Drama of The Lost Disciples - ST. PHILIP CONSECRATES JOSEPH

ST. PHILIP CONSECRATES JOSEPH OF

ARIMATHEA IN FRANCE



IT is not difficult to visualize the joyous meeting that

took place between old, tried and trusted friends when the

Bethany group arrived at Marseilles. Every record scrutinized

points to the closeness that banded the disciples and followers

of 'The Way' to Joseph. In him they possessed an intelligent,

intrepid leader, a born organizer with the cold, calm reasoning

of the shrewd, successful business mind; truly a much-needed

asset to guide them in those crucial years. Throughout his

lifetime he was to continue to be their salvation against the new

and rising storm of Roman persecution that was soon to be loosed

upon all followers of 'The Way', with a murderous fury that

overshadows the brutalities of Hitler and Stalin. (I think a

little over-estimated here considering how many people lost their

lives to Hitler and Stalin - Keith Hunt). He was to be the means

of raising the first Christian army to battle for Christ on the

shores and fields of Britain that sent the bestial Romans reeling

on their heels.

Joseph was ever the unseen power behind the throne, as he

had been on that black night in the Sanhedrin and the following

four years in Judea. All rallied around him eager to begin

proclaiming the Word to the world.

How many of the disciples were with him 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 Baronius record, 1 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. The

non-committally the report read, 'and others'. Other records

state that Philip and James accompanied Joseph. Others report

that Mary, the wife of Cleopas, and Mary, the mother of Jesus,

were occupants of the boat. That there were many congregated at

this time is obvious by the manner in which the various names

appear in the early Gallic church records. It is well known that

a great number of converts had preceded Joseph to Marseilles.

Banded together they formed a



......

' Annales Ecclesiastici, vol. 1, p.327, quoting Acts of Magdalen

and other manuscripts.

......



godly company of eager, enthusiastic workers in the Christian

vineyard.

Philip, one of the original twelve Apostles, was certainly

present. There is a wealth of uncontroversial testimony asserting

his commission in Gaul, all of which alike state that he received

and consecrated Joseph, preparatory to his embarkation and

appointment as the Apostle to Britain.

Some have misconstrued this act of consecration as an act of

conversion to the Christ Way of Life, chiefly because Joseph's

name is not mentioned as being one of the seventy elected by

Jesus on His second appearance. In fact few names are mentioned

and none of the later one hundred and twenty. They overlook the

facts of the biblical record which states that during the last

tragic days of Jesus the Apostles at Jerusalem referred to Joseph

being a disciple of Christ. This pronouncement antedates the

enlistment of the two later elect groups of disciples; therefore

it was not necessary for Joseph to be named among them. His

devotion to Jesus, and the apostolic reference shows that he was

one of the early disciples of Christ.

In order to be properly ordained to an apostolic appointment

it was necessary for the consecration to be performed by the

laying on of hands by one of the original Apostles. Strange as it

may seem, thrice within thirty years Philip performs this special

consecration for Joseph, the third time for a very peculiar

reason that will be related in its order.

St. Philip is referred to in the early Gallic church as the

Apostle of Gaul. Undoubtedly he was the first acknowledged

Apostle to Gaul but, as we shall later see, the unceasing

evangelizing effort in Gaul stemmed from Britain, with Lazarus in

particular dominating the Gallic scene during his short lifetime.

1 Due to Philip's apostolic authority it might be more correctly

said that while in Gaul he was the accepted head of the Gallic

Christian Church.

The biblical and the secular records show that he did not

remain constantly in Gaul. There is frequent record of his being

in other lands, in the company of other Apostles and disciples.

Scriptural literature ceases to mention him circa A.D. 60.

Evidently he returned to Gaul at various intervals. Many of the

early writers particularly report Philip being in Gaul A.D. 65,

emphasizing the fact that it was in this year that he consecrated

Joseph, for the third time. Philip did not die in Gaul nor were

his martyred remains buried

......



1 J. W. Taylor, The Coming of the Saints, pp. 238-240.

.......



there. He was crucified at Hierapolis at an advanced age. Two

notable church authorities report his death.

Isidore, Archbishop of Seville, A.D. 600-636, in his

Historia, writes: "Philip of the city Bethsaida, whence also came

Peter, preached Christ to the Gauls, and brought barbarous and

neighbouring nations, seated in darkness and close to the

swelling ocean to the light of knowledge and port of faith.

Afterwards he was stoned and crucified and died in Hierapolis, a

city of Phrygia, and having been buried with his corpse upright

along with his daughters rests there."

The Dictionary o f Christian Biography refers to Isidore as

"undoubtedly the greatest man of his time in the Church of Spain.

A voluminous writer of great learning."

The eminent Cardinal Baronius, in his Ecclesiastical Annals,

writes:



"Philip the fifth in order is said to have adorned Upper Asia

with the Gospel, and at length at Hierapolis at the age of 87 to

have undergone martyrdom, which also John Chrysostom hands down,

and they say that the same man travelled over part of Scythia,

and for some time preached the Gospel along with Bartholomew. In

Isidore one reads that Philip even imbued the Gauls with the

Christian faith, which also in the Breviary of Toledo of the

school of Isidore is read."



Julian, Archbishop of Toledo, A.D. 680-690, whom Dr. William

Smith in his biographical work states was "the last eminent

Churchman of West Gothic Spain, and next to Isidore of Seville,

perhaps the most eminent", along with the Venerable Bede, A.D.

673, declare that Philip was assigned to Gaul. The talented

Archbishop Ussher also asserts: "St. Philip preached Christ to

the Gauls." Further testimony is found in the MS. Martyrology of

Hieronymus.

Finally, to substantiate Philip's mission and presence in

Gaul, I quote Freculphus, Bishop of Lisieux, France, A.D. 825-851



"Philip of the City of Bethsaida whence also came Peter, of whom

in the Gospels and Acts of the Apostles praiseworthy mention is

often made, whose daughters also were outstanding prophetesses,

and of wonderful sanctity and perpetual virginity, as

ecclesiastical history narrates, preached Christ to the Gauls."



At this time it is quite in place to discuss the recently

revived belief that the Epistle to the Galatians was addressed,

as the ancient writers claim, to the inhabitants of Gaul, and not

the small colony of Gauls in Asia, particularly since the

testimony is related by various authoritative writers discussing

Philip's mission in Gaul in the same breath. This evidence is

quite important to consider, substantiating the great Christian

evangelizing effort in Gaul and supporting the mass of evidence

associating Britain with Gaul in those dramatic years.



Cardinal Baronius writes:



"We have said in our notes to the Roman Martyrology that, 'to the

Galatians' must be corrected in the place of 'to the Gauls'."



St. Epiphanius, A.D. 3I5-407, wrote:



"The ministry of the divine word having been entrusted to St.

Luke, he exercised it by passing into Dalmatia, into Gaul, into

Italy, into Macedonia, but principally into Gaul, so that St.

Paul assures him in his epistles about some of his disciples -

'Crescens', said he, 'is in Gaul.' In it must not be read in

Galatia as some have falsely thought, but in Gaul." 1





Pere Longueval remarks that this sentiment was so general in

the East that Theodoret, who read 'in Galatia', did not fail to

understand 'Gaul' because as a matter of fact the Greeks gave

this name to Gaul, and the Galatians had only thus been named

because they were a colony of Gauls (Memoire de l'Apostolat de

St. Mansuet (vide p. 83), par 1'Abbe Guillaume, p. II).

No better authority may be quoted in discussing this matter

than the learned Rev. Lional Smithett Lewis, M.A., late Vicar of

Glastonbury, considered the foremost church historian of our

times. The Rev. Lewis writes: 2



"Perhaps it may be permitted to point out that Edouard de

Bazelaire supports this view of Crescens being in Gaul, and not

in Galatia. He traces St. Paul about the year 63 along the

Aurelian Way from Rome to Arles in France (Predication du

Christianisme dans les Gaules, t. IX, p.198). He names his three

companions St. Luke who had just written the Acts, Trophimus whom

he left at Arles, Crescens whom he had sent to Vienne (Gaul)." He

quotes de Bazelaire who goes on to say, "On his return he retook

Trophimus with him, and was not able to keep him as far as Rome,

for he wrote (St. Paul) from there to Timothy, "Hasten and come

......



1 Crescens to Galatia'; 2 Timothy 4:10.

2 Lewis, St. Joseph of Arimathea at Glastonbury, pp.75-76.

......



and join me as soon as possible. Crescens is in the Gauls. I have

left Trophimus sick at Millet (Miletus)." The Abbe Maxime Latou,

referring to Trophimus being in Gaul says, "In 417 the Pope

Zommus recognized in the Church of Arles the right of being

Metropolitan over all the district of Narbonne because Trophimus

its first Bishop had been for the Gauls the source of life whence

flowed the streams of faith."

The Rev. Lewis also states:



"All this goes to prove that Gaul was known as Galatia, and their

chronicling St. Paul's and his companions' journey does not in

the least mean that they deny St. Philip's. For the same reason

M. Edouard de Bazelaire quotes M. Chateaubriand as saying, 'Peter

sent missionaries into Italy, in the Gauls, and on the coast of

Africa.' The part that St. Peter played is duly emphasized by

many illustrious Roman historians, and without St. Peter in the

least exercising any primacy this ardent and potent man might

well have influenced his compatriot from Bethsaida (St. Philip)."



"It is quite important to know that the Churches of Vienne and

Mayence in Gaul claim Crescens as their founder. This goes far to

corroborate that Galatia in II Timothy iv, 10, means Gaul, and

not its colony Galatia in Asia, and that Isidore meant to say

that St. Philip preached to the Gauls, and not to the Galatians

of Asia."

"We have seen that the 'Recognitions of Clement' (2nd century)

stated that St. Clement of Rome, going to Caesarea, found St.

Joseph of Arimathea there with St. Peter, Lazarus, the Holy Women

and others, a quite likely place for the start of the voyage of

St. Joseph and the Bethany Family and others to Marseilles.

Caesarea was the home of St. Philip in the Bible story. Afterward

tradition, supported by secular records, brings him to France,

whence he sent St. Joseph to Britain. William of Malmesbury,

quoting Freculphus, calls Joseph St. Philip's 'dearest friend'.

They must have been in close association. Tradition brings the

Holy Women and St. Joseph to France. All the way up the Rhone

Valley, as we have seen, from Marseilles to Morlaix, we find

constant memories of the occupants of that boat without oars and

sails. From Morlaix in Brittany it is a short step to Cornwall in

Britain. The route from Marseilles must have been known well to

Joseph. It was that of his fellow traders, seeking ore. From

Cornwall an ancient road led to the mines of Mendip, remains of

which exist. Arviragus's reception of St. Joseph suggests a very

possible previous acquaintance. Testimony from the Early Fathers

and varied branches of the Church show that the Church was here

in earliest days."



In discussing reference to the Gauls of France and the Gauls

of Asia, Archbishop Ussher sternly rebukes contemporaneous

writers for creating the misunderstanding through their

inaptitude to examine the ancient documents and compare the

records. As we have seen from the few quotations provided,

apostolic reference is indicated to the Gauls of France, and not

the Gauls of Asia. The presence of St. Philip is established in

Gaul and as being his first allotted mission. Other Apostles are

mentioned working in Gaul, some of whom we shall see journeyed

with Joseph of Arimathea to Britain. St. Clement throws historic

light on the illustrious gathering at Caesarea, about the time of

this exodus, which tends to support the statement by many that

Philip, as the dearest friend of Joseph, with James, was an

occupant in the castaway boat along with the Holy Women and

others. It is on record that St. Philip baptized Josephes, 1 the

son of Joseph and later, when Joseph revisited Gaul, Philip sent

Josephes to Britain with his father and ten other disciples.

Evidently, the Saints arrived in Britain in groups. It is

ultimately stated that one hundred and sixty had been sent to

Britain at various intervals by St. Philip to serve Joseph in his

evangelizing mission. 2

Joseph did not linger long in Gaul. A British Druidic

delegation of Bishops arrived at Marseilles to greet him and

extend an enthusiastic invitation to Joseph, urging him to return

to Britain with them and there teach the Christ Gospel. This

magnanimous invitation was enlarged upon by the Druidic

emissaries of the British Prince Arviragus, offering Joseph

lands, a safe haven and protection against Roman molestation.

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, 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 invitation was gladly accepted and Joseph made ready to

embark for Britain, with his specially elected companions

immediately after his dearest friend, St. Philip, had performed

the

......



1 Magna Glastoniensis Tabula.

2 From early manuscript quoted by John of Glastonbury, William of

Malmesbury and Capgrave.

......



consecration in the year A.D. 36. From then on Joseph of

Arimathea becomes known in history as 'the Apostle to Britain'.

Undoubtedly Joseph was attracted to the Sacred Isle for

other reasons apart from welcoming the opportunity of proclaiming

'The Way' to the British populace. We are informed that Arviragus

and Joseph were well known to each other long prior to the

invitation; consequently we can well believe he had acquired many

influential friends in the south of Britain during the years he

had administered his mining interests in Cornwall and Devon. He

would be as well known to the common folk as he was to the

aristocracy. In one sense it would be a homecoming to the uncle

of Jesus. On the other hand, the land held for him many tender

memories which he would hold most precious.

In the traditions of Cornwall, Devon, Somerset, Wiltshire

and Wales, it has ever been believed and definitely claimed, that

Jesus as a boy accompanied His uncle to Britain on at least one

of his many seafaring trips; then later, as a young man. During

those silent years preceding His ministry it is avowed that

Jesus, after leaving India, journeyed to Britain and there

founded a retreat, building a wattle altar to the glory of God.

The ancient wise men of India assert that He had dwelt among

them. It is mentioned in the Vishnu Purana that Jesus had visited

the Himalayan Kingdom of Nepal. Moreover, the religious teachers

of India were familiar with the Isles of Britain. Wilford states

that the books of old India describe them as 'The Sacred Isles of

the West'. One of the books refers to 'Britashtan, the seat of

religious learning'. They employed the term used by Isaiah and

others: 'Isles of the West', 'Isles of the Sea.' The British

Isles are the only islands lying to the far west of Palestine.

Centuries after Joseph's time, St. Augustine confirms the

tradition of the wattle altar built by Jesus in a letter to the

Pope, 1 stating that the altar then existed. Consequently we can

believe the records in the ancient Triads that the altar was

standing when Joseph, with his twelve companions, arrived in

Britain. We can well understand why Joseph made this sacred spot

his destination, settling by its site, and there building the

first Christian church above ground in all the world, to the

glory of God in the name of Jesus and continuing the dedication

to Mary, the mother of Jesus.



Who were the twelve companions of Joseph that embarked with

him from Gaul to Britain?

This is a question one may ask with eager interest. It holds

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1 Epistolae ad Gregoriam Papam.

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fascination all of its own which becomes exciting as we ponder

over the names of the men and women so closely associated with

Jesus during His earthly ministry. Our interest is increased as

we realize that all of them are lost to the Biblical record

following the Exodus Of A.D. 36. Truly they are the lost

disciples destined to write Christian history with their lives in

letters of blood, fire and gold.



Because the personalities of Peter, Paul, Matthew, Mark,

Luke and John so greatly dominate the scriptural spotlight and

illumine the historic scene, one cannot help but feel thrilled as

we meet again the beloved of Christ, long lost to the sacred

record and, of all places, on the shores of the Sacred Isle -

historic Christian Britain.



Here is the list of them, the Champions of Christ as

selected by St. Philip and St. Joseph, following the latter's

consecration in Gaul.



Cardinal Baronius in his great work, quotes from Mistral, in

Mireio, and another ancient document in the Vatican Library. He

names them one by one, and by the names all Christians know them

best.



St. Mary, wife of Cleopas

St. Martha

St. Lazarus

St. Eutropius

St. Salome

St. Clean

St. Saturninus

St. Mary Magdalene

Marcella, the Bethany sisters' maid

St. Maximin

St. Martial

St. Trophimus

St. Sidonius (Restitutus)

St. Joseph of Arimathea



All the records refer to Joseph and twelve companions. Here

are listed fourteen, including Joseph. Marcella, the handmaiden

to the Holy women, is the only one not bearing the title Saint,

consequently she is not considered as one of the missionary band.

Probably Marcella went along in her old capacity of handmaiden to

the Bethany sisters. Many other writers insist there was another

member to this party not recorded in the Mistral report - Mary,

the mother of Jesus. Along with tradition, a great deal of extant

documentary testimony substantiates the presence of the Christ

Mother being with Joseph, he having been appointed by St. John as

'paranymphos' to the Blessed Virgin Mary. Being 'paranymphos' she

had to be with him, and we know Mary remained in Joseph's safe

keeping until her death.



What tender memories these illustrious names conjure in the

mind!



What tales of tragic experiences they brought with them to

relate to the sympathetic Druidic priesthood!



Here were the people most closely associated with Jesus in

the drama of the cross: Joseph, the fearless, tender guardian who

embraced the torn body in his arms; the suffering mother whom

John led away from the final agony; the women who had discovered

the deserted tomb; Lazarus, whom Jesus raised from the dead to

walk out of the sepulchre into the Glory and follow Christ; and

Restitutus, now known as St. Sidonius, who eyes had never seen

the light of day until Jesus touched them ... whose first vision

was the Light of the World.



Is there any wonder that the little isle of Britain became

commonly spoken of as "the most hallowed ground on earth," "The

Sacred Isle", "The Motherland"?



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To be continued with "Joseph becomes the Apostle to Britain"