1. ÃƒÆ’Ã¢â‚¬Å¡Ãƒâ€š Beginning with Purgatory....why do we Orthodox pray for the dead?
2. ÃƒÆ’Ã¢â‚¬Å¡Ãƒâ€š The Assumption of Mary....what is the problem here? ÃƒÆ’Ã¢â‚¬Å¡Ãƒâ€š Her life is an allegory for the life
of the faithful, why then (not even entering into the consideration of her sufferings), should she not be given the preemptive grace of assumption that is to be the reward of the faithful?
In the light of the Sovereignty of Almighty God, is it unfitting, that ÃƒÆ’Ã¢â‚¬Å¡Ãƒâ€š His most perfect creation
be given this prerogative as an example to us and what we have to look forward to if we are faithful as she was and is faithful?
3. ÃƒÆ’Ã¢â‚¬Å¡Ãƒâ€š And what is the problem of her Immaculate Conception? ÃƒÆ’Ã¢â‚¬Å¡Ãƒâ€š Was Christ to incarnate into the body of one still carrying the stain of original sin? ÃƒÆ’Ã¢â‚¬Å¡Ãƒâ€š How could the Spotless One, do such a thing?
If He is going to perform the miracle of the Virgin Birth, why would he NOT grant the graces in accord with Baptism, Preemptively to prepare this abode??
I see her immaculate conception as well as her assumption as being the most natural way for the Triune God to proceed and set the precedents in motion that would ultimately be the very life of the believer and the Church.
4. Supererogatory works, I am not familiar with this concept.
5. Created grace, is another one I am unfamiliar with.
Regarding the Immaculate Conception....
Actually, your question is framed from a Western viewpoint. It is important to realize that the Orthodox have always believed that people suffer the effects of the original Sin, but that the 'stain' of the Original Sin is not on us personally. Because the Theotokos cannot have the stain of the sin, there is no reason for her to have been conceived Immaculately.
Also, this doctrine can also be heretical due to the role the Theotokos played in 'enfleshing' the Lord. The human part of the God-Man that Jesus is was given to Him through the Incarnation. If the Western belief is right---where all of us have the 'stain' of Original Sin, but the Theotokos did not---then the humanity assumed by Christ would also not have this 'stain'. Therefore, mankind could not be redeemed, since the humanity assumed by Christ would not be the same humanity all the rest of us share!
Thus, this borders on one of the classic definitions of a heresy: a teaching that either seperates Christ's humanity from His Divinity, or subordinates one member of the Trinity to be unequal with the other Persons (filioque, anyone?).
I believe it was Khomiakov who stated, when told of the Immaculate Conception dogma that it was "a marvelous solution to a non-existent problem".
It actually also touches on the role of superogatory works. We are each accountable for what we have done in our lives, and we cannot have access to the good deeds of others as some sort of spiritual checking account. Now, others can pray for us for mercy when the time comes, but we cannot say that because my saintly godmother prayed on my behalf, then I am 'entitled' to have so many of my sins wiped away. No, I am guilty of that which I have not confessed and repented of, and only I am responsible for my own misdeeds.
Regarding created grace---again, the Orthodox hold that grace is uncreated, since the mission of the church is to heal and return Creation back to its original function intended by God, which is to share with Him our full natures as images and likenesses of Him. Therefore grace cannot be created, as then it is less than God, and for humanity to grow into His image and likeness He must share Himself with us through the Church. Because he has no point of creation, His Grace which heals us must be Uncreated.
Created grace I have seen referred to in Catholic explanations for how their sacraments work, but not in their more recent (post 1970 publications--the issue is their previous theological understanding is simply 'talked around' and not addressed). In effect, grace is created and imparted to the recipient. However, our point is that this grace is not what we need to fulfill our destinies and God's desires for us. Since it has a point of creation it is less than fully Divine.
I've probably muddled the explanations, but my theological library is back home now, and not accessible.