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Pope Saint Paul VI (3 April 1969): “Although the text of the Roman Gradual—at least that which concerns the singing—has not been changed, the Entrance antiphons and Communions antiphons have been revised for Masses without singing.”

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Views from the Choir Loft

Craving the Body of Christ

Fr. David Friel · April 5, 2020

ACH year during Holy Week, I focus on a different character from the Passion narrative, trying to experience the whole of Holy Week through his or her eyes. Usually I let the Holy Spirit guide me in the selection process. Over the years, I have experienced Holy Week alongside John the Apostle, Mary, Simon of Cyrene, St. Dismas (the Good Thief), Mary Magdalene, the Roman soldiers, Pontius Pilate, Barabbas, Veronica, and others. Once or twice, I have repeated a character.

Whether you find that idea appealing or not, I have a recommendation for this year, when COVID-19 will prevent so many followers of Christ from attending public celebrations of this most sacred week.

My recommendation is to spend some time this week identifying with Joseph of Arimathea.

What do we know about Joseph of Arimathea? Frankly, not much. Like many other characters in the Gospels, what we know of Joseph of Arimathea is gleaned through snippets.

He was from a place called Arimathea, which was a town of Judah (Lk 23:51). He was evidently a wealthy man, since he could afford to have a new tomb hewn out of rock for himself (Mt 27:60). According to Luke’s description, he may have been a member of the Sanhedrin (Lk 23:50). He is, furthermore, described as “a disciple of Jesus,” but, notably, “a secret one, for fear of the Jews” (Jn 19:38). So he was a man of faith, but a man, in some ways, reticent in his faith.

Although we do not know a great deal about him, what we do know is very telling. Two matters stand out—two actions that Joseph of Arimathea undertook on the day of Christ’s crucifixion and that are worthy of our reflection today.

First, the Gospel of Luke records that Joseph of Arimathea “went to Pilate and asked for the Body of Jesus” (Lk 23:52). The word “asked” demands our attention. In Greek, it is a very strong word (ᾐτήσατο), a verb that can mean to ask, or beg, or desire, or crave, or even demand.

Imagine that: Joseph of Arimathea desired, even craved the body of Jesus.

The second major action he undertook that day is described by the Gospel of Matthew: “Joseph took the Body, and wrapped it in a clean linen shroud, and laid it in his own new tomb, which he had hewn in the rock; and he rolled a great stone to the door of the tomb, and departed” (Mt 27:59-60). Had it not been for this one great gift, in which he gave our Lord a tomb, the name “Joseph of Arimathea” would have been forgotten centuries ago. On account of his generosity, however, he is well and favorably remembered.

It is significant that this was not just any tomb, but rather “a new tomb where no one had ever been laid” (Jn 19:41). The cultural norm of the time and place was to reuse burial places, which often took the form of hillside necropolises. As Bishop Sheen observed: “Born of a virgin womb, He was buried in a virgin tomb, and as Crashaw said: ‘And a Joseph did betroth them both’” (Life of Christ, Chapter 53).

By giving Jesus a tomb, of course, Joseph of Arimathea was not consigning Him to death. Although not yet possessing faith in the Resurrection, he unwittingly gave the Lord a place to come to life again.

There is a tremendous beauty in these two great acts of Joseph of Arimathea—the acts whereby he “asked for the Body of Jesus” and offered Him a tomb. In our own day, each one of us is called to repeat these same very acts.

The widespread lack of access to the Sacraments at present has already cultivated a sincere craving for the Body of Christ in the hearts of many of the faithful. Have these circumstances also prompted us to hew a new place in our hearts from which the Lord can come to life again?

Certainly, the present situation is far from ideal. Indeed, it is unlivable for any length of time. Lacking the power to alter our conditions, though, we might at least seek the graces that remain always on offer from the Lord.

I invite you to follow the sacred events of this Holy Week alongside Joseph of Arimathea. By sharing with him a deep craving for the Body of Christ, may we also be united with him in offering the Lord a place to rise up and stand forth and declare newness of life.


COVID-19 Pandemic Reflections

On Separation from the Sacraments:

• A Word of Encouragement
• Stories from Walter Ciszek, SJ
• Insights from Joseph of Arimathea

On Returning to the Sacraments:

• Insights from Gerard Manley Hopkins, SJ
• Stories from Bl. Pier Giorgio Frassati

Opinions by blog authors do not necessarily represent the views of Corpus Christi Watershed.

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Filed Under: Articles Tagged With: Coronavirus Pandemic, Holy Week Last Updated: May 28, 2020

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About Fr. David Friel

Ordained in 2011, Father Friel is a priest of the Archdiocese of Philadelphia and serves as Director of Liturgy at Saint Charles Borromeo Seminary. —(Read full biography).

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President’s Corner

    New Bulletin Article • “14 September 2025”
    My pastor requested that I write short articles each week for our parish bulletin. Those responsible for preparing similar write-ups may find a bit of inspiration in these brief columns. The latest article (dated 14 September 2025) discusses OFFERTORY ANTIPHONS and contains a wonderful quote by Archbishop Fulton J. Sheen.
    —Jeff Ostrowski
    PDF Download • Draft Copy (Pamphlet)
    A few days ago, I posted a draft copy of this 12-page pamphlet with citations about the laity’s “full, conscious, and active participation.” Its basic point or message is that choir directors should never feel embarrassed to teach real choral music because Vatican II explicitly ordered them to do that! We’ve received tons of mail regarding that pamphlet, with many excellent suggestions for improvement. Please feel free to chime in!
    —Jeff Ostrowski
    “Entrance Chant” • 23rd (Ordinary Time)
    This coming Sunday, 7 September 2025, is the 23rd Sunday in Ordinary Time (Year C). You can download the “Entrance Chant,” conveniently located at the feasts website. I also recorded a rehearsal video for it (freely available at the same website). The Communion Chant includes gorgeous verses in FAUXBOURDON. I attempted to create a rehearsal video for it, and it’s been posted at the feasts website, called by some: “church music’s best kept secret.”
    —Jeff Ostrowski

Quick Thoughts

    Karl Keating • “Canonization Questions”
    We were sent an internet statement (screenshot) that’s garnered significant attention, in which KARL KEATING (founder of Catholic Answers) speaks about whether canonizations are infallible. Mr. Keating seems unaware that canonizations are—in the final analysis—a theological opinion. They are not infallible, as explained in this 2014 article by a priest (with a doctorate in theology) who worked for multiple popes. Mr. Keating says: “I’m unaware of such claims arising from any quarter until several recent popes disliked by these Traditionalists were canonized, including John XXIII, Paul VI, and John Paul II. Usually Paul VI receives the most opprobrium.” Mr. Keating is incorrect; e.g. Father John Vianney, several centuries ago, taught clearly that canonizations are not infallible. Archbishop Fulton J. Sheen would be another example, although clearly much more recent than Saint John Vianney.
    —Corpus Christi Watershed
    Vatican II Changed Wedding Propers?
    It’s often claimed that the wedding propers were changed after Vatican II. As a matter of fact, that is a false claim. The EDITIO VATICANA propers (Introit: Deus Israel) remained the same after Vatican II. However, a new set of propers (Introit: Ecce Deus) was provided for optional use. The same holds true for the feast of Pope Saint Gregory the Great on 3 September: the 1943 propers (Introit: Si díligis me) were provided for optional use, but the traditional PROPRIA MISSAE (Introit: Sacerdótes Dei) were retained; they weren’t gotten rid of. The Ordo Cantus Missae (1970) makes this crystal clear, as does the Missal itself. There was an effort made in the post-conciliar years to eliminate so-called “Neo-Gregorian” chants, but (contrary to popular belief) most were retained: cf. the feast of Christ the King, the feast of the Immaculate Conception, and so forth.
    —Corpus Christi Watershed
    Solemn “Salve Regina” (Chant)
    How many “S” words can you think of using alliteration? How about Schwann Solemn Salve Score? You can download the SOLEMN SALVE REGINA in Gregorian Chant. The notation follows the official rhythm (EDITIO VATICANA). Canon Jules Van Nuffel, choirmaster of the Cathedral of Saint Rumbold, composed this accompaniment for it (although some feel it isn’t his best work).
    —Corpus Christi Watershed

Random Quote

“I left music college swearing never to write another note again … It was during the mid-1980s when esoteric and cerebral avant-garde music was still considered the right kind of music to be writing.”

— James MacMillan

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