JOSEPH OF ARIMATHEA IN BRITAIN
by John D. Keyser
With a brief mention in the four gospels, Joseph of Arimathea
leaves the New Testament record never to be heard from again.
However, this intrepid and fearless man of God is NOT lost from
the pages of secular records. History and tradition records the
incredible story of Joseph's relationship to Christ and the
journeys they made together to the western confines of the Roman
Empire. Joseph's business interests ... makes fascinating reading
and reveals apart of God's intricate plan for the redemption of
His people Israel! No story is more riveting or more exciting
than that of the drama of Joseph of Arimathea and the founding of
the Church of God in the tin islands of Britain!
We get a fleeting glimpse in the New Testament. This great
man of God strides onto center stage, commands our attention for
a few short verses then, just as quickly, disappears - never to
be heard from again! Yet this man, whose life is just as
fascinating or as intriguing as that of Paul or Peter, performed
a VITAL MISSION in the plan of God!
Matthew records in chapter 27: Now when evening had come,
there came a RICH MAN from Arimathea, named JOSEPH, Who himself
had also become A DISCIPLE OF JESUS. This man went to Pilate and
asked for the body of Jesus. Then Pilate commanded the body to be
given to him. And when JOSEPH had taken the body, he wrapped it
in a clean linen cloth, and laid it in his new tomb which he had
hewn out of the rock; and he rolled a large stone against the
door of the tomb, and departed." (Verses 57-60, NKJV).
With these words Joseph of Arimathea disappears from the
pages of the Bible.
The other gospels cover the SAME EVENTS, adding details that
Matthew doesn't mention. We read in Mark:
"Now when evening had come, because it was the Preparation Day,
that is, the day before the Sabbath, Joseph of arimathea, a
PROMINENT COUNCIL MEMBER who was himself WAITING FOR THE KINGDOM
OF GOD, coming in and taking courage, went in to Pilate and asked
for the body of Jesus. Pilate marveled that He was already dead;
and summoning the centurion, he asked him if He had been dead for
some time. And when he found out from the centurion, he granted
the body to Joseph. Then he bought fine linen, took Him down, and
wrapped Him in the linen. And he laid Him in a tomb which had
been hewn out of the rock, and rolled a stone against the door of
the tomb" - Verses 42-46, NKJV.
Luke adds little that is not coveted by Matthew and Mark:
"And behold, there was a man named Joseph, A COUNCIL MEMBER, A
GOOD AND JUST MAN. HE HAD NOT CONSENTED TO THEIR COUNSEL AND
DEED. He was from Arimathea, a city of the Jews, who himself was
also waiting for the Kingdom of God. This man went to Pilate and
asked for the body of Jesus. Then he took it down, wrapped it in
linen, and laid it in a tomb that was hewn out of the rock, where
no one had ever lain before" (Luke 13:50-53, NKJV).
John, the apostle of love, tells us a little more:
"After this, Joseph of Arimathea, being a DISCIPLE OF JESUS, BUT
SECRETLY, FOR FEAR OF THE JEWS, asked Pilate that he might take
away the body of Jesus; and Pilate gave him permission. So he
came and took the body of Jesus. And NICODEMUS, who at first came
to Jesus by night, also came bringing a mixture of myrrh and
aloes, about a hundred pounds. Then they took the body of Jesus,
and bound it in strips of linen with the spices, as the custom of
the Jews is to bury. Now in the place where He was crucified
there was a garden, and in the garden a new tomb in which no one
had yet been laid. So there they laid Jesus, because of the Jews'
Preparation Day, for the tomb was nearby" - John 19:38-42, NKJV.
To most readers of the Bible, therefore, Joseph of Arimathea
is remembered in passing as the rich man who took the body of
Christ down from the tree and placed it in his own private
sepulcher. He then silently passes out of the Scriptural record
leaving no trace whatsoever in the Word of God!
As E. Raymond Capt notes: "Strangely, the Bible has nothing
further to say about Joseph of Arimathea, following the
crucifixion. Surely this man who was a disciple of Jesus; who had
shown rare courage in begging the body of Jesus, would have
become a close follower of Christ after the transforming
experience at Pentecost. The Bible never mentions him again, yet
we are not left in the dark concerning the DOMINANT ROLE Joseph
played in the spreading of Christianity." ("The Traditions of
Glastonbury." Artisan Sales, Thousand Oaks, CA 1983. p.21).
WHO was this man who, in all probability, risked the wrath
of the Jewish authorities when he requested the body of Christ
for burial?
A Man of Substance!
In reading these verses from the Bible we can glean a number
of things. First, and foremost, is the fact that he was a RICH
MAN from Arimathea. Ancient traditions note that Joseph was a man
of refinement, well educated and possessing many talents. He
evidently had extraordinary political and business abilities that
helped him to become one of the wealthiest men in the world of
that time. His financial and social standing can be estimated
when we realize that he owned a palatial home in the city of
Jerusalem and a country estate just outside the confines of the
city. These same traditions reveal that Joseph also owned another
spacious estate several miles north of Jerusalem at ARIMATHEA -
which is known today as Ramalleh.
Ramalleh was the birthplace of Samuel the prophet and is
called, in the Greek Septuagint version of the Old Testament,
Arimathaim. This town was located on the busy caravan route
between Nazareth and the Holy City, and may therefore have been a
large factor in Joseph's choice of a profession. All the
information we have about Joseph indicates that he was a man of
unusual business abilities within the Jewish and Roman trading
circles of his day.
All four of the gospels state that he was "a disciple of
Jesus" who was himself "waiting for the kingdom of God." John
adds that Joseph was a disciple of Jesus "secretly, for fear of
the Jews." It is obvious, then, that Joseph of Arimathea was well
aware of the person and ministry of Christ in his homeland and,
in order to protect his standing and business interests, was a
"secret" disciple of Jesus. The religious hierarchy of the day,
made up of the Pharisees and Sadducees, could have easily ruined
Joseph if they were aware of his religious affiliation. Therefore
Joseph chose, at this time, to keep his connection with Christ
secret. However, there is more to Joseph's connection with Christ
than meets the eye!
Luke mentions that Joseph was a COUNCIL MEMBER, and Mark
adds "PROMINENT" to the term council member. This would indicate
that he was a member of the GREAT COUNCIL or SANHEDRIN of the
Jews -- the supreme national tribunal established at the time of
the Maccabees, or perhaps earlier in the time of Ezra.
That Joseph was present at the trial of Jesus before the
Sanhedrin is evident by Luke's comment that Joseph "had not
consented to their counsel and deed." In fact, there is evidence
that Joseph of Arimathea led an impassioned defense of Christ at
the trial. In the crowded assembly of the Sanhedrin, Christ was
led to face Caisphas and his father-in-law Annas who, as the
reigning High Priest of Judaism, represented the Sadducean
families of which they were members.
George F. Jowett relates what transpired:
"Contrary to the common belief that Jesus was completely
surrounded by enemies at that strange midnight trial - the light
of recent findings prove it to have been very much otherwise.
That Jesus was encompassed by a vengeful, hostile group who
sought His total extinction is substantiated, but THE
BRILLIANT BATTLE FOR THE DEFENCE against the savage demands for
destruction has, unfortunately, never been sufficiently reported.
Today, we know the trial for life was fought out on the floor of
the Sanhedrin with all the stormy violence of a bestial,
prejudiced fury on one side and the granite uncom-promising
courage of the defence by men who knew that by the very act of
their challenge they had signed and sealed their own death
warrant." - "The Drama of the Lost Disciples," Covenant
Publishing Co. Ltd., London, 1980, p.13.
Jowett goes on to say that "on this particular occasion we
see the opposition potent with prejudice, slashing at Christ with
their verbal darts, subtly fanning the flame of antagonism
against Him. On the other side, we see the champions of the
defence striking back with rapier swiftness. The history of the
Trial, as it has come down to us, shows that the defence fought
back with all the resolute heroism of fearless warriors,
invincible in the courage of their firm convictions."
The defense of Christ by Joseph and those who supported him
must have been brilliant, and a classic in the legal annals of
Judea at the time. When the vote was cast, forty out of the
seventy-one legislative members of the Sanhedrin voted for the
dismissal of the case and the freedom of Christ. This the
Sadducees never forgot. They controlled all the wealthy ruling
families of Jerusalem and the surrounding areas - with the
exception of the intrepid Joseph! His influence was so great that
it stretched beyond the boundaries of Jewish politics into the
high places of Roman administration. "He is the man who at this
stage of events quietly moves into the scene. He was the power
behind the throne who backed up the exhortations of the Liberal
Party in the Sanhedrin, and the man who stood behind the defence
of Jesus with his resourceful support on that fateful night."
(Ibid., p.15).
At this point Caiaphas demanded that Jesus be tried before
Pontius Pilate, the Roman Procurator of the Roman Province of
Palestine, on the charge of treason. What happened next is
recorded in the pages of the Bible.
The British Tin Industry
In the Latin Vulgate of the Gospel of Mark (15:43) and Luke
(23:50) we find the term "DECURIO" used instead of "COUNCIL
MEMBER" to describe Joseph's office or occupation. In Jerome's
(Catholic scholar, 345?-420 A.D.) translation of the Vulgate the
term "NOBILIS DECURIO" is used - the NOBLE DECURIO!
Not only that, but early documents of Britain and Gaul refer
to Joseph in the same manner. The Welshman Maelgwyn of Llandaff
calls Joseph the "NOBILIS DECURIO," as well as Rabanus Maurus
(776-856 A.D.), Archbishop of Mayence and writer of the
manuscript called the "Life of St. Mary Magdalene."
A copy of this document is to be found in the Magdalen
College Library at Oxford, England, and dates from the early part
of the fifteenth century. No history is known of this manuscript;
but it is neatly written on parchment and beautifully illuminated
in colors and in gold. Experts note that the writing and
illumination is very similar to that of the manuscript copy of
the Tertius Opus of Roger Bacon in the Bodleian Library of the
University of Oxford, which is generally considered to date from
the end of the fourteenth or beginning of the fifteenth century.
It is abundantly clear that this copy of the "Life of St.
Mary" from Rabanus' original is written by a professional scribe.
The careful "illumination," the various copying errors, and the
fact that at the end of the manuscript the writer goes on to
transcribe a homily (sermon) of Origen (the celebrated writer,
teacher and theologian of antiquity) on Mary Magdalen, lends
credence to this being a faithful copy of the original.
As J.W.Taylor notes, "the original work of which this is a
copy was undoubtedly written either by Rabanus himself, or its
author must have made considerable use of the Homilies of
Rabanus, for the general style and composition of the work (as M.
Faillon has well shown) CLOSELY FOLLOWS that of its reputed
author." ("The Coming of the Saints," p.81).
The book in the Magdalen College Library has been recognized
as a work of Rabanus in past centuries, and appears as such in
the well-known list or catalog of William Cave (Scriptorum
Ecclesiastiicorum Historia Literaria, vol.ii, p.38 Oxford,
1740-1743).
In the 22nd chapter of this manuscript an account of the
embalming and burial of Christ by Joseph of Arimathea and Nicode-
mus is related, along with a detailed description of the
mausoleum and sepulcher that Joseph had hewn out of the rock for
his own use. Then the manuscript states that Joseph was known as
the NOBILIS DECURION.
Gildas Badonicus ( 516-570 A.D.), one of the earliest
British historians, also refers to Joseph as "NOBILIS DECURIO."
What does this Latin title mean?
In the Roman Empire of the time of Christ, the term
"DECURIO" was commonly used to designate AN OFFICIAL -- UNDER
ROMAN AUTHORITY - WHO WAS IN CHARGE OF METAL MINING. The
implication is that Joseph was a PROVINCIAL ROMAN SENATOR in
charge of Rome's overseas mining interests. Ivor C. Fletcher adds
that "the office seems to have been a lucrative and much coveted
one. Cicero [Roman writer, statesman and orator [106-43 B.C.)]
remarked that it was easier to become a Senator of Rome than a
DECURIO in Pompeii." ("The Incredible History of God's True
Church" Triumph Publishing Co., Altadena, CA. 1984. p.54). The
office of Decurio is also known to have existed UNDER THE ROMAN
ADMINISTRATION IN BRITAIN!
It is an historical fact that TIN was mined and exported to
the European continent in large quantities from CORNWALL,
ENGLAND, during the Roman period (Funk & Wagnalls New
Encyclopedia, vol.23. pp.163-164). The Encyclopedia Britannica
reports that "tin was IMPORTED FROM CORNWALL INTO ITALY after, if
not before, the invasion of Britain by Julius Caesar" (1943
edition. Vol.22, p.233). The tin mines of Cornwall were a major
source of this metal; and in Roman times the metal was IN GREAT
DEMAND because tin was used in the making of alloys.
In his book entitled "Roman Britain," I.A.Richmond tells of
the development and growth of the British tin industry and trade
with the continent of Europe:
"Much of the most famed of British metals in the days before the
Roman occupation was TIN. The vivid accounts by Diodorus Siculus
[lst century B.C. Greek historian], of overland pack-horse
transport of CORNISH TIN from the Gallic [French] coast of Narbo
(Narbonne) in the FIRST CENTURY B.C., and of the ISLAND EMPORIUM
ON THE BRITISH COAST, from which merchants obtained it, as speak
of a brisk and flourishing early trade, monopolized in Caesar's
day by the Beneti of Brittany" - Page 156.
Diodorus Siculus himself, in book V of his history of the
world, details the British tin industry:
"They that inhabit THE BRITISH PROMONTORY OF BELERIUM [old name
for Cornwall], by reason of their converse with merchants, are
more civilized and courteous to strangers than the rest. THESE
ARE THE PEOPLE THAT MAKE THE TIN, which with a great deal of care
and labour they dig out of the ground, and that being rocky, the
metal is mixed with force veins of earth, out of which they melt
the metal and then refine it. Then they beat it into four square
pieces like a die and carry it TO A BRITISH ISLE, near at hand,
CALLED ICTIS. For at low tide, all bang dry between them and the
island, they convey over in carts ABUNDANCE OF TIN. But there is
one thing that is peculiar to these islands which lie between
Britain and Europe. For at full sea they appear to be islands,
but at low water for a long way they look like so many
peninsulas. Hence the merchants transport the tin they buy of the
inhabitants of Gaul, and for thirty days journey they carry it in
packs upon horses' backs THROUGH GAUL TO THE MOUTH OF THE RIVER
RHONE."
And again:
"This TIN METAL is transported OUT OF BRITAIN INTO GAUL the
merchants carrying it on horse-back THROUGH THE HEART
OF CELTICA TO MARSEILLES and the city called NARBO" - "Diodorus
Siculus," Booth's translation, vol.i, p.311.
The promontory of Cornwall is rich in the remains of old
mining works and debris. The Phoenicians were probably the first
to utilize Cornish tin; and some mines, like the Ding-Dong Mine,
can be traced to a high antiquity. The oldest crude pits
containing smelted tin are called "JEWS' HOUSES," the tradition
being that THE TIN MINES OF CORNWALL were "WROUGHT BY THE JEWS
with pickaxes of holm, box and hartshom - tools sometimes found
among the rubble of such works." These date to very remote times.
There is hardly a tinbearing spot in Cornwall that has not been
worked over by the "OLD MEN." -- as the ancient miners of the
land are always called. "....upon whatever spot the OLD MINER has
worked there we are told the Phoenician has been or THE JEW has
mined. The existence of the terms JEWS' HOUSES,' 'JEWS' TIN,'
'JEWS' LEAVINGS,' 'ATALLI' and 'ATALLI SARACEN,' prove the
connection of these strangers with the Cornish miners" ("Romances
of the West," by Hunt. London, 1872).
In Polwhele's "History of Cornwall" (Falmouth, 1803) we read
that "the OLDEST smelting-places are called 'JEWS' HOUSES,' the
old blocks of tin occasionally found are called 'JEWS' PIECES,'
and the stream works of tin that have been formerly deserted by
the labourers are called 'JEWS' WORKS' or 'ATTALL SARACEN.' The
JEWS appear to have called themselves, or were called by the
Britons of Cornwall, 'SARACENS.'"
All through the land of Cornwall the ancient presence and
influence of the JEWS is marked by names and places like
"BOJEWYAN" (ABODE OF THE JEWS), "TREJEWAS" (JEWS' VILLAGE) and
"MARKET JEW." These, as well as the historical "JEWISH WINDOWS"
in St.Neot's church and other Jewish monuments and memories,
abundantly supplement the older traditions of the "JEWS' HOUSES"
and "JEWS' LEAVINGS."
The Encyclopedia Britannica (1943 edition) notes that "the
wealth of CORNWALL ... lies not so much in the soil, as
UNDERGROUND and in the surrounding sea. Hence the favourite
Cornish toast, "fish, tin and copper." The tin of Cornwall has
been known and worked FROM THE BRONZE AGE. By ancient charters
the "TINNERS" were exempt from all jurisdiction (save in cases
affecting land, life and limb) other than that of the Stannary
Courts, and peculiar laws were enacted in the Stannary
Parliaments. A TAX on the tin, after smelting, was paid to the
earls and dukes of Cornwall."
(Vol.6, p.453).
What does all this have to do with Joseph of Arimathea? Just
this:
Along with the traditions of Jewish presence in Cornwall,
THERE ARE TRADITIONS OF JOSEPH having visited the area in the
course of his mining business. Fragments of poems and miners'
songs, handed down through the centuries, make FREQUENT REFERENCE
TO JOSEPH. One refrain runs, "Joseph was a tin man, Joseph was in
the tin trade." (Cornwall, by S.Baring-Gould, p.57). In the
"Guide to Penzance, Land's End and Scilly," the author states
that "there is a traditional story that JOSEPH OF ARIMATHEA was
connected with MARAZION [a small seaport of Cornwall - 2 miles
east of Penzance] when he and other Jews traded with the ancient
tin-miners of Cornwall" (5th edition, Ward, Lock and Co.,
London).
Is it really so incredible that Joseph of Arimathea had
commercial interests in the British Isles -- the Cassiterides or
"Tin-Islands" of the ancient world? After all SENECA, the Roman
philosopher, dramatist and statesman who was appointed tutor to
Nero and had great influence with the emperor, amassed great
wealth as a result of his business interests and investments in
Britain. Unfortunately, Seneca obtained his vast fortune by
trickery and promoting usurious loans to the British. Joseph, on
the other hand, was impeccably honest in all his business
transactions. Virtually all the early records and traditions
concerning Joseph ASSOCIATE HIM WITH THE MINING ACTIVITIES OF
CORNWALL AND THE MENDIP HILLS OF SOMERSET!
The Royal Link
Some early historical manuscripts refer to Joseph as
"Joseph-de MARMORE" as well as "Joseph of Arimathea." "Mar" is an
Eastern term for LORD and "more" or "mawe" signifies GREAT.
Therefore, his title would mean "the Great Lord Joseph of
Arimathea" -- a title that has great significance, as we shall
soon see!
WHY would Joseph be given such a title in the manuscripts?
WHY would he be called "the Great Lord Joseph of Arimathee"?
BECAUSE HE WAS OF THE ROYAL LINE DESCENDED FROM KING DAVID,
and this title was in keeping with his birth as A PRINCE OF THE
HOUSE OF DAVID! That makes him rehated to Christ!
Ivor C. Fletcher reveals why this is apparent:
"The gospel record of Joseph burying the body of Jesus in his own
sepulchre STRONGLY SUPPORTS THIS TRADITION. A casual reading of
the account would lead one to assume that Joseph claimed the body
from Pilate on the grounds of being a friend or follower of the
dead man. This is far from the case, however. The chief priests,
with the permission of Pilate, had made special arrangements
regarding the security of the body of Jesus for the express
purpose of keeping it out of the hands of His followers (Matt.
27:62-66). We are told that Joseph did not reveal at that time
that he was a follower of Jesus. He was a disciple 'secretly for
fear of the Jews' (John 19:38). If Joseph did not approach Pilate
on the grounds of being a disciple, WHAT EXACTLY WAS HIS STATUS?
The only grounds which he could have had which would be in
agreement with Jewish AND Roman law and at the same time avoid
giving offence to the chief priests, would be as THE NEAREST
RELATIVE OF THE DEAD MAN."
With that pronouncentent Fletcher continues:
"Under both Jewish and Roman Law it was the responsibility of the
NEAREST RELATIVES to dispose of the dead, regardless of the
circumstances of death. Mary, the mother of Jesus, would clearly
be in no fit emotional state for such a task, which would have
been considered 'men's work' anyway. The brothers of Jesus as
young men or teenagers would have lacked the maturdy to perform
such a duty, LEAVING JOSEPH (ACCORDING TO TRADITION THE UNCLE OF
MARY) THE NEXT IN LINE. Unless Joseph had STRONG LEGAL GROUNDS,
as described, for claiming the body, the Jews would have RESISTED
the idea of a man - whom they hated and had caused to be executed
- given the honour of being buried in a private sepulchre,
instead of the official burial place for criminals. The last time
that Joseph, the legal FATHER of Jesus, is mentioned in scripture
is when Jesus is twelve years old (Luke 2:44-52). From then on
the Bible speaks only of His mother and brothers. The clear
implication is that Joseph died when Jesus was a yang man
or teenager. The people of his home town of Nazareth asked the
question, 'Is not this the carpenter, the son of Mary? (Mark
6:3).' A son would only be spoken of in this way if the father
were dead. Under Jewish law THE NEAREST MALE RELATIVE would have
the clear responsibility to assist the widow and her children. As
we saw earlier, this role would almost certainly be taken up by
JOSEPH OF ARIMATHEA" -- "The Incredible History of God's True
Church" pp.53-54.
E. Raymond Capt also SHOWS that it had to be a RELATIVE who
claimed the body of christ.
"It is quite obvious that the husband (Joseph the widower and
carpenter) of Mary died while Jesus was young. Under both ROMAN
AND HEBREW LAW, the NEXT MALE KIN automatically becomes the LEGAL
GUARDIAN of the family. In this case it was Joseph of
Arimathea....
We also cannot overlook the fact that Joseph 'went in BOLDLY unto
Pilate...and (Pilate) gave the body to Jo-saph.' (Mark 15:43-45)
The Sanhedrin had declared Jesus a criminal. According to both
ROMAN AND JEWISH LAW, unless the body of an executed criminal was
immediately claimed BY THE NEXT OF KIN, the body of the victim
was cast into a common pit, where as with others, all physical
record of them was completely obliterated. Certainly, the
fanatical Sedducean element of the Sanhedrin who sought the total
extinction of Jesus, even in death, would have allowed NOTHING
SHORT OF A LEGAL CLAIM on the body of Christ" -- "The Traditions
of Glastonbury," pp.19-20.
We must also realize that Joseph of Arimathea was a man whom
the Sadducees DARED NOT OPPOSE without running up against the
Roman administration of the land. Joseph's influence was so great
it stretched beyond the borders of Judea into the upper echelons
of Roman authority. The Sadducees, therefore, had to defer to
Joseph's claim. Joseph's act of claiming the body of Christ made
him a MARKED MAN, and the hatred of the Sadducees toward him must
have been surpassed only by their hatred of Jesus. Also, we must
remember, it was Joseph who led the defense of Jesus before the
Sanhedrin. This did not win him too many points with the
authorities!
Ancient traditions, held close to the heart of the Eastern
Church, claim that Joseph was related to Christ and was, in fact,
His GREAT-UNCLE. The Jewish TALMUD states that Joseph was the
YOUNGER BROTHER OF THE FATHER OF MARY, and therefore was her
uncle and a GREAT-UNCLE TO JESUS. George F. Jowett, in his book
"The Drama of tke Lost Disciples," also states that "according to
the Talmud, Joseph was the YOUNGER BROTHER OF THE FATHER OF THE
VIRGIN MARY. He was her uncle, and therefore a great-uncle to
Jesus." (p.18). The "Harlein Manuscripts" in the British Museum
(38-59f, 1936) further support the claims that Joseph of
Arimathea was uncle to Mary the mother of Jesus. One of the
manuscripts adds that he had a daughter, ANNA, calling her
"consobrina" or COUSIN OF MARY. In the "High History of the Holy
Grail" it plainly states that "Joseph was his [Christ's] mother's
uncle" and "this Joseph, as the Scripture witnesseth, was his
[Christ's] UNCLE" (Appendix M, "The Coming of the Saints," by
J.W. Taylor. p.245). This explains, the close relationship Christ
had with Joseph of Arimathea.
George F. Jowett remarks on this relationship:
"During the life-time of Jesus there constantly appears reference
to his association with a RELATIVE at Jerusalem profane history
is mere positive on the matter, identifying the connection with
Joseph. As we study the old records we find there is a valid
reason for the close association of Jesus and his family with
Joseph. It is quite obvious that the husband of Mary died while
Jesus was young. Under Jewish law such a circumstance
automatically appointed THE NEXT MALE KIN OF THE HUSBAND, in this
case Joseph, legel guardian of the family. This fact explains
many things. History and tradition report Jesus, as a boy,
frequently in the company of His UNCLE, particularly at the time
of the religious feasts, and declares that JESUS MADE VOYAGES TO
BRITAIN with Joseph in his ships. CORNISH TRADITIONS abound with
this testimony and numerous ancient landmarks bear HEBREW NAMES
recording these visits."
Jowett continues:
"Even during the short period of the ministry of Jesus there is
definitely shown to exist A CLOSE AFFINITY between then far
greater than one would expect from an ordinary guardianship. It
was fatherly, loyal, with a mutual affection death could not
sever.
We know that Joseph never forsook his nephew. He stood by Him as
a bold fearless defender at the notorious , trial, and DEFIED THE
SANHEDRIN by going to Pilate and boldly claiming the body when
all others feared to do so. His amrs were the first to cradle the
broken corpse when taken down from the cross and place it in the
tomb. After death he continued to protect the mutilated body
of Jesus from the conspiring minds of the Sadducess. He risked
his all, wealth, power and position in those crucial years
fulfilling his obligation as guardian of Jesus and of the family
of Mary. He loved Jesus dearly. The disciples spoke of Joseph
with an affectionate regard. They wrote he was a "just man," a
"good man," "honourable," and "a disciple of Jesus." The letter
dearly indicates that all through their association Joseph must
have encouraged Jesus in His great work and that he was aware of
the mystery of His birth and probably His destiny. ALL evidence
proves that Joseph believed in the validity of all Jesus taught
and ultimately suffered for" - "Drama of the Lost Disciples,"
pp.18-19.
................
To be continued
Entered on this Website February 2008
NOTE:
Truly a fascinating historical and Biblical record of the noble
Joseph of Arimathea - Keith Hunt
Jesus from 12 to 30 - Where was He?
The History evidence is Britain!
We continue with the study by John D. Keyser
JESUS' MISSING YEARS!
The pages of the Bible are strangely silent concerning
Jesus' life between the ages of 12 and 30. The only incident of
His childhood is to be found in Luke 2, where He goes missing and
is found sitting in the midst of the teachers at the Temple:
"And when He was twelve years old, they went up to Jerusalem
according to the custom of the feast. When they had finished the
days, as they returned, the boy Jesus lingered behind in
Jerusalem. And Joseph and His mother did not know it; but
supposing Him to have been in the company, they went a day's
journey, and sought Him among their relatives and acquaintances.
So when they did not find Him, they returned to Jerusalem,
seeking Him. Now so it was that after three days they found Him
in the Temple, sitting in the midst of the teachers, both
listening to them and asking them questions. And all who heard
Him were astonished at His understanding and answers" - Verses
42-47.
The last mention in the New Testament of the boy Jesus is
found in Luke 1:52, which simply states: "And Jesus increased in
wisdom and stature, and in favor with God and men." Then there is
a gap of eighteen years in the life of Christ - eighteen years in
which the New Testament is totally silent about the activities
and whereabouts of the growing Messiah. Most people have thought
that Jesus lived in the town of Nazareth, working as a carpenter
until He commenced His ministry at the age of thirty. However,
there are a number of implications in the New Testament that
indicate otherwise - that indicate He was OUT OF THE CONFINES OF
PALESTINE during these years!
Notice what Luke says in Luke 4:1622: "So He came to
Nazareth, where He had been brought up. And as His custom was, He
went into the synagogue on the Sabbath day, and stood up to read
... And the eyes of all who were in the synagogue were fixed on
Him ... So all bore witness to Him, and marvelled at the gracious
words which proceeded out of His mouth. And they said, is this
not Joseph's son?"
There are a couple of things that stand out here. First of
all, the use of the expression, "where He had been brought up,"
seems to imply that while Christ had spent His childhood in
Nazareth, He had not continued to live there. Obviously, He had
not lived there for some time. This impression is reinforced by
the question His hearers ask in the synagogue: "Is this not
Joseph's son?" - almost as if they were in doubt regarding His
identity.
The same incident is recorded in Matthew 13, with
added questions posed by the synagogue worshippers: "Is this not
the carpenter's son? Is not His mother called Mary? And His
brothers James, Joses, Simon, and Judas? And His sisters, are
they not all with us? WHERE then did this Man get all these
things?" (Verses 55-56). Clearly, they were not very familiar
with Jesus! He was such a STRANGER to them that the people could
not even refer to Him by name, but only by His relationship to
the other members of His family whom they knew. "WHERE then did
THIS MAN get all these things" clearly indicates that Christ did
not receive His knowledge in the town of Nazareth!
Let us now investigate another passage in the New Testament
which indicates Christ's absence from the area:
"After they arrived in Capernaum the men collecting the TWO
DRACHMAS [tax] approached Peter and said: 'Does your teacher not
pay the TWO DRACHMAS' [tax] He said: 'Yes.' However, when he
entered the house Jesus got ahead of him by saying: 'What do you
think, Simon? From whom do the kings of the earth receive duties
or HEAD TAX? From their sons or from the STRANGERS?' When he
said: 'From the STRANGERS'! Jesus said to him: 'Really, then the
sons are tax-free. But that we do not cause them to stumble, you
go to the sea, cast a fishhook, and take the first fish coming up
and, when you open its mouth, you will find a STATER COIN. Take
that and give it to them FOR ME AND YOU'" (Matthew 17:24-27, The
Kingdom Interlinear Translation of the Greek Scriptures).
In a number of Bible translations they call the "TWO
DRACHMAS" Temple tax, however the Temple tax was paid with a
Jewish shekel -- a coin especially minted for that purpose. In
the above passage we find Jesus being asked about His liability
to pay the two drachmas or "strangers' tax" which was a Roman
poll-tax levied against FOREIGN VISITORS to Capernaum. Most
often, these were merchants and traders who conducted their
business there. Evidently the tax collector considered Jesus a
"stranger" or a "foreign visitor." When we consider this
incident, there is more than a suggestion that Jesus had been
absent from Palestine for a considerable length of time.
The same conclusion becomes apparent when we consider John
the Baptist's reaction to Christ. Raymond Capt explains:
"When Jesus appears upon the banks of the Jordan River where John
was baptizing, the Baptist seems scarcely to recognize Jesus,
even though they were first cousins and must have known each
other during their early childhood. Finally, John recognizes who
the STRANGER is and exclaims: 'Behold the Lamb of God!' Now, if
Jesus had been living in Nazareth all those years, surely John
would not have appeared puzzled as to His identity. Then, later,
John sent two of his disciples to make a peculiar query: 'Are you
he who should come or look we for another?' Apparently, the two
had not met for years since John displays a profoundly IMPERFECT
KNOWLEDGE of the One whom he was proclaiming" -- "The Traditions
of Glastonbury," p.6.
There is yet another incident in the New Testament indicat-
ing that Jesus was absent from His homeland for a considerable
period of time. In the book of John we read the following:
"Philip found Nathaniel and said to him, 'We have found Him of
whom Moses in the law, and also the prophets, wrote - Jesus of
Nazareth, the son of Joseph.' And Nathaniel said to him, 'Can
anything good come out of Nazareth?' Philip said to him, 'Come
and see.' Jesus saw Nathaniel coming toward this, and said of
him, 'Behold, an Israelite indeed, in whom is no guile!'
Nathaniel said to Him HOW DO YOU KNOW ME?' Jesus answered and
said to him, 'Before Philip called you, when you were under the
fig tree, I saw you'" - John 1:15-18.
Nathanael lived in Cana of Galilee, which is located about
five miles from the city of Nazareth. If Jesus had been living at
Nazareth during his youth - some eighteen years - it seems very
strange that Nathaniel would not have known Him. Both Nathanael
and Philip should have been acquainted with Jesus' command of the
Scriptures - it would have been known far and wide! Not only
that, but would the very Son of God have no effect upon the
community in which He supposedly lived for eighteen years? The
implication can only be that Jesus had not been in Palestine for
a long period of time.
Now, naturally, this brings to mind the following questions:
If Jesus was absent from Palestine for what appears to be a
considerable period of time, then WHERE was He between the ages
of 12 and 30? Is there any evidence that sheds light on his
whereabouts during these years? The answer is a definite YES!
The Traditions of Cornwall
"Legends exist that Jesus travelled far and wide. The religious
teachers of INDIA assert He had dwelt among them studying there
for three years before travelling on to what is now Tibet.
Ancient religious books of India record Jesus visiting the
Himalayan kingdom of Nepal. Other traditions take Jesus to Egypt"
("The Traditions of Glastonbury," p.7).
While it is certainly possible that Jesus did visit other
countries, the STRONGEST and MOST PERSISTENT traditions place a
young Jesus in CORNWALL and the ISLE OF AVALON near the little
Somerset town of Glastonbury in England!
"A number of legends link the boy Jesus, and Joseph of Arimathea
His uncle, with THE TIN MINES OF CORNWALL. One story relates how
Jesus and Joseph often anchored their ship in the natural harbor
at THE MOUTH OF THE CAMEL RIVER to come ashore and collect water
for the ship. 'Nearby, is an ancient well that since olden times
has been known as 'JESUS' WELL.' It was regarded as having
healing powers. For centuries pilgrims came to the well and the
remains of a chapel, erected over it, are still discernible.
Records of its existence go back to the 13th century, but even
then, the date and origin of its name is unknown" ("The
Traditions of Glastonbury," p.29).
Another story tells how Jesus, visiting the mines of
Cornwall with His uncle Joseph, taught the miners how to extract
tin from the ground and PURGE IT of the ore wolframite. At the
same time, according to local tradition, Joseph also taught the
boy Jesus how to extract the tin and purge it. Is it not
significant that Malachi the prophet, in his prophecy and analogy
of Jesus, casts Christ in the ROLE OF A REFINER OF METALS
(Malachi 3:2-3)? Malachi mentions silver, and it is a fact that
silver was often extracted from Mendip lead during the time of
Christ.
Associated with the mines of Cornwall are the mines
of the MENDIP HILLS, north of Glastonbury - in the county of
Somerset, England. During Roman times these mines produced lead,
copper and other metals which form alloys with tin. The great
war-machine of the Roman Empire consumed vast quantities of these
alloys in the production of weapons. There are traditions among
the people of the hill country of Somerset that Joseph, after
first seeking tin from the SCILLIES (islands off of Cornwall) and
in Cornwall itself, came to the Mendips - accompanied on a number
of occasions by a YOUTHFUL JESUS.
E. Raymond Capt notes that "at the parish Church of PRIDDY,
high on the top of the Mendips, they have an old saying: 'As sure
as OUR LORD WAS AT PRIDDY' And a carol sung by the children of
PRIDDY begins: 'JOSEPH WAS A TIN MERCHANT, a tin merchant, a tin
merchant,' and goes on to describe him arriving FROM THE SEA IN A
BOAT [WITH THE BOY JESUS]" ("The Traditions of Glastonbury,"
p.34).
St.Just, in CORNWALL, also has LEGENDS OF JESUS COMING TO
THE DISTRICT. Among the many traditions is one that relates the
story of a STONE Jesus stepped on when he first landed there. In
1932, while cleaning out a blocked CULVERT, workmen came across a
flat stone covered with curious and unintelligible markings.
Since this stone was blocking the flow of water from a well known
as the "CHRISTENING WELL." the people of St.Just immediately
thought that it was the one of legend - the one Christ stepped on
when He landed. They reasoned that the strange markings on it
were placed there later when the identity of their visitor became
known. "Even before the finding of the stove, the old folks would
tell visitors to the area the Holy Legend of Christ COMING THERE
AS A BOY WITH HIS UNCLE. They spoke of the legend and it was as
much of your life was worth to express any doubt about Christ
coming to ST.JUST." (Ibid., p.33).
The old Ordinance maps of the west part of CORNWALL show two
rich lodes or veins of TIN, bearing the names "CORPUS CHRISTI"
(BODY OF CHRIST) and "WHEEL OF JESUS." ("Wheel" is an old Cornish
word for "mine").
Another LINK between JESUS AND THE TIN TRADE OF CORNWALL is
found in St.Anthony-in-Roseland. Here is located an almost
unknown structure called "Place Manor Church" with a Pre-Norman
stone arch over the South Door. Carved in this arch are ancient
pictographs - estimated to be more than a 1000 years old -
telling the story of Jesus and His uncle coming to the 'Place'
for tin. According to the pictographs their boat got into
difficulties during a storm, and was washed ashore on the
headland where the modern lighthouse now stands. The operators of
a local trading post managed to bring Joseph's damaged boat into
the sheltered side of the headland, by Place, where repairs were
carried out. Joseph and Jesus stayed at the trading post while
the boat was being repaired. The pictographs go on to say that
before they left the area, they erected a stone with an account
of their visit there.
Scattered throughout the tin mining areas of Cornwall are to
be found a number of very ancient CELTIC CROSSES called "TUNIC
CROSSES." These crosses, found alongside roads and in church
cemeteries, are of a type found NOWHERE ELSE IN THE BRITISH ISLES
-- or anywhere else in the world, for that matter! States E.
Raymond Capt: "On one side of the cross is a crudely cut
Christian cross and on the other, THE FIGURE of what can only be
A BOY, DRESSED IN A KNEE-LENGTH TUNIC. Here we have NOT a
crucified Christ, nailed to a cross, but A YOUTH WITH HIS ARMS
OUTSTRETCHED IN AN ATTITUDE OF BLESSING. These crosses may well
portray the AGE-OLD MEMORY of the visits of the young Jesus to
these shores in the company of His uncle Joseph" ("The Traditions
of Glastonbury," p.34).
Apart from the places already mentioned, West County
traditions also associate St.Michael's Mount, Redruth and
Glastonbury with a visit from Jesus. Ivor C. Fletcher uncovered a
tradition in Upper Galilee that tells of a visit to Glastonbury:
"Among the Maronite and Catluei villagers of Upper Galilee the
tradition lingers that Jesus as a youth became a shipwright on a
trading vessel from TYRE, one of the biblical 'ships of
Tarshish.' According to the story, He was storm-bound on the
WESTERN COASTS OF ENGLAND throughout the winter. The location of
the visit is given as 'THE SUMMERLAND,' a name often used in
ancient times for the modern COUNTY OF SOMERSET. A district as
sociated with this visit to Somerset is known as 'PARADISE.' This
place is sometimes found on old maps of the area" - "The
Incredible History of God's True Church," p 51).
Jesus at Avalon
The strongest and the most persistent traditions place the
young Jesus on the mystical island of AVALON - later to become
the little Somerset county town of Glastonbury. Here the story
goes, Jesus and His uncle constructed a wattle hut similar to
those at the nearby Glastonbury Lake Village. The site they chose
was at the base of a hill from which ran a spring of water, later
known as Chalice Well.
In early times AVALON was a small island at the back of a
large, marshy estuary known as the Uxella. The estuary was
covered by waters from the Bristol Channel, and received the
waters of the rivers Axe, Parret and the Brue. The River Brue was
a navigable river from the foot of the nearby Mendip Hills to the
sea - just south of Bristol.
Rising above the landscape is the hill, known today as
Glastonbury Tor. Once a place of Druid worship, the 500 foot tor
may have also been the chief stronghold of one Mel, king of
the "Aestive Regio" (the Summer Kingdom) of Somerset. It is
likely that the tor strong-hold was the political center of a
much wider area than Glastonbury.
Archaeologist E. Raymond Cap notes that "the earliest name
of Glastonbury was 'YNIS-WITRIN' (nys gyrdyn - British;
Glaestingabyrig - Anglo-Saxon) or the 'GLASSY IS LAND.' Later,
when it was found to be fruitful and ideal for the cultivation of
apples, it was called 'INSULA AVALONIA,' or Isle of the Apple
Trees. AVAL, in Welsh [Celtic], means apple. Just how this area
came to be known by the name 'GLASTONBURY' remains in doubt. One
suggestion is that the origin of Glastonbury is in
'Glaestingaburgh,' the hill fort of the Flaestings, a family who
settled in the area. Another, and more accepted theory is that
the CELTIC word for green is 'Glas' and hill is 'ton.' GLASTON is
therefore the green hill,' so named after the tor, or mount that
dominates the landscape" ("The Traditions of Glastonbury," p.13).
When the Saxons arrived in the 6th century A.D., they built
a town about a half mile from the tor and obtained a charter, to
an "borough" or "bury" to the original name - thus
"Glaston-bury."
Tradition and written testimony assert that Jesus did indeed
reside on the Island of Avalon, and there created a building to
live in which was later called a "church" A wealth of ancient
writers, both ecclesiastical and secular, affirm this. For more
than a thousand years it was commonly spoken of as "the church
[home, house[ built NOT BY HUMAN ART." Augustine, the Catholic
monk who was sent to evangelize Britain by Pope Gregory I, was
quite familiar with the facts and the existence of this
structure. In a letter to Pope Gregory (Epistolae ad Gregorium
Papam) Augustine writes with obvious delight and at great length
about the "church."
"In the Western confines of Britain there is a certain ROYAL
ISLAND of large extent, surrounded by water, abounding in all the
beauties of nature and necessaries of life. In it the first
Neophytes of Catholic Law, GOD BEFOREHAND ACQUAINTED THEM, found
a church constructed by no human art, BUT DIVINELY CONSTRUCTED,
OR BY THE HANDS OF CHRIST HIMSELF, for the salvation of His
people. The Almighty has made it manifest by many miracles and
mysterious visitations that He continues to watch over it as
sacred to Himself and to Mary, the Mother of God."
Augustine's statement in his letter is verified by the Saxon
historian, William of Malmesbury, who wrote in the twelfth
century. His last work, "De Antiquitate Glastoniae," mentions the
little wattle house. Other works, such as "De orlgine Ecclesiae
Britannicae" by Elvan of Avalon (a British scholar educated in
the School of Joseph of Arimathea at Avalon - circa 180 A.D.);
"Relat. Hist. de rebus Anglicis Act," by Pitsaeus; "De Sancro
Joseph at Aramathia," by Capgrave; "The Magna Tabula of
Glastonbury," at Haworth Castle; "John of Glastonbury," by
Hearne; Bede's "Ecclesiastical History;" the British historian
Gildas and Geoffrey of Monmouth also make mention of the wattle
"church" built by Christ.
William of Malmesbury also recites the well-known story of
St.David who went to Glastonbury in 540 A.D. In 546 A.D. David
enclosed the original wattle structure in LEAD in order to pre-
serve it, and erected a pillar on the site with a brass tablet
bearing record to the fact.
With the passage of time the little wattle house became an
object of deep veneration by all, and many swore oaths by the old
"church" very much like people today swear an oath on the Bible.
William of Malmesbury wrote:
"The church of which we are speaking (Glastonbury) from its
antiquity called by the Angles, by way of distinction, "EALDE
CHICHE," that is the "OLD CHURCH" of wattle work at first,
SAVOURED SOMEWHAT OF HEAVENLY SANCTITY EVEN FROM ITS VERY
FOUNDATION, and exhaled it over the whole country, claiming
SUPERIOR REVERENCE, though the structure was mean.... Men of that
province had no oath more frequent, or more sacred than to swear
by the Old Church, fearing the swiftest vengeance on their
perjury in this respect. In the meantime it is clear that the
depository of so many saints may be deservedly called an HEAVENLY
SANCTUARY UPON EARTH...who there more especially chose to await
the day of resurrection under the protection of the Mother of
God" - "Acts of the Kings of the English," bk. I, ch.2.
For centuries before the island of AVALON was renamed
GLASTONBURY by the invading Saxons, two names were frequently
found in the writings of the old scribes - clearly referring to
something of great importance. Usually no explanation is given,
indicating that the people of the day were quite familiar with
the names. "To the Priesthood and historians of those enthralling
years, the TWO NAMES employed designating the particular place
were 'SECRETUM DOMINF' and 'DOMUS DEI.' The first title means
'THE SECRET OF OUR LORD' and the second, 'THE HOUSE OR HOME OF!
GOD.' The explanation given is that the LITTLE WATTLE TEMPLE WAS
THE HOUSE, OR HOME OF GOD, BECAUSE THEREIN HE DWELT, and the
Secret of the Lord was the Dowry and dedication of the same to
His mother" ("The Drama of the Lost Disciples," p.144).
This is not myth, legend or unsupported tradition. The title
is officially recorded in the ancient names found in the famous
DOMESDAY BOOK - a document that embodies the results of a
statistical survey of England carried out by order of William I,
King of England. The survey, made in 1086, was an attempt to
register the landed wealth of the country in a systematic
fashion, in order to determine the revenues due to the king. The
term DOMESDAY is a corruption of DOOMS-DAY (the day of the final
judgment), and the work was so named because its judgments
regarding levies and assessments were final and irrevocable. The
entry says: "The DOMUS DEI, in the great monastery of
Glastonbury, called 'The Secret of Our Lord.' This Glastonbury
Church possesses in its own ville XII hides of land which have
never paid tax."
The Education of Christ!
Finally, there is evidence that Jesus attended school in
Britain! During the first century A.D. Britain was known
throughout the Roman world for the excellence of its educational
system. Gildas states, in the "Cottonian Manuscript," that the
British universities of Jesus' time were the largest in the world
- both in size and in attendance - with a listing of sixty large
universities and an average attendance of over sixty thousand
students! The wealthy and the aristocracy of the Greek and Roman
worlds sent their children to Britain to study law, science and
religion.
The wise men of India, in their ancient books known as the
"Rig-Vedas," make mention that Britain was a great center of
religious learning. The great library at the abbey in Glastonbury
housed the largest known collection of books outside the library
of Alexandria in Egypt! The fact is, ancient Britain had then
acquired great stature in the world, with institutions of
learning and attendance rivalling those of advanced nations
today!
Ivor C. Fletcher expounds on this:
"Britain, during the first century A.D., would have been an ideal
place to study and develop skills in various aspects of the
building industry. Eumenius states that British architects were
in great demand on the Continent during his day. Several writers
mention the skills of British craftsmen, especially in the metal
working industries. The enamelling process was invented in
Britain. A superb example of the local 'La Tens' art is the
famous Glastonbury bowl which was produced about the time of
Christ. There is little doubt that Jesus could have developed
many skills from British craftsmen" - "The Incredible History of
God's True Church, pp.56-57).
The Bible indicates that Jesus was a public speaker par ex-
cellence. He had a tremendous impact on the crowds that gathered
around Him, "and they were struck with awe at his mode of
instruction." (Mark 1:22), Not only was He a good speaker - He
was also an EDUCATED speaker! The New Testament records that the
people of His home town of Nazareth were astonished at His
preaching: "So all bore witness to Him, and marvelled at the
gracious words which proceeded out of His mouth" (Luke 4:22).
Remarks Ivor C.Fletcher:
"It is very clear that not all of His formal education and public
speaking training had been received at Nazareth. If His training
had been merely the product of a local school or college then the
people would not have been so astonished. It is unlikely that
higher education of that calibre was ever available in a
provincial town such as Nazareth. Nathanael implied this in his
remark. 'Can any good thing proceed from Nazareth?' (John 1:46).
Jerusalem was the academic headquarters of the nation, yet Jesus
had not trained among the professional public speakers here
either. Mark relates that: 'HE TAUGHT THEM, as possessing
authority, and not as the scribes' (Mark 1:22).
The Jews were deeply puzzled by this very fact. They asked the
question: 'How knoweth this man letters, having never learned?'
(John 7:15).
The Weymouth translation renders this: 'How does this man know
anything of books,' they said, 'although he has NEVER BEEN at
any of the schools?'" - Ibid., p.57.
The Bible indicates that Jesus was an educated man and a
superb public speaker. It is evident that He did not receive such
an education at any college in Galilee or Judea However, He most
certainly could have received such an education in Britain! If
Jesus had visited Britain, and was educated there ACCORDING TO
THE TRADITIONS, He would have found some sixty colleges or
universities to choose from. Ivor C.Fletcher comments on the
QUALITY of the British educational system:
"The educational standards were such that students came not only
from the British nobility but also from several FOREIGN NATIONS.
It is said that even PONTIUS PILATE, as a young man, studied in
Britain. A very high standard in oratory or public speaking was
often attained by first century Briton. Tacitus records on
a word by word basis the speeches of several high ranking Britons
of his day. Such speeches were often colourful, stirring and
inspiring, much like, in some ways, the speeches of Jesus.
A few hundred years before the time of Christ, the Greek writer
STRABO described an EDUCATED BRITON of his day, Abaris, as
follows: 'He was easy in his address; agreeable in his
conversation; active in his dispatch and secret in his management
of great affairs; diligent in the quest of wisdom; fond of
friendship; trusting very little to fortune; yet having the
entire confidence of others, and trusted with everything for his
prudence. HE SPOKE GREEK WITH FLUENCY THAT YOU WOULD HAVE THOUGHT
THAT HE HAD BEEN BROUGHT UP IN THE LYCEUM.'
It may be mere coincidence but Jesus had far more of the
QUALITIES AND TALENTS OF AN EDUCATED BRITON than He ever did of
an educated Jew of the same period" - Ibid., p.58.
It is NOT mere coincidence - Eastern and Western traditions
claim Jesus completed His education in Britain!
William Blake, British poet born in London in 1757, was
familiar with the stories associated with Glastonbury and the
presence of Christ in the British Isles. In his beautiful poem
entitled "Jerusalem," Blake pens his thoughts in a tender and
loving way:
And did those feet in ancient time
Walk upon England's mountains green?
And was the Holy Lamb of God
On England's pleasant pastures seen?
And did the Countenance Divine
Shine forth upon our clouded hills?
And was Jerusalem builded here
Among those dark Satanic mills?
Bring me my bow of burning gold!
Bring me my arrows of desire!
Bring me my spear! O clouds unfold!
Bring me my chariot of fire!
I will not cease from mental fight
Nor shall my sword sleep in my hand,
Till we have built Jerusalem'
In England's green and pleasant land.
...................
Entered on this Website February 2008
NOTE:
For you who have already studied many of the studies of ancient
Britain on this Website (and if you have not please do so) all
that has been presented will not shock or amaze you. What is not
taught much at all today, is the ancient first century history of
Britain. Truly is was a great nations even then. Tacitus, the
Roman historian writes many pages on the proud mighty nation of
the British and how they fought and defeated the Roman army time
and time again. He relates the greatness of Caractacus, giving
the words of his speech before the Roman Emperor, and how Rome
was is such admiration of him that they spared his life (only
captured by them through trickery - a Samson and Delilah story).
He relates how the noble Scottish clans fought on after
Caractacus was captured, and never did bow to Rome.
Tacitus' book and his written history can still be obtained from
your Public Library.
In London there is the magnificent statue of the famous Boadicea
in her chariot. She was the woman who led the ancient British in
war against the Romans before Caractacus. Her armies defeated the
Romans numerous times. The Romans had not encountered armies with
chariots in Europe. The British chariots had swords fixed to
their wheels, to cut down the enemy soldiers or horses. They were
master chariot makers and horsemen.
Decades before, the British defeated the great Julias Caesar
TWICE - after he had conquered all of Europe. The first defeat
was on the sea shore, the Roman army never got further than the
sea shore. The British were waiting for him on the banks of the
sea and drove him back to Europe.
On this Website you will find the truth of the matter regarding
the Druids. You will find on this Website, the truth of when
Christianity came to Britain, and how relatively easy it was to
convert the whole nation and the Druids to Christianity. You will
discover that it was the British nations that was FIRST in the
whole world to make Christianity the national religion.
Much indeed has never been correctly or widely taught as that of
the truth of the first century British nation.
This Website gives restoration to much of that true history.
What you have read so far, and what other history of Britain is
on this Website, makes fascinating reading and gives an insight
into the first century A.D. that little have knowledge about.
Keith Hunt
Joseph Leaves Palestine with ....
And arrives in France!
Continuing with the travels of Joseph of Arimathia
AFTER THE DEATH OF CHRIST
The Death of Christ and the Saulian Persecution
When Joseph of Arimathea went to Pilate to claim the body of
Christ, he really sealed his fate as far as the Sanhedrin was
concerned. It was bad enough when Joseph defended Christ before
the hastily assembled group of Jewish leaders; now he was rubbing
salt into an already festering wound! Jesus was charged by the
Jewish authorities with the most heinous of crimes - that of
BLASPHEMY (see Matt.26:65). This meant that Christ was looked
upon by the Sanhedrin as "accursed of God"; and Joseph, because
of his long association with Him and the "heresy" He promoted,
was looked upon in a similar vein.
Joseph's audience with Pilate to retrieve Christ's body was,
in the eyes of the Sanhedrin, a slap in the face and perceived as
a defilement of Jewish law. Because Christ was considered
"accursed of God," even the instrument of death and the very soil
it stood in was defiled. The apostle Paul said that the TREE (the
"stauros") Christ died on was reckoned "a shame" (Hebrew 12:2)
and he called the crosspiece (Latin - "patibulum") "the reproach"
-- see Hebrews 13:13. In other words, all the instruments of
death were "accursed" because they came into contact with the
"accursed one" - Christ! How this was dealt with by the Jewish
authorities is explained by Ernest L. Martin:
"The essential teaching on how to CLEANSE the land of such
'accursedness' is found in Deuteronomy 21:22,29, and in the
previous verse 21 it, says this purging was to be done by BURNING
(Hebrew: 'bahger'). In the Old Testament example of such purging,
it was thaught necessary to BURN THE POSSESSIONS of such an
'accursed one' because the abominable sin of the person was even
TRANSFERRED TO THE THINGS OWNED BY THE SINNER (since he had
touched them and ths reckoned even his possessions 'accursed'.
This was the case with the things belonging to ACHAN who sinned
so grievously in the time of Joshua (Josh.7:15, 24-26). What
happened was that Achan himself was killed (with his children and
animals) and all his 'accursed' things were burnt up together
with him. This practice of utter destruction was considered the
only way to purify the land of Israel from such defilements....
To keep the land from being polluted, Christ HAD TO BE DESTROYED
before sundown and the "accursed" stauros had to be burnt up so
that no person could ever touch it.
What the Jewish authorities wanted to do was to take the dead
body of Christ AND the 'accursed' (shameful) tree and BURN THEM
UP TOGETHER just as the Israelites did with Achan in the Old
Testament. - Secrets of Golgotha. ASK Publications, Alhambra, CA
1988. pp. 180.181.
(Martin is correct but yet incorrect. This was the basic custom
of the Jews if you were accursed, but in Jesus' case, it was a
UNIQUELY DIFFERENT, nothing was as "usual" - the arrest, trial,
demand of the Jewish leaders to execute Jesus against Roman
wishes not to do so, the darkness over the land, the earthquake
and renting of the Temple curtain dividing the Holy Place from
the Most Holy Place - all this was enough to scare the pants off
the Jewsish leaders. As I brought out in the New Testament Bible
Story, the Jews had fled the place, they were scared silly, they
could care less what happened to Jesus' body. AND it was not TILL
EVENING (after 6 pm - as the NT uses the word "evening" - letting
the Bible interpret itself - see my study on the word "evening")
that Joseph of Arimathea came to Pilate to ask for the body of
Jesus. Ernest Martin and others are very wrong on their thoughts
and teaching on the later part of this 14th day of the first
month - Keith Hunt)
This is WHY Joseph of Arimathea sought an urgent audience
with Pilate - he had to claim Christ's body before the Jewish
authorities could burn it to ashes.
(Just not so - the Jews and the Jewish leaders with all that had
taken place and the mighty earthquake causing destruction to
their beloved Temple - could have cared less about the body of
Jesus. The Gospels clearly state it was only some of the women
that remained there at the cross - they it would seem were the
only ones not scared stiff. Joseph did not come until EVENING to
request that Pilate give him the body of Jesus - Keith Hunt).
In doing so, however, he fueled the anger and hatred of the
religious authorities
(conjecture only, there is no Biblical proof that was so - they
were too busy and strung out over their Holy Temple being hit by
an earthquake to bother with what was going on with the body of
Jesus. They could have cared less about taking the time to take
Jesus down and burn Him up - Keith Hunt)
Following the retrieval and the resurrection of Christ, the
anger of the riling priesthood of the Sanhedrin exploded to the
surface. In secret conclave they plotted and planned a campaign
of unremitting persecution against the newly formed Church of
God. Maliciously, they determined to exterminate or imprison all
those who followed "The Way" - and Joseph was at the top of the
list! (Again conjecture only, no NT passage states they were
after the neck of Joseph - Keith Hunt). Soon a great persecution
swept through the land
(that is true, they did hate those who were still preaching Jesus
as the Messiah, of course they would hate that preaching, for if
Jesus was the Messiah, they had just put Him to death, as Peter
in early sermons told them plainly - Keith Hunt)
Saul (who was later to become Paul) raged through Jerusalem
and the surrounding countryside, aiding the vengeful Sanhedrin in
their program against the followers of Christ. He struck quickly
and viciously. Members of the Church of God - whether they were
Greek, Roman or Jew - were openly (or in secret) struck down like
vermin. No mercy was shown. The records of the time indicate that
the prisons of Judea were filled to capacity with the unfortunate
victims of the persecution.
The first notable victim Saul seized upon was Stephen. Along
with Peter, John and others, Stephen had defied the Saduccees by
vigorously preaching the Kingdom of God throughout the city of
Jerusalem. Thousands were converted daily, a fact which further
infuriated the corrupt Sadducean priesthood. Fate soon caught up
with Stephen; and he was stoned to death by the minions of the
Sanhedrin as Paul looked on.
George Jowett writes that "so fierce was Saul's vindictive
purge that he wrought havoc within the Church at Jerusalem. The
boundaries of Judea could not confine him. Illegally, he
trespassed far within Roman territory where he hounded the
devotees without censure or interference from the Roman
administration. No doubt the Romans felt Saul was doing them a
service, and a good job in ridding them of what they considered
an undesirable religious pestilence" ("The Drama of the Lost
Disciples," p.30).
Throughout this terrible time Joseph of Arimathea remained
the fearless, stalwart protector of the disciples of Christ - and
especially the women. On every possible occasion he placed
himself between them and their vengeful enemies - using his power
and influence to avert danger to his brethren. Saul's fury knew
no bounds. Try as they may, Joseph's position as a Roman
official prevented Saul and his partners in crime from harming
his person, or those whom he personally defended.
Nevertheless, it soon became a losing battle. Within FOUR
YEARS after the death of Christ (34 A.D.) many of the Christians
were scattered out of Jerusalem and Judea. There can be little
doubt that the ships of Joseph's vast mercantile enterprises
carried the numerous refugees to safety in other lands. This
fearless and indomitable man of God spared neither help nor
wealth in aiding all the people he could.
The time came when the Sanhedrin finally caught up with
Joseph and his faithful companions. Frederic Mistral, the French
Provencal poet who lived in the nineteenth century (1830-1914),
relates what happened in his work called "Mireio" - published in
1859.
According to this, after Saul's persecution Joseph and his
companions were thrust into A BOAT WITHOUT OARS OR SAILS by the
Jews, who were glad to be finally rid of them. This occurred,
according to Mistral, on the coast of Palestine - somewhere near
to Mt.Carmel. Thrust into the boat with Joseph were Lazarus,
Trophimus, Maximin, Cleon, Eutropius, Sidonius (Restitutus, "the
man born blind"), Martial and Saturninus. Included in the boat
were also Mary, wife of Cleopas; Salome; Mary Magdalene; Martha
and the maid of the two latter, Marcella.
The poem relates that as the boat was drifting out to sea
Sarah, the handmaid of Salome and Mary Cleopas, cast herself into
the sea to join her mistress, and by the help of Salome was
brought into the boat. After beating about the Mediterranean for
some time, the boat drifted to THE COAST OF PROVENCE IN GAUL
(FRANCE) and, following the RIVER RHONE, ARRIVED AT ARLES, which
was eventually converted to Christianity by the preaching of
Trophimus.
Mistral drew his material from the Provencal traditions as
they live today in the scattered homesteads of the Camargue, and
in the minds and hearts of all the people in the adjacent
country-side.
Further information can be found in the "Ecclesiastical
Annals" of the sixteenth century Vatican librarian, CARDINAL
CAESAR BARONIUS (1538-1609 A.D.). Baronius, an historian of great
integrity who was known for his uncompromising treatment of the
truth, discovered a document of great antiquity in the Vatican
archives. To his fascination, the manuscript revealed that in THE
YEAR 35 A.D. Joseph of Arimathea and a group of companions that
included Lazarus, Mary Magdalene, Martha and a number of others,
WERE CAST ADRIFT IN A BOAT from the coast of Palestine by
PERSECUTING JEWS.
"In that year the party mentioned was exposed to the sea in A
VESSEL WITHOUT SAILS OR OARS. The vessel drifted finally TO
MARSEILLES and they were saved. From Marseilles JOSEPH AND HIS
COMPANY PASSED INTO BRITAIN and after preaching the Gospel there,
died" ("Ecclesiastical Annals," under section A.D.35).
On commenting about this information from Cardinal Baronius,
Ivor C. Fletcher notes:
"No trace of Joseph in Palestine is found after about A.D.35, no
record of any martyrdom and no reference to his movements outside
of the areas of Britain and France. The information given by
Baronius relating to the enforced voyage to Marseilles of Joseph
and his companions seems THE MOST LIKELY AND LOGICAL ACCOUNT OF
HIS MOVEMENT" - "The Incredible History of God's True Church,"
p,73.
The Cardinal's "Annals" quote the "Acts of Magdalen," which
we have already discussed, for the record of the voyage to
Marseilles and the spreading of the gospel in the south part of
Gaul.
In chapter 37 of the "Acts," after listing the names of
Joseph's companions in the OARLESS BOAT, Rabanus Maurus goes on
to describe their dangerous voyage:
"Leaving the shores of Asia and favoured by an east wind, they
went round about, down the Tyrrhenian Sea, between Europe and
Africa, leaving the city of Rome and all the land of Italy to the
right. Then happily turning their course to the right, they came
near to the city of Marseilles, in the Viennoise province of the
Gauls, where the RIVER RHONE is received by the sea. There,
having called upon God, the great King of all the world, they
parted, each company going to the province where the Holy Spirit
had directed them, presently preaching everywhere, 'the Lord
working with them, and confirming the word with signs
following.'"
Gladys Taylor, in her book "Our Neglected Heritage" takes
note of the same incident:
"Caesar Baronius, the church historian who was also appointed
librarian of the Vatican in 1596, wrote is his magnium opus,
'Annales Ecclesiastici,' of the finding in the Vatican Library of
a most ancient menuscript in which was described the voyage of a
company of our Lord's friends, travelling in an OLD BOAT which
had been abandoned by its master and was WITH-OUT OARS OR SAILS,
who LANDED AT MARSEILLES, whence they spread out over SOUTHERN
FRANCE where many churches record them as their founders. Among
this company is JOSEPH OF ARIMATHEA, who not mentioned as founder
of any of these churches, a fact which suggests that he may have
journeyed on and could not have spent much time in southern
France. Baronius dates the arrival of this boat to AD.35" -
Covenant Books, London, 1969, p.15.
Further confirmation of the voyage of Joseph and his
companions can be found in the "Otia Imperialia," a book written
by Gervais de Tilbury who was Marshall of the Kingdom of Arles
(in France) in the year 1212.
Dedicating the book to Otho IV, Tilbury writes about the old
church of Les Saintes Maries in the Camargue:
"There, on the seacoast, one sees the first of Continental
churches which was founded in honour of the most blessed mother
of our Lord, and consecrated by many of the seventy-two disciples
WHO WERE DRIVEN FROM JUDEA AND EXPOSED TO THE SEA AN OARLESS
BOAT: Maximin of Aix, Lazarus of Marseilles, the brother of
Martha and Mary, Eutrope of Orange, George of Velay, Saturninus
of Toulouse, Martial of Limoges, in the presence of Martha, Mary
Magdalene and many others.
The tradition of Joseph of Arimathea and his companions in the
oarless boat was accepted by the whole LATIN CHURCH for over a
thousand years. For proof of this we have only to turn to the
BREVIARY (book of prayers, hymns, psalms and readings used by
Roman Catholic priests) at ST.MARTHA'S DAY, JULY 29th There we
find a a LECTION FOR THE SECOND NOCTURNE (NIGHT) which tells how
Mary, Martha and Lazarus, with their servant and Maximin, one of
the seventy-two disciples, WERE SEIZED BY THE JEWS, PLACED IN A
BOAT WITHOUT SAILS OR OARS, AND CARRIED SAFELY TO THE FORT OF
MARSEILLES. Moved by this remarkable fact, the people of the
neighbouring lands were speedily converted to Christianity;
Lazarus became bishop of Marseilles, Maximinus of Aix..
and...Martha --- died on the fourth day before the Kalends of
August, and was buried with great honour at Tarascon" ("Monuments
Inedits," By Faillon. Vol.ii, p.114).
There are many other sources, including Greek and Roman
authorities that tell the story of Joseph and the oarless boat.
Even the Jewish Encyclopedia, under the title "Arles," mentions
that the first Jews in Arles arrived by boat without captain,
sails of oars.
Another source adds that "without sails and oars, they
drifted with the wind and the currents arriving unharmed at
CYRENE, in northern Africa. After obtaining sails and oars, the
little party of refugees followed the trade route of the
Phoenician merchant ships as far west as Marseilles, France."
("The Traditions of Glastonbury," p.37).
The South of France
Joseph of Arimathea was no stranger to the city of
Marseilles. As the chief port in the continent of Europe for the
export of tin and lead, the ships of Joseph were probably a
common sight in the harbor. It has been said that Joseph's name
was as well known in the area as the names of Carnegie, Schwab
and Bethlehem Steel are to us today. It can therefore be assumed
that Joseph had many influential friends at Marseilles who would
gladly welcome him amongst them.
Marseilles, situated in southern France on the Med-
iterranean coast, is the capital of the department (province) of
Bouches-du-Rhone. Sitting slightly east of the mouth of the
Rhone, the city was originally called MASSALIA and was founded
circa 600 B.C. by mariners from Phocaea in Asia Minor. There is,
however, evidence that Marseilles was settled by the Phoenicians
at a much earlier date; and the name of the city is taken from
the Phoenician word for "settlement." J.W.Taylor records that
"the great port of Massilia, the modern Marseilles, by means of
which most of the intercourse between Provence and the rest of
the civilized world was carried on, was quite an old city in the
early days of Christianity. Founded by the Greeks some six
centuries before the birth of our Lord, it had steadily increased
in size and in importance as the commerce of the world had
widened. Pytheas sailed from Marseilles when he made his first
voyage to British waters in 350 B.C., and consequently at this
early date, Marseilles must have been a maritime centre of very
considerable importance" ("The Coming of the Saints," p.111).
A fascinating account of both Marseilles and the surrounding
countryside is found in the works of STRABO - Greek geographer
and historian of the time of Christ (63? B.C. - 24? A.D.).
Strabo's account, therefore, shows the city that Joseph did
business in, and later arrived at in the "oarless" boat. Strabo
writes:
"Marseilles, founded by the Phocaeans, is built in a stony
region. Its harbour lies beneath a rock which is shaped like a
theatre, and looks toward the south. It is well surrounded with
walls, as well as the whole city, which is of considerable size.
Within the citadel are placed the 'Ephesium' and the temple of
the Delphian Apollo. The 'Ephesium' is the temple consecrated to
Diana of Ephesus. All the colonies sent out from Marseilles hold
this goddess in peculiar reverence, preserving both the shape of
her image and also every rite observed in the metropolis.
The Massilians live under a well-regulated aristocracy. They have
a council, composed of six hundred persons, called Timuchi, who
enjoy this dignity of life. Fifteen of these preside over the
council and have the management of current affairs; these fifteen
are in their turn presided over by three of their number, in whom
rests the principal authority; and these again by one.
No one can become a Timuchus who has not children, and who has
not been a citizen for three generations. The country abounds in
olives and vines, but on account of its ruggedness the wheat is
poor; consequently the people trust more to resources of the sea
than of the land, and avail themselves fully of their excellent
position for commerce."
Strabo continues:
"The people of Marseilles posess dry-docks and amouries. Formerly
they had an abundance of vessels, arms and machines, both for the
purpose of navigation and for besieging towns; by means of which
they defended themselves against the barbarians, and likewise
obtained the alliance of the Romans, to whom they rendered many
important services, the Romans in their turn assisted in their
aggrandisement. Sextius, who defeated the Salyes, founded not far
from Marseilles a city which was named after him and the hot
water found there (Aquae Swim, now AIX). Here he established a
Roman garrison and drove from the sea coast which leads from
Marseilles to Italy, the barbarism whom the Massilians were not
able to entirely keep back. The land which the barbarians
abandoned he presented to the Massilians, and in their city are
laid up heaps of booty taken in NAVAL ENGAGEMENTS against those
who disputed the sea unjustly. Formerly they enjoyed singular
good fortune as well in other matters as also in their amity with
the Romans, but since the war of Pompey against Caesar, in which
they aided with the vanquished Party, then prosperity has in some
measure decayed. Nevertheless some traces of their ancient
industries my still be seen among the inhabitants, especially the
making of engines of war and SHIP-BUILDING. Now that the
surrounding barbarians under the dominion of the Romans are daily
becoming more civilized, and leave the occupation of war for
business of towns and agriculture, there is no longer the same
attention paid to these objects by the people of Marseilles. The
aspect of the city at the present day is a proof of this. All who
profess to be men of taste turn to THE STUDY OF ELOCUTION AND
PHILOSOPHY. The city for some time back has become quite A SCHOOL
FOR THE BARBARIANS, and has communicated to the Galatae such A
TASTE FOR GREEK LITERATURE that they even draw contracts on the
Greek model. Further, AT THE PRESENT DAY IT SO ENTICES THE
NOBLEST OF ROMANS THAT THOSE DESIROUS OF STUDYING RESORT THITHER
IN PREFERENCE TO ATHENS. These, the Galatae observing, and being
at leisure on account of peace, READILY DEVOTE THEMSELVES TO
SIMILAR PURSUITS, and that not merely individuals but the public
generally; PROFESSORS OF THE ARTS AND SCIENCES, AND LIKEWISE OF
MEDICINE being employed not only by private persona but by towns
for common instruction."
We see here that Marseines was not only a great ship
building and trading center, but also a great center of learning,
greater evidently than even the city of Athens - long known for
its educational system! In fact, Marseilles was one of the FOUR
GREATEST CITIES OF CIVILIZATION during Roman times, competing
with Ephesus, Athens and Rome as a center of commerce and
learning. "Specially connected by race and religion with the
older civilization and learning of the East, it yet stood in the
very van of Western progress, and drank daily of the strength and
vitality of Roman spirit and power which ebbed and flowed as in a
ceaseless stream through the very heart of it" ("The Coming of
the Saints," p.114).
Great roads passed through Marseilles to the west and to the
north - the great western road slicing through Narbonne into
Spain, and the great northern road leading through Arles, Vienne
and Lyons to the north parts of Gaul and across the sea to
Britain. Both of these roads were in constant use by civilians
and the Roman military. During the reigns of Claudius and Nero,
the Romans were engaged in a war with the British, and a
continual stream of troops passed along this road to and from
Britain. Claudius himself, at the head of his troops, undertook a
forced march from Rome through Marseilles and along the great
northern road to Britain.
Strabo also describes the city of NARBONNE, another city
important to the tin trade and situated west of the River Rhone.
Founded by the Romans in 119 B.C. and their first colony beyond
the Alps, Narbonne was a leading port up until the 13th century
when its harbor silted up.
These descriptions by an almost contemporaneous author give
us a graphic picture of the civilization of Marseilles and the
Rhone valley during the time of Joseph. This was no barbarous
country -- some distant backwater of the Empire! It was a rich
and prosperous region, full of learning and education that
rivaled the great centers of the Roman Empire. This was the area
that received Joseph and his refugee companions as their boat put
to shore after the tenuous voyage from Palestine.
A great many local traditions have been handed down in THE
MARSEILLES AREA regarding the arrival and later activities of
Joseph of Arimathea and his little band of refugees. Ivor C.
Fletcher notes that "it is a clear historical FACT that SOUTHERN
FRANCE was one of the FIRST AREAS IN THE WEST to receive the
gospel message."
One local tradition tells of the boat without sails or oars
drifting to the coast of Provence and, after following the RIVER
RHONE, arriving at the city of ARLES. As we have already seen in
the Jewish Encyclopedia, the first JEWISH SETTLERS in the area
are said to have "come in a boat which had been deserted by its
captain."
................
To be continued
Joseph leaves Palestine with ...
Part Two
Continuing with our study by John Keyser
Joseph of Arimathea .... with others.
In the Spanish town of CIUDAD RODRIGO, we find another version of
the same legend.
This simply states that Mary Salome, Mary Cleopas, Mary
Magdalene (the sister of Lazarus), Lazarus, Maximin, Chelidonius,
Marcella and JOSEPH OF ARIMATHEA came to AQUITAINE GAUL and there
preached the gospel of the Kingdom of God, "as the histories of
the Gauls and the local traditions plainly teach."
A number of the RHONE VALLEY CHURCHES trace their origins
back to LAZARUS and other of Joseph's companions in the boat. On
the south side of the old harbor at Marseilles - near the Fort
St.Nicolas - stands the CHURCH OF ST.VICTOR, built in the 13th
century and was once attached to an abbey founded early in the
4th century. "With its lofty crenellated walls and square towers
built of large blocks of uncemented stone, it resembles a
fortress" (Encyclopedia Britannica, 1943 edition P.965). The
Church of St.Victor was constructed above CRYPTS dating mainly
from the 11th century. These crypts embody architecture of both
the Carolingian period and THE EARLY CENTURIES OF THE CHRISTIAN
ERA. Tradition reveals that LAZARUS INHABITED THE CATACOMBS UNDER
ST.VICTOR, and many "momentos" of his stay in Marseilles can
still be seen.
Author J. W. Taylor visited the Church of St.Victor in
Marseilles, and relates what he saw:
"A door on the south side of the nave leads down to a
subterranean church, large end lofty, which dates from
the fourth century. This was built by the Cassianite monks, and
from its position has been untouched and could not well be
destroyed through all the centuries since.
And all this vast fouth-century church has been visibly built
around A STILL OLDER NATURAL CAVE OR GROTTO known as the ORIGINAL
FIRST-CENTURY CHURCH OR REFUGE OF ST.LAZARUS....
The great height of this underground abbey church, its darkness,
its stillness, the few scattered but perfect round pillars
supporting the root; and the 'FIRST-CENTURY CHAPEL' which is
enshrined by it all combine to produce a picture of early
Christian life and architecture, striking and irresistible.
No explanation that I know of has been, OR CAN BE, offered other
than that OFFERED BY TRADITION - that here was the place where
LAZARUS OF BETHANY lived and preached and ministered and died,
and that therefore within some two hundred or three hundred years
afterwards this church was built in honour of HIS MEMORY and to
enshrine his body which was then present here.
And all through the ages ever since this faith has been firmly
held, and lives as strong today as ever. If we come back from the
crypt or subterranean church into the (upper) church of ST.
Victor, at the west end of the nave, under the organ-loft, we
find a life-sized STATUE OF ST.LAZARUS ... and underneath the
status two pieces of stone REMOVED FROM THE OLD SEPULCHRE AT
BETHANY out of which our Saviour raised him. On the pediment of
the statue is this inscription:
'Divo Lazaro a Christo suscitato qui Massinensium primus
Apostolus hujus ecclesiae crytant ministerio et passione
illustravit.'
In memoriam missionis A.D.MDCCCXCVII grato animo parochus
fidefesque S. Victoris dedicara.'"
Faillon, in his "Monuments Inedits" (Paris, 1859 & 1865),
summarizes Lazarus' journey to Marseilles and his preaching
there:
"Tradition states that St.LAZARUS, after the ascension of Jesus
Christ, remained for a time in the company of the Apostles, with
whom he took charge of the Church which was at Jerusalem. After
this he went to the island of Cyprus in order to escape from the
persecution which arose (about Stephen).
Having filled there for severe] years the office of a missionary
priest, HE ENTERED INTO A SHIP, AND TRAVERSED THE SEA, BY THE
GRACE OF GOD ARRIVED AT MARSEILLES, the most celebrated town of
Provence. Here, exercising the functions of his priesthood, he
served God, to whom he had entirely consecrated his life, in
righteousness and true holiness. He preached the word of Life to
those who had not yet received it, and gained many converts to
Jesus Christ" - Vol.ii, p.114.
The city of Marseilles controlled irregular patches of
coastline and towns all along the Mediterranean coast. They were
under the protection of Rome and generally lived in harmony with
the Roman government, but had their own government and managed
their own affairs as Strabo just described.
Above this area was PROVINCIA or the NARBONNAISE, which
extended from immediately above Marseilles to as far as Vienne.
This seems to have been a Roman district, under direct control of
the Roman government and especially colonized by Rome. In fact,
it belonged to Rome long before the rest of Gaul was conquered,
and was known as PROVINCIA GALLICA all during this time of
conquest and for a long time afterwards. The rest of the
continent above it was known as GAUL or GALLIA. Just over the
border in Gaul was LUGDUNUM or LYONS - the capital of the Segusii
who were at this time also under Roman control or supervision.
Probably here also a measure of self-government was allowed by
the Romans. We therefore find, in the south of France in the
first and second centuries, THREE NOTABLE DISTRICTS AND
GOVERNMENTS: The Massilian in MARSEILLES, the Romans in PROVINCIA
GALLICA, and in Lugdunum or "LYONS of the Gauls" a modified local
government with Roman occupation and control.
To the middle district - or Provincia Gallica - which was
almost as Roman as Rome was, came another companion of Joseph in
the boat - TROPHIMUS.
Trophimus settled in the city of ARLES, which was formerly
called ARELATE. Some 54 miles northwest of Marseilles, Arles
stands on the left bank of the Rhone where the river divides to
form its delta. Arles was an important city at the time of Julius
Caesar's invasion, and later became the seat of the prefecture of
the Gauls and one of the foremost cities in the western empire.
Today the city still contains some of the old Roman buildings --
including an arena that holds more than 25,000 people.
"St.Trophimus is known there AS THE FIRST BISHOP OF THE CITY"
(The Coming of the Saints, p.132}.
Some stones, said to be from the first-century meeting_
place built by him, are still standing, and the later cathedral
(originally dedicated to Stephen) was rededicated to the MEMORY
OF TROPHIMUS when his body was removed here in 1152. "The
cathedral is still called the cathedral of St.Trophime, and the
TOMB OF ST.TROPHIMUS forms a font or baptistry on the left side
of the nave as you enter it" (Ibid., p.132). His body was
subsequently moved to AUTUN.
Local traditions state that he came from the East, was of
Greek nationality and the personal friend of Paul and Peter. One
tradition claims that Paul visited him on one of his missionary
journeys, and the house (or the site of the house) in which they
met is known today as "La maison des Saints." According to George
F. Jowett, "Trophimus was sent to Gaul by Joseph [of Arimathea]
... He was consecrated the first bishop of Arles and there
performed an outstanding service ... His Christianizing
endeavours embraced a large area which formed the DISTRICT OF
NARBONNE. He became the first Metropolitan of the Narbonne, with
Arles as his Bishopric. For centuries it continued to be a
prominent stronghold of the Christian faith in Gaul" ("The Drama
of the Lost Disciples," p.165).
MAXIMIN'S PRESENCE in the south of France is remembered by
the little town named af ter him -- ST.MAXIMIN. Thirty to forty
miles from Marseilles by train, the village sits in an extensive,
cultivated plain full of vineyards and olive gardens. The plain
itself is surrounded on almost every side by distant high
mountains or hill ranges. In the center of this fruitful plain is
what appears to be one vast towering structure - the big white
church of St.Maximin. From the distance the adjoining town is
hardly visible, and one sees nothing else but the church until
entering St.Maximin itself, when the church disappears from view.
The village itself is a quiet, semi-Eastern-looking town, with
high white houses and a small central "Place" or plaza. The plaza
contains a fountain and four sets of trees to form a promenade.
On one side of the plaza a lane leads up to the church. Here, and
in the surrounding countryside, the MEMORY OF MAXIMIN is the
strongest.
With regard to another of Joseph's companions, SIDONIUS or
RESTITUTUS (the man or boy born blind), we are told in a
PROVENCAL TRADITION that he accompanied the Bethany family to
Provence. But of his life after arriving in southern France, we
have two different traditions. One states that he was the same as
CHELIDONIUS and worked with Maximin, after whose death he took
charge of the Church of God at AIX. The other tradition
identifies his history with the little VILLAGE OF ST.RESTITUT and
the more important old town of St.Paul Trois Chateaux (the old
Roman colony of Augusta Tricastinorum), of which church he is
said to have been the leader and founder.
The Church of "St.Restitut" is said to have formerly
contained his relics. Notes Augustus J. C. Hare, "its west bay,
which has the appearance of a tower, is surmounted by a cupola
and contains two storeys. In its lower storey (is) the TOMB OF
ST.RESTITUT" ("South-Eastern France," London, 1890).
MARTIAL, accompanied by his father and mother (Marcellus and
Elizabeth), Zaccheus (the publican of the gospels) and JOSEPH are
represented as arriving at LIMOGES in the first century. Martial
remained at Limoges (the ancient Lentovices and Augustoritum) and
old Aquitaine legends, going back at least as far as the 10th
century, say he was the FIRST missionary apostle of Limoges
("Fastes Episcop," vol.ii, p.104).
The other Christians who accompanied Joseph in the little
boat, also left their imprint in the traditions of southern
France.
Rabanus states that EUTROPIUS "was the first Bishop of
Aquitaine" and preached at ORANGE (Aurasicum) and SAINTES
(Sanctonas), whereas SATURNINUS preached at TOULOUSE (Tolosam)
where he was killed by a mob who threw him down from the capitol.
On to Avalon!
While there are STRONG TRADITIONS surrounding the companions
of Joseph in southern France, the traditions of Joseph himself
having resided here are nonexistent! As we have seen, the legends
of Provence show that Joseph came to Marseilles and the Rhone
Valley as one member of the group that arrived in the disabled
boat. However, the evidence seems to indicate that he simply
passed through this region to another destination. We find faint
traces of him at LIMOGES (in company with Martial) and at
ROCAMADOUR, the traditional dwelling-place of Zaccheus, who is
said to have journeyed WITH JOSEPH OF ARIMATHEA and Martial as
far as this town, "and to have stayed here because of its
resemblance to his old home in Palestine" ("The Coming of the
Saints," p.203).
................
To be continued
Joseph Leaves Palestine with ....
And arrives in France!
Continuing with the travels of Joseph of Arimathia
AFTER THE DEATH OF CHRIST
The Death of Christ and the Saulian Persecution
When Joseph of Arimathea went to Pilate to claim the body of
Christ, he really sealed his fate as far as the Sanhedrin was
concerned. It was bad enough when Joseph defended Christ before
the hastily assembled group of Jewish leaders; now he was rubbing
salt into an already festering wound! Jesus was charged by the
Jewish authorities with the most heinous of crimes - that of
BLASPHEMY (see Matt.26:65). This meant that Christ was looked
upon by the Sanhedrin as "accursed of God"; and Joseph, because
of his long association with Him and the "heresy" He promoted,
was looked upon in a similar vein.
Joseph's audience with Pilate to retrieve Christ's body was,
in the eyes of the Sanhedrin, a slap in the face and perceived as
a defilement of Jewish law. Because Christ was considered
"accursed of God," even the instrument of death and the very soil
it stood in was defiled. The apostle Paul said that the TREE (the
"stauros") Christ died on was reckoned "a shame" (Hebrew 12:2)
and he called the crosspiece (Latin - "patibulum") "the reproach"
-- see Hebrews 13:13. In other words, all the instruments of
death were "accursed" because they came into contact with the
"accursed one" - Christ! How this was dealt with by the Jewish
authorities is explained by Ernest L. Martin:
"The essential teaching on how to CLEANSE the land of such
'accursedness' is found in Deuteronomy 21:22,29, and in the
previous verse 21 it, says this purging was to be done by BURNING
(Hebrew: 'bahger'). In the Old Testament example of such purging,
it was thaught necessary to BURN THE POSSESSIONS of such an
'accursed one' because the abominable sin of the person was even
TRANSFERRED TO THE THINGS OWNED BY THE SINNER (since he had
touched them and ths reckoned even his possessions 'accursed'.
This was the case with the things belonging to ACHAN who sinned
so grievously in the time of Joshua (Josh.7:15, 24-26). What
happened was that Achan himself was killed (with his children and
animals) and all his 'accursed' things were burnt up together
with him. This practice of utter destruction was considered the
only way to purify the land of Israel from such defilements....
To keep the land from being polluted, Christ HAD TO BE DESTROYED
before sundown and the "accursed" stauros had to be burnt up so
that no person could ever touch it.
What the Jewish authorities wanted to do was to take the dead
body of Christ AND the 'accursed' (shameful) tree and BURN THEM
UP TOGETHER just as the Israelites did with Achan in the Old
Testament. - Secrets of Golgotha. ASK Publications, Alhambra, CA
1988. pp. 180.181.
(Martin is correct but yet incorrect. This was the basic custom
of the Jews if you were accursed, but in Jesus' case, it was a
UNIQUELY DIFFERENT, nothing was as "usual" - the arrest, trial,
demand of the Jewish leaders to execute Jesus against Roman
wishes not to do so, the darkness over the land, the earthquake
and renting of the Temple curtain dividing the Holy Place from
the Most Holy Place - all this was enough to scare the pants off
the Jewsish leaders. As I brought out in the New Testament Bible
Story, the Jews had fled the place, they were scared silly, they
could care less what happened to Jesus' body. AND it was not TILL
EVENING (after 6 pm - as the NT uses the word "evening" - letting
the Bible interpret itself - see my study on the word "evening")
that Joseph of Arimathea came to Pilate to ask for the body of
Jesus. Ernest Martin and others are very wrong on their thoughts
and teaching on the later part of this 14th day of the first
month - Keith Hunt)
This is WHY Joseph of Arimathea sought an urgent audience
with Pilate - he had to claim Christ's body before the Jewish
authorities could burn it to ashes.
(Just not so - the Jews and the Jewish leaders with all that had
taken place and the mighty earthquake causing destruction to
their beloved Temple - could have cared less about the body of
Jesus. The Gospels clearly state it was only some of the women
that remained there at the cross - they it would seem were the
only ones not scared stiff. Joseph did not come until EVENING to
request that Pilate give him the body of Jesus - Keith Hunt).
In doing so, however, he fueled the anger and hatred of the
religious authorities
(conjecture only, there is no Biblical proof that was so - they
were too busy and strung out over their Holy Temple being hit by
an earthquake to bother with what was going on with the body of
Jesus. They could have cared less about taking the time to take
Jesus down and burn Him up - Keith Hunt)
Following the retrieval and the resurrection of Christ, the
anger of the riling priesthood of the Sanhedrin exploded to the
surface. In secret conclave they plotted and planned a campaign
of unremitting persecution against the newly formed Church of
God. Maliciously, they determined to exterminate or imprison all
those who followed "The Way" - and Joseph was at the top of the
list! (Again conjecture only, no NT passage states they were
after the neck of Joseph - Keith Hunt). Soon a great persecution
swept through the land
(that is true, they did hate those who were still preaching Jesus
as the Messiah, of course they would hate that preaching, for if
Jesus was the Messiah, they had just put Him to death, as Peter
in early sermons told them plainly - Keith Hunt)
Saul (who was later to become Paul) raged through Jerusalem
and the surrounding countryside, aiding the vengeful Sanhedrin in
their program against the followers of Christ. He struck quickly
and viciously. Members of the Church of God - whether they were
Greek, Roman or Jew - were openly (or in secret) struck down like
vermin. No mercy was shown. The records of the time indicate that
the prisons of Judea were filled to capacity with the unfortunate
victims of the persecution.
The first notable victim Saul seized upon was Stephen. Along
with Peter, John and others, Stephen had defied the Saduccees by
vigorously preaching the Kingdom of God throughout the city of
Jerusalem. Thousands were converted daily, a fact which further
infuriated the corrupt Sadducean priesthood. Fate soon caught up
with Stephen; and he was stoned to death by the minions of the
Sanhedrin as Paul looked on.
George Jowett writes that "so fierce was Saul's vindictive
purge that he wrought havoc within the Church at Jerusalem. The
boundaries of Judea could not confine him. Illegally, he
trespassed far within Roman territory where he hounded the
devotees without censure or interference from the Roman
administration. No doubt the Romans felt Saul was doing them a
service, and a good job in ridding them of what they considered
an undesirable religious pestilence" ("The Drama of the Lost
Disciples," p.30).
Throughout this terrible time Joseph of Arimathea remained
the fearless, stalwart protector of the disciples of Christ - and
especially the women. On every possible occasion he placed
himself between them and their vengeful enemies - using his power
and influence to avert danger to his brethren. Saul's fury knew
no bounds. Try as they may, Joseph's position as a Roman
official prevented Saul and his partners in crime from harming
his person, or those whom he personally defended.
Nevertheless, it soon became a losing battle. Within FOUR
YEARS after the death of Christ (34 A.D.) many of the Christians
were scattered out of Jerusalem and Judea. There can be little
doubt that the ships of Joseph's vast mercantile enterprises
carried the numerous refugees to safety in other lands. This
fearless and indomitable man of God spared neither help nor
wealth in aiding all the people he could.
The time came when the Sanhedrin finally caught up with
Joseph and his faithful companions. Frederic Mistral, the French
Provencal poet who lived in the nineteenth century (1830-1914),
relates what happened in his work called "Mireio" - published in
1859.
According to this, after Saul's persecution Joseph and his
companions were thrust into A BOAT WITHOUT OARS OR SAILS by the
Jews, who were glad to be finally rid of them. This occurred,
according to Mistral, on the coast of Palestine - somewhere near
to Mt.Carmel. Thrust into the boat with Joseph were Lazarus,
Trophimus, Maximin, Cleon, Eutropius, Sidonius (Restitutus, "the
man born blind"), Martial and Saturninus. Included in the boat
were also Mary, wife of Cleopas; Salome; Mary Magdalene; Martha
and the maid of the two latter, Marcella.
The poem relates that as the boat was drifting out to sea
Sarah, the handmaid of Salome and Mary Cleopas, cast herself into
the sea to join her mistress, and by the help of Salome was
brought into the boat. After beating about the Mediterranean for
some time, the boat drifted to THE COAST OF PROVENCE IN GAUL
(FRANCE) and, following the RIVER RHONE, ARRIVED AT ARLES, which
was eventually converted to Christianity by the preaching of
Trophimus.
Mistral drew his material from the Provencal traditions as
they live today in the scattered homesteads of the Camargue, and
in the minds and hearts of all the people in the adjacent
country-side.
Further information can be found in the "Ecclesiastical
Annals" of the sixteenth century Vatican librarian, CARDINAL
CAESAR BARONIUS (1538-1609 A.D.). Baronius, an historian of great
integrity who was known for his uncompromising treatment of the
truth, discovered a document of great antiquity in the Vatican
archives. To his fascination, the manuscript revealed that in THE
YEAR 35 A.D. Joseph of Arimathea and a group of companions that
included Lazarus, Mary Magdalene, Martha and a number of others,
WERE CAST ADRIFT IN A BOAT from the coast of Palestine by
PERSECUTING JEWS.
"In that year the party mentioned was exposed to the sea in A
VESSEL WITHOUT SAILS OR OARS. The vessel drifted finally TO
MARSEILLES and they were saved. From Marseilles JOSEPH AND HIS
COMPANY PASSED INTO BRITAIN and after preaching the Gospel there,
died" ("Ecclesiastical Annals," under section A.D.35).
On commenting about this information from Cardinal Baronius,
Ivor C. Fletcher notes:
"No trace of Joseph in Palestine is found after about A.D.35, no
record of any martyrdom and no reference to his movements outside
of the areas of Britain and France. The information given by
Baronius relating to the enforced voyage to Marseilles of Joseph
and his companions seems THE MOST LIKELY AND LOGICAL ACCOUNT OF
HIS MOVEMENT" - "The Incredible History of God's True Church,"
p,73.
The Cardinal's "Annals" quote the "Acts of Magdalen," which
we have already discussed, for the record of the voyage to
Marseilles and the spreading of the gospel in the south part of
Gaul.
In chapter 37 of the "Acts," after listing the names of
Joseph's companions in the OARLESS BOAT, Rabanus Maurus goes on
to describe their dangerous voyage:
"Leaving the shores of Asia and favoured by an east wind, they
went round about, down the Tyrrhenian Sea, between Europe and
Africa, leaving the city of Rome and all the land of Italy to the
right. Then happily turning their course to the right, they came
near to the city of Marseilles, in the Viennoise province of the
Gauls, where the RIVER RHONE is received by the sea. There,
having called upon God, the great King of all the world, they
parted, each company going to the province where the Holy Spirit
had directed them, presently preaching everywhere, 'the Lord
working with them, and confirming the word with signs
following.'"
Gladys Taylor, in her book "Our Neglected Heritage" takes
note of the same incident:
"Caesar Baronius, the church historian who was also appointed
librarian of the Vatican in 1596, wrote is his magnium opus,
'Annales Ecclesiastici,' of the finding in the Vatican Library of
a most ancient menuscript in which was described the voyage of a
company of our Lord's friends, travelling in an OLD BOAT which
had been abandoned by its master and was WITH-OUT OARS OR SAILS,
who LANDED AT MARSEILLES, whence they spread out over SOUTHERN
FRANCE where many churches record them as their founders. Among
this company is JOSEPH OF ARIMATHEA, who not mentioned as founder
of any of these churches, a fact which suggests that he may have
journeyed on and could not have spent much time in southern
France. Baronius dates the arrival of this boat to AD.35" -
Covenant Books, London, 1969, p.15.
Further confirmation of the voyage of Joseph and his
companions can be found in the "Otia Imperialia," a book written
by Gervais de Tilbury who was Marshall of the Kingdom of Arles
(in France) in the year 1212.
Dedicating the book to Otho IV, Tilbury writes about the old
church of Les Saintes Maries in the Camargue:
"There, on the seacoast, one sees the first of Continental
churches which was founded in honour of the most blessed mother
of our Lord, and consecrated by many of the seventy-two disciples
WHO WERE DRIVEN FROM JUDEA AND EXPOSED TO THE SEA AN OARLESS
BOAT: Maximin of Aix, Lazarus of Marseilles, the brother of
Martha and Mary, Eutrope of Orange, George of Velay, Saturninus
of Toulouse, Martial of Limoges, in the presence of Martha, Mary
Magdalene and many others.
The tradition of Joseph of Arimathea and his companions in the
oarless boat was accepted by the whole LATIN CHURCH for over a
thousand years. For proof of this we have only to turn to the
BREVIARY (book of prayers, hymns, psalms and readings used by
Roman Catholic priests) at ST.MARTHA'S DAY, JULY 29th There we
find a a LECTION FOR THE SECOND NOCTURNE (NIGHT) which tells how
Mary, Martha and Lazarus, with their servant and Maximin, one of
the seventy-two disciples, WERE SEIZED BY THE JEWS, PLACED IN A
BOAT WITHOUT SAILS OR OARS, AND CARRIED SAFELY TO THE FORT OF
MARSEILLES. Moved by this remarkable fact, the people of the
neighbouring lands were speedily converted to Christianity;
Lazarus became bishop of Marseilles, Maximinus of Aix..
and...Martha --- died on the fourth day before the Kalends of
August, and was buried with great honour at Tarascon" ("Monuments
Inedits," By Faillon. Vol.ii, p.114).
There are many other sources, including Greek and Roman
authorities that tell the story of Joseph and the oarless boat.
Even the Jewish Encyclopedia, under the title "Arles," mentions
that the first Jews in Arles arrived by boat without captain,
sails of oars.
Another source adds that "without sails and oars, they
drifted with the wind and the currents arriving unharmed at
CYRENE, in northern Africa. After obtaining sails and oars, the
little party of refugees followed the trade route of the
Phoenician merchant ships as far west as Marseilles, France."
("The Traditions of Glastonbury," p.37).
The South of France
Joseph of Arimathea was no stranger to the city of
Marseilles. As the chief port in the continent of Europe for the
export of tin and lead, the ships of Joseph were probably a
common sight in the harbor. It has been said that Joseph's name
was as well known in the area as the names of Carnegie, Schwab
and Bethlehem Steel are to us today. It can therefore be assumed
that Joseph had many influential friends at Marseilles who would
gladly welcome him amongst them.
Marseilles, situated in southern France on the Med-
iterranean coast, is the capital of the department (province) of
Bouches-du-Rhone. Sitting slightly east of the mouth of the
Rhone, the city was originally called MASSALIA and was founded
circa 600 B.C. by mariners from Phocaea in Asia Minor. There is,
however, evidence that Marseilles was settled by the Phoenicians
at a much earlier date; and the name of the city is taken from
the Phoenician word for "settlement." J.W.Taylor records that
"the great port of Massilia, the modern Marseilles, by means of
which most of the intercourse between Provence and the rest of
the civilized world was carried on, was quite an old city in the
early days of Christianity. Founded by the Greeks some six
centuries before the birth of our Lord, it had steadily increased
in size and in importance as the commerce of the world had
widened. Pytheas sailed from Marseilles when he made his first
voyage to British waters in 350 B.C., and consequently at this
early date, Marseilles must have been a maritime centre of very
considerable importance" ("The Coming of the Saints," p.111).
A fascinating account of both Marseilles and the surrounding
countryside is found in the works of STRABO - Greek geographer
and historian of the time of Christ (63? B.C. - 24? A.D.).
Strabo's account, therefore, shows the city that Joseph did
business in, and later arrived at in the "oarless" boat. Strabo
writes:
"Marseilles, founded by the Phocaeans, is built in a stony
region. Its harbour lies beneath a rock which is shaped like a
theatre, and looks toward the south. It is well surrounded with
walls, as well as the whole city, which is of considerable size.
Within the citadel are placed the 'Ephesium' and the temple of
the Delphian Apollo. The 'Ephesium' is the temple consecrated to
Diana of Ephesus. All the colonies sent out from Marseilles hold
this goddess in peculiar reverence, preserving both the shape of
her image and also every rite observed in the metropolis.
The Massilians live under a well-regulated aristocracy. They have
a council, composed of six hundred persons, called Timuchi, who
enjoy this dignity of life. Fifteen of these preside over the
council and have the management of current affairs; these fifteen
are in their turn presided over by three of their number, in whom
rests the principal authority; and these again by one.
No one can become a Timuchus who has not children, and who has
not been a citizen for three generations. The country abounds in
olives and vines, but on account of its ruggedness the wheat is
poor; consequently the people trust more to resources of the sea
than of the land, and avail themselves fully of their excellent
position for commerce."
Strabo continues:
"The people of Marseilles posess dry-docks and amouries. Formerly
they had an abundance of vessels, arms and machines, both for the
purpose of navigation and for besieging towns; by means of which
they defended themselves against the barbarians, and likewise
obtained the alliance of the Romans, to whom they rendered many
important services, the Romans in their turn assisted in their
aggrandisement. Sextius, who defeated the Salyes, founded not far
from Marseilles a city which was named after him and the hot
water found there (Aquae Swim, now AIX). Here he established a
Roman garrison and drove from the sea coast which leads from
Marseilles to Italy, the barbarism whom the Massilians were not
able to entirely keep back. The land which the barbarians
abandoned he presented to the Massilians, and in their city are
laid up heaps of booty taken in NAVAL ENGAGEMENTS against those
who disputed the sea unjustly. Formerly they enjoyed singular
good fortune as well in other matters as also in their amity with
the Romans, but since the war of Pompey against Caesar, in which
they aided with the vanquished Party, then prosperity has in some
measure decayed. Nevertheless some traces of their ancient
industries my still be seen among the inhabitants, especially the
making of engines of war and SHIP-BUILDING. Now that the
surrounding barbarians under the dominion of the Romans are daily
becoming more civilized, and leave the occupation of war for
business of towns and agriculture, there is no longer the same
attention paid to these objects by the people of Marseilles. The
aspect of the city at the present day is a proof of this. All who
profess to be men of taste turn to THE STUDY OF ELOCUTION AND
PHILOSOPHY. The city for some time back has become quite A SCHOOL
FOR THE BARBARIANS, and has communicated to the Galatae such A
TASTE FOR GREEK LITERATURE that they even draw contracts on the
Greek model. Further, AT THE PRESENT DAY IT SO ENTICES THE
NOBLEST OF ROMANS THAT THOSE DESIROUS OF STUDYING RESORT THITHER
IN PREFERENCE TO ATHENS. These, the Galatae observing, and being
at leisure on account of peace, READILY DEVOTE THEMSELVES TO
SIMILAR PURSUITS, and that not merely individuals but the public
generally; PROFESSORS OF THE ARTS AND SCIENCES, AND LIKEWISE OF
MEDICINE being employed not only by private persona but by towns
for common instruction."
We see here that Marseines was not only a great ship
building and trading center, but also a great center of learning,
greater evidently than even the city of Athens - long known for
its educational system! In fact, Marseilles was one of the FOUR
GREATEST CITIES OF CIVILIZATION during Roman times, competing
with Ephesus, Athens and Rome as a center of commerce and
learning. "Specially connected by race and religion with the
older civilization and learning of the East, it yet stood in the
very van of Western progress, and drank daily of the strength and
vitality of Roman spirit and power which ebbed and flowed as in a
ceaseless stream through the very heart of it" ("The Coming of
the Saints," p.114).
Great roads passed through Marseilles to the west and to the
north - the great western road slicing through Narbonne into
Spain, and the great northern road leading through Arles, Vienne
and Lyons to the north parts of Gaul and across the sea to
Britain. Both of these roads were in constant use by civilians
and the Roman military. During the reigns of Claudius and Nero,
the Romans were engaged in a war with the British, and a
continual stream of troops passed along this road to and from
Britain. Claudius himself, at the head of his troops, undertook a
forced march from Rome through Marseilles and along the great
northern road to Britain.
Strabo also describes the city of NARBONNE, another city
important to the tin trade and situated west of the River Rhone.
Founded by the Romans in 119 B.C. and their first colony beyond
the Alps, Narbonne was a leading port up until the 13th century
when its harbor silted up.
These descriptions by an almost contemporaneous author give
us a graphic picture of the civilization of Marseilles and the
Rhone valley during the time of Joseph. This was no barbarous
country -- some distant backwater of the Empire! It was a rich
and prosperous region, full of learning and education that
rivaled the great centers of the Roman Empire. This was the area
that received Joseph and his refugee companions as their boat put
to shore after the tenuous voyage from Palestine.
A great many local traditions have been handed down in THE
MARSEILLES AREA regarding the arrival and later activities of
Joseph of Arimathea and his little band of refugees. Ivor C.
Fletcher notes that "it is a clear historical FACT that SOUTHERN
FRANCE was one of the FIRST AREAS IN THE WEST to receive the
gospel message."
One local tradition tells of the boat without sails or oars
drifting to the coast of Provence and, after following the RIVER
RHONE, arriving at the city of ARLES. As we have already seen in
the Jewish Encyclopedia, the first JEWISH SETTLERS in the area
are said to have "come in a boat which had been deserted by its
captain."
................
To be continued
Joseph with ... enters Britain to live
They are given a place of Safety
Continuing with John Keyser's study
Joseph ... from France to Britain
The summary so far:
1/. At Marseilles and St.Baume we find cave churches or dwelling-
places of the early Christians, held as such since time
immemorial and identifies with Lazarus and one of the Maries.
Joseph of Arimathea is said to have come with them AND PASSED ON
(Local tradition and "Life of Rabanus").
2/. At Limoges and Rocamadour we find a similar caveshelter and
the traditional coming of Jewish missionaries in the first
century, one of whom is Joseph of Arimathea. Zaccheus and Martial
remain, while JOSEPH PASSES ON (Tradition).
3/. At Morlaix a disciple of Joseph - Drennalus - is said to have
preached in 72 A. D. Again, at Fecamp (along the coast from
Morlaix) we find the legend of the washing ashore of the trunk of
a fig-tree belonging to Joseph of Arimathea. The name (Ficus
Campus) Fecamp is believed to have arisen from this legend.
(Tradition and "North -Western France," by Augustus Hare. George
Allen, 1895).
4/. In Cornwall we find traditions of Joseph arriving in a boat
with a young Jesus. HE PASSES ON (tradition).
So WHERE did Joseph go - WHERE did he fanally stop and do
the Work of God?
Researcher George Jowett notes:
"How many of the disciples were with him (Joseph) during HIS
SHORT STAY IN GAUL, it is difficult to say. It is amazing how
nonchalantly the records deal with this important matter. Various
existing records agree in part with the Rasmonius record (Annules
ecclesiastici, vol.1, p. 327), naming among the occupants of the
castaway boat Mary Magdalene, Martha, the handmaiden Marcella,
Lazarus whom Jesus raised from the dead, and Maximin the man
whose sight Jesus restored. Then non-committally the report
reads, 'AND OTHERS'" - "The Drama of the Lost Diciples," p. 63.
A number of records state that PHILIP (one of the 12
disciples) was included in the phrase "and others." There is a
wealth of uncontested testimony proving that Philip went to Gaul
where he received Joseph when he arrived at Marseilles, and
APPOINTED HIM APOSTLE TO BRITAIN! It is well known that a great
number of converts had left Palestine during the Saulian
persecution - very probably on ships belonging to Joseph. Philip
was one of them.
Not long after Joseph's arrival in southern France, a
British delegation arrived at Marseilles to greet him and extend
an invitation for him to return with them to Britain. The
delegation was sent by KING ARVIRAGUS and, through them, he
offered Joseph lands, a safe haven and protection against Roman
persecution:
"Arviragus was prince of the noble SILURES OF BRITAIN, in the
Dukedom of Cornwall. He was the son of King Cunobelinus, THE
CYMBELINE OF SHAKESPEARE FAME, and cousin to the renowned British
warrior-patriot, CARADOC, whom the Romans named CARACTACUS.
Together they represented the ROYAL SILURIAN DYNASTY, the most
powerful warrior kingdom in Britain, FROM WHOM THE TUDOR KINGS
AND QUEENS OF ENGLAND HAD THEIR DESCENT" ("The Dream of the Lost
Disciples," p.68).
Joseph gladly accepted the British invitation and made ready
to embark for Britain with a specially chosen group of
companions.
Philip, it is reported, consecrated Joseph in the year 36,
and from then on Joseph of Arimathea became known as "THE APOSTLE
TO BRITAIN."
Without a doubt Joseph was attracted to the Sacred Isle of
AVALON for reasons other than the opportunity to preach the
gospel to the people of Britain. Evidently ARVIRAGUS AND JOSEPH
WERE WELL KNOWN TO EACH OTHER prior to the delegation's
invitation, and this is quite believable when we realize Joseph
more than likely acquired many friends in the south of Britain
during the years he looked after his mining interests in Corn-
Wall and Somerset.
After leaving their friends behind in the Rhone Valley,
Joseph and his new group of companions - twelve in all - headed
along the great northern road to the north coast of France. We
can retrace their journey step by step. From the city of
Marseilles up the Rhone River as far as Arks or farther; then a
journey of thirty days across Gaul, through the country of the
Lemovices to the seacoast of Brittany; the stopover at Limoges;
the arrival in Brittany at either Vannes or Morlaix and, finally,
four days' sailing across fhe English Channel to Cornwall. Legend
relates that after searching the coast of Brittany, Joseph and
his eleven fellow-travelers sailed from Morlaix to FALMOUTH in
England. From here they continued on to Cornwall.
If we turn to the poem "Mort d'Arthur," we find mentioned
that Joseph, his son Josephes and the rest of the group arrived
at a place called "SARRAS." In book xiii, cap.10 the narrative
goes on to say that the "SARACENS" (of Sarras) under King Tolleme
la Feintes were fighting against the Britons under King Evelake.
Evidently King Evelake was a local leader belonging to one of the
provinces of Britain, and the Saracen (Tolleme) "which was ... a
rich king and a mighty [one)," is related as marching to meet
him, and the encounter seems to have taken place on the British
side of the Channel. "Moreover - and this is of further interest
- King Tolleme the 'Saracen' is said to have been the 'cousin of
King Evelake,' so that although they were at war with each other
and apparently of different nationality, ties of marriage had
taken place between the 'Saracens' a the ancestors of King
Evelake" ("The Coming of the Saints," pp.149-150).
Are not these "SARACENS" under the leadership of the wealthy
King Tolleme none other than the JEWISH TIN WORKERS of Cornwall?
We have already seen that the Jews of Cornwall "appear to have
called themselves or were called by the Britons of Cornwall
'SARAC'"
The ararmative in the poem goes on to say that the
"Saracens" turned a deaf ear to the message of Joseph and his
companions, however King Evelake and the Britons were kindly
disposed towards him and were more or less won over by the
teaching of Joseph and his son. Isn't that interesting?
From Cornwall two traditional routes are found in the
legends of Glastonbury tracing Joseph and his group to their
final destination. One tradition has the little group traveling
OVERLAND from Cornwall to Avalon while, according to the other
legend, "the refugees sailed around the southern tip of En-
gland, passing what is today known as 'Land's End.' Then
following the west coast, they sailed northward to the Severn
Sea. From there they entered the estuaries of the rivers Parrot
and Brue. Following the River Brue eastward, they arrived at a
little cluster of islands about twelve miles inland from the
coast, JOSEPH'S DESTINATION WAS THE ISLE OF AVALON, suitable as a
quiet retreat ...[and] a place they knew had already been
hallowed by the presence of their Master [Christ]"
("The Traditions of Glastonbury," pp.38-39).
The Royal Welcome
When Joseph and his companions arrived at Avalon, they were
met by King Guiderius and his brother ARVIRAGUS - who was a king
of the royal Silures of Britain. As we have seen, Joseph and
Arviragus were old friends and, as a result of this friendship,
the king gave Joseph and his companions TWELVE HIDES OF LAND -- a
hide for each disciple. Since each hide represented 160 acres,
the sum total of the grant was 1,920 acres. It is an interesting
fact that in the last century, when the United States of America
was expanding westward, grants of land were given to settlers -
160 acres per person or family!
E. Raymond Capt writes about this grant of land to the
refugees from the East:
"King Arviragus is recorded as having granted to Joseph and his
followers, 'twelve hides' of land, tax free, in 'Yniswitrin,'
described as a marshy tract - afterwards called the 'Isle of
Avalon.' Confirmation of this Royal Charter is found on the
official DOMESDAY BOOK of Britain (A.D.1086) which states: 'The
Domus Dei, in the great monastery of Glastonbury, called the se-
cret of the Lord. This Glastonbury Church possesses, to its own
villa XII hides of lard which have never paid tax." (Domesday
Survey folio p.249b.)' This notable act of the King gave the
recipients many British concessions, including the right of citi-
zenship with its privileges of freedom to pass unmolested from
one district to another in time of war. [This 'right' proved
invaluable to the later preaching of the gospel o the British.]
The grant was given to them as 'Judean refugees.' (Quidam advanae
-- 'certain strangers' - old Latin. In Later Latin, 'Culdich' or
Anglicised, 'Culdees')" - "The Traditions of Glastonbury," p.41.
At first, according to William of Malmsebury, Arviragus and
his subjects were not receptive to the Gospel message preached by
Joseph and his companions:
"In the year of our Lord, 63 [actually, it was earlier],
twelve holy missionaries, with Joseph of Arimathea (who had
buried the Lord) at their head, came over to Britain, preaching
the Incarnation of Jesus Christ. THE KING OF THE COUNTRY AND HIS
SUBJECTS REFUSED TO BECOME PROSELYTES TO THEIR TEACHING, but in
consideration that they had come a long joumey, and being
somewhat pleased with their soberness of life and unexceptional
behaviour, the king, at their petition, gave them for their
habitation a certain island bordering on this region, covered
with trees and bramble bushes ad surrounded by marshes, called
Ynis-wytrin" - Written 1126 A.D. from "the writings of the
ancients" which he found at Glastonbury Abbey.
Afterwards, however, Arviragus must have become converted
because "Hardynge's Chronicle" (a fifteenth-century writing based
upon much earlier works) gives the following passage about Joseph
and Arviragus:
Joseph converted this King Arviagus
By his prechying to know ye laws divine
And baptisted him as write hath Nennius
The chronicler in Britain tonque full fyne
And to Christian laws made
him inclyne.
With the gift of the twelve hides of land came the
PROTECTION Arviragus offered against intrusion by the legions of
Rome. During the middle of the firstcentury A.D. the countryside
on both sides of the Severn was held by the British in
comparative security, being OUTSIDE the main lines of Roman
conquest.
It is a remarkable fact that despite the bitter
determination of the Roman Empire to persecute, uproot and
destroy everything that was Christian in Britain - despite the
pillaging and burning of monasteries, churches and libraries by
Roman, Saxon, Dane and Norman - not once was the sanctity of
Avalon defiled. These are the lands which Roman writers referred
to as "territory inaccessible to the Roman where Christ is
taught."
Behind the wall of protection formed by Arviragus and his
Silurian warriors Joseph, and the disciples of Christ who
frequently visited the area, were safe from harm, and free to
preach and teach the Kingdom of God to the local inhabitants.
After they received title to the land, the little band built
homes for themselves out of wattle and daub - following the
practice of the Celts who inhabited the area. The abbey records,
quoted by William Malmsebury, show that Joseph and his companions
also built a meeting-place:
"These holy men built a chapel of the form that had been shown to
them. The walls were of osiers waffled together." (From research
undertaken 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).
This meeting-place constructed by Joseph and his men was
circular, having a diameter of 25 feet, with the twelve huts of
Joseph and his companions forming a circle around it. All the
buildings were evidently enclosed in a circular stockade to keep
out wild animals. The center building, or the meeting-place, may
have incorporated or covered the earlier structure built by
Christ when He was at Glastonbury.
Although Malmsebury describes the wattle meeting-place as
"rude and misshapen," its wall was without a doubt built in the
custom of the day - timbered pillars and framework, doubly
waffled inside and out. The roof was thatched with reeds as
author Capt notes, "often painted or washed with lime, these
wattle buildings withstood the most severe weather." Even castles
of the day were built of the same material. Giraldus Cambrensis,
speaking of Pembroke Castle wrote: "Arnulphus de Montgomery, in
the days of Henry I (A.D.1068-1135) built a small castle of twigs
and slight turf." According to "Ovid in Faesti ad Fest Roma," the
primitive Capital of Rome was of similar construction.
Spreading the Gospel
This little settlement on the Isle of Avalon soon became the
center of a missionary effort that spread throughout the land
and across the English Channel into Europe. Joseph wasted no time
in proclaiming the good news of the Kingdom of God to all who
would listen.
In examining the early records there does not appear to have
been any national or general acceptance of God's Truth in Britain
for over a hundred years after Joseph arrived - although the
gospel was preached in foreign countries by MANSUETUS, BEATUS and
MARCELLUS during the intervening century. Mansuetus (also known
as St.Mansuy), an Irish or Caledonian Briton, became founder of
a Church of God at Toul in Lorraine, and his death is placed at
89 A.D. This is confirmed by a second-century Christian
sarcophagus discovered at Malaincourt in Lorraine, which bears an
inscription indicating that it was the tomb of one of Mansuetus'
friends who accompanied him from Britain ("Acia Sanctorum,
Supplement," vol.i, pp.313, 343, 349).
Suetonius Beatus is said by the old records to have been
converted in Britain, baptized by Barnabas, a companion of
Aristobulus, and to have afterwards become the Apostle of the
Helvetians (Swiss). He died at Under Seven in Helvetia, 110 A.D.
This is validated by local traditions and the cave of Beatus on
the borders of lake Thun. Beatus is remembered in the area as a
British missionary, and the site of his first meeting-place is
still shown. The district around Interlaken, "Unterseen" and
Beatenberg is full of old traditions regarding him.
Marcellus, the first British martyr, founded churches at
Tongres and Triers, and is said to have been martyred in 166 AD.
These three men are remembered as BRITISH MISSIONARIES, and it is
difficult to believe that they would have wandered about on the
other side of the Channel preaching the gospel if their own
country had meanwhile remained ignorant of the Truth. There is
little doubt that the British historian Gildas was right
in picturing the Britons as very slow in receiving the Truth -
even though it was brought to them in the very earliest
years. And those in whom the gospel message took root in the area
of Glastonbury, naturally turned to those who were ready to
receive their message, even at the cost of long journeys to
distant cities and to far countries.
(A hundred years or so of hearing the truth of the Gospel may
seem a long time, but the eventual fact of history is that
Britain did as a whole finally make Christianity the national
religion - even some centuries later the Roman Catholic church
had to admit, that Britain was the first country in the world to
make Christianity its national religion. All this history can be
found in various other studies on this Website concerning early
Britain and Christianity - Keith Hunt)
The "Vetusta Ecclesia" of Glastonbury remained as a witness
for the Truth of God; but it was not until the year of the great
persecution at Lyons and Vienne in Gaul (177 A.D.) that we find
any indication of a widespread Christianity in Britain.
It appears that it was toward the end of the second century
that God's Truth received its main impetus, and that up to that
time its progress had been slow. "From the writings that have
come down to us it may reasonably be gathered that FEW CONVERTS
were made by the original missionaries, but that their holy lives
(and possibly descendants) had kept the memory of their religion
green and fragrant, and that the Church of Glastonbury still
remained a monument of their devotion" ("The Coming of the
Saints," p.160).
(Other research and study would disagree with this deduction that
Christianity made little inroads in Britain until near the end of
the second century - Keith Hunt).
From this time forward the Church of God in Britain must
have grown rapidly, for at the end of the third century and the
beginning of the next (300-305), when the great DIOCLETION
PERSECUTION had begun, a GREAT NUMBER of British Christians
(according to Gildas) suffered for the Truth - among them Alban,
Anphibalus, Julius, Aaron, Stephanus and Socrates. About this
time, even the JEWS OF CORNWALL accepted the Truth of God!
Records show that Kelvius, son of Solomon, DUKE OF CORNWALL,
not only accepted Christianity but became a minister; and a man
by the name of Moses - said to be British, but presumably of some
HEBREW relationship - became an APOSTLE TO THE "SARACENS"!
Entering His Rest
No apostle, not even Paul, led a life more filled with high
purpose, enterprise and achievement than did Joseph the uncle of
Christ ....
(Somewhat of an overblown statement I believe - there surely was
great purpose in the life of Joseph of Arimathea, but to compare
his life with the life and purpose of Paul .... is overblown
indeed. Paul not only suffered more persecution, hardships,
beatings, stonings, rejections, hunger, shipwreck, imprisonments,
than just about anyone of the ministers of God in the first
century, but like many others, he was finally killed for his
faith, a fact that is nowhere recorded of Joseph of Arimathea.
Paul was also used by the Lord to write 14 books of the New
Testament, Joseph of Arimathea did not leave us with one book,
let alone a book of the New Testament. So, we need to keep things
in true perspective - Joseph was used by God, but certainly in no
mighty way as compared to the apostle Paul - Keith Hunt)
.................
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