- Just noted the omission of the reference for the parable that I
quoted in para 1 - Luke 16:19-31.
--- In SOR-Forum@yahoogroups.com, "drthomas_joseph"
> David -
> I am not an expert in the Syriac Orthodox view of the state of the
> soul after separation from body until the day of judgement. My
> understanding is that there is a separation of the wicked into
> Gehenna (Hades) and the righteous into Paradise where they await
> day of judgement (cf. parable of the wealthy man and La`zar in );on
> the last day the soul is united again with the body in the generalwill
> ressurection and appear before the seat of judgement where some
> inherit eternal life in heaven while others will be condemned tothe
> eternal suffering in Hell.
> Both eastern and western churches have long acknowledged the
> intermediate state and the efficacy of prayers for the dead (in
> West at least until the Reformation). Eastern churches haveWest
> refrained from defining this intermediate state whereas in the
> there was much more curiosity about this intermediate state. TheFelicity'
> visions of Dionacrates in the 'Passion of Sts Perpetua and
> (AD 203) give expression to the belief that sins can be purged bywas
> suffering an afterlife and that the process can be accelerated by
> prayer. St Augustine's comments on the purifying fire after death
> and the value of prayers for those who died in communion with the
> Church inspired further thoughts on this matter by St Gregory the
> Great, Thomas Aquinas and Dante among others. 1 Cor 3:11-15 was
> invoked to support the notion of the purifying fire. However, it
> only in the Councils of Lyon (1274) and Florence (1439) that theoffers
> purgatory became part of the official dogma of the Roman Catholic
> Church. (see Oxford Dictionary of Christian Church, 1997).
> The concept of Purgatory continues to divide the Roman Catholic
> Church from the Eastern Churches. The Syriac Orthodox church
> prayers for its faithful departed which she believes finds favorin
> the eyes of G-d and in the remission of sins at the day ofme
> judgement; however, the Church takes the attitude that these are
> mysteries that are not for mortals to inquire and define.
> Thomas Joseph
> Moderator, SOR-Forum
> PS: I welcome scholars of the Syriac Orthodox theology to correct
> if I have erred in my understanding of the Church's teaching.<davidetamara@t...>
> --- In SOR-Forum@yahoogroups.com, Dàvide Sivèro
> > Dear brothers in Christ,
> > I have been raised as a Latin and told that souls having
> > minor sins are purified in Purgatory before going to Paradise.For
> > this reason, Latin theology distinguishes between venial sins,purified
> > cause to go to Purgatory, and mortal sins, which cause to go to
> > eternal Hell.
> > I know this is a peculiar Latin view of afterlife.
> > Are minor and major sins distinguished in (Oriental) Orthodoxy?
> > If they are, what happens, according to (Oriental) Orthodoxy, to
> > people having committed minor sins? Are they temporarily
> > Hell?
> > Hoping you can help me I thank you with all my heart.
> > BaMshiho,
> > Davide
- A related and interesting book is called "On the Soul and
Resurrection" by St. Gregory of Nyssa.
Another book which may help is "St. Ephraim the Syrian: Hymns on
Paradise," by Prof. Sebastian Brock.
St. Mary's Syrian Orthodox Church,
Los Angeles, CA
--- In SOR-Forum@yahoogroups.com, Dàvide Sivèro <davidetamara@t...> wrote:
> Dear brothers in Christ,
> I have been raised as a Latin and told that souls having committed
> minor sins are purified in Purgatory before going to Paradise. For
> this reason, Latin theology distinguishes between venial sins, which
> cause to go to Purgatory, and mortal sins, which cause to go to
> eternal Hell.
> I know this is a peculiar Latin view of afterlife.
> Are minor and major sins distinguished in (Oriental) Orthodoxy?
> If they are, what happens, according to (Oriental) Orthodoxy, to
> people having committed minor sins? Are they temporarily purified in
> Hoping you can help me I thank you with all my heart.