One local council? That's all?
I was making reference to one point in time. What do you want?
At one point Orthodoxy taught purgatory. Until they decided it was too "western".
A local council may have come close to the Latin definition but that doesn't mean that "at one point Orthodoxy taught purgatory".
So has the council been denounced as heretical or robber officially?
No, because the council did not teach purgatory. You simply do not know how to read Dositheus' confession of faith correctly because you are heterodox by confession, and do not know the Orthodox faith or on what points of theology do the Orthodox disagree with the Latins concerning purgatory. The Orthodox disagree with the Latins on three points, 1) that there is a temporal punishment due for sins which differs from the eternal punishment, which is not remitted by repentance and Confession, and which God will exact upon the sinner either in this life or after death should the sinner fail to complete a satisfaction for his sins, 2) that the Pope possesses the power to remit this temporal punishment through granting indulgences from the treasury of merits of the saints, and 3) that the method by which the sins of the faithful are punished after death is by a literal purgatorial fire.
To 1), we respond that sins which have been forgiven by God require no temporal punishment, because the cause of punishment itself has been loosed (the sinner being bound in the sight of God by his sins). To 2) we respond that the the Latins could only create this warped theology by corrupting the reasoning behind and purpose of the epitimia given by the priest after confession and absolution. The epitimia serves as a satisfaction not in the sense that it is meant to satisfy the punishment demanded by God for some sin (which has been remitted by genuine repentance and confession), but in order to amend the life of the penitent and make his way of life satisfactory to God. To argue otherwise would do violence to the patristic concept of oikonomia, as taught in the canons of St. Basil, and canon 102 of Trullo. To 3), we respond that there is only one fire mentioned in the scriptures, and that is the eternal fire of damnation. Some fathers do speak of a cleansing fire, but they do so metaphorically, referring to how God is said to be like a refiner's fire, for even the Body of Christ is said to be a live coal which burns away our sins, even though we know this to be meant only in the metaphorical sense. The suffering experienced by the dead in Hades is, as taught by St. Mark of Ephesus, a result either of fear, of uncertainty or of the terror stemming from beholding the glory of God after death. Besides these, there is no need for any other punishment, much less a punishing fire, for that suffering alone is enough to detach the dead from their sins committed in life, and to cleanse them.
The confession of Dositheus does not teach the Latin innovation of purgatory, but rather teaches the Orthodox faith in accordance with St. Mark of Ephesus, with the Church Fathers in general, and with the numerous synods which came before him which condemned the Latin doctrine of purgatory, such as the Synod of Constantinople of 1583, which added a condemnation of the Latin doctrine of Purgatory to the very Synodicon of Orthodoxy.