I was taught in my catechesis in the Orthodox Church that there is a purification after death of our passions, i.e. our attachments to sin. If we can accomplish this in our lives on earth then this purification will be unnecessary. This process may be considered a form of suffering in the sense that we are unwilling to give up our sins, and experience this as loss. An example would be like the rich man that Our Lord tells to sell all that he has and follow him. If he came to faith in Christ but remained attached to his wealth, he would find this process painful. My only disagreement with the Catholic doctrine of purgatory is idea of temporal punishments, which is alien to the Orthodox tradition. This is not dogma however, but only one way western theologians have explained the teaching. The Catechism of the Catholic Church simply says: “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.”
Your understanding of purgatory doesn’t sound any different than I have been taught in the Catholic Church. Certain parties make a fuss about the notion of temporal punishment but I think it is really less controversial than you might have been led to believe. I would read through the relevant sections of the Summa Theologica and see if they address any of your concerns. I might post some excerpts later if I have time.
Does 1 Peter 4:6 have anything to do with purgatory?
(KJV) 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 don’t think that verse is ever used as a prooftext for purgatory. If anything it seems to be referring to the Limbo of the Fathers. Two of the most common prooftexts for purgatory are from 2 Maccabees and 1 Corinthians.
And so betaking themselves to prayers, they besought him, that the sin which had been committed might be forgotten. But the most valiant Judas exhorted the people to keep themselves from sin, forasmuch as they saw before their eyes what had happened, because of the sins of those that were slain. And making a gathering, he sent twelve thousand drachms of silver to Jerusalem for sacrifice to be offered for the sins of the dead, thinking well and religiously concerning the resurrection, (For if he had not hoped that they that were slain should rise again, it would have seemed superfluous and vain to pray for the dead,) And because he considered that they who had fallen asleep with godliness, had great grace laid up for them. It is therefore a holy and wholesome thought to pray for the dead, that they may be loosed from sins. (2 Maccabees 12:42-46)
For other foundation can no man lay than that is laid, which is Jesus Christ. Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble; Every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is. If any man’s work abide which he hath built thereupon, he shall receive a reward. If any man’s work shall be burned, he shall suffer loss: but he himself shall be saved; yet so as by fire. (1 Corinthians 3:11-15)
