The Veil and the New Testament
In each of the synoptic gospels of
the New Testament the story of the death of Jesus is paired with supernatural
events. One of these events mentioned is the rending of the temple veil in
Matthew 27:51, Mark 15:38 and Luke 24:34.
“The word [curtain or Greek katapetasma]
is found in the Septuagint, and katapetasma is the veil between the Holy
Place and Holy of Holies (Exod 27:16). The same sense is found in the letter
of Aristeas 86, and in Philo (life of Moses 2.148). There are
interpolations in the Testament of the Twelve Patriarchs which also
refer to this curtain (T Levi 10:3; T Benj 9:3). Commentators
disagree on whether the outer curtain is meant (between the Holy Place and the
Holy of Holies) or the inner one immediately in front of the Holy of Holies”
(Mann, “Mark: A New Testament with Introduction and Commentary.” The Anchor
Bible. Doubleday * Company; Garden City, New York, 1986, p. 653).
The rending of the temple veil is
used symbolically as dividing the barrier between heaven and humans. This
representation is similar to Ephesians 2:12-14 where Jesus is also depicted as
symbolically tearing down the wall of partition (functioning as a dividing
wall) which separated the Greeks who were not Jews from the rest of the temple.
In the LDS temple experience the idea of a rent in the temple veil was adopted
so that members may act out meeting Jesus (someone representing him) who grants
them passage through the rent and into the Holy of Holies (representing
heaven).
The idea of meting Jesus at the
veil in LDS temples is also based on chapters 3 through 10 of Hebrews in the
New Testament. The author of Hebrews uses three main ideas concerning the
temple of Jerusalem that have influenced the LDS Endowment rite as members
approach and pass through the veil; Jesus as high priest, Jesus as a sacrifice,
and the Holy of Holies as a representation of heaven.
Hebrews 3 opens by asking for
those whom the epistle is written to “consider the Apostle and High Priest of
our profession, Christ Jesus.” The reason Jesus is called a high priest,
according to Hebrews, is that priests enter the tabernacle/temple but only a
high priest is allowed to enter the Holy of Holies once a year for the Day of
Atonement (Leviticus 16:15=17. See also Exodus 30:10). “Now when these things
were thus ordained, the priests went always into the first tabernacle,
accomplishing the service of God. But into the second went the
high priest alone once every year, not without blood, which he offered for
himself, and for the errors of the people” (Hebrews 9:6-7). Therefore,
according to Hebrews, Jesus as high priest entered the holiest of places,
heaven, not by the shedding of animal blood but by his own (Hebrews 9:11-14).
Entering heaven Jesus becomes “a minister of the sanctuary” (Hebrews 8:1-2).
The LDS Endowment rite up to this
point is about the good works of members, when they promise to follow God and
the building up of God’s kingdom on earth. However, what they promise to do
only brings them to the veil of the temple, the barrier between heaven and
humankind. At the veil then, members look to Jesus as their forerunner and as
Jesus is depicted entering the Holy of Holies through the veil (into heaven) so
members look to him as the hope of their salvation, that they may also enter
into the holiest place through his grace (Hebrews 6:19-20. See also 10:19-24).
“Seeing then that we have a great
high priest, that is passed into the heavens, Jesus the Son of God, let us hold
fast our profession. For we have not an high priest which cannot be
touched with the feeling of our infirmities; but was in all points tempted like
as we are, yet without sin. Let us therefore come boldly unto the throne
of grace, that we may obtain mercy, and find grace to help in time of need”
(Hebrews 4:14-16) (although Hebrews refers to members boldly entering the Holy
of Holies, this was working in theological concepts and not actual praxis).
Meeting Jesus at the Veil
In the current practice LDS
members are brought to one of the veils by a temple worker who knocks on the
frame. This references the Gospels which say, “Ask, and it shall be given you;
seek, and ye shall find; knock, and it shall be opened unto you” (Matthew
7:7-8. See also Luke 11:9-10. Although members are knocking on the door of
heaven, they must first open their door to God [Revelation 3:20-21]). Someone
representing the Lord slightly parts the veil and asks, “What is wanted?” The
work’s response is that “Adam (or Eve) having been true and faithful in all
things, desires further light and knowledge by conversing with the Lord through
the veil (or for and in behalf of _______, who is dead).” The Lord answers,
“Present him (or her) at the veil, and his (or her) request shall be granted.”
Then the members are asked about what they have learned so far in the Endowment
rite (a temple worker stands by to help remind members if they have forgotten
anything). The temple worker then knocks again on the frame and the person
representing the Lord asks, “What is wanted?” The worker replies that Adam (or
Eve) “having conversed with the Lord through the veil, desires now to enter his
presence.” The Lord responds, “Let him (or her) enter.” The member is then
taken by the hand and guided through the veil. (Aaron Collier, LDS Temples,
Volume 1: Using Older Traditions in New Ways [2012], 51-53)