You look like you just saw a ghost. None of that happened! A more serious evaluation, however, leads to a certain degree of frustration, especially from a German perspective: The bright side of it is that several appeals are still pending before the Federal Tax Court, 41 which will give the national judges sufficient opportunity to reinstall the doctrine and then to look into technicalities e. UK supra 3 for foreign subsidiaries will likewise be introduced for foreign PEs. Should that not make Member States reconsider their reluctance against cross-border consolidation and start working on constructive solutions in that direction, together with the European Commission?
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See Bundesfinanzhof, 22 Feb. You are currently attempting to documents. The maximum number of documents that can be ed at once is In order to allow your request to proceed we have automatically split your selection into separate batches each containing a maximum of documents. Skip to main content. UK and Timac Agro? Souls who loved God and man half-heartedly find themselves at Mount Purgatory , where there are two levels and then Seven Levels representing the Seven Deadly Sins with ironic punishments.
For example, on the first level for Pride, the penitents are weighed down by huge stones. This forces them to look down in humility at the pavement, which depicts examples of sinful Pride such as Arachne. When they reach the top, souls will find themselves at Jerusalem's antipode , the Garden of Eden itself. Thus, cleansed of all sin and made perfect, they wait in this Earthly paradise before ascending to Heaven. In , Pope John Paul II referred to purgatory as "a condition of existence," [25] implying that it is most likely not an actual physical location or place, but is a state wherein "those who, after death, exist in a state of purification, are already in the love of Christ who removes from them the remnants of imperfection.
In , John Paul II's successor, Pope Benedict XVI , spoke of Saint Catherine of Genoa — and how, despite the view in her time that the purification of souls purgatory was pictured as a location in space, the saint saw purgatory as a purifying inner fire, such as she experienced in her profound sorrow for sins committed, when compared with God's infinite love. She said "The soul presents itself to God still bound to the desires and suffering that derive from sin and this makes it impossible for it to enjoy the beatific vision of God.
The soul is aware of the immense love and perfect justice of God and consequently suffers for having failed to respond in a correct and perfect way to this love; and love for God itself becomes a flame, love itself cleanses it from the residue of sin. The Compendium of the Catechism of the Catholic Church , first published in , is a summary in dialogue form of the Catechism of the Catholic Church. It deals with purgatory in the following exchange: These two questions and answers summarize information in sections — [24] and [60] of the Catechism of the Catholic Church, published in , which also speaks of purgatory in sections and The Latin Rite of the Catholic Church does not teach that the suffering of purgatory is imposed by God.
Among the many theologies that attempt to explain purgatory, [63] one might maintain that it is the burning regret one feels when one's life is revealed in full after death, and the remorse that precedes putting this behind and passing on to the state of blessedness. In this list some saints appear that defended, venerated or had visions of the souls of the Purgatorio according to the catholic tradition:. The 23 sui iuris Eastern Catholic Churches , which are in full communion with the Pope, also have a similar concept. There are however some differences between the theologies of the Latin Church and some of the Eastern Catholic Churches on aspects of the concept, mostly relating to terminology and speculation.
The Eastern Catholic Churches of Greek tradition do not generally use the term "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 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: Eastern Catholic Churches belonging to the Syriac Tradition Chaldean, Maronite, and Syriac Catholic generally believe in the concept of purgatory but use a different name, like "Sheol".
They claim that this does not contradict the Latin Rite doctrine.
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While the Eastern Orthodox Church rejects the term "purgatory", it acknowledges an intermediate state after death. It believes in the determination of Heaven and Hell as stated in the Bible and that prayer for the dead is necessary. According to the Greek Orthodox Archdiocese of America:. The moral progress of the soul, either for better or for worse, ends at the very moment of the separation of the body and soul; at that very moment the definite destiny of the soul in the everlasting life is decided.
There is no way of repentance, no way of escape, no reincarnation and no help from the outside world. Its place is decided forever by its Creator and judge. The Orthodox Church does not believe in purgatory a place of purging , that is, the inter-mediate state after death in which the souls of the saved those who have not received temporal punishment for their sins are purified of all taint preparatory to entering into Heaven, where every soul is perfect and fit to see God. Also, the Orthodox Church does not believe in indulgences as remissions from purgatorial punishment.
Both purgatory and indulgences are inter-corelated theories, unwitnessed in the Bible or in the Ancient Church, and when they were enforced and applied they brought about evil practices at the expense of the prevailing Truths of the Church. If Almighty God in His merciful loving-kindness changes the dreadful situation of the sinner, it is unknown to the Church of Christ. The Church lived for fifteen hundred years without such a theory. 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, [81] with some exceptions for righteous souls like the Theotokos Blessed Virgin Mary , "who was borne by the angels directly to heaven.
The Eastern Orthodox Church holds that it is necessary to believe in this intermediate after-death state in which souls are perfected and brought to full divinization , a process of growth rather than of punishment, which some Orthodox have called purgatory. Among the latter, such souls as have departed with faith but "without having had time to bring forth fruits worthy of repentance The state in which souls undergo this experience is often referred to as " Hades ".
The Orthodox Confession of Peter Mogila — , adopted, in a Greek translation by Meletius Syrigos, by the Council of Jassy in Romania, professes that "many are freed from the prison of hell 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 The Eastern Orthodox Synod of Jerusalem 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.
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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 teaching of " aerial toll-houses " for the souls of the dead. According to this theory, which is rejected by other Orthodox but appears in the hymnology of the Church, [88] "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.
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In general, Protestant churches reject the doctrine of purgatory. One of Protestantism's central tenets is sola scriptura "scripture alone". The general Protestant view is that the Bible, from which Protestants exclude deuterocanonical books such as 2 Maccabees , contains no overt, explicit discussion of purgatory and therefore it should be rejected as an unbiblical belief. Another view held by many Protestants is sola fide "by faith alone": However, most Protestants teach that a transformation of character naturally follows the salvation experience.
Instead of distinguishing between mortal and venial sins, Protestants believe that one's faith dictates one's state of salvation and 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.
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Accordingly, they reject any notion of a provisional or temporary afterlife state such as purgatory. Some Protestants hold that a person enters into the fullness of one's bliss or torment only after the resurrection of the body, and that the soul in that interim state is conscious and aware of the fate in store for it. As an argument for the existence of purgatory, Protestant religious philosopher Jerry L.
Walls [95] wrote Purgatory: The Logic of Total Transformation The book evoked reviews and news stories. Historically informed, philosophically competent, and theologically alert,.
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In a survey of Christian writers, whom he calls the "Fathers and Mothers of Purgatory", Walls finds the beginnings of the doctrine of purgatory in their writings. These three sources led up to the "birth of purgatory" in the 12th century. Rather his basic argument is that, in a phrase he often uses, it "makes sense. Walls documents the "contrast between the satisfaction and sanctification models" of purgatory.
In the sanctification model, Wall writes that "Purgatory might be pictured. While purgatory was disputed by the reformers, the Early Patristic Theologians of the Eastern Church taught and believed in " apokatastasis ", the belief that all creation would be restored to the original perfect condition after a remedial purgatorial reformation. Clement of Alexandria was one of the early church theologians who taught this view through key scriptures. Many today are discovering that the reformers did an injustice to Early Christian understandings concerning purgatorial restoration.
Protestants have always contended that there are no second chances. However, Lutherans have a similar doctrine of what may happen to the unevangelized in a book titled What about those who never heard. Also several Apologists of both Protestant,Universalist and Catholic backgrounds dig deeper into the subject in the book, "Four Views of Hell". Thomas Talbott [] and David Burnfield both wrote books defending the Early Church view of the unlimited atonement, and the ultimate salvation of all mankind. Purgatory was addressed by both of the "foundation features" of Anglicanism in the 16th century: The 19th century Anglo-Catholic revival led to restoring prayers for the dead.
He highlighted the fact that it is the "Romish" doctrine of purgatory coupled with indulgences that Article XXII condemns as "repugnant to the Word of God. As of the year , the state of the doctrine of purgatory in Anglicanism was summarized as follows:. Purgatory is seldom mentioned in Anglican descriptions or speculations concerning life after death, although many Anglicans believe in a continuing process of growth and development after death.
John Henry Hobart , an Anglican bishop, writes that " Hades , or the place of the dead, is represented as a spacious receptacle with gates, through which the dead enter. As such, the Book of Common Prayer includes prayers for the dead , both that they may be "purged" of "defilements. Mitchell offers this rationale for prayers for the dead:. No one is ready at the time of death to enter into life in the nearer presence of God without substantial growth precisely in love, knowledge, and service; and the prayer also recognizes that God will provide what is necessary for us to enter that state.
This growth will presumably be between death and resurrection. Lewis , reflecting on the history of the doctrine of purgatory in the Anglican Communion , said there were good reasons for "casting doubt on the 'Romish doctrine concerning Purgatory' as that Romish doctrine had then become" not merely a "commercial scandal" but also the picture in which the souls are tormented by devils, whose presence is "more horrible and grievous to us than is the pain itself," and where the spirit who suffers the tortures cannot, for pain, "remember God as he ought to do.
By this poem, Lewis wrote, "Religion has reclaimed Purgatory," a process of purification that will normally involve suffering.
Presenting the instruction, Cardinal Muller said, "shortly, in many countries, cremation will be considered the ordinary way" to deal with the dead, including for Catholics. Cremation, in and of itself, does not constitute a denial of belief in the immortality of the soul and the resurrection of the body, the instruction says. Nor does it "prevent God, in his omnipotence, from raising up the deceased body to new life. However, the Catholic Church wholeheartedly recommends continuing the "pious practice of burying the dead," Cardinal Muller said.
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It is considered one of the corporal works of mercy and, mirroring the burial of Christ, it more clearly expresses hope in the resurrection when the person's body and soul will be reunited. In addition, he said, when a person is buried in the ground -- and, at least to some extent -- when the urn of the person's ashes is placed in a columbarium or tomb, the final resting place is marked with the person's name, the same name with which the person was baptized and by which the person is called by God.
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The name, the person, the concrete identity of the person" is important because God created each individual and calls each individual to himself. In fact, when asked if there was any way to rectify the situation when a person's ashes already had been scattered, Cardinal Muller suggested making a memorial in a church or other appropriate place and including the name of the deceased.
What is more, he said, labeling an urn or tomb in a public place is an expression of belief in the "communion of saints," the unending unity in Christ of all the baptized, living and dead.