V
Vico
Guest
scottm, you can research the absolution certificates by this name:
συγχωροχάρτια
synchorochartia
συγχωροχάρτια
synchorochartia
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K
KyivAndrew
Guest
The Ukrainian Catholic Church will be releasing the world’s first (after the Maronites), I believe, Eastern Catholic Catechism by the end of the year, with the Pope’s approval of course. Such things as the afterlife, theosis, the Trinity, will be dealt with I believe among many other things. Link to story here: churchinneed.org/site/News2?page=NewsArticle&id=5875&news_iv_ctrl=1001
We also have the late Venerable JP2 writing:
From: **Orientale Lumen
Apostolic Letter on the Eastern Churches
His Holiness Pope John Paul II
Promulgated on May 2, 1995 **
"Venerable Brothers, Dear Sons and Daughters of the Church,
Since, in fact, we believe that the venerable and ancient tradition of the Eastern Churches is an integral part of the heritage of Christ’s Church, the first need for Catholics is to be familiar with that tradition, so as to be nourished by it and to encourage the process of unity in the best way possible for each.
Our Eastern Catholic brothers and sisters are very conscious of being the living bearers of this tradition, together with our Orthodox brothers and sisters. The members of the Catholic Church of the Latin tradition must also be fully acquainted with this treasure and thus feel, with the Pope, a passionate longing that the full manifestation of the Church’s catholicity be restored to the Church and to the world, expressed not by a single tradition, and still less by one community in opposition to the other; and that we too may all be granted a full taste of the divinely revealed and undivided heritage of the universal Church [2] which is preserved and grows in the life of the Churches of the East as in those of the West.
A Pope, son of a Slav people, is particularly moved by the call of those peoples to whom the two saintly brothers Cyril and Methodius went. They were a glorious example of apostles of unity who were able to proclaim Christ in their search for communion between East and West amid the difficulties which sometimes set the two worlds against one another. Several times I have reflected on the example of their activity, [6] also addressing those who are their children in faith and culture.
In the study of revealed truth East and West have used different methods and approaches in understanding and confessing divine things. It is hardly surprising, then, if sometimes one tradition has come nearer to a full appreciation of some aspects of a mystery of revelation than the other, or has expressed them better. In such cases, these various theological formulations are often to be considered complementary rather than conflicting"
rest at newadvent.org/library/docs_jp02ol.htm
Nobody said this wouldn’t be complex, but it’s moving.
We also have the late Venerable JP2 writing:
From: **Orientale Lumen
Apostolic Letter on the Eastern Churches
His Holiness Pope John Paul II
Promulgated on May 2, 1995 **
"Venerable Brothers, Dear Sons and Daughters of the Church,
Since, in fact, we believe that the venerable and ancient tradition of the Eastern Churches is an integral part of the heritage of Christ’s Church, the first need for Catholics is to be familiar with that tradition, so as to be nourished by it and to encourage the process of unity in the best way possible for each.
Our Eastern Catholic brothers and sisters are very conscious of being the living bearers of this tradition, together with our Orthodox brothers and sisters. The members of the Catholic Church of the Latin tradition must also be fully acquainted with this treasure and thus feel, with the Pope, a passionate longing that the full manifestation of the Church’s catholicity be restored to the Church and to the world, expressed not by a single tradition, and still less by one community in opposition to the other; and that we too may all be granted a full taste of the divinely revealed and undivided heritage of the universal Church [2] which is preserved and grows in the life of the Churches of the East as in those of the West.
A Pope, son of a Slav people, is particularly moved by the call of those peoples to whom the two saintly brothers Cyril and Methodius went. They were a glorious example of apostles of unity who were able to proclaim Christ in their search for communion between East and West amid the difficulties which sometimes set the two worlds against one another. Several times I have reflected on the example of their activity, [6] also addressing those who are their children in faith and culture.
In the study of revealed truth East and West have used different methods and approaches in understanding and confessing divine things. It is hardly surprising, then, if sometimes one tradition has come nearer to a full appreciation of some aspects of a mystery of revelation than the other, or has expressed them better. In such cases, these various theological formulations are often to be considered complementary rather than conflicting"
rest at newadvent.org/library/docs_jp02ol.htm
Nobody said this wouldn’t be complex, but it’s moving.
V
Vico
Guest
The U.S. Eastern Catholic Bishops released an adult catechism (three books) called:
Light for Life, 1994, God with Us Publications, Pittsburgh, PA
Part One: The Mystery Believed
Part Two: The Mystery Celebrated
Part Three: The Mystery Lived
We use it in our parish.
**Catechetical Directory of the Ukrainian Catholic Church **
is available for $5
You can get both of them here:
stjosaphateparchy.org/Store.html
K
KyivAndrew
Guest
Thanks, Vico.
Didn’t know.
S
scottm
Guest
I used the “Light for Life” series. Loved it. Fantastic.
“Panikhida” is the name of prayer service for dead people in the Russian Orthodox Church. They don’t use the word “purgatory” but they most definitely believe that their prayers help dead people, and for practical purposes it’s the same thing.
“Panikhida” is the name of prayer service for dead people in the Russian Orthodox Church. They don’t use the word “purgatory” but they most definitely believe that their prayers help dead people, and for practical purposes it’s the same thing.
A
Aramis
Guest
While I agree the Russian Orthodox afterlife beliefs amount to an equivalent to purgatory, the key element is that the RO believe that purification continues after death, and that mortal prayers help the dead in that purification. That belief in Theosis is directly comparable, point by point, to the Roman Purgatory… with the exception of the niggling details of how one is purified.
S
scottm
Guest
Agreed. If memory serves me, the Catechism of the (Roman) Catholic Church does not set forth any niggling details. It gives only a bland statement about purgatory that is acceptible to Orthodox sensibilities. The Roman practice and laymen’s amateur theology, however, often stray off the mark. (I often say to myself, where are the bishops? Why are they not reigning people in?)
A
Aramis
Guest
Indeed. In fact, the dogmatic definition is equally as vague.
T
trophybearer
Guest
Maybe these Bishops realize that the vague “bland” statement isn’t even close to what generations upon generations of Catholics were taught? “Well parishoners, limbo is right out and purgatory is…well… it’s something… not necessarily a plaace, it’s- well, who knows what it is? Half of ya’ don’t believe in it anyway, so what’s the difference!”
A
Aramis
Guest
It is vague so as to not contradict the teachings of the various Catholic Churches united with Rome. Theosis as taught by the Byzantines is, in its details incompatible with the details of many versions of Roman Purgatory.Maybe these Bishops realize that the vague “bland” statement isn’t even close to what generations upon generations of Catholics were taught? “Well parishoners, limbo is right out and purgatory is…well… it’s something… not necessarily a plaace, it’s- well, who knows what it is? Half of ya’ don’t believe in it anyway, so what’s the difference!”
V
Vico
Guest
Teaching is not all dogmas of faith, and limbo has never been a dogma of faith.Maybe these Bishops realize that the vague “bland” statement isn’t even close to what generations upon generations of Catholics were taught? “Well parishoners, limbo is right out and purgatory is…well… it’s something… not necessarily a plaace, it’s- well, who knows what it is? Half of ya’ don’t believe in it anyway, so what’s the difference!”
The old Baltimore Catechism No. 3 (originally 1891), describes limbo as the place or state of rest of the non-damned, which would be Hades in Greek, rather than Gehenna. Purgatory is a state for the soul of purification. And the new Catechism is clear also.
Q. 401. Whither did Christ’s soul go after His death?
A. After Christ’s death His soul descended into hell.
Q. 402. Did Christ’s soul descend into the hell of the damned?
A. The hell into which Christ’s soul descended was not the hell of the dammed, but a place or state of rest called Limbo, where the souls of the just were waiting for Him.
Q. 403. Why did Christ descend into Limbo?
A. Christ descended into Limbo to preach to the souls who were in prison – that is, to announce to them the joyful tidings of their redemption.
Q. 404. Where was Christ’s body while His soul was in Limbo?
A. While Christ’s soul was in Limbo His body was in the holy sepulchre.
Q. 1381. What is Purgatory?
A. Purgatory is the state in which those suffer for a time who die guilty of venial sins, or without having satisfied for the punishment due to their sins.
Q. 1382. Why is this state called Purgatory?
A. This state is called Purgatory because in it the souls are purged or purified from all their stains; and it is not, therefore, a permanent or lasting state for the soul.
Catechism of the Catholic Church:
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. …
1261 As regards children who have died without Baptism, the Church can only entrust them to the mercy of God, as she does in her funeral rites for them. Indeed, the great mercy of God who desires that all men should be saved, and Jesus’ tenderness toward children which caused him to say: "Let the children come to me, do not hinder them,"63 allow us to hope that there is a way of salvation for children who have died without Baptism. All the more urgent is the Church’s call not to prevent little children coming to Christ through the gift of holy Baptism.
“95. … Though some medieval theologians maintained the possibility of an intermediate, natural, destiny, gained by the grace of Christ (gratia sanans), namely Limbo,[128] we consider such a solution problematic and wish to indicate that other approaches are possible, based on hope for a redemptive grace given to unbaptised infants who die which opens for them the way to heaven. We believe that, in the development of doctrine, the solution in terms of Limbo can be surpassed in view of a greater theological hope.”
vatican.va/roman_curia/congregations/cfaith/cti_documents/rc_con_cfaith_doc_20070419_un-baptised-infants_en.html
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