bible study on israel a separate people to god – Celtic Orthodox Ministry of St Andrew's & St Joseph's O.C.C.

Tag: bible study on israel a separate people to god

Why “Being Separate” is One of the Bible’s Most Repeated Commands

August 8, 2025

Babylon vs Christendom, Beliefs, Christian Israel Nationalism, Christian Israel: Tribal & Theological, Covenantal Sovereignty, Ecclesiastical, Fighting Communism (CDL), Good News of the Kingdom, Legitimist Philosophy, Literature, New Believers, News, Order Establishments, Priory of Salem, Red Invasion, Special Reports, Templar, Theology Institute

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Most people today think “separation” is negative — a sign of judgment, division, or pride. But the Bible paints a completely different picture. From Genesis to Revelation, God calls His […]

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God’s law is for Celto-Saxon Israel exclusively, Christ says avoid other tribes or ethnos

Office of the Primace

December 8, 2021

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A Study by the Priory of Salem, Institute of Peace Studies (“SIN IS TRANSGRESSION OF THE LAW“, SEE 1JOHN 3:4. SO SIN ONLY APPLIES TO ISRAEL, THE REST CANNOT BE […]

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Witnesses of Our Continued Orthodox Faith

Celtic and Pre-Roman British Orthodoxy
- OCC celebrates over 1,000 Celtic Saints who flourished before Augustine the Roman arrived in 597AD, having complained to Pope Gregory about Britain’s already well-established bishoprics.
- Gildas (542AD): “We certainly know that Christ… afforded His light… to our Island in the last year of the reign of Tiberias Caesar,” 37AD.
- Council of Arles (314AD), called the “First Ecumenical Council” by Augustine of Hippo, was attended primarily by Celtic clergy of Britain and Gaul.
- Chrysostom (402AD): “The British Isles… have received the virtue of the Word. Churches are there found and altars erected. There thou should’st hear all men everywhere discussing matters out of the Scriptures.”
- St Aristobulus, assistant of the Apostle Andrew, was the First Century Bishop of Britain — celebrated liturgically across Orthodox jurisdictions.
- Rhygyfarch’s Life of Saint David (c. 1090) of Wales states Saint David (c. 550AD) was anointed as an archbishop by the Patriarch of Jerusalem, a position confirmed at the Synod of Llanddewi Brefi by popular acclaim (over 200 Bishops were recorded under his direction at subsequent synods).
Testimonies from the Roman Church
- Cardinal Baronius (Roman Annales Ecclesiastici): “Britain received the Gospel by 37AD.” He said all the Roman Martyrologies must be corrected to read “to the Gauls”(Celts) rather than “Galatians,” affirming the Western apostolicity.
- Baronius further cited Metaphrastes that “about the year of Our Lord 58, St Peter was preaching in the West, particularly in Britain.”
- Augustine’s own arrival was only to convert the newly arrived Saxons — not the longstanding British Church.
- Archbishop Parker of Canterbury promised Calvin that England would “retain her Episcopacy; but not as from Pope Gregory, who sent Augustine the monk hither, but from Joseph of Arimathea.” (“The Life and Acts of Archbishop Parker ” By John Strype, Published in 1711.)

Early Patriarchates and Apostolic Connections

The foundational patriarchates of Jerusalem, Rome, and Antioch are historically connected to Britain’s early Church:
- St. James the Just and St. Simon Zelotes, the first and second Bishops of Jerusalem, had enduring missionary links to Britain.
- St. Peter and St. Linus, the first Bishops of Rome, are linked to the British Church, with St. Linus being the grandson of King Bran the Blessed, a baptized British ruler.
- The Orthodox worldwide celebrate St Aristobulus, as the First Bishop of Britain in the First Century. He assisted the Holy Apostle St Andrew.
- St. Lazarus of Bethany, the first Bishop of Gaul, traveled to Britain before returning to the Continent — showing the seamless flow of apostolic missions between Britain and early patriarchal centers.

Historical and Canonical Witnesses to Our Apostolic Catholic Rite
- The Orthodox Church of the Culdees (OCC) maintains a valid Catholic rite, judged by the Roman Apostolic See to be in the same position as the Eastern Churches, as defined in Canon 844 §3 of the 1983 Code of Canon Law.
- Rome has consistently affirmed in official declarations such as Dominus Iesus §17 and Unitatis Redintegratio §15 that Churches with apostolic succession and valid Eucharist — even if not in communion — are “true particular Churches” where the Church of Christ is operative.
- OCC clergy hold lines of apostolic succession among main lines widely recognized as valid and canonical. The Celtic Rite preserves valid form, matter, minister, and intent as affirmed by papal documents (cf. Apostolicae Curae, Leo XIII).
- OCC recognizes the sacramental legitimacy of Orthodox and Roman clergy and welcomes visiting members for sacramental participation, as they do for ours. This mutual practice is consistent with their Canon 844 and ecumenical norms.

✦ Continued Orthodoxy vs. Eastern Heresies

The Second Council of Constantinople (381 AD) declared:
“The Churches that are without the Roman Empire should be governed by their ancient customs.”
This canon affirmed the rightful independence of the British Church.
St. Columba of Iona, in his Letter to Pope Gregory I, reminded him that the Celtic church has not propped up heretics:
“None has been a heretic, none a Judaizer, none a schismatic; but the Catholic Faith… is maintained unbroken.”
The Greek Orthodox Patriarchate was not formally established until 451 AD, long after the Gospel had already reached Britain (37 AD) and established bishoprics like that of St. Aristobulus.
Before 451 AD, the Greek sees were repeatedly governed by Arian heretics — the Patriarchs of Antioch, Constantinople, and Alexandria were condemned for promoting this heresy.
After their 451 AD establishment of their “Patriarchate”, many Greek Patriarchs were Monophysite or Monothelite heretics — the Patriarchs of Antioch, Constantinople, and Alexandria were condemned for continuing these heresies till the 7th Century.
Monophysitism was condemned at the Council of Chalcedon (451 AD) for denying Christ’s human nature, and
Monothelitism was condemned at the Third Council of Constantinople (680–681 AD) for denying Christ’s human will.
The Celtic Church maintained doctrinal purity while many Eastern Patriarchates fell into error — a fact noted by both Church councils and saints such as St. Columba.
Recognition from the Eastern Orthodox World
1951 – Affirmation from the Greek Orthodox Church in America:
A signed/sealed document on the early consecrations originating from Greek Orthodox bishops in the U.S.
(View document with seal)
1976 – Recognition from the Orthodox Church in America (OCA):
A signed and sealed letter acknowledging the challenges of being a church replanted in America, and recognizes our episcopal consecrations as valid and canonical.
(View source document with seal)
1978 – Official Recognition by His Beatitude Nicholas VI, Greek Orthodox Patriarch of Alexandria:
The Patriarch and Synod declared our Western Orthodox Bishops consecrated in America as canonical:
“we studied carefully the documents placed at our disposal placed at our [the Synod’s] disposal, and are pleased to declare your Episcopal Ordination as valid and Canonical for the existent conditions in America.”
(View Patriarchal document with seal)
Moscow Patriarchate Synod (1904–1907): Under the leadership of Bishop Tikhon (later Patriarch of Moscow and canonized saint), the Russian Synod reviewed the English liturgy and affirmed it as **theologically and liturgically Orthodox**, rooted in the ancient **Sarum Rite** of the British Isles. This recognition serves as a good reminder for Eastern Christians.
Patriarch Cyril Lucarius of Constantinople (1572–1638): This historically significant Patriarch endorsed a **Reformed (Calvinist) Confession**, demonstrating the breadth of doctrinal dialogue between Eastern and Protestant traditions. His support for doctrinal reform shows the complex and open nature of Orthodoxy in previous centuries.
Ecumenical Patriarchate of Constantinople (1882): The Patriarch and Synod **conditionally approved the Western liturgy and offices for the British Isles**, acknowledging their Orthodox form and apostolic legitimacy when restored with correct doctrine and rubrics.
Scottish Episcopal–Russian Orthodox Dialogue (1868): Metropolitan Filaret of Moscow engaged with the Scottish Episcopal Church to explore restoration of the **Western Orthodox Rite**, resulting in formal approval of a revised Orthodox-compatible Western liturgy.
Russian Orthodox Church (1907): Affirmed that the **Book of Common Prayer** is canonical and Orthodox in content, specifically citing its derivation from the **Sarum Use**, thus validating the theological integrity of Anglican and pre-Reformation British worship forms.
Recognition of Britain’s Autocephaly: Across multiple centuries, **Eastern Patriarchates and Russian Tsars** repeatedly acknowledged **Britain as an independent Orthodox jurisdiction since the First Century**.
(cf. “History of the Nonjurors…” by Lathbury)

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Teachings by Pastor Leroy Crouch

A co-pioneer of the Celtic Culdee movement in Southern California. As you enter the sanctuary, you see the ensigns of the House of Israel, a remarkable artistic display of the House of David (British and other Royal House) genealogy, and framed copies of the Declaration of Arbroath. Many well-respected authorities on the Celtic Church came here to teach and unveil deeper truths of the Kingdom.

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The ENGLISH LITURGY – Daily Divine Services (Sunrise and Sunset “times of incense”)

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Today's Morning Service Called the canonical "First Hour" (Sections around Sunrise time)

Today's Evening Service (Sections around Sunset time)

Our community promotes everyone to follow in the traditional Orthodox prayers (AKA canonical hours etc), although not as strict as some liberal Anglicans, nor as strict as some non-denominational fundamental circles that say you must kneel for hours every morning etc. Find your style, and compliment your relationship with the Lord. Use what you find meaningful in the services, and do it at the normal times. Anyone will agree it's good to start your day and end your day with God. The Anglican liturgy has been accepted by Orthodoxy and may be used as a good summarized and compliant form (It combines all the hours of prayer into two main services.). The version for Clerics is more in-depth and is more in the established style of Benedictine Monasticism.
From early times the order of Culdees had at least the rule of St Columba or Maelruan, or Chrodegan, or Comgall, or Columbanus which are all full of the mandates to pray the Scriptures at the times of prayer.
(Contact Us for in-depth listings or see the liturgical home devotions by Cosin), or You can now Order a Copy in Large Print, in hardback. It's a great tool to keep up with the daily prayers.
As is widely recognized to be Orthodox, we carry the English Orthodox Liturgy (Book of Common Prayer). Please put to use at least some of the daily canonical hours of prayer in your home prayer closet.

Free Tools:

One great guide to the Hours of Prayer is:
the Hours of Prayer Collection of Private Devotions ONLINE PDF VERSION by Cosin.

Today's Psalter (30 day cycle)

Today's Old and New Testament readings: https://www.dailylectio.net/

Sing with us in unity in the power of prayer in agreement for His kingdom come and be done on earth, that we seek first His law governance for His holy/separate nations.
JOIN US IN THE DAILY PRAYERS including the Psalter, Canticles, Collects, and Lectionary for Morning and Evensong.

Malachi 1:11 "For from the rising of the sun even unto the going down of the same My name shall be great among the Gentiles; and in every place incense shall be offered unto My name, and a pure offering: for My name shall be great among the tribes, saith YAHWEH of hosts."
AGREE TOGETHER IN THE DAILY PRAYER SONG CHANTS:

Go directly to: Today's Psalms

Week 1: Days 1 through 7, Psalms 1 through 37.
Week 2: Days 8 through 14, Psalms 38 through 74.
Week 3: Days 15 through 21, Psalms 75 through 106.
Week 4: Days 22 through 28, Psalms 107 through 138.
Week 5: Days 29 through 31, Psalms 139 through 150.

Communion and Inter-Communion
St Andrew's and St Joseph's Orthodox Church of the Culdees has a welcoming inter-communion network. Such practices are similar but not limited to other Celtic Culdee jurisdictions such as +Abbot David Smith, Abbot General, Order of the Culdee, or Archbishop MacKillop at St Brendan's Orthodox Church of the Culdees, or Bishop Kennedy's Celtic Orthodox Church, etc.
We are of established canonical orthodoxy, which in it's pure form welcomes a plethora of tradition. Orthodox is defined by adopting at least one of the Ecumenical Church Councils, practicing the Sacraments, and having Apostolic Succession.

OCC practices inter-communion loosely with any who have shown they practice a closed communion, meaning they ensure all members are converted to the mainstream Gospel of Jesus Christ (confessing and turning from all sin, are Baptized, Confirmed etc).
However full Communion with St Andrew's OCC is only granted by certification with such ministries which practice not only a closed communion, but also make room for the expanded festivals as they have availability of ministers (the Saturday liturgies and are implementing the Biblical 7 high holy days, as practiced by our Church Fathers).

Subscribe to: https://youtube.com/thebrunswickers wolfenbuttel.info © Copyright 2007 - Present, incl. "Dukedom of Brunswick" film by Galatia Films, LLC © Copyright 2009. The House of Brunswick is under covenant obligations to serve the Culdees' Church, ie the institutes of St Gall and St Othmar. As was earlier established by the Imperial German house: Culdees' Order was the standard for Charles Martel and His Chancellor Bishop Chrodegang.

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