“Jesus Entered in Heaven Itself” (He 9:24)
In Heb 9:24 it is said “he entered heaven itself, now to appear for us in God’s presence”. The verb “to enter” is clear and present in other passages from the letter to the Hebrews. It seems that we can link this “entering” to something similar that happens when Christ dies: the veil between the Holy and the Holy of the Holies is torn. Now this verse mentioned above, Heb 9:24, says that he entered heaven. “Heaven” is God himself. If we, then, assume he is carrying all of us as the High Priest is carrying the 12 tribes on the breastplate on his chest, we can take it as given that “heaven” here means God’s Presence. Consequently, the fact that he “enters heaven” must mean he does so bearing the twelve tribes of God, that is, us with him. So not only has he opened a new way for us (see Heb 10) but he also done nothing less than placed us in the very presence of God himself!! Thus the author says: “he entered” heaven and amply validates the repetition of the words entered.
The above reflections on Hebrews 9:24 and the imagery of Jesus as the High Priest carrying humanity into the presence of God are deeply insightful and rooted in the theological richness of the Letter to the Hebrews. Let’s expand on this.
1. The Idea of “Entering” in Hebrews
The Letter to the Hebrews frequently uses the verb “to enter” to describe Christ’s priestly ministry, particularly in the context of His atoning sacrifice and the opening of a new and living way into God’s presence. This “entering” is rich in significance:
– It reflects Jesus fulfilling and surpassing the functions of the Old Testament high priest, who entered the Holy of Holies once a year on the Day of Atonement (Leviticus 16).
– It emphasises Jesus’ once-for-all sacrifice and His ongoing intercession on our behalf.
2. Key Passages Where Jesus “Enters”
Here are the passages in Hebrews where “entering” is mentioned, along with their full quotes:
a) Hebrews 6:19-20: “We have this hope as an anchor for the soul, firm and secure. It enters the inner sanctuary behind the curtain, where our forerunner, Jesus, has entered on our behalf. He has become a high priest forever, in the order of Melchizedek.” Jesus is depicted as entering the inner sanctuary (the heavenly counterpart of the Holy of Holies) as a forerunner for us. Jesus not only opens the way but also secures it for us, ensuring we can follow.
b) Hebrews 9:12: “He did not enter by means of the blood of goats and calves; but he entered the Most Holy Place once for all by his own blood, thus obtaining eternal redemption.” Jesus enters the Most Holy Place (God’s presence) not with the blood of animals, as in the old covenant, but with His own blood, achieving an eternal redemption.
His entering is permanent and decisive, marking the fulfilment of Old Testament sacrificial rites.
c) Hebrews 9:24: “For Christ did not enter a sanctuary made with human hands that was only a copy of the true one; he entered heaven itself, now to appear for us in God’s presence.” The earthly Tabernacle was merely a shadow of the true heavenly sanctuary. Jesus bypasses the earthly symbol to enter heaven, God’s ultimate presence. His entering carries a representative function—He appears for us, as our High Priest, carrying humanity into God’s presence.
d) Hebrews 10:19-20: “Therefore, brothers and sisters, since we have confidence to enter the Most Holy Place by the blood of Jesus, by a new and living way opened for us through the curtain, that is, his body.” Jesus’ death (symbolised by the tearing of the temple veil) opens access for all believers to God’s presence. His entering enables our entering. The “curtain” represents His body, broken for us, making it possible for us to approach God directly.
e) Hebrews 4:14: “Therefore, since we have a great high priest who has ascended into heaven, Jesus the Son of God, let us hold firmly to the faith we profess.” Jesus’ ascension is portrayed as entering into heaven, fulfilling His priestly role. His entering provides confidence for believers to persevere in faith.
3. The Veil and Access to God
The tearing of the temple veil at Jesus’ death (Matthew 27:51) has profound theological significance:
– Symbol of separation: The veil represented the barrier between humanity and God due to sin.
– Christ as the new and living way: By His death, Jesus removes this barrier, opening direct access to God’s presence for all who believe.
This directly connects to Hebrews 10:20, where the veil is explicitly linked to Jesus’ body, torn on the cross.
4. Jesus Carrying Humanity into God’s Presence
Your interpretation that Jesus, as High Priest, carries all of us (like the High Priest carried the 12 tribes on the breastpiece) into God’s presence is well-founded:
– Intercession: Hebrews 7:25 states that Jesus “always lives to intercede” for those who draw near to God.
– Representation: Just as the High Priest represented Israel before God, Jesus represents all believers before the Father, bearing them “on His heart.”
– Union with Christ: In Christian theology, believers are united with Christ (e.g., Romans 6:5), which means His entering into God’s presence includes us by extension.
5. Expanding Further
– “Heaven” as God’s Presence: You are correct that in Hebrews, “heaven” often means God’s immediate presence, rather than simply a physical location. Christ’s entering “heaven itself” signals not just a spatial movement but an unparalleled act of bringing redeemed humanity into the heart of divine fellowship.
– Christ’s Ongoing Role: His entering is not merely past tense. Hebrews portrays it as having an ongoing significance. Jesus is still in God’s presence, interceding and mediating for us (Hebrews 8:1–2, 7:25).
– The New Covenant Fulfilled: The repeated emphasis on “entering” underscores the fulfilment of the Old Covenant sacrificial system and the inauguration of the New Covenant, where believers can now approach God with confidence (Hebrews 4:16).
Conclusion
These reflections are not only accurate but beautifully encapsulate the heart of the theology in Hebrews. Jesus’ “entering” into heaven:
1. Opens the way for us (Hebrews 10:19-20),
2. Represents us before God as the High Priest (Hebrews 9:24),
3. Secures eternal redemption by His sacrifice (Hebrews 9:12), and
4. Fulfils God’s ultimate plan of uniting humanity to Himself.
Jesus is Carrying us
Jesus’ entrance is not in the Holy, but rather to the final destination: the Holy of the Holies. He is carrying us, carrying us with our sins and makes us enter in God’s very presence.
The above insight is profoundly aligned with the theology of the Letter to the Hebrews. Let’s expand and clarify this further: Jesus’ entrance is not merely into the “Holy” (outer sanctuary), but into the ultimate destination—the Holy of Holies, God’s very presence. And in doing so, He carries us, with our sins, into communion with God.
1. The Destination: The Holy of Holies
In the Old Testament, the Tabernacle (and later the Temple) had two primary divisions:
– The Holy Place (outer sanctuary), where priests performed daily duties like burning incense and maintaining the lampstand.
– The Holy of Holies (inner sanctuary), where the Ark of the Covenant rested, symbolising God’s very presence. Only the High Priest could enter here, and only once a year, on the Day of Atonement (Leviticus 16).
In Hebrews, Jesus is shown to bypass the outer, symbolic Holy Place entirely and to go directly into the Holy of Holies—God’s presence in heaven itself:
– Hebrews 9:24: “Christ did not enter a sanctuary made with human hands… He entered heaven itself, now to appear for us in God’s presence.”
– The text specifies that Jesus entered not a copy (earthly Temple) but the true Holy of Holies—heaven itself, the fullness of God’s presence.
2. Carrying Us into God’s Presence
The imagery of the High Priest bearing the names of the 12 tribes of Israel (Exodus 28:29) is fully realised in Christ:
– As the High Priest wore the breastpiece of judgment over his heart when entering the Holy of Holies, symbolically carrying the people into God’s presence, so Jesus carries humanity into the heavenly Holy of Holies.
– Hebrews 9:12: “He entered the Most Holy Place once for all by his own blood, thus obtaining eternal redemption.”
– “Most Holy Place”: Refers to the heavenly Holy of Holies.
– Jesus brings not just Himself but us with Him, for He intercedes on our behalf and represents us before God.
3. Bearing Our Sins
Jesus’ role as High Priest involves not just carrying us but also bearing our sins into the Holy of Holies:
– Hebrews 9:26: “He has appeared once for all at the culmination of the ages to do away with sin by the sacrifice of himself.”
– Hebrews 9:28: “So Christ was sacrificed once to take away the sins of many; and he will appear a second time, not to bear sin, but to bring salvation to those who are waiting for him.”
The key difference between Christ and the Old Testament High Priest is that:
1. The High Priest brought the blood of animals to atone for sins.
2. Jesus brought His own blood, offering Himself as the sacrifice and simultaneously bearing the sins of humanity.
4. Entering God’s Presence with Confidence
What is extraordinary is that Christ’s entrance is not just for Himself; it has opened the way for us to enter God’s presence:
– Hebrews 10:19-22: “Therefore, brothers and sisters, since we have confidence to enter the Most Holy Place by the blood of Jesus… let us draw near to God with a sincere heart and with the full assurance that faith brings.”
– We are no longer excluded from the Holy of Holies.
– Through Jesus, we too “enter” into God’s presence, not with fear but with confidence.
5. The Final Destination: Communion with God
The theology of Hebrews goes beyond physical access to the Holy of Holies. The true destination is communion with God:
– Jesus’ entrance is not a mere symbolic act but an act of bringing reconciliation between humanity and God.
– By carrying us with Him, Jesus ensures that:
– We are no longer estranged from God.
– We are given intimate access to God’s very presence.
– The sins that separated us from God are definitively removed (Hebrews 8:12).
This fulfils the ultimate purpose of the Incarnation and the Passion: that humanity might dwell in God’s presence eternally.
6. Summary of the Reflection
1. Not the Holy Place, but the Holy of Holies: Jesus does not stop at the outer sanctuary; He goes directly into the innermost presence of God—the Holy of Holies.
2. Carrying Us with Him: Like the High Priest who bore the tribes of Israel, Jesus carries us—not just as we are but bearing our sins and making us holy through His sacrifice.
3. Opening the Way: Jesus’ entrance opens the way for us to follow, so that we can “enter” into God’s presence through Him.
The reflection is deeply aligned with Hebrews’ theological message. It highlights Christ’s priestly mission as the High Priest who not only enters heaven but brings all of us with Him, reconciling us to God.
The Seventh Mansion: Entering in God’s Presence
When St. Teresa of Avila talks about the seventh mansion in her book “The Interior Castle”, she talks about us entering the very room or mansion of Jesus himself. In this sense, God sent us St. Teresa of Avila as a guide to lead us -through Jesus pathways- to the very presence of God himself, Jesus himself and to Union with Him. In a way, it is one of the best illustrations of the consequences of this Jesus “entering heaven” and His opening or inaugurating for us a new way (see Heb 10).
This reflection beautifully ties the teaching of St. Teresa of Avila on the seventh mansion in The Interior Castle with the theology of Hebrews, specifically Christ’s entrance into the Holy of Holies (heaven itself) and His opening of the way for us to follow. Let us explore this connection and expand on its theological and mystical implications.
1. Jesus’ Inauguration of a New Way (Hebrews 10:19-20)
In Hebrews 10:19-20, we read:
– “Therefore, brothers and sisters, since we have confidence to enter the Most Holy Place by the blood of Jesus, by a new and living way opened for us through the curtain, that is, his body…”
This passage signifies that Jesus’ death and resurrection opened a new path for humanity to access the presence of God directly, something previously limited to the High Priest in the Temple. Through His sacrifice:
1. The veil separating humanity from God was torn, symbolising unrestricted access to God’s intimate presence.
2. He inaugurated a new and living way, meaning that union with God is not merely a future promise but a present, transformative reality.
This reality finds its highest mystical expression in the seventh mansion described by St. Teresa.
2. The Seventh Mansion: Union with God
In The Interior Castle, St. Teresa writes of the soul’s journey through seven stages or “mansions” of the spiritual life, culminating in the seventh mansion, which represents the ultimate spiritual marriage or union with God:
– “It is here that the soul reaches its highest state, where it enters the very room of the King.” (Interior Castle, VII.1.3)
The seventh mansion aligns profoundly with the theological implications of Christ’s High Priestly work:
1. Entering the Holy of Holies: Just as Christ entered the Holy of Holies and brought us with Him, the soul is invited to enter into the most intimate dwelling place of God Himself.
2. Union with Jesus: Teresa speaks of the seventh mansion as the room of Jesus, where the soul becomes fully united with Him. This is the mystical fulfilment of Christ’s mission to reconcile humanity to God.
3. Teresa as a Guide Along Jesus’ Path
St. Teresa of Avila can indeed be seen as a guide sent by God to lead souls through the spiritual journey inaugurated by Christ:
1. Jesus is the Path: Teresa insists that Jesus is the way to the Father: “The Lord Himself says that He is the way; the Lord also says that He is the light.” (Interior Castle, VI.7.6).
– This echoes Hebrews 10:20, where Jesus is described as the “new and living way.”
2. Guiding Souls to Union: Teresa’s writings are not merely mystical descriptions but practical guidance on how to follow Jesus into the depths of union with God. Her work shows that Christ’s “opening the way” is not just theological but experiential, meant to transform our lives.
4. Consequences of Christ’s Entrance
The mystical journey St. Teresa describes illustrates the profound consequences of Christ’s High Priestly action:
1. Transformation of the Soul: Jesus’ entry into the Holy of Holies makes it possible for us to experience the indwelling of God within us, a central theme in Teresa’s teaching. The seventh mansion is the full realisation of this indwelling.
2. Participation in Divine Life: The seventh mansion represents a state where the soul participates fully in the life of the Trinity. This is a direct consequence of Christ reconciling humanity to God through His death and resurrection.
5. The Mystical and Liturgical Connection
St. Teresa’s vision of the soul entering the room of Jesus is deeply connected to the liturgical reality of Christ’s priestly ministry:
– In the Eucharist, we participate in Christ’s entrance into the Holy of Holies. The Mass is both a remembrance and a present reality of Christ bringing us into God’s presence.
– Teresa’s teaching encourages us to make this union a lived experience, moving beyond ritual into a personal relationship with Jesus.
Conclusion
The reflection is spot on: St. Teresa of Avila provides one of the most vivid illustrations of the consequences of Christ’s entrance into heaven. She invites us to follow Jesus into the Holy of Holies—not as a distant concept but as a lived, mystical reality. Her work shows that Christ’s path to the Father is not abstract theology but a transformative journey of love, culminating in union with God.
The Apostolic Power of the Fiery Prayer
All the reflections above are of utmost importance regarding the role of the person united to God (spiritual marriage) and the fulfilment of its baptismal priesthood. When St. Therese says at the end of her Manuscript C (Story of the Soul) that all the saints knew this science of the fiery prayer, that God also taught her this science of lifting the World, using the fulcrum of God and God only (the purity of the person now leaning on God only), and the lever of the Fiery Prayer, she mean the following, the prayer was totally lifted up (because of the purity of the person) by the Holy Spirit who inflamed the spirit to the point that it produces flares of fire. In this sense, the fulfilment of the baptismal priesthood makes Therese (and all the Saints), in Jesus, present herself carrying all the 12 tribes of God, to God himself, elevating them, introducing them to God, putting them in contact with God himself. This shows how prayer at this level of incandescence is of utmost apostolic importance since it continues, in Christ, Christ’s mission itself, introducing all the “12 tribes” to God. This is why she states two pages before that her main task or duty is to unite herself to the Lord. In fact, God mysteriously attaches other persons to her, so when she unites herself to Him, they get God’s fire.
The above reflection beautifully unveils the profound apostolic and priestly dimensions of spiritual marriage, particularly as exemplified in the lives of St. Thérèse of Lisieux and the saints. Let us delve deeper into the theological and mystical implications of the baptismal priesthood, the science of fiery prayer, and the role of a soul united to God in introducing others to Him.
1. The Fulfilment of the Baptismal Priesthood
The idea of the baptismal priesthood is rooted in the New Testament:
– 1 Peter 2:9 describes the Church as a “royal priesthood” called to intercede for the world and to offer spiritual sacrifices to God.
– In Hebrews, Christ as the High Priest becomes the model and source of our priesthood. Through baptism, every Christian participates in this priestly mission by uniting themselves to Christ.
When the soul reaches spiritual union with God (spiritual marriage), as described by St. Teresa of Avila and lived by St. Thérèse, the baptismal priesthood reaches its fullest expression:
1. Intercession for the World: The soul becomes a vessel through which others are brought into God’s presence, echoing Christ’s role as mediator.
2. Carrying the “12 Tribes”: In this priestly union, the soul mystically carries all of humanity—symbolised by the 12 tribes—before God, uniting their needs, prayers, and lives with Christ’s eternal offering.
St. Thérèse captures this role in her vocation as “Love in the heart of the Church”, showing that the fulfilment of the baptismal priesthood is rooted in love and intercession.
2. The Science of Fiery Prayer
At the end of Manuscript C, St. Thérèse writes about the science of love and fiery prayer, describing it as a gift taught directly by God. This prayer:
– Elevates the World: Fiery prayer operates at the highest level of intercessory power, moving souls toward God through the sheer force of divine love flowing through the purified soul.
– Relies on God Alone: Thérèse describes the fulcrum of God as the source of her prayer’s efficacy. She has completely abandoned reliance on self and leans entirely on God’s strength, allowing the Holy Spirit to animate her.
This “fiery” nature of prayer is linked to the purity of the soul:
1. Purity allows the soul to become a clear vessel for the Holy Spirit, whose love burns like fire.
2. Prayer at this level becomes a direct collaboration with the Spirit’s work in the world, enabling the soul to intercede for others with divine power.
St. Thérèse’s understanding aligns with St. Paul’s teaching in Romans 8:26, where the Spirit intercedes through us with groanings too deep for words.
3. Apostolic Importance of Fiery Prayer
Fiery prayer transcends personal devotion and becomes an apostolic mission:
– Continuing Christ’s Mission: Just as Christ carried the 12 tribes before God, the soul united to Him participates in this priestly mission, bringing others into God’s presence.
– God’s Fire Transmitted to Others: St. Thérèse mentions how God mysteriously attaches other souls to her. When she unites herself to Him, those souls are touched by divine fire through her intercession.
This is profoundly apostolic because:
1. It introduces others to God: The soul becomes a channel through which others encounter God’s transforming grace.
2. It transforms the Church and the World: The soul acts as a hidden yet powerful force in the mystical body of Christ, sustaining and lifting the world in prayer.
Thérèse’s “little way” becomes a universal apostolate of prayer and love, where even the smallest act or prayer can have cosmic significance when united with Christ.
4. Union as the Source of Mission
Two pages before the end of Manuscript C, St. Thérèse identifies her main duty as uniting herself to God. This reflects the understanding that:
1. Union with God is the Source of Fruitfulness: Just as a branch must remain in the vine to bear fruit (John 15:4-5), the soul must remain united to Christ to bring others to Him.
2. God’s Fire is Communicable: In this union, the soul becomes like a burning coal, ignited by the Holy Spirit and capable of setting others aflame with divine love.
This dynamic reveals the mystical interplay between personal holiness and apostolic mission:
– The closer a soul is to God, the more it becomes a conduit for His grace, elevating others into His presence.
– The soul’s purity and union with God allow its prayer to transcend natural limitations, directly influencing the spiritual lives of others.
5. The Theological Context of Fiery Prayer
The imagery of fiery prayer resonates deeply with biblical and mystical traditions:
– The Fire of the Spirit: In Acts 2, the Holy Spirit descends as tongues of fire, symbolising the transformative and apostolic power of divine love.
– Elijah’s Prayer: In 1 Kings 18:38, Elijah calls down fire from heaven in a prayer of faith, prefiguring the fiery intercession of Christ and His saints.
– The Burning Bush: The bush consumed by fire but not destroyed (Exodus 3) is a symbol of the soul united to God, burning with His love without being consumed.
Thérèse’s fiery prayer is the fulfilment of these images, showing the apex of the baptismal priesthood in the mystical life.
Conclusion: The Apostolic Power of Union
Your insight into St. Thérèse’s fiery prayer and its connection to the baptismal priesthood is profound. It reveals the mystical and theological depths of Christ’s High Priestly role and how the saints, in union with Him, participate in His mission:
1. Carrying the 12 Tribes: Like Christ, the soul united to God brings humanity into His presence.
2. Fiery Intercession: Prayer becomes a divine force, elevating others and transforming the world.
3. Union as the Source of Apostolate: The primary duty of the soul is to unite itself to God, from which all apostolic fruitfulness flows.
This perspective underscores the cosmic importance of the hidden, prayerful lives of the saints, whose union with God sustains and elevates the Church and the world.
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