Velum templi scissum est in duo, a summo usque deorsum. The veil of the temple was rent in two from top to bottom.[1] In the account of the crucifixion recorded by St Mark this text is set immediately after the moment Jesus expired on the cross: “…Jesus gave a loud cry and breathed his last.”[2] It also bears a direct relation to the verses just prior, recording details of the mockery of Christ once he was nailed to the cross: “The passers-by jeered at him; they shook their heads and said, ‘Aha! So it was you who would destroy the temple and rebuild it within three days!”[3]
Moreover it relates to one of the charges brought against Jesus before the Sanhedrin, “We heard him say: ‘I am going to destroy this temple made by human hands, and in three days build another not made by human hands’,”[4] as well as the observation made by Jesus to the disciples when they stood in awe of the temple’s magnificence: “See how great those stones are, Master! See the size of those buildings!”
And Jesus replied, ‘You see all these great buildings? Not a stone may remain upon a stone that would not be destroyed’.”[5] Taken together, all indicate that while the conception of the temple was of central importance in the religious life of Israel, its destruction and replacement by something else was foremost in the teaching of Jesus, so much so that it reaches absolute finality at the moment of his death. Why would this be? Why was it that century after century the motet, Velum Templi, held such a prominent and poignant place in the Tenebrae of the Holy Week liturgy? [6]
It is clear that this reference to the temple at the moment of death can be traced back to the controversial and scandalous action of Jesus within the temple when he expelled the money changers and asserted his authority there. Remember the story: “So they reached Jerusalem and when he went into the temple he began driving out those selling and buying there; he upset the tables of the money-changers and the chairs of those who were selling doves.
Nor would he allow anyone to carry anything through the temple. And he taught them and said: ‘Does not scripture say: My house will be called a house of prayer for all peoples? But you have changed it into a hideout for plunderers!”[7] No less important is the context of this action. Sandwiched significantly within an episode about a barren fig tree, Jesus was implying that all that the temple represented had become fruitless: “May no one ever eat fruit from you again…”, then, after the clearance of the temple, the disciples observe the next day that the same tree has withered and died.
The impact of the various overlays of meaning now begins to emerge. Though for centuries, and currently, in the possession of Islam, in Jesus’ day the temple was synonymous with the faith and life of Judaism. It was believed to be the earthly dwelling-place of Israel’s God of the Covenant.
Equally, it was the place of sacrifice, meaning it was ipso facto the locus of the forgiveness of sins and of cleansing from defilement as required by the religious codes. Furthermore, it possessed political significance, then no less than now. This was not only from the point of view of its pre-eminence as the sacred site par excellence but also because of the links to its builders: the second temple being an essential element in Herod’s claim to be king of the Jews and successor to Solomon. The corollary to this is obvious. Any assault on the temple would be an assault on the monarchy itself.
So why did he do it? Clearly, Our Lord set out to replace, in his own person, all that the temple represented. Everything that the temple implied was under divine threat because of its apostasy and therefore its inability to receive the one who was sent from the Father. Jesus’ lament for Jerusalem, captures this very idea: “Jerusalem, O Jerusalem, killing the prophets and stoning those who are sent to you! How often have I wished to gather together your children as a hen gathers her brood under her wings; and you would not. Listen here, your house is left to you desolate.”[8] It would fall, as would all of the nation’s institutions, because it had to. It had outlived or betrayed its proper purpose!
Jesus would now lay claim to be the true king, instituting a reign not of this world; that renders to Caesar what is rightfully his and to God what belongs to God. His sacrifice is the one perfect sacrifice because he is the unblemished victim who is “made over” to God for the remission of sins and the conquest of evil. His institution of the Sacrament of his Body and Blood would render the temple cult and its Levitical priesthood obsolete.
By establishing the New Covenant perpetuated in time through the Eucharistic sacrifice, he activates the reign of God for the community charged with making disciples of all nations. So, when the veil of the temple is rent from top to bottom, the Holy of Holies is laid bare - this most sacred place is void. Empty! No one is there! The crucifixion exposes this as certitude. Where, then, is the earthly dwelling place of God?
Across the ages since that momentous revelation, Christ’s faithful know that the dwelling place of the Most High is established within each soul that embraces the cross and thereby becomes enfolded within His very being. While the blessed Sacrament is reserved in each tabernacle to be the focus of adoration and contemplation, it is vital to keep in mind St Paul’s exhortation: “Do you not understand that you are God’s temple, and that God’s Spirit has his dwelling in you? If anybody desecrates the temple of God, God will bring him to ruin because the temple of God is sacred, as you are “.[9] He urges: “Let us fix our eyes on Jesus, the origin of our faith and its consummation, who, resolved on future blessedness, endured the cross, disdained its shame, and now sits at the right of God’s throne. Moreover, think of him who endured so much opposition from sinners and then you will not give up for want of courage.”[10] From the cross Jesus entrusts each beloved disciple to his mother, Mary, so that in the memorable words of St Bernard, “Ipsa tenente non corruis; Ipsa protegente non metuis; Ipsa duce non fatigas; Ipsa propitia, pervenis.[11]
PMW
[1] Mk 15: 38. [2] Iesus autem emissa voce magna expiravit. Mk 15: 37 [3] Mk 15: 29-30. Et praetereuntes blasphamabant eum, moventes capita sua et dicentes, ‘Vah! qui destruis templum Dei et in tribus diebus reaedificas’. [4] Mk 14: 58-9… Quoniam nos audivimus eum dicentem ‘Ego dissolvam templum hoc manu factum, et per triduum aliud non man factum aedificabo’. Also, Mt.26: 61-2 and Jn 2:19. [5] Mk 13:1-2. Et cum egrederetur de templo ait illi unus ex discipulis suis: Magister, aspice quales lapides et quales struturae. Et respondens Iesus, ait illi: Vides has omnes magnas aedificationes? Non relinquetur lapis super lapidem qui non destruatur. [6] 2nd Responsory, Good Friday Matins, now consigned to oblivion following Conc.Vat. II. [7] Mk 11:15-18; See also Lk 19:45-8; Mt.21:12-17; Jn 2:14-16. N.B. The Greek expression σπήλαιον ληστών (speluncam latronum) means a hideout for terrorists. Barrabas was a ληστης, as were the two crucified with Christ. This means that Jesus was not concerned so much with economic trickery as with the temple’s identification with nationalist plunder. It therefore represented a grievous distortion of Israel’s spiritual responsibility now doomed to destruction. [8] Lk 13:43-5. Hierusalem Hierusalem quae occidis prophetas et lapidas eos qui mittuntur ad te quotiens volui congregare filios tuos sicut avis nidum suum sub pinnis et noluisti ecce relinquitur vobis domus vestra. [9] 1 Cor. 3: 16-17. Nescitis quia templum Dei estis et Spiritus Dei habitat in vobis? Si quis autem templum Dei violaverit, disperdet illum Deus. Templum enim Dei sanctum est, quod estis vos. [10] Heb 12:2-3. Aspicientes in auctorum fidei et consummatorum Iesum, qui proposito sibi gaudio sustinuit crucem, confusione contempt atque in dextera sedis Dei sedet. Recogitate enim eum qui talem sustinuit a peccatoribus adversum semetipsum contradictionem: ut ne fatigemini animis vestris deficientes. [11] She upholding, you will not stumble; she protecting, you fear not; she herself leading, you do not tire; she herself interceding, you come through.
