Looking East

[Jeffrey_S]

Recently, I have been reading some very good Eastern Orthodox books. “Life After Death” by Metropolitan Heirotheos and “Mary, the Untrodden Portal of God” by George S Gabriel.
I find the arguments on what purgatory is, as set forth by Heirotheos to be very compelling and persuasive. My question is: in the Catholic Church, is the Latin understanding on Purgatory a dogma that must be believed, or is only a belief in purgatory required and we are still free to understand purgatory from a more eastern perspective?

 

[Phillip_Rolfes]

Recently, I have been reading some very good Eastern Orthodox books. “Life After Death” by Metropolitan Heirotheos and “Mary, the Untrodden Portal of God” by George S Gabriel.
I find the arguments on what purgatory is, as set forth by Heirotheos to be very compelling and persuasive. My question is: in the Catholic Church, is the Latin understanding on Purgatory a dogma that must be believed, or is only a belief in purgatory required and we are still free to understand purgatory from a more eastern perspective?

Hi Jeffrey! Are you new on the forums or just to the Eastern Catholicism forum? I’m new in general, although I’ve been following the forums for several years.

In the Catholic Church the Latin understanding of purgatory is not dogmatic. Belief in some purification (purgatory) after death is. The Byzantine Catholic churches have the same understanding of purgatory as their Orthodox counterparts/Mother churches. That being said, you will find that within Orthodoxy, as in Catholicism, there are many ideas about what purgatory is. If I’m not mistaken, the general Byzantine idea is that purgatory is simply continued theosis after this earthly dimension of life ceases. Apart from that everything else seems to be theological opinion. If I’m wrong in this I invite any of our Orthodox brethren to please correct me.

 

[JRKH]

Recently, I have been reading some very good Eastern Orthodox books. “Life After Death” by Metropolitan Heirotheos and “Mary, the Untrodden Portal of God” by George S Gabriel.
I find the arguments on what purgatory is, as set forth by Heirotheos to be very compelling and persuasive. My question is: in the Catholic Church, is the Latin understanding on Purgatory a dogma that must be believed, or is only a belief in purgatory required and we are still free to understand purgatory from a more eastern perspective?

I found THIS SITE that lists Catholic Dogmas. If you look under “Last Things” you will find Purgatory mentioned, but not elaborated on. So, it appears that purgatory is part of Dogmatic teaching, but only as a component of teachings on “Last Things”.

**THIS PAGE ** gives a series of links to the term purgatory in the Catachism that should clarify what the Church teaches as to what “prugatory” means in the dogmatic reference.

As a Catholic we are to hold to what the Church teaches on the matter.
Hopefully these links will help you clarify.

Peace
james

 

[bpbasilphx]

The Orthodox and Byzantine Catholic teaching describes the after-death toll houses, which is basically purgatory under another image: that of an ascent rather than purification by fire.

In this ascent, the souls of faithful departed Christians are aided by good works done in their names, almsdeeds, prayers, and especially the offering of the Eucharistic Sacrifice for them.

The trouble comes when one tries to dogmatize the details of the two images, or even worse, visions given to various saints.

In either case, there are definite ways the departed can be aided in the next world–and they are the same in both East and West.

This is sufficient for me.

In the Byzantine tradition, there are several Saturdays of the Souls during the year. The first one this year is 6 February, then on most of the other Saturdays of Lent, and the Saturday before Pentecost.

 

[JRKH]

The Orthodox and Byzantine Catholic teaching describes the after-death toll houses, which is basically purgatory under another image: that of an ascent rather than purification by fire.

In this ascent, the souls of faithful departed Christians are aided by good works done in their names, almsdeeds, prayers, and especially the offering of the Eucharistic Sacrifice for them.

The trouble comes when one tries to dogmatize the details of the two images, or even worse, visions given to various saints.

In either case, there are definite ways the departed can be aided in the next world–and they are the same in both East and West.

This is sufficient for me.

In the Byzantine tradition, there are several Saturdays of the Souls during the year. The first one this year is 6 February, then on most of the other Saturdays of Lent, and the Saturday before Pentecost.

This I think is the best way to approach Purgatory.
We, and Our Lord, are best served by our doing the best we can here on earth.

As to details and differences between East and West, I leave this sort of thing to those charged with the ecumenical discussions looking toward eventual reunification. These folks, learned, devout, and prayerul will, I trust, find common ground and be able to give common expression to both visions.

Peace
James

 

[Jeffrey_S]

Thank you all for your helpful replies. It gives me assurance to know that the details have not been dogmatically defined. My next question: if i were to move from the Latin rite to the Byzantine rite, what steps, if any, would i need to take?

In Christ,
Jeffrey

The splendour of God is a man fully realized."
St. Ireneaus of Lyons

 

[Phillip_Rolfes]

Thank you all for your helpful replies. It gives me assurance to know that the details have not been dogmatically defined. My next question: if i were to move from the Latin rite to the Byzantine rite, what steps, if any, would i need to take?

In Christ,
Jeffrey

The splendour of God is a man fully realized."
St. Ireneaus of Lyons

It depends on if you’re talking about simply attending one of the Byzantine churches or actually changing your canonical status. If you simply want to attend a Byzantine parish there’s really no formalities, you just show up the same way you would at your Latin parish.
If changing your canonical status I believe you would have to first attend a Byzantine parish regularly/exclusively, then work with your Latin bishop and the Byzantine bishop of whatever particular church you plan on switching to (Ruthenian, Melkite, Ukrainian, Romanian, etc.) in order to finalize the change.
Maybe someone else better knows the details.

 

[bpbasilphx]

You may also simply join an Eastern parish without chaning your sui juris church.

Formal change of enrolment in a sui juris church becomes important only when seeking ordination, or possibly clearing up marriage issues, such as of which church are the children technically members.

If for any reason you wish to change your sui juris church of enrolment (e.g., going from the Latin to the Melkite Church), work with the local pastor, who will know the paperwork and formal steps.