BIBLE STUDY SERIES #623, 624 and 625

2 November, 2003


By Douglas C. Nesbit, B.A.

In the first parts of this series, we had delved into some aspects of history concerning the spread of Christianity in the early centuries of the Christian era. We did this because the manner in which the Apostles approached the carrying out of Christ's specific commands concerning their intended objectives reveals something supportive of our British-Israel contention regarding the location of the true genealogical descendants of ancient Israel of the Bible, found today in the generally Anglo-Celto-Saxon and kindred peoples.

Christ had told His disciples, and commissioned His Apostles, that they must, as their first priority, take the news of that which they had learned about Himself, and about the progression of the advancement of His Kingdom, to "the lost sheep of the house of Israel." The actual quotations which appear to be most pertinent in this regard have been briefly noted in the former Parts of this Series, but it might be needful, for new listeners that we briefly repeat part of what was quoted in this regard. Matthew 10:5-7 quotes Christ's directives to the twelve disciples thus:

5. These twelve Jesus sent forth, and commanded them, saying, Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not:
6. But go rather to the lost sheep of the house of Israel.
7. And as ye go, preach, saying, The kingdom of heaven is at hand.

Thus, the Apostles could have been in no doubt as to the geographical location of those, often termed "The Lost Tribes." They knew perfectly well who they were and where they were living at the time of Christ's command. They knew that their commission from The Lord was to journey across the sea or to walk through the intervening lands to speak to these descendants of Israel of old time.

On our more recent Studies, I had introduced one book, "The Coming Of The Saints", by J. W. Taylor, followed by a second one, "The Drama Of The Lost Disciples" by George F. Jowett, from a set of three books which have, as their general subject matter, a related approach. All three recount and flesh out the theme which we have just reviewed, namely that Christ was sent at His First Advent to redeem the lost tribes of His people of Israel descent and therefore passed the task of relating the Kingdom-Gospel to His disciples, so that they in turn might carry it to those Lost Tribesmen of the Northern House of Israel. Thus it was that these same disciples, carrying the Christian Gospel of His Kingdom, came very early to The British Isles, and other lands wherein lived some large numbers of descendants of ancient Israel of all twelve Tribes; to those who are now known by the names Anglo-Celto-Saxon and kindred peoples.

The title of the third book, which I had introduced on the last Studies, is "St. Joseph of Arimathea at Glastonbury" and its author is the Rev. Lionel Smithett Lewis, M.A., late Vicar of Glastonbury. The book has passed down to us through a number of editions and repeat printings following its first appearance in 1922, as printed by James Clarke & Co. Ltd. and the first paperback edition came out in 1982, and was reprinted in 1988 by The Guernsey Press Co. Ltd. From this, we may see that the work has, over the years, and the generations, been received and appreciated by numerous readers.

Today, I can do no better than to introduce some further portions of the contents of this most interesting work to our listeners, in hope that they might feel moved to seek out a copy in order to further their own interest and appreciation of the thesis which it contains. Our book room may still have some copies of it at our Headquarters in Toronto. It is not my intention to rob the listener of the instructive pleasure of discovering the contents through reading their personal copy of the book, by pursuing the entire text, in this series of broadcasts, but the Second Chapter feeds us so much which is perhaps both new and yet old in connecting parts of the historic setting and the attendant questions which might arise within the scope of our topic that to miss it would deprive us of certain aspects which ought to be covered. Here, then, is a portion continued from the last Study, taken from Chapter 2 of the book, which is simply titled "St. Joseph of Arimathea." To set the scene the Silurian King Caractacus was being held hostage in Rome, and some of his family were with him, and the King's daughter, Claudia, an ardent and well-informed Christian had married a Roman Senator called Rufus Pudens and he had become a Christian too. The author of the book has pointed out that the name of Pudens is also in the well-known Latin inscription on a stone discovered at Chichester, which narrates that Pudens, son of Pudentinus, gave a site there for a Temple to Neptune and Minerva. The inscription also bears the name of the Emperor Tiberius Claudius, who died in A.D. 37. This would be before the conversion of Rufus Pudens, and the dates fit in well. Baronius tells us that Rufus the Senator received St. Peter into his house on the Viminalis Hill in the year A.D. 44.

A scholarly footnote at this point states supportive references useful to the person willing to invest time in further research in works such as "Baronius's Annales" for those who wish to study more closely the question of Rufus Pudens, Claudia, Linus, St. Pudentiana, and St. Timothy. Ussher, Archdeacon Williams's "Claudia and Pudens"; the Rev. R. W. Morgan's "St. Paul in Britain", in which the matter is fully treated; and Conybeare and Howson's "Life and Epistles of St. Paul" and further reference to Baronius's "Annales Ecclesiastic" follow.

Returning to the main text, the author states "He (Rufus) was apparently a Christian then (A.D. 44), before receiving St. Peter. If he be the Pudens of the Chichester inscription he was apparently converted between these two dates. Was Rufus Pudens, the Roman, converted in Britain? Was it he who first brought Chrisitanity into the British Royal Family, when or before he married Gladys, soon by an easy transition to become Claudia? It is a fascinating question. Cressy in his 'Church History of Brittany', 1618, tells us 'Our ancient histories report that Timotheus the eldest son of Rufus came into Brittany [sic] where he converted many to the faith, and at least disposed King Lucius to his succeeding conversion.' And Cardinal Baronius distinctly says that Timotheus was a son of the most noble Roman Senator, Rufus Pudens, a disciple of SS. Peter and Paul' (Vol. 2, Sec. LVI, p. 47). It seems that our early British Church was founded by St. Joseph of Arimathea, that then St. Simon Zelotes the Apostle came, and was martyred, and then St. Paul sent Aristobulus, said to be the brother of St. Barnabas - and thought by some to be of the family of Herod - to be our first Bishop, and that he, too, was martyred. And I think that it is indisputable that St. Paul himself came and taught in Britain; and it is stated, but on less authority, that St. Peter came."

Here, another footnote intrudes, to relate the historic aspects of the great rival abbeys and churches of Glastonbury and Westminster (which) were both dedicated to St. Peter and St. Paul. The one at Glastonbury was built on to the east end of St. Mary's, the Olde Churche. One was the Church of the Celtic and the early Saxon dynasties, the other of the later Saxon.

The text continues: "Some think that as a result of these early efforts, when Caractacus and his family went to Rome as prisoners in A.D. 51, his sister Gladys, his daughters, Gladys (who in compliment to the Emperor Claudius is said to have taken the name Claudia on her marriage to Rufus Pudens), and Euergen, and Linus his son were already Christians; but Caractacus and his aged father Bran, who had become Arch-Druid, were unconverted, probably through troubles of State and war. The Welsh Triads say that Bran was baptized in Rome in A.D. 58 by St. Paul. When they came back they were Christians, and thenceforth fostered and protected in Siluria or South Wales the Christian Church. Bran returned to Britain before Caractacus, A.D. 58, very probably as a missionary." I might break in here to collect information from two footnotes. St. Eurgen of Caer Salog (Salisbury) and of Llan Ilid, Glamorganshire, was the first British female saint. A footnote reference regarding Bran states "That Tacitus does not mention Bran being taken prisoner is not a great obstacle. He may have been, but unknown to him, or Bran may well have joined his son, after the latter was given his life, and freedom to live in Rome."

The text continues: "Bran Vendigade, or the Blessed, was a very remarkable personality. The Welsh Triads not only speak of him as one of the introducers of Christianity, but together with Prydain and Dyfnwal as the three who consolidated elective monarchy in Britain. The triads call the descendants of Bran one of the three holy families of Britain." In the foregoing, we missed several informative footnotes, concerning the Triads, one of which references Bp. Edwards of St. Asaph's 'Landmarks in the history of the Welsh Church', and includes information that "The Triads hail from the book of Caradoc of Llancarvan, who died in 1156, but most of the events in them refer to the 6th century. And some must be older than that, e.g. one speaks of Glastonbury, Llan Ilrud and Ambresbury as the three principal Choirs of Britain, but Ambresbury fell in the 6th century." The whole of this book is full of such footnoted additional sources of information and needs to be read and thoroughly digested by the serious researcher of these matters. I recommend it highly, and although we might continue with one or two further excerpts, I believe that enough has already been divulged to attract the serious student to look into such items of historic heritage in this work, "St. Joseph of Arimathea at Glastonbury" with renewed interest.

9 November, 2003


By Douglas C. Nesbit, B.A.

The following is the first in a set of three broadcasts which relate to the topic of Remembrance, first delivered in 1996, and slightly re-edited to accord with the present year.

With the turning of the year, and the discarding of the calendar pages of the months as they pass, it periodically becomes appropriate on this programme, to pause in the sequence of lessons which we are regularly following, long enough to insert some special thoughts when we have arrived at some notable turning point, or time of review and remembrance. There are special reasons, therefore, to use the time of our programme on this particular week for a few moments of genuine reflection on those things which come to mind with the arrival of November 11th, Remembrance Day, a national occasion which is once again upon us.

This particular time of year in the Northern hemisphere, with its sun-splashed golden leaves of the Fall Season and the blustery winds reminding one of the winter ahead, is especially hallowed by the thoughts of some of the older generation of our populace who cannot do otherwise than to review the bygone years of conflict in the time of their shattered youth. Some are still active, though most have long since, for many years, eased into the pains and memories of lengthy retirement or hospital routines.

It may seem almost unbelievable to the current generation to hear that one tenth of the entire population of Canada donned a military uniform of one service or another to serve their country in that time of challenge, some fifty, now sixty, years ago! Many others worked almost unceasingly in the war effort on one or another of the hastily assembled production lines to supply the total effort which was required. We should not let our matured second thoughts on the wisdom or even corruption of the powerful in maneuvering the clash of conflict rob us of the sincere appreciation we owe those who served, for the genuine love which caused them to risk their all for a distant vision of victory, and which caused many lives to be laid beneath soft turf or frothing seas in order to save their relatives, their friends and their neighbourhoods from the perceived threat of alien domination.

Those years of conflict which aroused the youthful lions of our nations are now past history for the majority of our listeners, for not only were they accomplished before our latest generation was born, but in many cases even the parents of those now enjoying the vigour of youth were not alive to see, to experience, to feel, the ardour of the times of that former generation. It may, indeed, seem strange to the remaining members of our senior generation to acknowledge that fact.

The years of strife which are fast melting into the dusk of memory with the passing of the ranks of that former generation produced, let us acknowledge the fact, some of the finest qualities of patriotism and genuine character ever to have blessed our people in any generation. That they themselves could look back at the First World War as unfinished business, would further unite the national effort. We who can remember the facts from our own disrupted youthful years, can recall the excitement engendered by the first surge of popular unity in the nation and the personal effort which followed on all sides as news spread. Then as more sobering reports began to emerge, the subsequent realisation began to take hold, that there was danger and death in the wind, and we either knew the pain of loss ourselves or commiserated at the news of such loss of loved ones by others in our community, and many overseas saw the chill of death, both violent and unexpected.

To that generation symbols were vitally important. Military music, and the sight of the national flag was heartening and at once united the minds of many. We later learned of the captured soldier in the prisoner-of-war camp who, risking his all, preserved his national flag by secretly wrapping it about his body beneath his dusty uniform. The Monarchy was central and avowedly Christian in its appeal for national days of prayer in crisis, and its force was impregnable amid the storm.

Since that war, those in control of events through manipulation of high finance, and those secretly motivated by avarice or selfish business motives have, through government regulation and international agreements, through academic humanism in the universities and school curricula, through the mass media, and even in the pulpits of the churches, concertedly contrived to rob the present and all future generations of that patriotic appreciation of their fathers and mothers, the former generations of their own people, and the heritage of history and religion which upheld them in the desperate years of war and which gave every promise of a sensible and secure peace and prosperity.

A post-war "politically correct" agenda now threw the net of an anti-Christian claim across the world, in the form called the "United Nations" and this was to occupy centre stage on the world scene much as Nebuchadnezzar demanded, on pain of a swift fiery death for non-compliance, that the Babylonian Empire should bow before his image of gold on the plain of Dura. The plan envisioned the destruction of every tie which would bind the children to their parents and all truly significant aspects of the past history of their country. All such connections were to be severed. Appreciation of historic national flags and symbols was to be undermined, following which these were to be torn from the youth and discarded, to be replaced by rags having no abiding historic significance which might conceivably connect our youth to their past. If great music honoured Christ it was to be supplanted by a variety of "pop" music dangerous to the eardrum and the mind, and likewise of no abiding consequence. The diversion of the drug culture was to be secretly implemented or facilitated. Our heritage, displayed in masterpieces of the grandest portraiture was to receive the demeaning designation of "mere illustrator art" while fragmented or slimy garbage was to replace it, honoured by the high appraisal of sycophants and given the name of excellence, accompanied by the bestowal of ludicrous amounts of money by high financial sources, governments, and big corporations which were likewise bent on the common objective; the removal of the youth from their inheritance. High postal authorities co-operate, by avoiding stamp issues which would truly honour the Christian and Monarchal aspects of our national heritage. Those who would not bow were to be embroiled in the pain and death of little wars or consigned to financial ruin. The manipulators have in great part thus succeeded in diverting and cutting off our youth from their heritage.

When we view the display of colourful flags snapping in the wind, the sometimes stooped yet ever proud veterans of yesteryear, and hear again the sound of the trumpet call upon Remembrance Day, those who know that heritage may wipe a moist cheek as they contemplate the damage done by an enemy they were not prepared to face, for the attack was by a secret agenda which can now no longer be hidden for it approaches success on every hand. So persuasive is that advance among the present younger generation that even Christian youth may, to the surprise of their elders, express distaste for flags and patriotic display which is in any way even remotely exclusive in its nature. The whole world is thrust upon us, and tactfully we have not objected. Thus we are robbed, and have not uttered protest.

In Numbers 10, we read these words:

1. And the LORD spake unto Moses, saying,
2. Make thee two trumpets of silver; of a whole piece shalt thou make them: that thou mayest use them for the calling of the assembly, and for the journeying of the camps.
3. And when they shall blow with them, all the assembly shall assemble themselves to thee at the door of the tabernacle of the congregation.

Thus our ancestors were instructed by The Lord God Almighty that they were to have at the centre of their national focus two trumpets made of silver, to announce to the tribes of Israel the spiritual and national direction of the congregation. We, of the British-Israel-World Federation hold, as a central theme of our organization the Biblical exposition which connects the present day Anglo-Celto-Saxon and kindred peoples of the world to their forefathers of ancient Israel. The Tribes of Israel which were deported by the Assyrians, and soon broke free to trek westward across the continent to its north-west fringe gave rise to these peoples, and it is primarily to them that we now speak.

The hour is late, but not too late. Malachi prophesied of the spirit and power of Elijah which would, just prior to the Second Advent, speak to remove the blindness, to draw the youth to their heritage and the fathers to their children. It is a religious and patriotic urge wherein deep crieth unto deep and we know our own. Return to your heritage, ye children of Israel, for that is the designation of your inheritance! No longer disparage the work of the older generations. The generally Anglo-Celto-Saxon and kindred world which stood to the call of duty in the generation now fast departing must awake to their destiny as those who honour their past. This is a call which is impelled by the timeless spirit of God's Kingdom. May those who have ears to hear do so, honouring The Lord and the history of the realm He is to govern. We wish all nations well, but we must respond to the Word of God in this vital matter. It is our destiny so to do.

16 November, 2003


By Douglas C. Nesbit, B.A.

The following is the second in a set of three broadcasts which relate to the topic of Remembrance, first delivered in 1996, and slightly re-edited to accord with the present year.

Last week, I felt moved to take a break from our usual sequence of ongoing Bible Studies, in order to make some comments which would be appropriate to the time of the year when, as a national family, we turn our thoughts once more towards Remembrance Day, and to the importance which ought to be attached thereto. There are certain times when we find it so important to remember what has gone on in the past that we must leave other matters behind us temporarily, and, as a family, to draw aside from other duties for that purpose of remembering, and of reminding ourselves of whom we truly are, and to whom we, as a nation, are, or ought to be, nationally committed.

Our national family has, in the more recent times of this, our own, and the immediate former, generations, been turned into a huge national reception committee which has become so swamped by newcomers having their own problems, needs, cultural baggage and interests that, like the members of one household who have new neighbours descending upon them with requests for immediate assistance, we have seen our own family interests left in abeyance while our energies and exertions have been extended, indeed overly extended, and our own cultural interests set aside, in order to show a Christian attitude of assistance, and of tactful forbearance at this intrusion into our normal patterns of existence. Such a reaction might seem appropriate when an immediate emergency is threatening someone's life, and we can do something, as a Christian family, to alleviate their situation. It may have seemed an emergency in the past. It is now becoming painfully clear as year follows year and decade follows decade, that the "emergency" aspect of the situation is being promoted and stimulated for ulterior purposes.

As we have shown the characteristics of Christian love by way of helping hands in the past, we now see that Christian love demands of ourselves a harder task; that of the setting to rights of a mistaken attitude of mind among the newer arrivals before the situation gets completely out of hand. We are now discovering that reports of disloyalty in our midst are true. The aliens among us have been telling the newcomers that our own land, homes, cultural possessions and religious commitments are theirs for the taking or the destroying, and that they have every right to appropriate or change whatever they wish to suit themselves in their new surroundings!

Most naturally, in consequence, they have deemed themselves not strangers, obligated in return to observe our ways and sensibilities, but overlords in our midst, commanding change to suit themselves. This is not their fault. It is evidently their nature so to do. Our plight is due to the treachery of some of our own who, having lost their sense of commitment to The Almighty God of our, and frequently their, fathers, have designed to use the stranger in this way, in order to effect a revolt, an usurpation, against our past marriage commitments to Our God, The God of Holy Writ, and of our own past devotion as a Christian community.

We, of the British-Israel viewpoint, have sustained, over the past one hundred and twenty years of continuous publication of literature, the expounding of the truths of the national message contained in The Holy Bible. We have faithfully persevered in our task as the hunters, prophesied in Jeremiah 16:11-18, a passage which explains how Israel forsook the LORD and He cast them out of the land but how He would in a later time send forth such hunters to find them. That passage reads:

11. Then shalt thou say unto them, Because your fathers have forsaken me, saith the LORD, and have walked after other gods, and have served them, and have worshipped them, and have forsaken me, and have not kept my law;
12. And ye have done worse than your fathers; for, behold, ye walk every one after the imagination of his evil heart, that they may not hearken unto me:
13. Therefore will I cast you out of this land into a land that ye know not, neither ye nor your fathers; and there shall ye serve other gods day and night; where I will not shew you favour.
14. Therefore, behold, the days come, saith the LORD, that it shall no more be said, The LORD liveth, that brought up the children of Israel out of the land of Egypt;
15. But, The LORD liveth, that brought up the children of Israel from the land of the north, and from all the lands whither he had driven them: and I will bring them again into their land that I gave unto their fathers.
16. Behold, I will send for many fishers, saith the LORD, and they shall fish them; and after will I send for many hunters, and they shall hunt them from every mountain, and from every hill, and out of the holes of the rocks.
17. For mine eyes are upon all their ways: they are not hid from my face, neither is their iniquity hid from mine eyes.
18. And first I will recompense their iniquity and their sin double; because they have defiled my land, they have filled mine inheritance with the carcases of their detestable and abominable things.

That task, we have undertaken to explain to our kinsfolk who are the generally Anglo-Celto-Saxon and kindred peoples of our own time, that they are the descendants of the vast bulk of the ancient tribes of Israel who were never Jews, and moreover that they are the fulfilment of the promised nation and company of nations and the great people whom The Almighty God promised on covenant oath to the succession of Patriarchs, Abraham, Isaac, Jacob and Joseph, that their literal seed would become. Moreover, their monarchies in North-West Europe are the related strands of royalty descended from King David of the Biblical record, as promised to that King in II Samuel 7:10-29. Let us read that passage now, in order to gain some grasp of the scope of its ramifications for all time.

10. Moreover I will appoint a place for my people Israel, and will plant them, that they may dwell in a place of their own, and move no more; neither shall the children of wickedness afflict them any more, as beforetime,
11. And as since the time that I commanded judges to be over my people Israel, and have caused thee to rest from all thine enemies. Also the LORD telleth thee that he will make thee an house.
12. And when thy days be fulfilled, and thou shalt sleep with thy fathers, I will set up thy seed after thee, which shall proceed out of thy bowels, and I will establish his kingdom.
13. He shall build an house for my name, and I will stablish the throne of his kingdom for ever.
14. I will be his father, and he shall be my son. If he commit iniquity, I will chasten him with the rod of men, and with the stripes of the children of men:
15. But my mercy shall not depart away from him, as I took it from Saul, whom I put away before thee.
16. And thine house and thy kingdom shall be established for ever before thee: thy throne shall be established for ever.
17. According to all these words, and according to all this vision, so did Nathan speak unto David.
18. Then went king David in, and sat before the LORD, and he said, Who am I, O Lord GOD? and what is my house, that thou hast brought me hitherto?
19. And this was yet a small thing in thy sight, O Lord GOD; but thou hast spoken also of thy servant's house for a great while to come. And is this the manner of man, O Lord GOD?
20 And what can David say more unto thee? for thou, Lord GOD, knowest thy servant.
21. For thy word's sake, and according to thine own heart, hast thou done all these great things, to make thy servant know them.
22. Wherefore thou art great, O LORD God: for there is none like thee, neither is there any God beside thee, according to all that we have heard with our ears.
23. And what one nation in the earth is like thy people, even like Israel, whom God went to redeem for a people to himself, and to make him a name, and to do for you great things and terrible, for thy land, before thy people, which thou redeemedst to thee from Egypt, from the nations and their gods?
24. For thou hast confirmed to thyself thy people Israel to be a people unto thee for ever: and thou, LORD, art become their God.
25. And now, O LORD God, the word that thou hast spoken concerning thy servant, and concerning his house, establish it for ever, and do as thou hast said.
26. And let thy name be magnified for ever, saying, The LORD of hosts is the God over Israel: and let the house of thy servant David be established before thee.
27. For thou, O LORD of hosts, God of Israel, hast revealed to thy servant, saying, I will build thee an house: therefore hath thy servant found in his heart to pray this prayer unto thee.
28. And now, O Lord GOD, thou art that God, and thy words be true, and thou hast promised this goodness unto thy servant:
29. Therefore now let it please thee to bless the house of thy servant, that it may continue for ever before thee: for thou, O Lord GOD, hast spoken it: and with thy blessing let the house of thy servant be blessed for ever.

We were told how, as God's nation, we were to extend the justice of our system even to the strangers who would dwell among us, granting to them as to ourselves certain rights upon their agreement to forsake their former religion and instead to undertake the appropriate response to our God and His Commandments. Exodus 12:47-49 gives the example in regard to the keeping of the Passover.

47. All the congregation of Israel shall keep it.
48. And when a stranger shall sojourn with thee, and will keep the passover to the LORD, let all his males be circumcised, and then let him come near and keep it; and he shall be as one that is born in the land: for no uncircumcised person shall eat thereof.
49. One law shall be to him that is homeborn, and unto the stranger that sojourneth among you.

The same applies in regard to the keeping of the Sabbath, as we find in Exodus 20:10: "But the seventh day is the sabbath of the LORD thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates." To enter those gates into Israel indicated this agreement of the stranger to participate in the religious observance which would accord with the worship to which Israel had herself given commitment.

The stranger who thus sought to comply with Israel's religious commitments, and to abide with the cultural norms of the nation was to be treated with civility and granted the rights and privileges of the Law which God had given to His people.

Next week, I want to conclude this three-part digression into these vital matters. May Our LORD defend His own at this late hour in our national history, as He has done when our folk were in peril on former occasions of distress. Prayer for such intervention is required. Let it not be wanting on the part of ourselves and others who know a heritage which is kindred to our own.