Purgatory, in the original sense, is the condition or process of purification or temporary punishment in which the souls of those who die in a state of grace are made ready for heaven, an idea that has ancient roots and is well-attested in early Christian literature, while the conception of purgatory as a geographically situated place is largely the achievement of medieval Christian piety and imagination.
The notion of purgatory is associated particularly with the Latin Rite of the Roman Catholic Church, but some other Christian groups also assert the possibility of an improvement in the soul's spiritual situation following death. Anglo-Catholic Anglicans generally hold to the belief. The Eastern Orthodox Church believes in the possibility of a change of situation for the souls of the dead through the prayers of the living and the offering of the Divine Liturgy, and many Orthodox, especially among ascetics, hope and pray for a general apocatastasisA similar belief in at least the possibility of a final salvation for all is held by Mormonism. Judaism also believes in the possibility of after-death purification and may even use the word "purgatory" to present its understanding of the meaning of Gehenna. However, the concept of soul "purification" may be explicitly denied in these other faith traditions.
The word "purgatory" has come to refer also to a wide range of historical and modern conceptions of postmortem suffering short of everlasting damnation, and is used, in a non-specific sense, to mean any place or condition of suffering or torment, especially one that is temporary.
In contrast, venial sin (meaning "forgivable" sin) "does not set us in direct opposition to the will and friendship of God and, although still "constituting a moral disorder", does not deprive the sinner of friendship with God, and consequently the eternal happiness of heaven.
According to Roman Catholicism, pardon of sins and purification can occur during life—for example, in the Sacrament of Baptism and the Sacrament of Penance. However, if this purification is not achieved in life, venial sins can still be purified after death. The specific name given to this purification of sin after death is "purgatory".
Most theologians of the past have held that the fire is in some sense a material fire, though of a nature different from ordinary fire, but the opinion of other theologians who interpret the Scriptural term "fire" metaphorically has not been condemned by the Church and may now be the more common view. The Catechism of the Catholic Church speaks of a "cleansing fire". and quotes the expression "purgatorius ignis" (purifying fire) used by Pope Gregory the Great. It speaks of the temporal punishment for sin, even in this life, as a matter of "sufferings and trials of all kinds". It describes purgatory as a necessary purification from "an unhealthy attachment to creatures", a purification that "frees one from what is called the 'temporal punishment' of sin", a punishment that "must not be conceived of as a kind of vengeance inflicted by God from without, but as following from the very nature of sin.
The Roman Catholic Church teaches that the fate of those in purgatory can be affected by the actions of the living.
In the same context there is mention of the practice of indulgences. An indulgence is a remission before God of the temporal punishment due to sins whose guilt has already been forgiven. Indulgences may be obtained for oneself, or on behalf of Christians who have died.
Prayers for the dead and indulgences have been envisioned as decreasing the "duration" of time the dead would spend in purgatory. Traditionally, most indulgences were measured in term of days, "quarantines" (i.e. 40-day periods as for Lent), or years, meaning that they were equivalent to that length of canonical penance on the part of a living Christian. When the imposition of such canonical penances of a determinate duration fell out of custom these expressions were sometimes popularly misinterpreted as reduction of that much time of a soul's stay in purgatory. In Pope Paul VI's revision of the rules concerning indulgences, these expressions were dropped, and replaced by the expression "partial indulgence", indicating that the person who gained such an indulgence for a pious action is granted, "in addition to the remission of temporal punishment acquired by the action itself, an equal remission of punishment through the intervention of the Church
Historically, the practice of granting indulgences, and the widespread associated abuses, which led to them being seen as increasingly bound up with money, with criticisms being directed against the "sale" of indulgences, were a source of controversy that was the immediate occasion of the Protestant Reformation in Germany and Switzerland.
As for purgatory, it is depicted as a mountain in the southern hemisphere. When, according to Dante's work, Satan rebelled against God and was defeated, he was cast out from Heaven and fell to Earth. The impact crater from the fall was so great that it reached to the Earth's core. Satan being held at the center of the center of the universe (Earth) was seen as reflecting his selfishness. As for the crater, it was filled over becoming a dark and fiery cavern, Hell, with Jerusalem directly over Satan.
Yet the force of the Satan's impact created such an uplift, that it produced a mountain "beneath" Satan. Souls given a second chance find themselves at Mt. Purgatory and should they reach the top they will find themselves at Jerusalem's antipode, the Garden of Eden itself. Thus cleansed of all sin and made perfect, they wait in Earthly paradise before ascending to Heaven. Thus, ironically, all Satan's attempts to destroy and damn humanity did was ensure humanity's salvation.
This is no longer the mainstream religious concept of purgatory. In 1999 Pope John Paul II declared that the term ('purgatory') did not indicate a place, but "a condition of existence".
These two questions and answers summarize information in sections 1020–1032 and 1054 of the Catechism of the Catholic Church, published in 1992, which also speaks of purgatory in sections 1472 and 1473
The Eastern Catholic Churches are Catholic Churches sui iuris of Eastern (i.e. non-Roman) tradition, in full communion with the Pope. There are however some differences between the Latin Church and some of the Eastern Catholic Churches on aspects of purgatory. The Eastern Catholic Churches of Greek tradition do not generally use the word "purgatory", but agree that there is a "final purification" for souls destined for heaven, and that prayers can help the dead who are in that state of "final purification". In general, neither the members of the Latin Church nor the members of these Eastern Catholic Churches regard these differences as major points of dispute, but see them as minor nuances and differences of tradition. A treaty that formalized the admission of the Ukrainian Greek Catholic Church into the full communion of the Roman Catholic Church stated: "We shall not debate about purgatory, but we entrust ourselves to the teaching of the Holy Church", implying, in the opinion of a theologian of that Church, that both sides can agree to disagree on the specifics of what the West calls "purgatory", while there is full agreement on the essentials. Between the Latin Church and some other Eastern Catholic Churches, such as the Syro-Malabar Catholic Church, there is no disagreement about any aspect of the doctrine of purgatory.
The Eastern Church came to admit of an intermediate state after death, but refrained from defining it so as not to blur the distinction between the alternative fates of Heaven and Hell; it combined with this doctrine a firm belief in the efficacy of prayer for the dead, which was a constant feature of both East and West liturgies. Such prayer is held to be unintelligible without belief in some interim state in which the dead might benefit.
Eastern Orthodox teaching is that, while all undergo a Particular Judgment immediately after death, neither the just nor the wicked attain the final state of bliss or punishment before the last day, with some exceptions for righteous souls like the Theotokos (Blessed Virgin Mary), "who was borne by the angels directly to heaven".
Eastern Orthodox theology does not generally describe the situation of the dead as involving suffering or fire, although it nevertheless describes it as a "direful condition". The souls of the righteous dead are in light and rest, with a foretaste of eternal happiness; but the souls of the wicked are in a state the reverse of this. Among the latter, such souls as have departed with faith, but "without having had time to bring forth fruits worthy of repentance..., may be aided towards the attainment of a blessed resurrection [at the end of time] by prayers offered in their behalf, especially those offered in union with the oblation of the bloodless sacrifice of the Body and Blood of Christ, and by works of mercy done in faith for their memory.
The state in which souls undergo this experience is often referred to as "Hades".
The Orthodox Confession of Peter Mogila (1596-1646), adopted, in a Greek translation by Meletius Syrigos, by the 1642 Council of Jassy, in Romania, professes that "many are freed from the prison of hell ... through the good works of the living and the Church's prayers for them, most of all through the unbloody sacrifice, which is offered on certain days for all the living and the dead" (question 64); and (under the heading "How must one consider the purgatorial fire?") "the Church rightly performs for them the unbloody sacrifice and prayers, but they do not cleanse themselves by suffering something. But, the Church never maintained that which pertains to the fanciful stories of some concerning the souls of their dead, who have not done penance and are punished, as it were, in streams, springs and swamps" (question 66).".
The Eastern Orthodox Synod of Jerusalem, held in 1672, declared that "the souls of those that have fallen asleep are either at rest or in torment, according to what each hath wrought" (an enjoyment or condemnation that will be complete only after the resurrection of the dead); but the souls of some "depart into Hades, and there endure the punishment due to the sins they have committed. But they are aware of their future release from there, and are delivered by the Supreme Goodness, through the prayers of the Priests, and the good works which the relatives of each do for their Departed; especially the unbloody Sacrifice benefiting the most; which each offers particularly for his relatives that have fallen asleep, and which the Catholic and Apostolic Church offers daily for all alike. Of course, it is understood that we do not know the time of their release. We know and believe that there is deliverance for such from their direful condition, and that before the common resurrection and judgment, but when we know not.
Some Orthodox believe in a controversial theory of "Aerial Toll-Houses" for the souls of the dead. According to this theory, which is rejected by other Orthodox, "following a person's death the soul leaves the body and is escorted to God by angels. During this journey the soul passes through an aerial realm which is ruled by demons. The soul encounters these demons at various points referred to as 'toll-houses' where the demons then attempt to accuse it of sin and, if possible, drag the soul into hell.
As Anglo-catholic Anglicans often identify strongly with Roman Catholic and Orthodox liturgy and theology, it is generally accepted among them that purgatory exists.
Another tenet of Protestantism is sola fide ("by faith alone"). While Catholicism regards both good works and faith as being essential to salvation, Protestants believe faith alone is sufficient to achieve salvation and that good works are merely evidence of that faith. Salvation is generally seen as a discrete event which takes place during one's lifetime. Instead of distinguishing between mortal and venial sins, Protestants believe that one's faith or state of salvation dictates one's place in the afterlife. Those who have been saved by God are destined for heaven, while those have not been saved will be excluded from heaven. Accordingly, they reject the notion of any provisional or temporary state or place, such as purgatory.
Accordingly, Martin Luther believed that it was of no avail to pray for the dead. Nonetheless, a core statement of Lutheran doctrine, albeit not by Luther, states: "Epiphanius testifies that Aerius held that prayers for the dead are useless. With this he finds fault. Neither do we favor Aerius" (Philipp Melanchthon, Apology of the Augsburg Confession - emphasis added).
Some Protestants hold that a person enters into the fullness of its bliss or torment only after the resurrection of the body, and that the soul in that intermediate state is conscious and aware of the fate in store for it. Others have held that souls in the intermediate state between death and resurrection are without consciousness, a state known as soul sleep.