(The following article is a book excerpt, from “The Sabbath in the True Orthodox Church“) These days it has become popular, and the google ranking system seems to prefer these “new” sources who have agendas to ignore the older authentic records of Joseph at Glastonbury. There are now mostly authors that ignore the 1st-4th Century writings that were the original sources for the later historians they attack as being only “Templar legend” etc. In effect these irresponsible new occupiers of our Glastonbury estates are helping censor the proof God has reached out to His covenant people. That is common these days to see leading funded institutes downplaying our Christian foundations. These like the current occupiers of Glastonbury have been making up new versions of the long established facts. This brings dishonor to our Parents and Grandparents, something God said would not last. While these wicked schemes are popular and lucrative, this dishonest rebellion from Christ won’t last for very long.
St. Joseph (of the Sanhedrin) Founded the British Hebrew Priesthood in 36AD
Saint Joseph of Arimathea The first Culdee at Glastonbury
Saint Joseph of Arimathea, was a member of the Sanhedrin at Jerusalem, and the holder of the Twelve Hides at Glastonbury. In the First Century he mounted his Hebrew staff of authority in the ground, which blossomed into a tree. Today it is still regarded as the ultimate symbol of Hebrew law over England, through his Levitical (Zadokian lineage) that passed to their chief heir in the order of MelchiZadok, finally to Yahshua Ha Machiac (Jesus the Christ).
There are thousands of writings and books available that prove in detail that Joseph of Arimathea was the founder of the First Century Church at Glastonbury. However, somehow lately, some opportunists have taken over various Glastonbury establishments to teach that St Joseph in Glastonbury has been a mere legend and him being in Glastonbury didn’t begin as a teaching anywhere until the 12th Century. This is grossly false.
Shame on such so-called historians who have stolen the British Israel birthright for their own short term profit, pleasing men who wish God was not true to His covenants!
The real, and actual scholars rely on several of these sources of evidence (which date to many centuries prior):
1. The Pseudo-Gospel of Nicodemus (Evangelium Nicodemi), in section “Acts of Pilate” , authenticated to at least the 4th Century, while several scholars(like Tischendorf) contend it to be an early 2nd Century writing.
2. The Melchini Fragmentum. Written by the Welsh bard Myrddin(Melkinus Avalonius / Maelgwyn of Llandaff) in the 5th Century. He was Lord of Anglesey and Snowdonia, and Uncle of St David of Wales, who forswore his realm in order to become a monk. He has left these words: ‘Joseph of Arimathea, the noble decurion, entered his perpetual sleep with his eleven Companions in the Isle of Avalon’.
3. De Origine Ecclesiae Britannicae. Written by Elvan of Avalon, an illustrious British scholar who had been educated in the School of Joseph of Arimathea at Avalon, A.D.180. He is referred to by the eminent Roman Catholic ecclesiastic Pitsaeus, and Cardinal Baronius.
4. Gildas Albanicus, the Great English Historian gives the same year for the conversion of the British nation as the year St Joseph arrived. As shown in his writings, from circa 550AD “De Excidio Britanniae” (lub On the Ruin of Britain) i „Victory of Aurelius Ambrosius”.
5. Saint David’s Monuments. From 546AD till the destruction by King Henry VIII, his pillar and brass tablet remained standing. The tablet is preserved to this day in a good state. It reads (as Sir Henry Spelman described in his book “Concilia”) “The first ground of God, the first ground of the saints in Britain, the rise and foundation of all religion in Britain, and the burial place of the Saints.”
6. Ancient Vatican Manuscripts of the Historian Baronius, recorded in the 16th Century, Annales Ecclesiastici, AD 35, sec. 5 the accounting of Lazarus, Mary Magdalen, and Martha accompanied Joseph of Arimathea to Britain.
7. Roman texts regarding Vespian. While these have more conflicting information, they also date to the First Century and include accounts about Vespian (leader of the British Foreign Legion) freeing Joseph out of Prison. Various scholars have used such records in teaching how Joseph set up the church in Glastonbury.
8. The 11-13th Century Scholars. There are the numerous Eleventh and Twelth Century scholars reiterating St Joseph founded the Glastonbury church. For example, John of Glastonbury, William of Malmsbury and John de Boron.
William M, and and John G both were high caliber historians. As any good historian does, quotes and cites directly from the widely esteemed historical documents. For example one of these was the Gospel of Nicodemus(or Acts of Pilate).
De Boron wrote in c. 1200 a simple account of Joseph of Arimathea bringing the grail to Britain. There are several ancient texts recording Joseph of Arimathea going to Britain “with the holy grail”. However this is understood not to be the cup itself but the practices of being of Christ’s body, the church of the bloodline of the House of Israel (The twelve tribes, not just the one tribe known as Judah), and taking the holy communion as has been instituted by Christ to do as often as we make offerings.
After this date there are so many hundreds of scholars expounding on the subject. I’m not wishing to leave out any of the many greats, and so I’m not going to make any attempt to list them. The main point we need to cover is that it’s not a new monkish idea that came only at the 12th Century in some grail legends.
Gospel of Nicodemus
While this is a book on the Sabbath, unfortunately I can’t go into detail of every manuscript for analysis. However, lets go into a little detail on the Gospel of Nicodemus.
When John of Glastonbury quoted it, he wrote:
“Incipit tractatus de sancto Joseph ab Arimathia, extractus de libro quodam quern invenit Theodosius imperator in Jerusalem in pretorio Pilati”
(Translation: “Here begins the treatise of St. Joseph of Arimathea, taken from a book which Emperor Theodosius found in Pilate’s council-chamber in Jerusalem”)
Around the world various orthodox have considered this gospel of Nicodemus to be canonical. From time to time it also reached official publications by the church, listing it together with the four gospels. It however never gained universal acceptance any more than than apocryphal and substantial.
Some argue it is not a first century writing, however none disagree it was widely used as of the 4th century as a near “canonical” gospel. It is most widely agreed throughout the Christian world that Emperor Theodosius uncovered the original manuscript from Pilate’s council chamber in Jerusalem.
We could cover each of the manuscripts mentioned at length but that is not the purpose of this book. However we are discussing the context of the British Orthodox Church, and it’s founding quite generally in this book on the Sabbath.
The Western Roman Catholic church has also been forced to admit, so many times the validity of these early 4th-6th Century documents. In at least five church councils (Pisa 1409; Constance 1417; Sens 1418; Sienna 1424; and Basil 1434) it was substantiated that the British church is the oldest Church outside of the Bible lands; with the Council of Basil declaring in 1434, „Kościoły Francji i Hiszpanii muszą ustąpić punktom starożytności i pierwszeństwa Wielkiej Brytanii, ponieważ ten ostatni Kościół został założony przez św. Józefa z Arymatei bezpośrednio po męce Chrystusa”.
The evidence corraborates the writings of William of Malmsbury and John of Glastonbury to be absolutely correct in their recording that the Glastonbury Abbey was first established by St Joseph of Arimathea. Some other details may be debatable, however with these all taken into perspective, the account of St Joseph at Britain holds strong. The word of these scholars should be considered as of the highest authority, considering that they had access to the vast libraries of Glastonbury Abbey (the ancient Monestary that was larger than Constantinople) . This library was later burned and destroyed by Henry VIII.
Since these libraries were burned the secularists have had the most control over the local estates of Glastonbury. These seem to have an agenda to limit and downplay this proof Christ existed on earth, especially His visit to Britain. It has been long established, and known worldwide that Christ did indeed come to Britain together with His Uncle in founding the First church.
Archbishop Parker, the first Archbishop of Canterbury in the reign of Queen Elizabeth promised in his letter to Calvin, concerning the proposal of a union among all Protestants, reminding him that the Church of England would “retain her Episcopacy; but not as from Pope Gregory, who sent Augustine the monk hither, but from Joseph of Arimathea.” (Gildas, 1525)
Queen Mary had recieved and legalized the document and deed of the Glastonbury Abbey to go to the successors of the one Monk, John Nott, who refused to sign Henry VIII’s Act of Supremacy over the churches. The relevant excerpt of the document being: “that being a house of such antiquity, and of fame through all Christendome, first begun by St. Joseph of Arimathea, (who took down the dead body of our Saviour Christ from the cross,) and lyeth buried in Glastonbury, and him most hartily we beseech with us to pray unto Christ for good success unto your Honorable Lordship in all your Lordship’s affaires..” The Queen had soon died and was unable to see the follow through of these works in restoring Glastonbury Abbey to the religious clerics. To this day it and its institutions remain in the hands of the secular. Although legally it should be in the hands of the successors of the late Lord Prior, John Nott.
The Queen of England, Elisabeth I, had affirmed these established matters. While the Queen herself had the best access to the ancient libraries, she agreed with the long understanding of the Royalty, of the pre-eminence of the British church. She contended that Joseph’s presence in Britain was a matter of fact. Queen Elizabeth I gave a formal reply to the Roman Catholic Bishops in 1559, citing Joseph’s missionary work in England, and she claimed that the Church of England pre-dated the Roman Church in England. This was amazing that while she was a Protestant rival of her Catholic predacessor Queen Mary, that she continued to hold fast the orthodox teachings that the church was founded by Joseph of Arimathea.
The Royals of England from the earliest times kept the church of Glastonbury a strong point of the claim of independence from Rome, and of preeminence among the Orthodox.
The Life of St. Dunstan (909-88), composed about 1000 by an anonymous Saxon monk, described the church as “nulla hominum arte constructam” (built by no human hand,) but by Christ Himself, dedicated to His mother.
Other copies of these accounts are found at Bury St Edmunds and at St Augustines, Canterbury, with the texts stating that “the earliest British Christians found at Glastonbury a church erected by no human agency and didcated by Christ Himself to His Mother.” William also recorded that certain documents say that ‘no other hands than those of the disciples of Christ erected the church at Glastonbury’.
Surely the early English historian Gildas wrote in harmony of these truths, as he recorded in circa 550AD
„We certainly know that Christ, the true Son, afforded His light, the knowledge of His precepts, to our Island in the last year of Tiberius Caesar” ( De Excidio Britanniae or On the Ruin of Britain ).
„The ancient British Church, by whomsoever planted, was a stranger to the Bishop of Rome and all his pretended authorities.” (Sir William Blackstone, Commentaries on the Laws of England 1765–1769, Vol. IV, p.105.)
Note: Blackstone lexicons are the standard for all law universities.
The great historian Thomas Fuller, wrote,
„… this [Celtic Culdee] Church without competition was senior to all Christian churches in the world.” (Thomas Fuller, in his “The Church History of Britain, from the Birth of Jesus Christ…”)
The Bishop Usher wrote in his “Brittannicarum Ecclesiarum Antiquitates”: “The British National Church was founded A.D. 36. 160 years before heathen Rome confessed Christianity”.
Theodore Martin, of Lvan, writes of the disputes over preeminence in “Disputoilis superDignitatem Anglis it Gallioe in Councilio Constantiano”, A.D 1517: ”Three times the antiquity of the British Church was affirmed in Ecclesiastical Councila. The Council of Pisa, A.D 141; Council of Constance, A.D. 1419; Council of Siena, A.D. 1423. It was stated that the British Church took precedence over all other Churches, being founded by Joseph of Arimathea, immediately after the passion of Christ.”
It was demonstrated in the early church councils that the Bishops of Britain maintained their seniority over all other Bishops.
In AD 314 the Records of the Church Council of Arles confirms these facts. The ArchBishop Restitutus of London, ArchBishop Eborius of York, and ArchBishop Adelphinus of Caerleon attended as chief representatives of the British Church. Representatives of these same Archbishoprics were present again at the Council of Sardica in Illyria in 347, and that of Sulpicius Severus, that several bishops from Britain were present at the Council of Ariminum (in Italy) in A.D. 359.
In the biography of Augustine who came from Rome A.D. 596, to convert the heathen Saxons, we are told that he found the people of Britain in the most grievous and intolerable heresies, “being given to Judaizing, but ignorant of the holy sacraments and festivals of the church.” That is to say, they kept the Bible Sabbath and were ignorant of the Roman “Sunday-festival.” (Mrs. Tamar Davis : “History of Sabbatarian Churches,” p. 108. Phila 1851.) …
Another item that proves the Culdee ministers stood out in Hebrew practices is they had a mode of genealogical inheritance of their abbices or priestly jurisdictions. Much of that is evident in “the Welsh Genealogies of Saints”. The Culdees have demonstrated the best documentation on Levitical ancestry known to man. (There is more on inheritance of autonomous Abbeys from father-to-son in our other articles. Marriage was practiced and yet the Hebrew purity laws were strict.)
Culdees, while Ministers for all God’s church, they hardly considered themselves to be under another foreign Bishop, whether in England or abroad. The Culdee Abbots especially enjoyed this at Glastonbury, where since Saint Patrick they demonstrated a policy of marriage for Priests and Abbots. That is until the abbey was destroyed and Henry VIII started his new religion for England.
The Culdees endured much peril for their beliefs, often being slain. It was under much peril they were able to stand and preserve the versions of the Mosaic law that are present in the health laws all over Christendom. Under much effort they preserved the Sabbath in every generation, and we have them to thank for the future generations of Christendom. Many documented Culdee families are known for being Seventh Day Baptist and Congregationalists who promoted the freedom to keep the Sabbath, against all odds an threats by the government. Even against laws that banned the Sabbath, they made a way to preserve it under harsh circumstances.
As is most clear from the early Culdee priests, and later documents, they believed in the literal Hebrew Sabbath. The Culdees regarded Saturday, the seventh day of the week, to be the only Sabbath of Christendom.
In other publications of our church (OCC) we cover 130 other Saints from the first few Centuries in Great Britain known to be from the “Old Church” setup by Saint Joseph of Arimathea.
At the Council of Arles in 314A.D. there was evidence of a thriving British church. However in the council following it (of Nicea in 325) it is questionable if any British Bishops attended. The reasons being perhaps was their issues with the Emperor Constantine and the fact that the first council he called had basically endorsed a lot of heresy of Arius. There was a lot of falling out with the Emperor among the orthodox.
“There were five British Christians, including three bishops at the Council of Arles in 314. Eborius, bishop of York, Restitutus, bishop of London, Adelfius, bishop of Lincoln (but this is not certain since the scribe wrote Colonia Londoninensium rather than Colonia Lindensium), a priest and a deacon” (Edwards, ibid.) (cf. General Distribution of the Sabbath-keeping Churches (No. 122)).
Members of the British church were never afraid to distance themselves from the others, even within the Western church. In the year 359, the Council of Ariminum, in Italy, was convened by Constantinus, the son of Constantine, to decide, like the preceding, upon the Arian controversy, to which the Emperor himself was favourable. Sulpitius Severus related, that four hundred bishops of the Western Church were there assembled and added: “Unto all… the Emperor had ordered provisions and appointments to be given. But that was deemed unbecoming by the Aquitans, Gauls and Britons; and refusing the Imperial offer they preferred to live at their own expense. Three only from Britain, on account of poverty, made use of the public gift after they had rejected the contribution offered by the others; considering it more proper to burden the exchequer than individuals”(Sulpitii Severi Historiae, l. ii, c. 55).
Although the rest of the Western church were united Britain wasn’t afraid to stand apart. These three demonstrated at what extremes they were willing to endure to prove the independence of the British Culdee church. This resistance persisted even against one of their own, Emperor Constantine with his British ancestry via his Mother st Helena was of the Royal House of Judah. Still through the years the Celtic church refused to submit their practices to the new superstitions of the feasts, and clung to the older feasts and the true Sabbath.
“for several generations, with the errors which at that time prevailed in the church of Rome, they (the early Celtic Church) seem not to have been in the least tainted.” (Smith’s Life of Columba, p. 114)
In Domesday book, Glastonbury Abbey is referred to as Domus Dei „Dom Boga”. It is catalogued as twelve hides of lands which have never paid tax. These lands were given by the British High-king Arviragus to Joseph and his companions, free from tax (among numerous other rights) in perpetuity. This has been upheld, reaffirmed and defended by numerous successive governments, foreign nations and church councils. The Domesday record contains the following text: “The Domus Dei, in the great monastery of Glastonbury, called the secret of Yahweh.” (Domesday Survey, folio s. 249b, ukończone w 1088AD)
While much of the rest of the church practiced celibacy and the offices of their priesthood was electoral, the Culdees had a far different approach. Among the Culdees it remained hereditary. We have a booklet on this topic within the series on Hebrew purity within the Celtic church, where we discuss the Hebrew practice of married monastics and clerics. While some did integrate with Benedictine Monasticism that was more of an exception, and these primarily were not celibate their whole lives either. Joining a Benedictine Abbey was done by Culdees who were ready to retire. Most were married and had many children. The Culdees had a high purity standard for when it came their turn to minister, to not be around women for at least the day before. The facts regarding these marriages we can demonstrate in some of the most well known Culdean churches (of Scotland and Ireland):
„like the priests under the law (Levites), they were succeeded by inheritance”, “in the church of Saint Andrews the Culdees came into the office hereditarily” “The Culdees of Ireland also practiced hereditary succession, the Bishopric of Armagh, could demonstrate fifteen generations.” (From Jamieson’s “Ancient Culdees” Chapter 2)
Jeremiah the Prophet and Baruch the Scribe are also well documented to have setup the first original priesthood that St Joseph (and his successors) were able to more easily advance and perfect.
Not only these but even Paul the Apostle was widely recorded by numerous authorities to have Evangelized at Great Britain.
Note we have more indepth articles on the historicity of Joseph of Arimathea at Glastonbury. Some books are also available online for free, like Jowett’s “Drama of the Lost Disciples”. Zapytaj o więcej szczegółów.
Some of the great works on this are such as, Capgrave’s “De Sancto Joseph at Aramathia;” The Magna Tabula of Glastonbury, at Haworth Castle; Heame’s “John of Glastonbury;” Bede’s “Ecclesiastical History;” Gildas and Geoffrey of Monmouth, among many others, particularly “Glastonbury, The Mother of Saints,” by the Rev. L. Smithett Lewis; Hewin’s “Royal Saints of Britain;” Rees’ “Welsh Saints, of our own times.” And in more up to date books and articles for our time, as published by the Orthodox Church of the Culdees, as found at www.orthodoxchurch.nl.
Saint Columba, the Culdee
Saint Columba, the Culdee, in following after his compatriots St Patrick and St Bride, made Glastonbury his headquarters for a period of time (according to Malmesbury). His effects on Glastonbury are evident with the two chapels in the vicinity, named after him (or his successor Columbanus). Being the Culdee, Irish and English Royal descended priest, and Apostle to Europe, surely his headquarters was at Glastonbury before moving to Iona.
At his death bed, his last words were solely to respect and honour the Sabbath of YAHWEH on Saturday. In his dying moments he reiterated that Saturday, the seventh day of the week was the Sabbath. This has been recorded by numerous sources.
The Rule of Saint Columbanus
The Monastic Rule of St Columbanus has several mentions of Sabbath as an ordinary part of the litugy. It says on most holy days such as “the Lord’s day” and “The Sabbath” that three times as many Psalms are sung.
In the 10th Chapter of his rule, on the Monk’s perfection it says,
„Jeśli ktoś chce, niech przygotuje ofiarę na dzień Pański w dzień szabatu; po zakończeniu ablucji kapłani mają się zmienić, jeśli to możliwe, ale diakoni niech wykonują właściwą posługę albo przed, albo po napomnieniu ”.
Meaning, if any wish, they celebrate the ordinary Christian services of the Lord’s day on the Saturday Sabbath.
Historical Account On Culdee “Primitive” Christians
In “Dialogue on the Lord’s Day”, p.189. Published in London: 1701. By Dr. T.H. Morer (Church of England): “The primitive Christians had a great veneration for the Sabbath, and spent the day in devotion and sermons. And it is not to be doubted but they derived this practice from the Apostles themselves, as appears by several scriptures to that purpose.Saint David, Bishop of Wales
SAINT DAVID, of Menevia Wales was consecrated by John III, Bishop of Jerusalem. Saint David as the first to add on to the church at Glastonbury since the wattle church which Jesus had built. This is through the lines of St. James the Just, and Bishops of Jerusalem, he was following in the footsteps of the many Apostles who moved to Glastonbury. Joseph of Arimathea was just one great Priestly leader of Jerusalem who made it his refuge and final resting place.
James was made the first Bishop of Jerusalem, as recognized by all the Apostles (see Acts 14: vs 12 and 19). The church has continued it’s connection with Jerusalem, which has long been considered our Patriarchate.”
Nothing is considered more Celtic than the Welsh. The Flower of the Celtic culture being contained in the Welsh Triads, their genealogy of Saints etc. Welsh priests have carefully recorded their genealogies for millennia to prove they stem from the Levites. Native Welsh have no need of translations when reading from original Hebrew Texts. The languages are similar enough.
W tym miejscu staram się wyjaśnić, że nauczono, że Józef założył kościół w Glastonbury na długo przed legendami o Graalu z XII wieku. Zacytuję dla was wiele autorytatywnych, ugruntowanych stanowisk historycznych zajmowanych w każdym pokoleniu zachodniego chrześcijaństwa. Mam zamiar wykazać wiele dowodów na to, że uznano za fakt (daleko poza legendami o Graalu i bardzo go poprzedzający), że Józef z Arymatei rzeczywiście założył pierwszy kościół w Glastonbury. Dokumenty przechodzą przez wieki jako bardzo autorytatywne.
Istnieją tysiące pism i książek, które szczegółowo dowodzą, że Józef z Arymatei był założycielem pierwszego kościoła w Glastonbury w pierwszym wieku. Ten artykuł jest jednak raczej obaleniem tych, którzy błędnie twierdzili, że pierwszy w historii zapis o założeniu przez Josepha Glastonbury był w legendach Templariuszy o Graalu.
Our church is trying to understand how so many “so-called historians” have missed (or skipped) the numerous 4th Century (and earlier) records of Joseph of Arimathea at Glastonbury. Some think this has been gross negligence, and others incompetence. However there are those who think this is a much deeper conspiracy attacking the original and true orthodox church of Christ, as against the very foundations of our Apostolic origins. However, it may not hurt any that far, it’s still an area of edification to know it all is true. It is of a much wider edification. It’s widely agreed that those who limiting this story, they may be also reducing some of the strongest proof that Christ had visited earth.
Ważność tych rękopisów głównie z I-IV wieku była uznawana na całym świecie przez cały czas. W wielu okresach pisma były chronione jako kanoniczne i miały być włączone do 4 ewangelii.
Niektórzy aktywiści, tak zwani uczeni, chcą, abyś nie wiedział o tych faktach i punktach, podczas gdy oni naciskają na swój program, aby powiedzieć, że historia Josepha w Glastonbury była ograniczona jako legenda templariuszy lub „mit”.
The Western Roman Catholic church has also been forced to admit, so many times the validity of these early 4th Century documents. In at least five church councils (Pisa 1409; Constance 1417; Sens 1418; Sienna 1424; and Basil 1434) it was substantiated that the British church is the oldest Church outside of the Bible lands; with the Council of Basil declaring in 1434, „Kościoły Francji i Hiszpanii muszą ustąpić punktom starożytności i pierwszeństwa Wielkiej Brytanii, ponieważ ten ostatni Kościół został założony przez św. Józefa z Arymatei bezpośrednio po męce Chrystusa”.
Surely 16th Century church historian, Baronius didn’t mince his words in his “Ecclesiastical Annals”, when he depicted Saint Joseph as arriving at Marseilles France in 35AD, and then had crossed over the channel in to Britain. As he wrote:
” W tym roku (35 n.e.) wspomniana strona była wystawiona na działanie morza na statku bez żagli i wioseł. Statek dryfował finally to Marseilles and they were saved. From Marseilles Joseph and his company passed into Britain and after preaching the Gospel there, died.“
Sama Biblia wyraźnie opisuje ewangelizacyjną działalność Pawła odwiedzającego ten region w tym samym czasie. Później ostatnia ewangelia Dziejów Apostolskich (która została dziś pominięta w większości wersji) obejmuje przybycie Pawła do Wielkiej Brytanii. Paweł z łatwością wspomniał o swojej wizycie w Hiszpanii, jakby to była zwykła trasa jego wysiłków. Jak zapisano w Piśmie Świętym, w 15 rozdziale Listu do Rzymian, wersetach 24 i 28. To zgadza się z licznymi innymi relacjami, takimi jak Józef z Arymatei, Filip, Arystobul i wielu innych świętych z I wieku, którzy opuścili Judeę, aby zbudować baza kościoła w Glastonbury w Anglii.
nie przemilczał swoich słów, kiedy cytował te liczne autorytatywne zapisy, z wnioskiem:
Przejdźmy do niektórych podstawowych dokumentów, do których odwoływali się ci ortodoksyjni przywódcy:
Pseudo-Ewangelia Nikodema (Evangelium Nicodemi), w sekcji „Akty Piłata” , poświadczony co najmniej do IV wieku, podczas gdy kilku uczonych (takich jak Tischendorf) twierdzi, że jest to pismo z początku II wieku.
Ewangelia Nikodema (Evangelium Nicodemi), czyli „Akty Piłata” , were from the 4th century till recent times considered on par with the canonical gospels. In some regions of the world it was kept as a 5th gospel together with the other four gospels, such as in Sweden and England.
Niektórzy chcą powiedzieć, że tylko niektórzy uczeni z XII wieku jako pierwsi napisali o Józefie z Arymatei w Wielkiej Brytanii. Jak więc widzisz, nic nie może być dalsze od prawdy. To jest tak mocno ugruntowane.
Wzmianki o Józefie założycielu kościoła Glastonbury przez Jana z Glastonbury, a także o Wilhelmie z Malmsbury były cytatami bezpośrednio z powszechnie cenionego dokumentu historycznego, Ewangelii Nikodema (lub Dziejów Piłata). Niektórzy twierdzą, że nie jest to pismo z pierwszego wieku, jednak nikt nie zgadza się, że od IV wieku było ono szeroko używane jako niemal „kanoniczna” ewangelia. Powszechnie uważa się, że cesarz Teodozjusz odsłonił oryginalny rękopis z sali obrad Rady Piłata w Jerozolimie.
Jednak mamy tak wielu fałszywych uczonych, jako gorliwych aktywistów, którzy chcą usunąć te dowody, że Bóg zachował swój lud przymierza i swoje słowo. Przeglądają te najbardziej absolutne fakty i piszą kłamstwa, że nie było żadnych pism dotyczących Józefa z Arymatei w Wielkiej Brytanii przed XII wiekiem. Takie oszustwa powinny być ścigane w sądzie za zniesławienie prawdziwego kościoła!
Melchini Fragmentum również był dobrze zaopatrzony. Napisane przez walijskiego barda Myrddina (Melkinus Avalonius / Maelgwyn z Llandaff) in the 5th Century. He was Lord of Anglesey and Snowdonia, and Uncle of St David of Wales, who forswore his realm in order to become a monk. He has left these words: ‘Joseph of Arimathea, the noble decurion, entered his perpetual sleep with his eleven Companions in the Isle of Avalon’.
„Joseph ab Arimathea nobilis decurio in insula Avallonia cum xi. Sociis suis somnum cepit perpetuum et facet in meridiano angulo lineae bifurcatae Oratorii Adorandae Virginis. Habit enim secum duovascula argentea alba cruore et sudore magni prophetae Jesu perimpleta. British Museum), cytowane również przez Ushera, „Melchini Fragmentum”. Józef z Arymatei jest według tradycji wschodniej uważany za młodszego brata ojca Maryi Dziewicy. Zapisy z Glastonbury, cytowane przez Malmesbury i innych, zachowały genealogię jego potomków w Wielkiej Brytanii: - „Helias nepos Joseph genuit Josua, Josua genuit Amminadab, Amminadab Castellor”, 8: c. - „Historia de Glastonbury”.
Maelgwyn z Llandaff około roku 450 ne był Lordem Anglesey i Snowdonia oraz wujem św. Dawida Walii, który porzucił swoje królestwo, aby zostać mnichem. Zostawił te słowa: „Józef z Arymatei, szlachetny dziesięciolatek, wszedł w swój wieczny sen ze swoimi jedenastoma Towarzyszami na wyspie Avalon”.
Jan z Glastonbury i Wilhelm z Malmesbury mieli dostęp do ogromnych bibliotek opactwa Glastonbury (większych niż Konstantynopol), które zostały później spalone przez Henryka VIII. Skopiowali genealogię króla Artura z powrotem Józefa z Arymatei jako,
Helaius, Nepos Joseph, Genuit Josus, Josue Genuit Aminadab, Aminadab Genuit Filium, qui Genuit Ygernam, de qua Rex Pen-Dragon, Genuit Nobilem et Famosum Regum Arthurum, per Quod Patet, Quod Rex Arthurus de Stirpe Joseph descendit.
The Queen of England, Elisabeth I, had affirmed these established matters. While the Queen herself still had recent access to those vast Glastonbury libraries, she agreed with the long understanding of the Royalty, of the pre-eminence of the British church. She contended that Joseph’s presence in Britain was a matter of fact. Queen Elizabeth I gave a formal reply to the Roman Catholic Bishops in 1559, citing Joseph’s missionary work in England, and she claimed that the Church of England pre-dated the Roman Church in England.
Surely the early English historian Gildas wrote in harmony of these truths, as he recorded in circa 550AD
„Z pewnością wiemy, że Chrystus, prawdziwy Syn, przekazał swoje światło, poznanie swoich przykazań, na naszą wyspę w ostatnim roku panowania Tyberiusza Cezara” ( De Excidio Britanniae lub On the Ruin of Britain ).