John Chrysostom, Hom on 1 Cor
448:Intermediate state (Christianity)
1902:(Oxford: Blackwell, 1999) p. 202
1614:Catholic Encyclopedia: Purgatory
1601:Catholic Encyclopedia: Purgatory
1588:A Concise Dictionary of Theology
1552:A Concise Dictionary of Theology
1525:A Concise Dictionary of Theology
1454:A Concise Dictionary of Theology
1380:A Concise Dictionary of Theology
1341:A Concise Dictionary of Theology
1308:A Concise Dictionary of Theology
1077:Catechism of the Catholic Church
1612:Ps. 3 poenit., n. 1, quoted in
974:argued that, in the mention in
816:Ukrainian Greek Catholic Church
689:especially the offering of the
682:although he ceased work on his
655:, and of pilgrims' tales about
534:Visions of purgatory abounded;
2171:Catholic theology and doctrine
1840:"Quod si vere paenitentes ..."
1781:Online Encyclopædia Britannica
212:and purification after death.
41:has roots that date back into
1:
1838:856; original text in Latin:
777:
572:
564:
405:. Origen, in arguing against
49:" appears in the writings of
1985:"Decree on Purgatory (1563)"
1696:Rise of Western Christendom
1538:Homily on First Corinthians
1019:Hebrew Union College Annual
357:. 200). Celebration of the
2192:
1968:The Reformation: A History
1951:The Reformation: A History
1938:The Reformation: A History
1752:La naissance du purgatoire
1067:in Encyclopædia Britannica
982:said that there have been
737:
459:and occasional remarks by
445:
331:Catacombs of St. Callistus
309:
283:of the Bible excluded the
2176:Afterlife in Christianity
2069:The Doctrine of Purgatory
1664:(1912) p. 192; cf. Bede,
1295:De Excessu fratris Satyri
1293:I, iii. 7, also Ambrose,
551:Other influential writers
438:(354-430), among others.
1741:175 (May 2002) pp. 3-33.
1339:and Edward G. Farrugia,
917:, central theologian of
365:Purification after death
202:eternally consuming fire
1972:Reformation of the Dead
1955:Reformation of the Dead
1648:4, 39: PL 77, 396; cf.
1503:; cf. Jacques Le Goff,
1363:The Ante-Nicene Fathers
1013:Feldman, Louis (1986).
980:Frederick William Faber
657:St. Patrick's Purgatory
161:1 Corinthians 3:11–3:15
2011:"Articles of Religion"
1911:Union of Brest (1595)
1769:The Birth of Purgatory
1756:The Birth of Purgatory
1683:Epistula ad Eadburgham
1666:Historia Ecclesiastica
1505:The Birth of Purgatory
1441:The Birth of Purgatory
1397:The Birth of Purgatory
919:Reformed Protestantism
884:
836:Protestant Reformation
830:Protestant Reformation
784:
731:
724:The council declared:
711:Second Council of Lyon
705:Second Council of Lyon
527:
510:Pope Gregory the Great
494:
334:
285:Deuterocanonical books
269:Protestant Reformation
261:Saint Peter's Basilica
251:for them as an act of
34:
26:
1966:Diarmaid MacCulloch,
1949:Diarmaid MacCulloch,
1936:Diarmaid MacCulloch,
1726:the Knowledge article
1633:Life of Saint Gregory
1545:Homily on Philippians
877:
772:
765:Latin-Greek relations
518:
481:
324:
216:, established in the
204:for the unrepentant.
192:. Christians in both
32:
21:
1991:on 23 September 2015
1797:16 July 2011 at the
1409:1Corinthians 3:10–15
1219:6 March 2013 at the
1045:2 Maccabees 12:42–44
957:Thirty-Nine Articles
909:produced during the
902:Thirty-Nine Articles
633:"Birth of purgatory"
530:Visions of purgatory
383:Origen of Alexandria
1681:(1912) p. 192; cf.
1644:Gregory the Great,
1464:(1912); Tertullian
1353:Christian Dogmatics
1289:(1912) p. 106; cf.
1246:John Henry Newman,
984:private revelations
911:English Reformation
789:Council of Florence
748:Sabbatine privilege
695:Communion of Saints
603:
428:St. John Chrysostom
317:Prayer for the dead
306:Christian Antiquity
190:future resurrection
122:prayer for the dead
55:Heraclides Ponticus
2065:Francis de Sales.
1825:by F. Donald Logan
1713:The Biblical World
1679:The Biblical World
1662:The Biblical World
1462:The Biblical World
1367:The Biblical World
1325:The Biblical World
1287:The Biblical World
1270:The Biblical World
1203:– via JSTOR.
1033:– via JSTOR.
931:Guild of All Souls
885:
785:
760:Subsequent history
744:Gertrude the Great
495:
397:teachings such as
335:
312:Early Christianity
198:Augustine of Hippo
35:
27:
1850:Ted A. Campbell,
1806:by Robert Easting
1767:Jacques Le Goff,
1750:Jacques Le Goff,
1536:John Chrysostom,
1439:Jacques Le Goff,
1405:Deuteronomy 32:22
1395:Jacques Le Goff,
1131:978-0-19-280290-3
968:Alphonsus Liguori
964:Robert Bellarmine
953:Church of England
906:Church of England
797:pœnis purgatoriis
646:Peter the Lombard
625:", from the verb
505:Gregory the Great
499:Early Middle Ages
483:Gregory the Great
474:Early Middle Ages
468:Gregory the Great
296:John Henry Newman
206:Gregory the Great
147:passages such as
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1987:. Archived from
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1424:History of Dogma
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1401:Leviticus 10:1–2
1393:
1387:
1384:History of Dogma
1376:
1370:
1358:Against Heresies
1350:
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1337:Gerald O'Collins
1334:
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976:Philippians 2:10
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781: 1403-1472
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734:Late Middle Ages
685:Summa Theologica
594:Eastern Orthodox
590:East-West Schism
584:East-West Schism
579:High Middle Ages
574:
567:780 – 856), and
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434:. 347-407), and
257:Late Middle Ages
174:Luke 16:19–16:26
170:Early Christians
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641:Jacques Le Goff
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399:baptism by fire
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113:and the Earth.
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852:sanctification
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805:full communion
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701:are excluded.
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667:Visio Tnugdali
653:Visio Tnugdali
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281:Luther's canon
214:All Soul's Day
182:final judgment
149:2 Timothy 1:18
101:and the Latin
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2074:. Retrieved
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2014:. Retrieved
2005:
1993:. Retrieved
1989:the original
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1187:(1): 71–98.
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892:
886:
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868:
856:divine grace
833:
809:Metropolitan
796:
792:
786:
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727:
723:
708:
683:
676:
660:
650:
636:
629:: to purge.
626:
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607:
587:
575:808 – 849).
559:(died 853),
554:
533:
519:
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496:
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451:
431:
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368:
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336:
299:
290:The English
289:
253:intercession
245:Great Schism
237:11th century
226:
218:10th century
138:
115:
75:Academicians
67:reincarnated
37:The idea of
36:
15:
2145:"purgatory"
2126:23 February
2101:23 February
2076:23 February
2050:23 February
2016:23 February
1728:for a list.
1580:Confessions
1569:City of God
1563:Augustine,
1501:read online
1428:read online
1361:5.31.2, in
1236:indulgences
1133:), article
949:C. S. Lewis
915:John Calvin
880:John Calvin
844:soteriology
834:During the
793:purgatorium
754:indulgences
638:Medievalist
623:purgatorium
523:age to come
497:During the
489:writes his
424:St. Cyprian
273:grace alone
249:indulgences
111:fixed stars
2165:Categories
1995:28 October
1702:8.16, 16.5
1155:Luke 16:26
991:References
947:apologist
923:Institutes
897:soul sleep
840:Protestant
838:, certain
740:Anima sola
738:See also:
426:(d. 258),
411:Tertullian
407:soul sleep
347:Hierapolis
327:procession
310:See also:
157:Luke 23:43
95:Hermetical
1957:pp. 34-39
1925:Purgatory
1913:Article 5
1836:Denzinger
1808:, p. 16;
1646:Dialogues
1635:, IV, 70.
1516:Cyprian,
1214:CCC, 1479
1135:Purgatory
1065:Purgatory
812:Bessarion
691:Eucharist
544:St. Fursa
514:Dialogues
359:Eucharist
241:Mediaeval
120:is found
118:Maccabees
71:Milky Way
43:antiquity
39:purgatory
1862:), p. 54
1795:Archived
1466:De Anima
1217:Archived
1031:23507693
945:Anglican
801:received
491:homilies
403:St. Paul
375:Irenaeus
294:scholar
292:Anglican
178:rich man
130:Buddhist
99:Numenius
91:Plutarch
1694:Brown,
1565:Sermons
1518:Letters
904:of the
865:penance
818:by the
709:At the
627:purgare
487:pontiff
419:martyrs
351:Phrygia
329:in the
300:essence
210:penance
109:of the
2041:
1858:
1801:; cf.
1548:3:9-10
1291:Pastor
1201:457360
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