Purgatory and Orthodoxy: A Distinction

According to the Catechism of the Roman Catholic Church, 1030, purgatory is a process by which the souls of those who have physically died "undergo purification, so as to achieve the holiness necessary to enter the joy of heaven". Since those in purgatory are considered to be exempt from going to hell, it would seem that only a few do not make it to heaven. Meanwhile, Romans 9:27 states that “only the remnant shall be saved” (Romans 9:27).

The notion of purgatory is contrary to Orthodox Christian belief, which holds that such purifications are to take place during our lifetime through our thoughts, deeds and through the Holy sacraments. These include Baptism, Repentance, Confession, Holy Communion, self-discipline and other spiritually edifications and purifications. Our spiritual state at our time of physical death (or, as I understand it, our physical rest, or physical pause) is the outcome of our life choices, which represents what we have done with our free will. For more on this and on how to attain purification during your lifetime, please see The Ladder of Divine Ascent by St. John Climacus, or click HERE for more information on this work which remains highly influencial in the Orthodox Church. There are many biblical accounts of The Lord’s mercy, but there are no biblical examples of purgatory. For Roman Catholics, the afterlife is an ongoing opportunity to attain Theosis, or, divinity, even after physical departure, while for Orthodox Christians, this is something to be attained during one’s lifetime on earth through struggle and faith. Christ has explained multiple times that we are free to choose our path, but that we should follow Him in this life in order to be with The Father after we pass from here. The opportunity to go to Heaven is entirely based on our responsibility and will, and is not, as Roman Catholicism teaches via purgatory, a secured gift granted to even those who are not bad enough for hell, yet not quite good enough for heaven after their bodies have fallen asleep. This is put rather explicitly by Christ Himself in Revelations 3:15-16 when He says, “I know your works, that you are neither cold nor hot. I could wish you were cold or hot. So then, because you are lukewarm, and neither cold nor hot, I will vomit you out of My mouth”. The solution, He says in Revelations 3:19 is repentance during our lifetime on earth: “Therefore be zealous and repent”.

We are warned in Matthew 24:36-40 to always be prepared for the departure of our soul, for “of that day and hour no one knows, not even the angels of heaven, but My Father only. But as the days of Noah were, so also will the coming of the Son of Man be. For as in the days before the flood, they were eating and drinking, marrying and giving in marriage, until the day that Noah entered the ark, and did not know until the flood came and took them all away, so also will the coming of the Son of Man be. Then two men will be in the field: one will be taken and the other left”. While Christ loosed the souls in Hades at the time of His ressurection, there is no known repentance for those souls, neither is there any mention of a cleansing, purgatory-like state. That merciful release was based on Christ’s love, not on anything the souls had done to redeem themselves, and in actuality, no one reaches heaven in its fulness until after the final judgment, at which time both the living and the dead will be judged and delivered to a final resting place of either heaven or hell.

Purgatory is believed to be a physical place, while the state of emotional heaven and hell during life are considered as spiritual conditions, and there is not believed to be a tangible location for either heaven or hell in the afterlife for Orthodox Christians. Rather, it too is believed to be a spiritual state that each will experience according to the level of purity achieved during his or her lifetime, and according to his or her desire to be with Christ in the eternity of the afterlife, or, as I prefer, in the continued life.

Orthodox Christians believe and practice that the soul of the departed can be prayed for by the living, and that this may alter the resting place of that departed soul. Some modern Orthodox priests reject the notion of Toll Houses as Theologoumeni, or, outside of Church doctrine. This does not mean that they reject the concept itself, but that they cannot confirm its officiality. However, many blessed Orthodox Saints have discussed Toll Houses over the centuries as a reality that we are to be prepared for. Toll Houses are a series of judgments that the soul of the departed is believed to endure on its way to its final resting place. There is no opportunity for further purification at this point. Rather, this is a dreaded period of magnified judgment, wherein the soul has no defense outside of the prayers of faithful, living others within the Orthodox Church liturgies, memorials, etc. This is the pre-judgment, to be followed by the final judgment wherein “Christ Himself will come to judge the living and the dead” 2 Timothy 4:1, after which time the soul will be reunited with the body and will enjoy, or enjoy, its final resting place for eternity. For more on this, please read this book.

Biblical References:

James 5:15-16

15 The prayer of faith will save the sick, and the Lord will raise him up. And if he has committed sins, he will be forgiven. 16 Confess your trespasses to one another, and pray for one another, that you may be healed. The effective, fervent prayer of a righteous man avails much. “Jesus said to [Martha;] I am the resurrection and the life. He who believes in Me, though he may die, he shall live. And whoever lives and believes in Me shall never die. Do you believe this?” (John 11:25). Jesus said to [Martha, the sister of Lazarus who had died], “Did I not say to you that if you would believe you would see the glory of God?” Then they took away the stone from the place where the dead man was lying. And Jesus lifted up His eyes and said, “Father, I thank You that You have heard Me. And I know that You always hear Me, but because of the people who are standing by I said this, that they may believe that You sent Me.” Now when He had said these things, He cried with a loud voice, “Lazarus, come forth!” And he who had died came out bound hand and foot with graveclothes, and his face was wrapped with a cloth. Jesus said to them, “Loose him, and let him go" (John 11:30-44).