Further, the Church is called the heavenly Jerusalem, as such a city of God or kingdom of God as is "not of this world" (Jn 18:36).
It consists not only of earthly men, but still more of heavenly dwellers. In it those born on earth receive heavenly blessings and lead a heavenly life.
The Church is called a festal assembly, πανήγυρις, that is, a universal festive gathering. In the same way Christ likens His kingdom to a wedding feast, to which the heavenly Master of the house invited many (Lk 14:16).
Myriads of angels belong to the Church. Then, as a constituent part, there enters into her the Church of the firstborn, whose names are written in heaven.
These are the holy saints, patriarchs, and apostles, who before the rest were enrolled among the citizens of the kingdom of heaven (Lk 10:20).
The Apostle also numbers among the Church of Christ, in general, "the spirits of righteous men made perfect." Until the time of the general resurrection they are separated from their bodies.
They are not clothed with flesh, and are more like the bodiless angels than those born on earth. Yet they await the reception of bodies like the glorious Body of Christ (1 Cor 15:44; Phil 3:21).
By portraying the constitution of the Church in this way, the Apostle gives an unshakable foundation for Orthodox dogmas. These include invoking and glorifying the heavenly powers and the holy saints of God in prayer.
They also include prayer for the departed, and the prayerful intercession and gracious help of angels and departed saints for those who remain alive.
In the Church, because of her unity, all pray for all, and all assist all. In no other way can it be expressed that we have truly come to the "triumphant assembly" and to the "heavenly Jerusalem."
Ascending by the ladder of creatures to the summit of heavenly Zion, to uncreated and eternal Being, the Apostle says: "You have come to God, the Judge of all, and to Jesus, the mediator of the new covenant."
God the Father is the lawgiver and judge of mankind. He said of Himself, "I am a jealous God, visiting the sins of the fathers upon the children to the third and fourth generation" (Ex 20:5).
He will not acquit those who disobey and transgress His will, nor will He cleanse those who sin (Ex 34:7; Jer 32:18-19).
From this it becomes clear how precious, or priceless, for men is the mediation of Jesus Christ, Who obtains eternal redemption and the New Covenant for them.
At the same time, the mediation of Christ is raised to such a height that the mediation of the bodiless powers and the saints cannot be compared with it.
By the mediation of Christ the New Covenant has been given to us. The mutual help of men in the work of salvation is already grounded in their abiding in the one New Covenant.
By the mediation of Christ the Church was created. The prayerful aid of the saints toward us already flows from our dwelling with them in one Church, since we have come to "the spirits of the righteous."
Therefore, although we flee to the intercession of the saints, we in no way compare them with the one Mediator (1 Tim 2:5).
Explaining how Christ obtained eternal redemption for us and bestowed the New Covenant, the Apostle Paul says: "You have come to the blood of sprinkling, which speaks better than that of Abel."
Concerning Abel's blood the Lord said to Cain, "The voice of your brother's blood cries to Me from the ground" (Gen 4:10).
These words express that the blood of the brother shed by Cain is not silent. It cries out and intercedes before God for vengeance.
This served as the Apostle's basis for comparing it with the Blood of Christ. That Blood also cries out, that is, intercedes before God. Yet it cries out better, not for vengeance, but for reconciliation and forgiveness.
As a result of this mediating action of Christ's Blood, men receive redemption and the New Covenant.
It is important for us to ask this question here. Did the Blood of Christ cry out to God for us only once, namely when it was shed on Golgotha, or does it cry out even now?
The Apostle said, "which speaks," meaning that it speaks constantly. Besides this, Abel's blood cried out after the murder, not only while it was being committed.
Job, wishing to be reconciled with God, whom he represents as hostile to him, says, "O earth, do not cover my blood" (Job 16:18).
He is convinced that his innocent blood, flowing from his wounds and crying out to God, will one day return God's mercy to him.
It is not in vain that Job is considered a type of Christ, since his blood also cried out better than Abel's.
The Prophet Isaiah says that the earth will reveal the blood of the slain, not doubting that this blood will obtain vengeance against the murderers (Is 26:21).
In all these cases, blood appears as crying out not only at the time of its shedding, but also afterward.
Therefore the Blood of Christ cries out even now. Everyone who enters Christ's Church also approaches this Blood that cries without ceasing, and thereby becomes a participant in the New Covenant obtained by it.
But in order to cry out constantly, the Blood of Christ must constantly abide. In order to approach it, one must find it somewhere.
In order to partake of it, one must believe that it has not dried up. It is continually distributed to the faithful, and is therefore called the blood of sprinkling, from an inexhaustible source.
This covenantal Blood is communicated to us, as if sprinkled upon us, in the mystery of the Eucharist. For its sake, through the mystery of Baptism, we entered the Church, which serves as its inexhaustible treasury.
Such, according to the Apostle, must be the image of the Church. God dwells in her. Christ the Mediator sanctifies her by His Blood. In her unity she embraces those born on earth and those who dwell in heaven.
THEOSIS