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The idea of purgatory has roots that date back into antiquity. A sort of proto-purgatory called the "celestial Hades" appears in the writings of Plato and Heraclides Ponticus and in many other pagan writers. This concept is distinguished from the Hades of the underworld described in the works of Homer and Hesiod. 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 reincarnated back on earth. Its exact location varied from author to author. Heraclides of Pontus thought it was in the Milky Way; the Academicians, the Stoics, Cicero, Virgil, Plutarch, the Hermetical writings situated it between the Moon and the Earth or around the Moon; while Numenius and the Latin Neoplatonists thought it was located between the sphere of the fixed stars and the Earth. Perhaps under the influence of Hellenistic thought, we find another intermediate state entering Jewish religious thought in the last centuries B.C.E. In Maccabees we find the practice of prayer for the dead with a view to their after life purification a practice accepted by some Christians. The same practice appears in other traditions, such as the medieval Chinese Buddhist practice of making offerings on behalf of the dead, who are said to suffer numerous trials. Among other reasons, Catholic belief in purgatory is based on the practice of prayer for the dead. Descriptions and doctrine regarding purgatory developed over the centuries. Those who believe in purgatory interpret extra-biblical passages such as 2 Maccabees 12:41-46 (not accepted as Scripture by Protestants but recognized by Orthodox and Catholics), and biblical passages such as 2 Timothy 1:18, Matthew 12:32, Luke 16:19-16:26, Luke 23:43, 1 Corinthians 3:11-3:15 and Hebrews 12:29 as support for prayer for the dead, an active interim state for the dead prior to the resurrection, and purifying flames after death. The first Christians looked forward to the imminent return of Christ and did not develop detailed beliefs about the interim state. Gradually, Christians, especially in the West, took an interest in circumstances of the interim state between one's death and the future resurrection. Christians both East and West prayed for the dead in this interim state, although theologians in the East refrained from defining it. Augustine of Hippo distinguished between the purifying fire that saves and eternal consuming fire for the unrepentant. Gregory the Great established a connection between earthly penance and purification after death. All Soul's Day, established in the 10th century, turned popular attention to the condition of departed souls. The idea of Purgatory as a physical place (like heaven and hell) was "born" in the late 11th century. Medieval theologians concluded that the purgatorial punishments consisted of material fire. The Western formulation of purgatory proved to be a sticking point in the Great Schism between East and West. The Catholic Church believes that the living can help those whose purification from their sins is not yet completed not only by praying for them but also by gaining indulgences for them as an act of intercession. The later Middle Ages 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 St. Peter's Basilica in Rome. These abuses were one of the factors that led to the Protestant Reformation. Most Protestants rejected the idea of purgatory, as never clearly mentioned in Luther's canon of the Bible, which excludes the Deuterocanonical books. Modern Catholic theologians have softened the punitive aspects of purgatory and stress instead the willingness of the dead to undergo purification as preparation for the happiness of heaven The English Anglican scholar John Henry Newman argued, in a book that he wrote before becoming Catholic, that the essence 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".
References
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- Gerald O' Collins and Mario Farrugia, Catholicism: the story of Catholic Christianity (Oxford: Oxford University Press, 2003) p. 36; George Cross, "The Differentiation of the Roman and Greek Catholic Views of the Future Life", in The Biblical World (1912) p. 106
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- Jacques Le Goff, The Birth of Purgatory (University of Chicago Press, 1984) pp. 55-57; cf. Clement of Alexandria, Stromata 7:6 and 5:14
- Gerald O'Collins and Edward G. Farrugia, A Concise Dictionary of Theology (Edinburgh: T&T Clark, 2000) p. 27; cf. Adolph Harnack, History of Dogma 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 The Biblical World (1912); Tertullian De Anima
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- Cyprian, Letters 51:20; Gerald O'Collins and Edward G. Farrugia, A Concise Dictionary of Theology (Edinburgh: T&T Clark, 2000) p. 27 http://www.newadvent.org/fathers/050651.htm
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- Oxford Dictionary of the Christian Church (Oxford University Press 2005 ISBN:978-0-19-280290-3), article Purgatory
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- Vita Gregorii, ed. B. Colgrave, chapter 26 (see also Colgrave's introduction p. 51); John the Deacon, Life of Saint Gregory, IV, 70.
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- George Cross, "The Medieval Catholic Doctrine of the Future Life", in The Biblical World (1912) p. 192; cf. Bede, Historia Ecclesiastica 4.19
- George Cross, "The Medieval Catholic Doctrine of the Future Life", in The Biblical World (1912) p. 192; cf. Epistula ad Eadburgham 20
- Brown, Rise of Western Christendom (Oxford: Blackwell, 2003) p. 259; cf. Vision of Fursa 8.16, 16.5
- George Cross, "The Medieval Catholic Doctrine of the Future Life", in The Biblical World (1912) p. 192
- See the Wikipedia article for a list.
- See C. S. Watkins, "Sin, penance and purgatory in the Anglo-Norman realm: the evidence of visions and ghost stories", in Past and Present 175 (May 2002) pp. 3-33.
- Ermelindo Portela Silva (1985), "Muerte y sociedad en la Galicia medieval (siglos XII–XIV)", Anuario de estudios medievales, 15, 194, who quotes Diego, from the Historia compostelana, in Spanish: Temo, por tanto, que, si tal cual eres, te vas de este mundo, perderás la vida eterna e incurrirás en la perpetua condenación de tu alma.
- CCC, 1035 http://www.vatican.va/archive/ENG0015/__P2O.HTM
- Jacques Le Goff, La naissance du purgatoire. (Bibliothèque des Histoires) Paris: Gallimard, 1981; an English translation is available under the title The Birth of Purgatory, published by the University of Chicago Press (the English is referenced here).
- Jacques Le Goff, The Birth of Purgatory (University of Chicago Press, 1984) pp. 55-57.
- Online Encyclopædia Britannica http://www.britannica.com/eb/article-260349/purgatory
- Lough Derg: the spirit of a holy place ; cf. Visions of the Other World in Middle English by Robert Easting, p. 16; The legend of the "Purgatory of Saint Patrick": from Ireland, until Dante and beyond. http://www.catholicireland.net/pages/index.php?nd=3&art=367
- A History of the Church in the Middle Ages by F. Donald Logan https://books.google.com/books?id=IoMobEcO83MC&pg=RA1-PA285&lpg=RA1-PA285&dq=word+purgatory+twelfth+century&source=web&ots=LgoKqminPl&sig=SXwfivd7Pn_3JBqY59wU9qXA6wA
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