page_title: Latin Church
section_title: Purgatory
hierarchical_section_title: Latin Church / Theology and philosophy / Purgatory
context_page_description: The Latin Church, also known as the Western Church or the Roman Catholic Church, is the largest particular church sui iuris of the Catholic Church, and employs the Latin liturgical rites. It is one of 24 such churches, the 23 others forming the Eastern Catholic Churches. It is headed by the bishop of Rome, the pope – traditionally also called the patriarch of the West – with his cathedra in this role at the Archbasilica of Saint John Lateran in Rome, Italy. The Latin Church traces its history to the earliest days of Christianity through its direct leadership under the Holy See that according to Catholic tradition was founded by Peter and Paul.
  The Catholic Church teaches that its bishops are the successors of Jesus' apostles, and that the pope is the successor to Saint Peter upon whom primacy was conferred by Jesus Christ. Of Jesus' twelve apostles, four are associated with apostolic sees of the Western Church: Peter, who founded Rome and Syracuse; Paul, who founded Rome and Malta; Barnabas, who founded Milan; and James, son of Zebedee, who founded Santiago de Compostela.
context_section_description: Perhaps the most peculiar doctrine of Latin Christianity is purgatory, about which Latin Christianity holds that "all who die in God's grace and friendship but still imperfectly purified" undergo the process of purification which the Church calls purgatory, "so as to achieve the holiness necessary to enter the joy of heaven". It has formulated this doctrine by reference to biblical verses that speak of purifying fire (1 Corinthians 3:15 and 1 Peter 1:7) and to the mention by Jesus of forgiveness in the age to come (Matthew 12:32). It bases its teaching also on the practice of praying for the dead in use within the Church ever since the Church began and which is mentioned even earlier in 2 Macc 12:46.
  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, the intermediate state entered Jewish religious thought in the last centuries before Christ. 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, Western Catholic teaching of purgatory is based on the pre-Christian (Judaic) practice of prayers for the dead.
  Specific examples of belief in a purification after death and of the communion of the living with the dead through prayer are found in many of the Church Fathers. Irenaeus (c. 130–202) mentioned an abode where the souls of the dead remained until the universal judgment, a process that has been described as one which "contains the concept of ... purgatory". Both Clement of Alexandria (c. 150–215) and his pupil Origen of Alexandria (c. 185–254) developed a view of purification after death; this view drew upon the notion that fire is a divine instrument from the Old Testament, and understood this in the context of New Testament teachings such as baptism by fire, from the Gospels, and a purificatory trial after death, from St. Paul. Origen, in arguing against soul sleep, stated that the souls of the elect immediately entered paradise unless not yet purified, in which case they passed into a state of punishment, a penal fire, which is to be conceived as a place of purification. For both Clement and Origen, the fire was neither a material thing nor a metaphor, but a "spiritual fire". The early Latin author Tertullian (c. 160–225) also articulated a view of purification after death. In Tertullian's understanding of the afterlife, the souls of martyrs entered directly into eternal blessedness, whereas the rest entered a generic realm of the dead. There the wicked suffered a foretaste of their eternal punishments, whilst the good experienced various stages and places of bliss wherein "the idea of a kind of purgatory … is quite plainly found," an idea that is representative of a view widely dispersed in antiquity. Later examples, wherein further elaborations are articulated, include St. Cyprian (d. 258), St. John Chrysostom (c. 347–407), and St. Augustine (354–430), among others.
  Pope Gregory the Great's Dialogues, written in the late 6th century, evidence a developmen
caption: Image of a fiery purgatory by Ludovico Carracci
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