Joseph of Arimathea: Difference between revisions

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When [[Jesus]] dies on the cross, the Gospels suddenly introduce an individual who has never been mentioned before: Joseph of Arimathea. We are told he was a secret disciple of Jesus who lived in the hope of seeing the kingdom of God. He also was a prominent member of the council who did not consent to the conspiracy to cause Jesus’ death.

As soon as Jesus was dead, Joseph of Arimathea went to Pilate and asked for Jesus’ body. He also happened to have an empty tomb nearby the place of the crucifixion. Pilate, knowing that the crucifixion took a long time, was astonished that Jesus was already dead. Pilate sent for the centurion who was in charge of the execution. When Pilate confirmed that Jesus was dead he released the body to Joseph.

As soon as Jesus was dead, Joseph of Arimathea went to Pilate and asked for Jesus’ body. He also happened to have an empty tomb nearby the place of the [[crucifixion]]. Pilate, knowing that the crucifixion took a long time, was astonished that Jesus was already dead. Pilate sent for the centurion who was in charge of the execution. When Pilate confirmed that Jesus was dead he released the body to Joseph.

Joseph took Jesus’ body down from the Cross, wrapped it in a linen cloth, and laid it in his own tomb. It is also written that the body was prepared by him and others with aloes and spices and herbs. He is not mentioned again in the Gospels.<ref>See Matt. 27:57–60; Mark 15:43–46; Luke 23:50–53; John 19:38–40.</ref>

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== Relationship with Jesus ==

Ancient traditions in the Eastern Orthodox Church say that Joseph of Arimathea was the great-uncle of Jesus. The Jewish Talmud says he was the younger brother of ~~Mary’s~~ father.

Ancient traditions in the Eastern Orthodox Church say that Joseph of Arimathea was the great-uncle of Jesus. The Jewish Talmud says he was the younger brother of [[Mother Mary|Mary]]’s father.

Indirect support for this relationship can be found in the Gospels: Joseph was given Jesus’ body. The vigilant Sanhedrin were unlikely to allow anyone to claim it who did not have a legal right. Jewish and Roman law permitted only next of kin to claim the body of executed criminals. Joseph asked Pilate for Jesus’ body and when he received it, laid it in his own tomb—also suggesting he was related to Jesus.

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== Grail legends ==

Extensive writings about Joseph of Arimathea are found in the medieval romances of the Holy Grail. Legend has it that Joseph took the cup from which Jesus drank at the Last Supper and brought it to Glastonbury, which was then an island in southwest England. There is little explanation for the fact that the earliest surviving versions of these stories date from the twelfth century. To some, this sudden appearance sounds like a simple invention by medieval bards, just another romanticization attached to King Arthur. While this may be true, there is a body of evidence—archaeological fact, ancient legend, and tradition—which is hard to dismiss as pure make-believe.

Extensive writings about Joseph of Arimathea are found in the medieval romances of the [[Holy Grail]]. Legend has it that Joseph took the cup from which Jesus drank at the Last Supper and brought it to [[Glastonbury]], which was then an island in southwest England. There is little explanation for the fact that the earliest surviving versions of these stories date from the twelfth century. To some, this sudden appearance sounds like a simple invention by medieval bards, just another romanticization attached to [[King Arthur]]. While this may be true, there is a body of evidence—archaeological fact, ancient legend, and tradition—which is hard to dismiss as pure make-believe.

Robert de Boron was the first Grail romancer to associate Joseph of Arimathea with the Camelot story. His work is divided into three parts: ''Joseph of Arimathea'', ''Merlin'', and ''Percival''. He did not live to finish his work, but the first section is the most complete.

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In another version, ''The Sweet Old Poem of Joseph of Arimathea'', Joseph was a guest at the last supper. After the conclusion of the feast Joseph, contemplating the words of Jesus, decided that he must have a keepsake of the event. He returned to the Upper Room where he found the table still set with the remains of the Passover feast. Taking the cup from which all had drunk, he hid it in the folds of his garment. As he stood in the darkness at Calvary the following day, he still had Jesus’ cup in the folds of his garment—a treasure.

When the Roman soldier Longinus pierced Jesus’ side with a lance, Joseph raised the cup and caught the sacred blood which flowed from the wound. (According to John 19:34, there flowed therefrom water and blood.) Joseph preserved the cup and its contents, and the Grail became his guardian and comforter.

When the Roman soldier Longinus pierced Jesus’ side with a [[Spear of Longinus|lance]], Joseph raised the cup and caught the sacred blood which flowed from the wound. (According to John 19:34, there flowed therefrom water and blood.) Joseph preserved the cup and its contents, and the Grail became his guardian and comforter.

== Earlier sources for the Grail romances ==

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The author of ''Perlesvaus'' [also known as ''The High History of the Holy Grail''] ended his account with the paragraph:

<blockquote>The Latin from whence this history was drawn into Romance was taken in the Isle of Avalon, in a holy house of religion that standeth at the head of the Moors Adventurous, there where King Arthur and Queen Guenievre lie, according to the witness of the good men religious that are therein, that have the whole history thereof, true from the beginning even to the end.</blockquote>

<blockquote>The Latin from whence this history was drawn into Romance was taken in the Isle of Avalon, in a holy house of religion that standeth at the head of the Moors Adventurous, there where King Arthur and Queen Guenievre lie, according to the witness of the good men religious that are therein, that have the whole history thereof, true from the beginning even to the end.<ref>Sebastian Evans, trans., ''The High History of the Holy Grail'' (London: J.M. Dent & Co., 1903), p. 379.</ref></blockquote>

Scholars point to the apocryphal Gospel of Nicodemus as a source of de Boron’s Joseph of Arimathea. It was probably written in Greek sometime after the second century but certainly no later than the fifth century.

Scholars point to the apocryphal Gospel of Nicodemus<ref>Also known as the Acts of Pilate.</ref> as a source of de Boron’s ''Joseph of Arimathea''. It was probably written in Greek sometime after the second century but certainly no later than the fifth century.

Reverend Lionel Smithett Lewis, late vicar of Glastonbury, wrote:

<blockquote>Vincent Belovacensis in his ''Speculum Historiale'',... under the year A.D. 719, also tells of a hermit in Britain who had a vision of St. Joseph of Arimathea and the Holy Grail. There is some persistently lingering memory of a hermit in connection with the Holy Grail.</blockquote>

<blockquote>Vincent Belovacensis in his ''Speculum Historiale'',... under the year A.D. 719, also tells of a hermit in Britain who had a vision of St. Joseph of Arimathea and the Holy Grail. There is some persistently lingering memory of a hermit in connection with the Holy Grail.<ref>Lionel Smithett Lewis, ''St. Joseph of Arimathea at Glastonbury'' (Cambridge: James Clarke & Co., 1955), p. 97.</ref></blockquote>

In the thirteenth century, Helinandus of Froidmont made a convincing citation:

<blockquote>I could not find this story written in Latin but it can be found, in French only, in the possession of a few nobles, and it is said not to be easy to find it in complete form.</blockquote>

<blockquote>I could not find this story written in Latin but it can be found, in French only, in the possession of a few nobles, and it is said not to be easy to find it in complete form.<ref>Emma Jung and Marie-Luise von Franz, ''The Grail Legend'' (Princeton, N.J.: Princeton University Press, 1998), p. 29.</ref></blockquote>

J. Bale’s Illustrium maioris Britanniae scriptorum summarium, published in 1548, references an earlier work similar to that of Helinandus.

<blockquote>A British hermit of unknown name, born in Wales and living there, who after the manner of the bards of that region had devoted his entire life to the study of the science of the stars and of history, assembled the notable events that had taken place in his fatherland and wrote them down with no mean labour. He wrote chiefly of the famous British King Arthur and his Round Table. He also had much to tell of Lancelot, Morgan, Percival, Gauvain, Bertram and other valiant men.... The work is known in a language unknown to me. The Holy Grail, Book I. I have seen fragments of the work. According to Vincent it was famous in the time of Ina, King of the West Saxons, somewhere around 720.</blockquote>

<blockquote>A British hermit of unknown name, born in Wales and living there, who after the manner of the bards of that region had devoted his entire life to the study of the science of the stars and of history, assembled the notable events that had taken place in his fatherland and wrote them down with no mean labour. He wrote chiefly of the famous British King Arthur and his Round Table. He also had much to tell of Lancelot, Morgan, Percival, Gauvain, Bertram and other valiant men.... The work is known in a language unknown to me. ''The Holy Grail, Book I''. I have seen fragments of the work. According to Vincent it was famous in the time of Ina, King of the West Saxons, somewhere around 720.<ref>Ibid., p. 30.</ref></blockquote>

Ina, ruler of Wessex from 688 to 728, was a promoter of Christianity who united the British church with the Roman church.

If evidence providing historical authenticity to the Grail romances did exist, it may have perished in the great fire of 1184 which burned most of Glastonbury Abbey, including the magnificent library. This structure, according to archaeologist and anthropologist E. Raymond Capt, housed “the finest collection of books of the period, including records covering a thousand years of Glastonbury Abbey history.”

If evidence providing historical authenticity to the Grail romances did exist, it may have perished in the great fire of 1184 which burned most of Glastonbury Abbey, including the magnificent library. This structure, according to archaeologist and anthropologist E. Raymond Capt, housed “the finest collection of books of the period, including records covering a thousand years of Glastonbury Abbey history.”<ref>E. Raymond Capt, ''The Traditions of Glastonbury'' (Thousand Oaks, Calif.: Artisan Sales, 1983), p. 60.</ref>

Although the above fragments are inconclusive, there is other evidence that the legends may have basis in fact.

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Tradition says the weary pilgrims were welcomed to Glastonbury by King Arviragus, a first-century king of the Silurian dynasty in Britain. They began building huts for themselves on the island to which Arviragus gave them title.

According to Hardyng’s ''Chronicle'' (a fifteenth-century document based on a much earlier work), Arviragus granted “twelve hides” of land—somewhere around 1,900 acres—tax-free to Joseph and his company in a place called Yniswitrin, a marshy tract later called the Isle of Avalon.

According to Hardyng’s ''Chronicle'' (a fifteenth-century document based on a much earlier work), Arviragus granted “twelve hides” of land—somewhere around 1,900 acres—tax-free to Joseph and his company in a place called Yniswitrin, a marshy tract later called the Isle of Avalon.<ref>Ibid., p. 39, 41.</ref>

Partial confirmation of this royal charter was found in the official ''Domesday Book'', the record of a massive economic survey made for tax purposes by order of William the Conqueror in 1086. It says:

<blockquote>The Domus Dei, in the great monastery of Glastonbury, called The Secret of the Lord. This Glastonbury Church possesses in its own ville XII hides of land which have never paid tax.</blockquote>

<blockquote>The Domus Dei, in the great monastery of Glastonbury, called The Secret of the Lord. This Glastonbury Church possesses in its own ville XII hides of land which have never paid tax.<ref>''Domesday Book'', folio p. 249b, quoted in George F. Jowett, ''The Drama of the Lost Disciples'' (Durham, U.K.: Covenant Publishing, 2011), p. 144.</ref></blockquote>

In his ''Traditions of Glastonbury'', E. Raymond Capt wrote that these pilgrims ...

<blockquote>... erected what must have been the first Christian Church above ground. These early hutments would have been made from wattle daubed with mud and built in a circular form. From studies made by the late F. Bligh Bond, F.R.I.B.A. (member of the Somerset Archaeological Society and formerly director of excavations at Glastonbury Abbey) the first church was circular, having a diameter of 25 feet, with the twelve huts of the other disciples forming a circle around it.</blockquote>

<blockquote>... erected what must have been the first Christian Church above ground. These early hutments would have been made from wattle daubed with mud and built in a circular form. From studies made by the late F. Bligh Bond, F.R.I.B.A. (member of the Somerset Archaeological Society and formerly director of excavations at Glastonbury Abbey) the first church was circular, having a diameter of 25 feet, with the twelve huts of the other disciples forming a circle around it.<ref>Capt, ''Traditions of Glastonbury'', p. 42–43.</ref></blockquote>

In about A.D. 540, historian Maelgwyn of Avalon wrote in his ''Historia de Rubus Britannicis'':

<blockquote>In this church they worshipped and taught the people the true Christian faith. After about fifteen years Mary died and was buried at Glastonbury. The disciples died in succession and were buried in the cemetery.</blockquote>

<blockquote>In this church they worshipped and taught the people the true Christian faith. After about fifteen years Mary died and was buried at Glastonbury. The disciples died in succession and were buried in the cemetery.<ref>Ibid., p. 51.</ref></blockquote>

Another story is that King Arthur was related to Joseph of Arimathea. Reverend Lewis in his book ''St. Joseph of Arimathea at Glastonbury'' quotes historian John of Glastonbury, who traces the lineage of Arthur through his mother, Ygerna, to her father and grandfather, Lambord, to Manuel, Castellors, Aminadab, Josue, and finally back to Helaios—the “Nepos” of Joseph. According to Lewis:

<blockquote>One should add that, while “Nepos” often means grandson, it may merely mean kinsman.... It is said that every one of the twelve Knights of the Round Table was descended from St. Joseph.</blockquote>

<blockquote>One should add that, while “Nepos” often means grandson, it may merely mean kinsman.... It is said that every one of the twelve Knights of the Round Table was descended from St. Joseph.<ref>Lewis, ''Joseph of Arimathea at Glastonbury'', pp. 158–59.</ref></blockquote>

== Early Christian sources on Joseph of Arimathea ==

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A second-century document places Joseph of Arimathea in Caesarea, legendary point of departure for his journey to Britain. Reverend Lewis wrote:

<blockquote>“The Recognitions of Clement”—a 2nd-century document tainted with Ebionite errors, probably based on an account by St. Clement of Rome (so Rufinus, who translated it in A.D. 410, thought) describes St. Barnabus and St. Clement going to Caesarea and finding there, among others, SS. Peter, Lazarus, the Holy Women, and St. Joseph of Arimathea! Here we find not only St. Joseph but some of the group whom we find later in the boat.</blockquote>

<blockquote>“The Recognitions of Clement”—a 2nd-century document tainted with Ebionite errors, probably based on an account by St. Clement of Rome (so Rufinus, who translated it in A.D. 410, thought) describes St. Barnabus and St. Clement going to Caesarea and finding there, among others, SS. Peter, Lazarus, the Holy Women, and St. Joseph of Arimathea! Here we find not only St. Joseph but some of the group whom we find later in the boat.<ref>Ibid., p. 93.</ref></blockquote>

We may surmise that Joseph’s influential position and devotion to the cause probably made him a leader in the early church. Members of the church were forced to flee the “great persecution against the church which was at Jerusalem” recorded in Acts, which followed the martyrdom of St. Stephen, about A.D. 35. “They were all scattered abroad throughout the regions of Judea and Samaria, except the apostles,” Acts continues. “Therefore they that were scattered abroad went everywhere preaching the word.”