One Shining Moment: Trusting Our Empirical Epistemology
John 19:38-42
Lately, I have noticed my attentiveness in current or historical events, even the books I read, to those whose stories are untold; those whose voices did or do not have a platform. What blanks or context could “they” provide to enhance the story that has been conveyed if only asked?
In our present society, the expedient rate of information exchange leads to the prominence of “cancel culture” and propulsion to instant celebrity. A single action may bring someone to prominent recognition – with potentially polarizing results. In this pericope, Joseph of Arimathea’s emergent action makes him distinctive in a critical moment: handling the burial of Jesus’ body. We also learn, according to only to this Gospel written by John, that in so doing, Joseph outed himself as a follower of Jesus. It is important to recognize that this is John’s account of these events. Every Gospel writer has their own predisposition, their own lens. Thereby, so does every reader.
The very first time I read of Joseph of Arimathea’s actions, I wondered “Who is this guy? Where did he come from?” From a more recent reading, I wondered how did he gain access to Pilate? I mean, Pilate was the ruler who let the crowd choose between Barnabas or Jesus to be crucified so that he could evade culpability in Jesus’ fate! Joseph was afraid of the Jewish leaders knowing his belief in Jesus but…he went to Pilate without hesitation? “How Sway?!?” One can’t help but point to Jesus’ death as the thing that suddenly made his former fear no longer matter.
Thus, I wondered, what might Joseph of Arimathea have recorded about this day? What lore might have been passed on about his account of this action we view as distinctive? What compelled him to do what he did, especially since John tells us he had previously secretly followed Jesus?
Imagine with me, remnants of a griot-like tale passed down through his family line, shared with us by a descendant named Hyacinth.
Joseph of Arimathea was my ancestor. His story was told to me when I was too young to fully understand. Now, those who passed it on to me are gone and I have no one to ask for clarification. This is my attempt to make meaning of what I recall, which includes why he stepped up to bury Jesus and what happened as a result.
Ancestor Joseph became inclined to Jesus because of a series of realizations that pointed to the meaning of life being about so much more than the wealth he had accumulated. Although he valued the discipline and order of his life, passed on to him from the values of his father that also earned him his place among the sages (the Sanhedrin) he did not agree with the wielding of power in ways that oppressively disregarded human beings. He started to wonder about the tendency toward an extreme nature of living by the Law. Joseph began thinking how the essence of humanity might become constrained instead of guided by the ancient law. And if interpreted narrowly without consideration of the why behind its origin, how that loss of context might impose limitations contrary to its purpose. This was why Joseph’s value of being just expanded to individual interactions, not just upholding the Law and participating in the judgment of violations. He was generous to the less fortunate. Their contentedness without the comforts and wealth he and others had shaped their lives around imprinted him. The compassionate interactions with people at every station of life are what enraptured him about Jesus. He marveled how from those interactions – where Jesus gave them nothing material, every single person was transformed!
When things got worse than he could have imagined and his peers plotted severely against Jesus, he wanted to speak out. He wrestled with knowing how greatly he would be outnumbered and then shunned. He was not prepared to sacrifice everything he had ever known - due to the severity of the expected consequences if he, a member of the Council, outwardly followed Jesus - for the unknown. The most he felt comfortable doing was not to join the Council’s action against Jesus. But when Jesus was actually crucified, Joseph knew he could no longer stay in the shadows or the comfort of his privilege. He felt guilty for not taking action before. Yet, the crucifixion validated his fears that caused his private worship. He knew that the most he could provide now, was care for Jesus’ body in a way that honored Jesus’ character and unconditional love; in a way that simultaneously satisfied the law.
He used what was in his possession to lay the body to rest: the tomb. He knew that some perceived this as overly compensatory. Joseph however viewed it as proper preparation for the role he suddenly knew was his to fulfill. He went to Pilate, which he did not think twice about as a member of the economically elite. Nicodemus, who shared sentiments and stature with Joseph, helped with the proper burial customs.
Once the burial was complete, my ancestor Joseph grieved for several months. Everything changed for him during that time. He emerged committed to serving the cause of Christ openly. He was determined that Jesus’ death would not be in vain. He had missed a key opportunity during Jesus’ time among them because he focused on the negative consequences of openly following Jesus instead of the positive possibilities that could have come from professing his faith, using his voice and the influence from his position among the sages. So, he decided that never again would he let his head and external factors dominate what he knew was true in his heart. The missions Peter and the disciples delegated to him led to a better quality of life than his wealth had previously provided. In fact, Jesus’ presence with him wherever he went made him feel the wealthiest he ever had.
My takeaway from my ancestor, Joseph of Arimathea is, do not be afraid to outgrow the frames of life others have dreamed for you. Dream instead of the ways you will flourish. I am not to be torn between duty and passion, or obligation and compulsion. My passion is my duty! My compulsion is my obligation!
Another character in this pericope comes to the forefront for a moment as well: Nicodemus. He has two prior interactions involving Jesus within John’s narrative. If we were to look only at his appearance in John 19 we would miss some meaning.
The first time (John 3:1-21), Nicodemus seeks Jesus out at night with seemingly sincere inquisitiveness. The nighttime approach has been interpreted as alignment of his secret support, similar to Joseph of Arimathea, given Nicodemus’ role as a Jewish leader in the Sanhedrin. Yet, unlike Joseph, here we have a recorded account of Nicodemus seeking out and interacting with Jesus while alive. I am sure some of us have experienced this: sending an email and waiting for a reply would suffice, but for more urgent satisfaction, a quick phone call provides resolution!
The second time, Nicodemus attempts to speak to his peers in favor of Jesus but when they challenge him, he does not engage any further (John 7:45-52). I can relate – I don’t always know what to say when people I have close relationships with disagree with me, either. How about you?
The third time though, Nicodemus accompanies Joseph of Arimathea as they bury Jesus’ body. No words are spoken. Just actions. He brought an exuberant quantity of spices for the burial. Some say the excess of spices represented his desire to provide a royal burial for Jesus. Others say it was compensatory, representing his regret for not declaring his discipleship of Jesus more forthrightly.
Based on these brief appearances in the Book of John, one could string them together to show how Nicodemus progresses from a secretive seeking to a first attempt of verbal advocacy against opposition to open, action-oriented devotion without words. I wonder, how well would your own actions speak without words?
Another interpretation could focus on his sincere seeking of Jesus in John 3. From that lens, his actions in these three instances show more occasions of support than Joseph of Arimathea. But I don’t think it’s fair to quantify their devotions. That sounds like comparing who wailed the loudest at a funeral or who sent the largest floral arrangement…but I digress.
If Nicodemus was compelled enough to seek Jesus and made at least one public attempt on behalf of Jesus, perhaps he was less compelled to hide or protect his societal role. It makes me think that there were feasibly more men like him among the Jewish Council who were in support of Jesus. Have you ever considered Nicodemus as an early example of dual belonging? Scholars have theorized he was a Jewish Christian. Why then, more than 2000 years later, do we still feel like our memberships, beliefs, and practices must be mutually exclusive?
Through Joseph of Arimathea and Nicodemus, I gain affirmation that I must follow my internal knowing. My empirical epistemology has as much credence in my decision-making process as my cognitive reasoning, if not more! I trust, thanks to foremother Audre Lorde, that it is my, it is OUR erotic creative power that pulls me, pulls us to the work our souls must have! If only we prioritize space to let that speak.
Minister Kimberley Briana Gordy is the daughter of Eloise, granddaughter of Marigold Kee and Virgie Lee, and great-granddaughter of Lora Parker. From these foremothers, Kimberley inherited the spirit of an educator. Her professional roles in secondary and post-secondary education positioned her to advocate for and empower young people realize their power as change agents. Kimberley is pursuing a Master of Divinity degree at Union Theological Seminary (NYC) to prepare for Chaplaincy, or wherever being an affirming spiritual caregiver will lead. While at Union, Kimberley has been exploring the integration of somatic techniques into spiritual practice. She earned a Bachelor of Arts degree in Biology, played women’s basketball, and discovered her gift as a spoken word poet at Goucher College. Kimberley’s identity as an athlete means physical movement facilitates joy. Daily doses of dancing, laughter, imagination, and creativity are soul food and she hopes to remind as many women of that as possible.