And for the benefit of all… here is an exposition of the EO answer to the RC doctrine of Purgatory.
***The Orthodox Response to the Latin Doctrine of Purgatory
Given at the Pseudo-Synod of Ferrara-Florence
In the third sitting of the Council, Julian, after mutual congratulations, showed that the principal points of dispute between the Greeks and Latins were in the doctrine (a) on the procession of the Holy Ghost, (b) on azymes in the Eucharist, (c) on purgatory, and (d) on the Papal supremacy; and then asked them which of these subjects was to be discussed first. The Greeks delayed discussing the first point till the opening of the Œcumenical Council, and promised to give a speedy answer about the others as soon as the Emperor’s advice should be heard. The Emperor fixed upon one of the two last subjects to commence discussions upon. [1] The Latins agreed to discuss upon purgatory.
In the fifth sitting (June 4) Cardinal Julian gave the following definition of the Latin doctrine on purgatory: “From the time of the Apostles,” he said, "the Church of Rome has taught, that the souls departed from this world, pure and free from every taint,—namely, the souls of saints,—immediately enter the regions of bliss. The souls of those who after their baptism have sinned, but have afterwards sincerely repented and confessed their sins, though unable to perform the epitimia laid upon them by their spiritual father, or bring forth fruits of repentance sufficient to atone for their sins, these souls are purified by the fire of purgatory, some sooner, others slower, according, to their sins; and then, after their purification, depart for the land of eternal bliss. The prayers of the priest, liturgies, and deeds of charity conduce much to their purification. The souls of those dead in mortal sin, or in original sin, go straight to punishment. [2]
The Greeks demanded a written exposition of this doctrine. When they received it, Mark of Ephesus and Bessarion of Nice each wrote their remarks on it, which afterwards served as a general answer to the doctrine of the Latins. [3]
When giving in this answer (June 14th), Bessarion explained the difference of the Greek and Latin doctrine on this subject. The Latins, he said, allow that now, and until the day of the last judgment, departed souls are purified by fire, and are thus liberated from their sins; so that, he who has sinned the most will be a longer time undergoing purification, whereas he whose sins are less will be absolved the sooner, with the aid of the Church; but in the future life they allow the eternal, and not the purgatorial fire. Thus the Latins receive both the temporal and the eternal fire, and call the first the purgatorial fire. On the other hand, the Greeks teach of one eternal fire alone, understanding that the temporal punishment of sinful souls consists in that they for a time depart into a place of darkness and sorrow, are punished by being deprived of the Divine light, and are purified—that is, liberated from this place of darkness and woe—by means of prayers, the Holy Eucharist, and deeds of charity, and not by fire. The Greeks also believe, that until the union of the souls to the bodies, as the souls of sinners do not suffer full punishment, so also those of the saints do not enjoy entire bliss. But the Latins, agreeing with the Greeks in the first point, do not allow the last one, affirming that the souls of saints have already received their full heavenly reward. ***
… As regards the weight of the opinion of the Church of Rome pointed to by the Latins, it was found by the Greeks to be inconsistent with the subject then in hand.
Lastly, to the Latin sophistries, they opposed the more valid conclusions from the principles of the doctrine of Christ, from many works of the Fathers, from the parable of Lazarus, where mention is made of Abraham’s bosom,—the place of bliss,—and of hell the place of punishment; and nothing is said of any intermediate place for temporal punishments.
The Greek answer was evidently intended to show the Latins the unsoundness of their newly-invented doctrine on the one side, and the steadfastness of the orthodox party in the faith handed down to them by the Apostles and the holy Fathers, on the other. In the course of the disputes the principal question branched off into so many light and abstract questions, that as a matter of course the solution of the chief one became still more difficult. The Latins for instance asked where and how the angels fly? what was the substance of hell fire? The last question met with the following answer from Jagaris, the imperial officer: “the querist will get a satisfactory solution to his question, when he experiences the nature of that fire himself.” [6].***
Clearly, there are many parallels here in this discussion between the EO and RC members of this forum - and RC “sophistries” are still at issue.
For those who are interested in the full details of the EO response to Rome on Purgatory - you are invited to visit:
orthodoxinfo.com/death/stmark_purg.aspx
