Did Lucifer’s sin in Heaven defile the Heavenly Sanctuary?

Did Lucifer’s sin in Heaven defile the Heavenly Sanctuary?

The biblical answer is NO.-"Nothing defiled shall enter the Kingdom of God."-Revelation21:27

22And I saw no temple therein. For the Lord God Almighty is the temple thereof, and the Lamb. 23And the city hath no need of the sun, nor of the moon, to shine in it. For the glory of God hath enlightened it, and the Lamb is the lamp thereof. 24And the nations shall walk in the light of it: and the kings of the earth shall bring their glory and honour into it. 25And the gates thereof shall not be shut by day: for there shall be no night there. 26And they shall bring the glory and honour of the nations into it. 27There shall not enter into it any thing defiled, or that worketh abomination or maketh a lie, but they that are written in the book of life of the Lamb. -Revelation21:22-27

There is no atonement for the wickedness and rebellion of Lucifer's and the fallen angels, because of the superb intellect and full-knowledge of their action. Perhaps, what you are wondering is, what is the real cause of Lucifer's fall, and in this mystery the revelation of Mary of Agreda can help you ponder and weave into it the passages in Exekiel chapter 28 and the book of Isaiah where Lucifer uttered the "I Will", or the desires of his heart that he thinks, God deprived him of, why?

To understand this mystery, the keyword is "Christ" or the "Anointed One". And what is the instrument of God's anointing? The instrument is seated in the Throne of God in the Holy Mountain, that Lucifer saw, and it was majestically beautiful. Lucifer, thinks, that if God "anoints" him again with this "Spirit that was seated at the Throne"-Wisdom9:1-ff, then he will become like unto God. Can you ponder this profound mystery?

In Ezekiel chapter 28, Lucifer received the "First Anointing", and since he was only a cherub, a little lower than Seraph, he cannot pass them, but the anointing of God, is the first source of Lucifer's delight, why? Lucifer was able to pass the fiery regions or the seraphic angels that is nearest to the Throne of God. Lucifer anointing gave him the cloth of superiority over the Seraphic Angels, and all the angels were in awe with Lucifer.

On the day that you were created

They were prepared.

14**“You were the anointed cherub who [h]covers**,

And I placed you there.

You were on the holy mountain of God;

You walked in the midst of the stones of fire.

15“You were blameless in your ways

From the day you were created

Until unrighteousness was found in you.

16“By the abundance of your trade

[i]You were internally filled with violence,

And you sinned;

Therefore I have cast you as profane

From the mountain of God.

And I have destroyed you, you [j]covering cherub,

From the midst of the stones of fire.

We can see that Lucifer was a very beautiful cherub wearing a priestly vestment or a celestial priest because he "bear the light of God" which is Jesus Christ the Eternal High Priest. But the beauty that God gave him, is not enough for him to surpass the "stones of fire or the fiery regions" that pointed to the Seraph but the "anointing of God" gave him extra powers to surpass the Seraph, as he now became the angel nearest to the Throne of God, which after he fall, was replaced by Archangel Gabriel. And this privilege, allowed him to saw the "Throne of God" and most esp, the "Spirit of Created Wisdom" (Proverbs8:22), that was seated on the Throne. Lucifer thought that God will anoint him again with the "Spirit of Wisdom", and this is the start of Lucifer's desire that leads to his wickedness and eventually rebellion, because he realize as seen by Mary of Agreda visions, that when God revealed to the angelic host His Divine Plan, the "Spirit of Wisdom" that was seated on the Throne, belongs to Jesus the "Anointed One", and ultimately this "Spirit of Wisdom" will rest on a Tabernacle, the greatest masterpiece creation of God, called the "Immaculate Heart of Mary the Tabernacle of God".

[11] And by my power I have trodden under my feet the hearts of all the high and low: and in all these I sought rest, and I shall abide in the inheritance of the Lord. [12] Then the creator of all things commanded, and said to me: and he that made me, rested in my tabernacle, [13] And he said to me: Let thy dwelling be in Jacob, and thy inheritance in Israel, and take root in my elect. [14] From the beginning, and before the world, was I created, and unto the world to come I shall not cease to be, and in the holy dwelling place I have ministered before him. [15] And so was I established in Sion, and in the holy city likewise I rested, and my power was in Jerusalem.- Sirach24:11-15

Lucifer's heart or desire was expose by Ezekiel 28, he desires to seat in the Throne of God. And the only way to sit on the throne is for Lucifer to receive the anointing of the "Spirit of Wisdom" that was seated at the Throne. But the Spirit of Wisdom is not birthed or created for the angels, it was destined for Jesus as the "Anointed One" and ultimately destined for the "Immaculate Heart" of the chosen Woman, who will give the "Spirit of Wisdom" a perfect dwelling place or a throne or a tabernacle as described in Sirach24:12 and Proverbs9:1.

How then Lucifer convince other angels to rebel?

Because, Lucifer gave them a promise that if God will anoint him with the Spirit of Wisdom, he will assigned them to different position, Lucifer began to trade, because he claimed that, he will not only infuse them with "light that he bears" he will also "give them gifts of wisdom". The third of the angels also desires to have an advantage with other angels by possessing the gift of wisdom. And Lucifer convinced the third of the angels to take side with him. But all this "trade" shattered, when God revealed His Divine Plan. Lucifer and the third of the angels was shocked, because the "Anointed One" was revealed, and its not Lucifer but Jesus the Christ, the Anointed One of God. Lucifer desires of experiencing to be adore by all the angels in Heaven, must now adore a God-Man, Jesus Christ. This was tolerable to the third of the angels, but the thing that make them rebel was, when God revealed, that the Spirit of Wisdom will ultimately rest upon the chosen Woman, and so, Lucifer and all the angels must also bow down to the chosen Woman because She was destined to sit on the Throne of God on the Holy Mountain.

The Spirit of Wisdom descended on Jesus Baptism at Jordan River and He became the "Anointed One", the First Advocate.

The Spirit of Wisdom, return to the Abba Father, and the ascended Jesus first act of mediation to the Abba Father was to send the Spirit of Wisdom at the Upper Room, and in the Upper Room the Spirit of Wisdom finally dwell and rested in the Immaculate Heart of Mary the Tabernacle of God and She became the *"another Advocate"*as St.Alphosnsus Liguori a Doctor of the Church teaches, by pointing to Mary as the another Advocate. The Immaculate Heart of Mary was hewn by the Seven Pillars or the Seven Sorrows in order for the Spirit of Wisdom to have a perfect dwelling place.-Proverbs9:1

Wisdom has built her house; she has carved out her seven pillars.

Mary Seat of Wisdom, pray for us. S&IHMMP4us. Amen

More on this story on the revelation of Mary of Agreda titled "Mystical City of God.

Source: https://www.amazon.com/Mystical-City-God-Mary-Agreda/dp/0895558254

The question did Lucifer’s rebellion and wickedness (Leviticus 16:16-17) defile the Heavenly Sanctuary and even Heaven itself?

This passage of scripture in Leviticus deals only with the Israelites at that time.

So he shall make atonement for the Most Holy Place because of the impurities and rebellious acts of the Israelites in regard to all their sins. Leviticus 16:16

Heaven is where the rebellion first took place.

Here are a few scriptures that tell us the heavens are not pure in His eyes, God puts no trust in His Holy ones, That he judges those on high.

God puts no trust in His holy ones, if even the heavens are not pure in His eyes, Job 15:15

I clothe the heavens in black and make sackcloth their covering.” Isaiah 50:3 sackcloth: a. worn in mourning and humiliation

Can anyone teach knowledge to God, since He judges those on high? Job 21:22

Psalm 82:1

God presides in the divine assembly; He renders judgment among the gods:

We know from the Scriptures T that the evil authorities are powers in the heavenly realm now.

against the rulers, against the authorities, against the cosmic powers of this darkness, against the spiritual forces of evil in the heavenly realms. Ephesians 6:12

Things in heaven need to be reconciled to God as well as though on the earth…Reconciliation it's because of the blood of his cross for Things in heaven as well.

through Him to reconcile to Himself all things, whether things on earth or things in heaven, by making peace through the blood of His cross. Colossians 1:20

So to answer your question about heaven being defiled The answer would have to be yes. One had to remember there are divisions in the heavenly realms and far above the heavenly realm where God's throne is that has not been defiled.

We know the heavens and the earth are in a state of flux and there are coming new heavens and a new earth where righteousness will dwell.

Then I saw a new heaven and a new earth,a for the first heaven and earth had passed away, Revelation 21:1

Did Lucifer’s sin in Heaven defile the Heavenly Sanctuary?

The short answer is no.

Just as there is an earthly paradise so to speak there is also a heavenly paradise. Some call the earthly paradise: Eden.

Equally there are different definitions of the word heaven, even within Sacred Scriptures.

One fact must be understood prior to moving on here. The angels before the fall did not enjoy the Beatific Vision of God, as this is reserved for the Holy Angels and the Saints. St. Thomas Aquinas explains this in his Summa Theologica. Thus it follows that the heaven mentioned as heaven is not the same as the heaven of the Beatific Vision.

62. Grace and Glory of the Angels

63. Although the angels were created in heaven, and with natural happiness or beatitude, they were not created in glory, that is, in the possession of the beatific vision.

64. To possess God in the beatific vision the angels require grace.

65. And, while the angels were created in the state of sanctifying grace, this was not the grace which confirms the angels in glory. Had the angels been created with the confirming grace, none of them could have fallen, and some did fall.

66. Angels were created in grace, and by using this grace in their first act of charity (which is the friendship and love of God) they merited the beatific vision and heavenly beatitude.

67. Instantly upon meriting the beatitude of heaven, the angels possessed it. The angelic nature, being purely spiritual, is not suited for steps and degrees of progress to perfection, as is the case with man.

68. The higher angels, those of more perfect nature and keener intelligence, have greater gifts of grace than other angels; for their more perfect powers turn them more mightily and effectively to God than is the case with angels of lesser capacity.

69. The heavenly beatitude enjoyed by the angels does not destroy their nature or their natural operations; hence the natural knowledge and love of angels remain in them after they are beatified.

70. Beatified angels cannot sin. Their nature finds perfect fulfillment in the vision of God; it is disposed towards God exclusively. There is in beatified angels no possible tendency away from God, and therefore no possible sin.

71. Angels who possess God in beatific vision cannot be increased or advanced in beatitude. A capacity that is perfectly filled up cannot be made more full. - Angel: From the Teachings of Saint Thomas Aquinas

As I have already mentioned, the term heaven has various definitions within the Scriptures. Even St. Paul speaks of a third heaven.

It can thus be understood that Satan’s rebellion occurred in the starry heaven and not the Heavenly Sanctuary of God where the Beatific Vision resides as St. Thomas Aquinas explains:

Whether there is only one heaven?

On this point there seems to be a diversity of opinion between Basil and Chrysostom. The latter says that there is only one heaven (Hom. iv in Gen.), and that the words 'heavens of heavens' are merely the translation of the Hebrew idiom according to which the word is always used in the plural, just as in Latin there are many nouns that are wanting in the singular. On the other hand, Basil (Hom. iii in Hexaem.), whom Damascene follows (De Fide Orth. ii), says that there are many heavens. The difference, however, is more nominal than real. For Chrysostom means by the one heaven the whole body that is above the earth and the water, for which reason the birds that fly in the air are called birds of heaven [Psalm 8:9]. But since in this body there are many distinct parts, Basil said that there are more heavens than one.

In order, then, to understand the distinction of heavens, it must be borne in mind that Scripture speaks of heaven in a threefold sense. Sometimes it uses the word in its proper and natural meaning, when it denotes that body on high which is luminous actually or potentially, and incorruptible by nature. In this body there are three heavens; the first is the empyrean, which is wholly luminous; the second is the aqueous or crystalline, wholly transparent; and the third is called the starry heaven, in part transparent, and in part actually luminous, and divided into eight spheres. One of these is the sphere of the fixed stars; the other seven, which may be called the seven heavens, are the spheres of the planets.

In the second place, the name heaven is applied to a body that participates in any property of the heavenly body, as sublimity and luminosity, actual or potential. Thus Damascene (De Fide Orth. ii) holds as one heaven all the space between the waters and the moon's orb, calling it the aerial. According to him, then, there are three heavens, the aerial, the starry, and one higher than both these, of which the Apostle is understood to speak when he says of himself that he was "rapt to the third heaven."

But since this space contains two elements, namely, fire and air, and in each of these there is what is called a higher and a lower region Rabanus subdivides this space into four distinct heavens. The higher region of fire he calls the fiery heaven; the lower, the Olympian heaven from a lofty mountain of that name: the higher region of air he calls, from its brightness, the ethereal heaven; the lower, the aerial. When, therefore, these four heavens are added to the three enumerated above, there are seven corporeal heavens in all, in the opinion of Rabanus.

Thirdly, there are metaphorical uses of the word heaven, as when this name is applied to the Blessed Trinity, Who is the Light and the Most High Spirit. It is explained by some, as thus applied, in the words, "I will ascend into heaven"; whereby the evil spirit is represented as seeking to make himself equal with God. Sometimes also spiritual blessings, the recompense of the Saints, from being the highest of all good gifts, are signified by the word heaven, and, in fact, are so signified, according to Augustine (De Serm. Dom. in Monte), in the words, "Your reward is very great in heaven" (Matthew 5:12).

Again, three kinds of supernatural visions, bodily, imaginative, and intellectual, are called sometimes so many heavens, in reference to which Augustine (Gen. ad lit. xii) expounds Paul's rapture "to the third heaven."

Was Satan’s rebellion a sin? Of course it was!

63. Sin of the Fallen Angels

64. A rational creature (that is, a creature with intellect and will) can sin. If it be unable to sin, this is a gift of grace, not a condition of nature. While angels were yet unbeatified they could sin. And some of them did sin.

65. The sinning angels (or demons) are guilty of all sins in so far as they lead man to commit every kind of sin. But in the bad angels themselves there could be no tendency to fleshly sins, but only to such sins as can be committed by a purely spiritual being, and these sins are two only: pride and envy.

66. Lucifer who became Satan, leader of the fallen angels, wished to be as God. This prideful desire was not a wish to be equal to God, for Satan knew by his natural knowledge that equality of creature with creator is utterly impossible. Besides, no creature actually desires to destroy itself, even to become something greater. On this point man sometimes deceives himself by a trick of imagination; he imagines himself to be another and greater being, and yet it is himself that is somehow this other being. But an angel has no sense-faculty of imagination to abuse in this fashion. The angelic intellect, with its clear knowledge, makes such self-deception impossible. Lucifer knew that to be equal with God, he would have to be God, and he knew perfectly that this could not be. What he wanted was to be as God; he wished to be like God in a way not suited to his nature, such as to create things by his own power, or to achieve final beatitude without God's help, or to have command over others in a way proper to God alone.

67. Every nature, that is every essence as operating, tends to some good. An intellectual nature tends to good in general, good under its common aspects, good as such. The fallen angels therefore are not naturally evil.

68. The devil did not sin in the very instant of his creation. When a perfect cause makes a nature, the first operation of that nature must be in line with the perfection of its cause. Hence the devil was not created in wickedness. He, like all the angels, was created in the state of sanctifying grace.

69. But the devil, with his companions, sinned immediately after creation. He rejected the grace in which he was created, and which he was meant to use, as the good angels used it, to merit beatitude. If, however, the angels were not created in grace (as some hold) but had grace available as soon as they were created, then it may be that some interval occurred between the creation and the sin of Lucifer and his companions.

70. Lucifer, chief of the sinning angels, was probably the highest of all the angels. But there are some who think that Lucifer was highest only among the rebel angels.

71. The sin of the highest angel was a bad example which attracted the other rebel angels, and, to this extent, was the cause of their sin.

72. The faithful angels are a greater multitude than the fallen angels. For sin is contrary to the natural order. Now, what is opposed to the natural order occurs less frequently, or in fewer instances, than what accords with the natural order. - Angel: From the Teachings of Saint Thomas Aquinas

Thus Satan’s sinful rebellion occurred in the starry heavens and not in the Heavenly Sanctuary of the Blessed Trinity!

Then I saw a new heaven and a new earth,a for the first heaven and earth had passed away. - Revelation 21:1

In order to answer your main question, it's necessary to get rid of extraneous points. For example, while you are correct to say that "the earthly sanctuary and its services are a copy of the heavenly ones; they are representative of what happens in the heavenly ones", that has got nothing to do with Plato. In Exodus 25:40 God told Moses, "And look that thou make them after their pattern, which was shewed thee in the mount". Then, Hebrews 9:5-23 explains that the first tabernacle was a pattern based on the heavenly reality. This verse has a bearing on your main question:

"It was therefore necessary that the patterns of things in the heavens should be purified with these [earthly rituals of dedicating with blood]; but the heavenly things themselves with better sacrifices than these."

It goes on to show how Christ's once-for-all-time perfect sacrifice of himself enabled that blood to be presented before God in heaven for the cleansing of sinful humans putting faith in that provision. It was not for cleansing anything or anyone in heaven! Heaven is God's domain, and to be in the very presence of God in heaven requires perfect holiness.

Now comes your question about Lucifer being a defiling presence in heaven. First, you are assuming that the interpretation of a bit in Ezekiel identifies satan as being this Lucifer. No. It does not. That is an interpretation some have placed on the passage, but the link between satan and this name, Lucifer, is tenuous and arguable. It's worth mentioning that nowhere in the Bible is this evil one given a personal name. He is described as to character and as to what he does, but is never given a name.

Because your further questions are all about that and the way you assume the live goat symbolically carrying all the nation's sins into the desert is "representative of Jesus doing the same to Lucifer", it becomes hopeless to progress such questions. It seems you have made up your mind as to what all those things mean and that, in your mind, they are all linked - but that is only your understanding.

My answer is a simple, "No. The evil one sinned and was cast out of heaven (Revelation 12:7-13). Nothing in all heaven can impinge on God's holiness." I would just add, by way of suggestion, that if you put to one side your own understanding on extraneous matters, you could make progress in finding the answer to your main question.