Christian Confusion: Virgin Psychosis (See Revision for grammatical corrections)

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Christian Confusion: The Face of Jesus

By Hunter

Who do these pictures represent?

Youll be surprised to find out who he is

Answer below

(Christian church temple in Rome predating Jesus)

You shall the nations come from the ends of the earth and say:

"Our fathers have inherited nothing but lies,worthless things in which there is no profit.

Can man make for himself gods? Such are not gods!" (Jer 16:19-20)



PURPOSE

The purpose is to explore Christianity's hybridization through the examination of trends prior to Jesus. T

spark for this inquiry is from personal observations of contradictions within Christian rearing: from pagan forge

and conflicting intropolation of texts. This focus will use accredited sources as a scope to view the

interaction between traditional Jewish texts and understanding with other texts and religions. This author

acknowledges many amalgamations make up the character of Jesus; therefore, this inquiry broadly (but not

exhaustively) exhibits evidence of the birth of Christianity. To do this the author has to take a position to prope

analyze this topic.

The purpose is to explore Christianity's hybridization through the examination of trends prior to Jesus. T

spark for this inquiry is from personal observations of contradictions within Christian rearing: from pagan forge

and conflicting intropolation of texts. This focus will use accredited sources as a scope to view the

interaction between traditional Jewish texts and understanding with other texts and religions. This author

acknowledges many amalgamations make up the character of Jesus; therefore, this inquiry broadly (but not

exhaustively) exhibits evidence of the birth of Christianity. To do this the author has to take a position to prope

analyze this topic.

INTRODUCTION

We were not on earth 2000 years ago, but today we are fortunate to have unlimited access to informatio

at our fingertips. This gives us the opportunity to explore and dispel many lies, superstitions, and false

understandings. It can also perpetuate more misunnderdandings; primarily from laymen not citing and using

accredited sources. These long held myths and traditions are debunked through the anylization and comparison

process of evidence.

Western culture's foundation is built upon the Christian paradigm. From the beginning, this foundation h

always been controversial and contested. A major point of contention is the religious authors' mystic and esoter

elements that defies logic. Coupled with Chrisitnaity's historically questionable reputation and integrity. The la

of historical evidence is evidence within itself that existed and occured and what did not occur. Historians



produced evidence by documenting the world around them. There is a plethora of evidence supporting the

hypothesis that Jesus was not a historical character but derived from multiple Hellenistic elements and laterplac

in history. Therefore, it is not ruled out as a possibility because the probability of the Gospels were plagiarized

older myths and documents in conjunction with historical records is very high and likely.

HISTORICAL BACKDROP OF THE SECOND TEMPLE PERIOD:

EARLIEST JEWISH MESSIANIC WRITINGS

A study of the Book of Enoch reveals the historic struggle and trends

of Judaism and its response to pagan influences. This study done at East

Tennessee State University by Nancy Perkins discusses the debate

concerning Second Temple Judaism Versus Judaisms, the rise of sectarianism, the socioeconomic realities th

caused this phenomenon, and the Book of Enoch as a combination of both myth, based on the Yahwehist sourc

in the Old Testament, and as sectarian propaganda.1

A study by Dr. Daniel Boyarin in his book the Jewish

Gospels confirms the struggle of multiple sects of Judaism during the Second Temple.Perkins stated:

In order to fully understand the Book of Enoch, it is imperative to understand

the historical situations that produced each composite section. The overwhelming

majority of writings contained within the Book of Enoch were written during the

Second Temple period, from 300 BCE to 70 CE. Therefore, an overview of the

history of this period as it pertained to the Jewish peoples is warranted. Why these

books were written and why they were so popular amongst the people should

become obvious, once there is an understanding of the historical context. As Gary

E. Kessler states in his text, Ways of Being Religious, One way to get at the

context is to discover what the Germans call the Sitz im Leben (situation in life) of

a text. Where and when was it written? By whom and to whom was it written?

1 http://dc.etsu.edu/cgi/viewcontent.cgi?article=2588&context=etd&sei-

redir=1&referer=http%3A%2F%2Fwww.google.com%2Fsearch%3Fq%3Dbook%2Bof%2Benoch%2Bis%2Bwritten%2Bby%2Bhel

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8%26startIndex%3D%26startPage%3D1#search=%22book%20enoch%20written%20by%20hellenised%20jew%22



What is its purpose or function?2

This historical overview is an attempt to find

answers to these very questions. The primary historical sources available for this

period are the books of First and Second Maccabees and the writings of Flavius

Josephus. Secondary sources include writers like Tacitus and Dio Cassius. It must

be taken into account that these sources are not thoroughly objective; however,

they do provide the backbone for any history written concerning this period in

Palestine. Because of its geographical location, the Levant was viewed as an

economic and strategic prize throughout ancient history. It provided a land route

for trade and was situated strategically in the center of the ancient world powers of

Greece, Egypt, Babylon, and Persia. Because of its central geographical location,

the peoples of the Levant were routinely attacked militarily, and regular attempts

were made to assimilate the area into Assyrian, Babylonian, Persian, and finally,

Greek culture. By the time of the Second Temple period, the peoples of Judea

were at the threshold of rampant Hellenization under the Seleucid kings of Syria,

having earlier in the millennium been under the cultural influences of Assyria and

Babylon. The Second Temple period of Jewish history encompassed a time of

great political upheaval and social unrest as a result of the growing military power

of Rome and this widespread Hellenization. The Hellenistic culture and

civilization were characteristic of the whole Greco-Roman period and it is against

this broad historical and cultural background that we are to study the reactions of

the Jewish people and their religious faith.3

Despite the onslaught of integration

and cultural assimilation, many Jewish peoples of this period fought to retain their

cultural identity, particularly their religious ideals. These people viewed

Hellenization as a loss of their unique religious and social customs that were based

2 Gary E. Kessler, Ways of Being Religious. (New York: McGraw Hill Publishing Co., 2000), 27.

3 D. S. Russell, Between the Testaments. (Philadelphia: Fortress Press, 1965),15.



originally on their specific relationship with their

deity, Yahweh. [The earliest] significant parts of

the Book of Enoch were written in an attempt to

maintain Jewish cultural identity in the face of

Hellenization. These parts were written against the

persecutors of Judaism from a religious

perspective and were couched in symbolism and metaphor in order to protect the

authors and the works adherents.

It is worth mentioning that Perkins fails to identify a group of the author of this text,

which theEncyclopedia Britannicaindicates Hellenistic Jews were more likely the authors of the

Book of Enoch.

No fragments of the longest portion of the work (chapters 3771)

[these chapters reference a messiah] were found among the Qumrn writings.

This has led scholars to theorize that this section was perhaps written in the 2nd

century ad by a Jewish Christian [Hellenized Jew] who wished to imbue his own

eschatological speculations with the authority of Enoch, and added his work to

four older apocryphal Enoch writings.4

Again, it was important to note that chapters 37-71 are messianic passages that were a

later added in the 1stcentury of the common erathis is more evidence displaying the religious

trend of a man-god savior.

Enoch, the seventh patriarch in the book of Genesis, was the subject of

abundant apocryphal literature, especially during the Hellenistic period ofJudaism

(3rd century bc to 3rd century ad). At first revered only for his piety, he was later

believed to be the recipient of secret knowledge from God. This portrait of Enoch as

4 http://www.britannica.com/EBchecked/topic/188588/First-Book-of-Enoch
http://www.britannica.com/EBchecked/topic/307197/Judaismhttp://www.britannica.com/EBchecked/topic/307197/Judaism



visionary was influenced by the Babylonian tradition of the 7th antediluvian king,

Enmenduranna, who was linked to the sun god and received divine revelations. The

story of Enoch reflects many such features of the Babylonian myth.5

Evidently, early Jewish struggle was to keep paganism from tarnishing their worship of G-d while new

pseudographical texts continue to emerge. Remember, they returned from Babylon to Jerusalem carrying with

them the mixed baggage of captivitys influential experiences, which made them more susceptible to the

imaginative Gnostic writings that are presented as esoteric and are mystic in nature. They were eventually tols

and sold as truths. With these political and cultural struggles, many Jews turned towards the heavens in their be

understanding for help. Messianic movements became the only route of hope for the impoverished country

inhabitants, as they had no representation within the Jewish council. The Sanhedrin consisted exclusively of

Sadducees until the reign of Alexandra Salome when Pharisees were allowed to become members (Nancy

Perkins 40). From this clashing melting pot forged new a new religion.

NORTHERN KINGDOM/SEMARITIAN INFLUENCE

The highest god of the gods was El Elyon (the Sun) among the Israelites or Northern Kingdom. Their

priesthood was called the order of the Melechizedek. These priests worshiped other gods that descended from E

Elyon including the god called Moloch. To them he was considered the same as Yahweh. Moloch worship

included human sacrifice but survived in parts of Israel until was finally band under the Roman Emperor Hadri

Religious beliefs of the northern kingdom of Israel sometimes clash with those of the southern kingdom

called Judah by 600 BC. The Babylonians began conquering the area and forcing Southern Judean priesthood in

what is called the Babylonian captivity. Many blame this loss as being punished by the jealous G-d Yahweh wh

they were allowed to return to Israel. Next, the priesthood demanded Yahweh worshiped above all other gods a

incorporation with Hellenistic concepts.

The northern priesthood remained in Israel were mostly Samaritans who called themselves "the Origina

Israelites". The Judeans finally subjugated Samaritans and other sects that previously worship Moloch and othe

5 Ibid.



gods about 104 BC. They were forcibly converted to Judaism. Resentment lingered among the northern

Samaritans, mostly centered in Galilee. The Samaritans grudgingly accepted the role of the Judeans and later

united with them against the Roman occupation. The Samaritans also began to compete with Judeans over whic

Jewish sect would produce the Messiah.

OCCURRING TRENDS OF THE TIME

Many Roman scholars like Dr. Richard Carrier think that Jesus a celestial being

before he became Euhemerized; i.e. a story of Aries placed in a historical time as demigods

interacting with characters. As these stories became written they were sold to people as

truths. Such is the case with the amount of apocryphal texts, cults, and sects. Interpreting

Early Hellenistic Religionefficiently analyzes the trends of this period and categorizes four

major trends that affected the world in religions centuries leading up to Christianity6

Four Trends Just Prior to Christianity71. Syncretism: the trend at the time was combining a foreign cult deity with Hellenistic

elements.

a.

Two cultures merge where a new one is created which is a hybrid of both.

2. Monotheism: the trend at the time was transforming polytheism into monotheism (viahenotheism).

a. God created angels with daemons just as pagan systems with a higher god andsubordinate deities.

3. Individualism: the trend was transforming from agricultural salvation cults to personalsalvation cults.

a. Began as agricultural metaphors; god dying and rising again as the sun bringsfertility and prosperity.

6 Petra Pakkanen 1996.

7 Analysis by Dr. Richard Carrier



b. This communal practice became individualized as personal salvation.4. Cosmopolitanism: the trend that changed to the notion that all races, cultures, classes

admitted as equals, with fictive kinship (member are all brothers); members now join

religion instead of community celebration.

Examples of the Trends of Hellenistic Blendingo Eleusinian & Dionysian Mysteries in Western Syria is combined with Hellenistic and

Phoenician elements.

o Mysteries of Attis & Cybele in Northern Turkey is combined with Hellenistic andPhrygian elements.

o Mysteries of Jupiter Dolichenus in Western Turkey is combined with Hellenistic andAnatolian elements.

o Mysteries of Mithras (Mithraism) in Iran is combined with Hellenistic and Persianelements.

o Mysteries of Isis & Osiris is an Egyptian religion that has both Hellenistic and Egyptelements.

oChristianity in Israel/Palestine is combined with Hellenistic and Jewish elements.

This evidence clearly exhibits these religious trends occurring prior to Christianity. This trend of a savio

man-god dying and resurrecting can be found in other cults:

Romulus was a Roman state god that is celebrated annually through passion plays that depichis death and resurrection [see Romulus and Jesus Story below].

Osiris was an Egyptian god that offered salvation in the afterlife will receive salvation and bresurrected.

Zalmoxis was a Thracian god whose death and resurrection assured followers eternal life.



Clarification is needed because not all attributes come from other gods are attributes of Jesus during this

period of time. An example is Jesus birth day being on December 25. This was

attached later. Not all claims can be substantiated, but these, however, are. The claim

that Christianity has trends as other pagan religions of its time and prior is firmly

established.

GREACE AND ROME FORCECED ASSIMILATION

Today as with many historic empires, the difficulty is governing the conquered

people in fear of a rebellion. The primary cause of these rebellions is due to clash of

the different cultures between the new occupying government and its citizens with the

captive natives. Easing cultural tensions, it was an ancient practice to relocate the

conquered. Ancient cultures were based on religious beliefs through the expression of their practices and custom

Constantine was successful at addressing this concern by synthesizing popular religious practices and theology

his time.8

Under his influence a new hybrid was birthedthe Roman Catholic Church. This new religious

institution reinforced its superiority by militarily persecuting those that did not comply with its authority,

theology, religious practices, and ordinances. As a side note, they incorporated numerous idols within this

newfound religion.9

Ptolemy I defiantly created his god and enforced worship. One of four that was first in

command, he eventually inherited the Egyptian region of Alexander the Greats empire. Reinforcing his

kingship and law, Ptolemy 1 forced Egyptians to create a god to unify the Egyptians and the Greeks.10

Generations later, the tides of Greece spilled into the lap of Jerusalem and they were forced to convert

to this god known as Serapis Christus. This god was known the Christ the Savior.

8 The second section of the forgery contains the actual donation: Constantine, in preparing to depart to his new capital of Constantinople, bestows uthe pope supremacy over the sees of Antioch, Alexandria, Constantinople, and Jerusalem and all the worlds churches. He next grants administrativrights to Sylvester and his successors over estates granted to churches throughout the empire. Most importantly, Constantine gives the pope control the imperial palace in Rome and all the regions of the Western Empire; this effectively conveys the notion that the pope has the right to appoint securulers in the West. [http://www.britannica.com/EBchecked/topic/133843/Donation-of-Constantine]9 This statue is thought by some to actually be a pagan statue of Jupiter, removed from the Pantheon in Rome, a pagan temple, moved into St. Peter

and renamed Peter. The extended right foot has been nearly worn away from the many pilgrims who kiss it in homage. Note also that the pattern on wall behind the statue utilizes the symbol of Baal / Shamash!

10 http://en.wikipedia.org/wiki/Serapis
http://en.wikipedia.org/wiki/Serapis#_blankhttp://en.wikipedia.org/wiki/Serapis#_blank


http:///reader/full/christian-confusion-virgin-psychosis-see-revision-for-grammatic

The Roman imperial cult was essentially a religion based upon the deification

of Roman emperor. It had its origins in eastern and Greek practices, in which kings were

often said to be gods. Roman emperors were regularly deified after their deaths by an act

of the Senate. The attribution of deity was seen as the highest possible manifestation of

gratitude and honor, and participation in the imperial cult as religious way expressing

gratitude for the benefits experience during the emperor's rule. There was no expectation

that the deified emperor would continue to intervene in human affairs, and sacrifices

were also made to the genius, or spirit, embodied in his current, living successor.11

The imperial cult had both a religious and a political function, serving as a

unifying factor in the empire and as a test of loyalty. Refusal to participate in the cult by

offering sacrifices in honor of the emperor could result in execution. The New

Testaments central confession that Jesus is Lord, as well as references to Jesus as

savior and the Son of God, while based upon Jewish and Christian theology, also

served to undermine the lofty assertions of the imperial cult. The silver deraius

mentioned in Mark 12:15 bore the image of the emperor Tiberius and the inscription

Augustus Tiberius Caesar, Son ofthe Devine Augustus, reflecting both the deification

of Augustus and Tiberius's desire to highlight his filial relationship to his deified

predecessor.12

Clearly, this life threatening Hellenistic force had a major pagan influence upon the Jewish people. This

goes to show that their conquered territories had to pay tribute to Greaco-Roman gods, which in turn extended

tolerance for minor deities of the native people and hybridization of religious concepts. The emergence of texts

evidence of the different understandings inspired by Jewish texts that incorporate other theologies and

imaginative hybridization. The Jewish Torah based concept of one G-d doing all things to a king, idol, or star as

savior man-god that does all things followed the trend of the times centuries before Jesus. These savior men

11NIVArchaeological Study Bible.pg 1651, Zondervan. 2005.

12 Ibid



were defiantly kings and idols, but more so kings and men made into idols as gods.

GREEK PHILOSOPHICAL CONCEPTS

There were several currents of thought that were promoted by the Greek philosophers that would influen

the formation of Christianity. The following is a summation of some of these influences. The Greek concept of

logos is one of the oldest philosophical beliefs known to mankind. It was first posited by the pre-Socratic

philosopher Heraclitus (535475 BCE). Fragment B2 states the following: Though thelogos is common, themany live as if they had a wisdom of their own.

13

For the Greeks, logos meant reason or account, and the Greek philosophers attempt to understand this

true account was at the root of their epistemological methodologies. In essence, philosophers like Heraclitus we

on one side of the society trying to understand the universal true account (logos),14

and they were in a constant

battle with the sophists who promoted the power of rhetoric.15

(Sophists were like the Greek lawyers and politi

advisors. It was known that Plato and Aristotle didnt like the sophists.)

In a spiritual context, think of logos as the reason that pervaded and animated the universe,16

and that

appears to be the way that Philo of Alexandria uses the word. This concept of divine logos would later become

incorporated into the New Testament as demonstrated by the following quotes.

Philos On Flight and Finding Chp. xix (101) John 1:1

The divine (logos) which is above these does not

come into any visible appearance but is itself an

image of God is placed in the closest proximity

to the only truly existing God.17

In the beginning was the Word,

and the Word was with God, and

the Word was God.

13 Randy Hoyt, DKB2, Heraclitus Fragments

14 W. K. C. Guthrie, The Greek Philosophers, p. 45.15 George Duke, The Sophists (Ancient Greek)

16 Antonia Tripolitis, Religions of the Hellenistic, pages 3738.

17 David M. Scholer, The Works of Philo, page 437,Chp. xix (101)



As seen, Philos concept of logos later gets translated as the Word. While technically a true translatio

(logos in Greek means logic, thought, or wisdom), this translation loses some of its original meaning. Logos is

philosophical concept meaning true account, whereas the word of god is a theological concept that often means

the bible is correct even if it conflicts with logos. Sheol is another word, when translated loses its meaning. She

is the underworld and the English translation of Sheol is the word grave as symbolism of death and destruction

This is significant because this logic was spring boarded interpolations of Jewish texts.

For example, the Gospel of John is a Hellenization of Proverbsby anthropomorphizing the texts

understanding of wisdom into the character Jesus.

Jehovah possessed me [wisdom] in the beginning of his way, Before his works of old. I was set up from

everlasting, from the beginning, Before the earth was. When there were no depths, I was brought forth, When

there were no fountains abounding with water. Before the mountains were settled, Before the hills was I

brought forth; While as yet he had not made the earth, nor the fields, Nor the beginning of the dust of the

world. When he established the heavens, I was there: When he set a circle upon the face of the deep, When

he made firm the skies above, When the fountains of the deep became strong, When he gave to the sea its

bound, That the waters should not transgress his commandment, When he marked out the foundations of the

earth; Then I was by him, as a master workman; And I was daily his delight, Rejoicing always before him,18

ALLEGORICAL INTERPRETATION

Perhaps because of a Zoroastrian influence that entered Greek culture, the Greeks believed that their

Homeric Epics shouldnt be glorifying evil. One of the philosophers known to have this position was Plato. He

said the following in the Republic: We must either forbid them to say that these woes (in the Homeric Epics) a

the work of God, or they must devise some such interpretation as we now require, and must declare that what G

18 Proverbs 8:22-31



did was righteous and good19

This idea of a need for allegorical interpretation of evil myths was embraced by later Greek philosopher

Heraclitus the paradoxographer being one of note. He created an entire book calledHomeric Problemsdedicate

to ways the epics could be reinterpreted so that they are no longer considered immoral.

THE DEMIURGE

The demiurge was an artisan-like figure that was responsible for designing and maintaining the universe

Philo of Alexandria appears to have adopted this concept in his trinity (God = the demiurge, his creative power

designs the universe, his royal power maintains it). Platos demiurge was benevolent.21

CORPOREAL BODIES AND INCORPOREAL SOULS

In Platos divided line, he separated concepts into two primary categories. The corporeal world consist

of illusions and things that can be known by the senses such as the movement of a rabbit, and the incorporeal

world consisted of things that can be known by the mind such as dianoia (math) and philosophical understandin

(sophia). Plato goes on to conclude that incorporeal knowledge was of higher value than corporeal knowledge.

Plato also applied his concepts about corporeal and incorporeal to the body itself. The body was corporeal and

soul was incorporeal.

Philo of Alexandria adopted the concept of corporeal bodies and incorporeal souls from Plato, and

influenced the writers of the New Testament. The following quotes illustrate this influence.

Platos Phaedus 250 c Philos Questions and

Answers on Genesis I24

1 Corinthians 15:42

19 Plato, Republic, (380 a-b)20 Demiurge, Britannica

21 Demiurge, Wikipedia

22 Analogy of the Divided Line

23 Plato, Phaedus, 250 c

24 David M. Scholer, The Works of Philo, page 1042 (16)



Which we saw in the pure light,

being ourselves pure, and not

entombed in this which we carry

about us and call the body, in

which we are imprisoned like an

oyster in its shell.

The death of the good is the

beginning of another life; for

life is a twofold thing, one life

being in the body, corruptible;

the other without the body,

incorruptible.

So it is with the

resurrection of the

dead. The body is sown

in corruption, it is

raised in incorruption.

GREEK PHILOSOPHERS / PHILOSOPHICAL MOVEMENTS: THE PRE-SOCRATIC PYTHAGOREANIS

AND THE POST-SOCRATIC NEOPYTHAGOREANISM

Pythagoras was one of the pre-Socratic philosophers and he had many cult-like followers. In essence,

these philosophers worshiped math and had a life devoted to contemplation. Among their philosophical

contributions was the octave which was developed during their study of harmonics. The holy a2+ b

2= c

2is als

attributed to the Pythagoreans. The pentagram was an important religious symbol of theirs.

Pythagorean beliefs influenced many other philosophers. Among them was Plato who used his devotion

math to develop and/or describe the Platonic solids. Philo of Alexandria was another. The Pythagoreans held th

number 3 as the noblest of all digits which helped Philo of Alexandria develop his concept of the trinity. The

Pythagorean influence is still alive today as other people such as Euclid, Da Vinci and Galileo expanded upon t

Pythagorean school of thought to form the mathematical foundations of science.

In 2nd

century BCE, Pythagoreanism had a revival and took on a slightly different character which

historians refer to as Neopythagoreanism. Among these Neopythagorean philosophers was a man named

Appolonius of Tyana who was born in 4 BCE. He was said to have been a miracle worker who wrote many

epistles that instructed his followers about his religious beliefs. Appolonius of Tyana is often compared with Pa

of Tarsus and Jesus Christ because he has many traits in common with them.

SOCRATES



According to Aristotle, Socrates was primarily a philosopher that focused on establishing universals and

definitions in the field of morality,25

and the writings of Plato appear to confirm this. Plato often portrays

Socrates debating other individuals on issues such as the good life and justice. In addition to moral philosophy,

Socrates appears to be someone who advocated for the philosopher king. In the Crito, Socrates argues that the

many dont possess wisdom about health and therefore they need to consult wise doctors when they are sick.

Similarly, the many dont understand how to achieve the good life and therefore they must consult the one who

has wisdom about the good life. Plato depicts Socrates as the wise philosopher one must consult about the good

life.

Beyond his philosophical contributions to the study of morality, Socrates could have had a more direct

influence on Christian theology. The depiction of Christ found in the bible shares many parallels with the life o

Socrates, and these parallels might be more than coincidence considering Christianity is deeply rooted in the

Platonist philosophical movement.

THE BOOK OF DANIEL RECORDS HISTORY:26

Prophecy is one of the primary reasons people believe in the Gd of Israel. God spoke and it happened

strengthening the faith of His people. The book of Daniel is a Jewish text that would debunk the theory that a

man-god savior understanding of the Jewish people prior to Hellenistic occupation. However, further analysis o

this book byEncyclopedia Britannicareveals that the messianic prophesies were a latter addition.

The Book of Daniel, also called The Prophecy Of Daniel, a book of the Old

Testament found in theKetuvim (Writings), the third section of the Jewish canon,

but placed among the Prophets in the Christian canon. The first half of the book

(chapters 16) contains stories in the third person about the experiences of Daniel

and his friends under Kings Nebuchadrezzar II,Belshazzar,Darius I, and Cyrus II;

the second half, written mostly in the first person, contains reports of Daniels three

25 Monique Canto-Sperber, Ethics26 Study of Daniel 11http://www.neverthirsty.org/pp/bible-studies/daniel/study018/page02-early-ptolemy-and-seleucid-dynasty-prophecies.html,

which is also found in Ironside, H.A., Daniel,An ironside exposition commentary. Kragel Publications, 1920.
http://www.britannica.com/EBchecked/topic/315763/Ketuvimhttp://www.britannica.com/EBchecked/topic/60121/Belshazzarhttp://www.neverthirsty.org/pp/bible-studies/daniel/study018/page02-early-ptolemy-and-seleucid-dynasty-prophecies.html#_blankhttp://www.neverthirsty.org/pp/bible-studies/daniel/study018/page02-early-ptolemy-and-seleucid-dynasty-prophecies.html#_blankhttp://www.britannica.com/EBchecked/topic/60121/Belshazzarhttp://www.britannica.com/EBchecked/topic/315763/Ketuvim



visions (and one dream). The second half of the book names as author a certain

Daniel who, according to chapter 1, was exiled toBabylon.

The language of the bookpart of which isAramaic (2:47:28)probably

indicates a date of composition later than the Babylonian Exile (6th century bc).

Numerous inaccuracies connected with the exilic period (no deportation occurred in

605 bc; Darius was a successor of Cyrus, not a predecessor; etc.) tend to confirm this

judgment. Because its religious ideas do not belong to the 6th century bc, numerous

scholars date Daniel in the first half of the 2nd century bc and relate the visions to

the persecution of the Jews underAntiochus IV Epiphanes (175164/163 bc).

Daniel, extolled for his upright character, is presented as a model for the

persecuted community. The unknown author may have drawn inspiration from

Ugaritic and Phoenician sources that speak of a legendary figure notable for his

righteousness and wisdom.

The book takes an apocalyptic view of history: the end time is vividly

anticipated when the reign of God will be established and the faithful, through a

resurrection of the just, will be relieved of their suffering. The book exhorts its

hearers and readers to endure, even to the point of martyrdom.

In the Roman Catholic Old Testament, the book includes also The Prayer of

Azariah, Song of the Three Young Men, Susanna, and Bel and the Dragonwritings

considered apocryphal by Jews and Protestants.27

This is also corroborated by another source:

The traditional view, in vigour chiefly amongCatholics,is to the effect that the

whole work, as found in the Hebrew Bible, should be directly referred to Daniel,

whose name it bears. It admits, indeed, that numerous alterations have been

introduced into the primitive text of the book in the course of ages. It maintains,

27http://www.britannica.com/EBchecked/topic/150969/The-Book-of-Daniel
http://www.britannica.com/EBchecked/topic/47575/Babylonhttp://www.britannica.com/EBchecked/topic/32043/Aramaic-languagehttp://www.britannica.com/EBchecked/topic/28380/Antiochus-IV-Epiphaneshttp://www.britannica.com/EBchecked/topic/499816/resurrectionhttp://www.newadvent.org/cathen/03449a.htmhttp://www.britannica.com/EBchecked/topic/150969/The-Book-of-Danielhttp://www.britannica.com/EBchecked/topic/150969/The-Book-of-Danielhttp://www.britannica.com/EBchecked/topic/150969/The-Book-of-Danielhttp://www.britannica.com/EBchecked/topic/150969/The-Book-of-Danielhttp://www.newadvent.org/cathen/03449a.htmhttp://www.britannica.com/EBchecked/topic/499816/resurrectionhttp://www.britannica.com/EBchecked/topic/28380/Antiochus-IV-Epiphaneshttp://www.britannica.com/EBchecked/topic/32043/Aramaic-languagehttp://www.britannica.com/EBchecked/topic/47575/Babylon



nevertheless, that both the narratives (chaps. i-vi) wherein Daniel seems to be

described by some one else as acting as recorded, and the symbolic visions (chaps.

vii-xiu) wherein he describes himself as favoured with heavenly revelations, were

written, not simply by an author who was contemporary with thatprophet and lived

in Babylon in the sixth century B.C., but by Daniel himself.

28

It must be noted that many Jesus Christians will say that in the earlier chapters of this book shows a

reference to Jesus. This is not the case as we see in Daniel 3:25 where is specifically states son of the gods an

not The Son of God as they would like to think. The majority of Christian scholars agree that it is not the So

of God, which is apparent in the variations of the textsnine out of thirteen books agree that it is not of G-d.

See table below:29

28http://www.newadvent.org/cathen/04621b.htm

29 http://www.blueletterbible.org/Bible.cfm?b=Dan&c=3&t=KJV#s=t_bibles_853025 [retrieved 5/17/2014]

KJV

He answered and said, Lo, I see four men loose, walking in the midst of the fire, and they have no hurt;

and the form of the fourth is like the Son of God.

NKJV

Look! he answered, I see four men loose, walking in the midst of the fire; and they are not hurt, and

the form of the fourth is like the Son of God.

NLT

Look! Nebuchadnezzar shouted. I see four men, unbound, walking around in the fire unharmed!

And the fourth looks like a god.NIV

He said, Look! I see four men walking around in the fire, unbound and unharmed, and the fourth looks

like a son of the gods.

ESV

He answered and said, But I see four men unbound, walking in the midst of the fire, and they are not

hurt; and the appearance of the fourth is like a son of the gods.

RVR60

Y l dijo: He aqu yo veo cuatro varones sueltos, que se pasean en medio del fuego sin sufrir ningn

dao; y el aspecto del cuarto es semejante a hijo de los dioses.NASB

He said, Look! I see four men loosed and walking about in the midst of the fire fnwithoutharm, and

the appearance of the fourth is like a son of the gods!

RSV
http://www.newadvent.org/cathen/12477a.htmhttp://www.newadvent.org/cathen/04621b.htmhttp://www.blueletterbible.org/Bible.cfm?b=Dan&c=3&t=KJV#s=t_bibles_853025http://www.blueletterbible.org/Bible.cfm?b=Dan&c=3&t=KJV#s=t_bibles_853025http://www.newadvent.org/cathen/04621b.htmhttp://www.newadvent.org/cathen/12477a.htm



Regardless the interpretation, this text is not prophetic in nature and has no implication upon the claim t

Jews at this time were expecting a man-god savior. Again, agreed by the majority of scholars that The Book of

Daniel divides into two parts, a set of tales in chapters 16 in which Daniel and his companions demonstrate th

superiority of their God, and the series of visions making up chapters 712 (prophetic accounts).30 Thus, this

book is classified as writings and not as a prophet according to its canonization for both Jewish and Christian

Bibles. It is equal in weight as Proverbs, Psalms, Job, Esther, and others.

Most importantly, the book of Daniel is an example of this occurrence and is proof text that G-ds peop

were subjugated to the changing of their religious practices. Daniel 11 and history illustrate the forced worship

a christ during the Ptolemaic Period, which started centuries before the Common Era. The understanding of thi

Hellenistic period prophetically and historically illuminates an influence of the origins of Christianity. For furt

analysis on its achronolgical characteristics please reference the Jewish Encyclopedia, Nor would a

contemporary of Nebuchadnezzar and his successors have written the stories of the Book of Daniel in the form

which they exist, since they contain many details that can not be harmonized with the data furnished in other

historical sources. The first verse, for instance, contradicts other passages of the O. T. in saying that King

30 Example of Christian interpolations of prophecy, thus proving Hellenization of this book: http://www.propheciesofdaniel.com

He answered, "But I see four men loose, walking in the midst of the fire, and they are not hurt; and the

appearance of the fourth is like a son of the gods."

ASV

He answered and said, Lo, I see four men loose, walking in the midst of the fire, and they have no hurt;and the aspect of the fourth is like a son of the gods.

YLT

He answered and hath said, 'Lo, I am seeing four men loose, walking in the midst of the fire, and theyhave no hurt; and the appearance of the fourth is like to a son of the gods.'

DBY

He answered and said, Lo, I see four men loose, walking in the midst of the fire, and they have no hurt;and the appearance of the fourth is like a son of God.

WEB

He answered and said, Lo, I see four men loose, walking in the midst of the fire, and they have no hurt:

and the form of the fourth is like the son of God.

HNV

He answered, Look, I see four men loose, walking in the midst of the fire, and they have no hurt; and

the aspect of the fourth is like a son of the gods.



Nebuchadnezzar came to Jerusalem in the third year of the reign of Jehoiakim, and besieged it The Book of

Daniel was written during the persecutions of Israel by the Syrian king Antiochus Epiphanes. This assertion is

supported by the following data31

From this analysis the plank of thought can continue as a document with nuggets of information.

PARSING DANIEL 11 WITH HISTORYDaniel 11:

Also I in the first year of Darius the Mede, even I, stood to

confirm and to strengthen him.

And now will I shew thee the truth. Behold, there

shall stand up yet three kings in Persia; and the fourth shall

be far richer than they all: and by his strength through his

riches he shall stir up all against the realm of Grecia.Dan was given a vision during Cyrus' third

year. Three kings to follow first, his son

Camyses, who was succeeded not by his own son Smerdis, but by an impostor called Pseudo-

Smerdis.32

Eventually, Darius Hystaspes succeeded him and he was succeeded by Xerxes the Gre

Xerxes the fourth king of Persia and not the last as prophesied, for he was far richer than they al

He was the one that stirred up Asia to go against Grecia. He crossing the Hellenpont with an arm

of two million to invade Grecia, ~334 BC. An insult to their race, Grecia never forgot and sought

their revenge during the reign of Alexander the Great.

3.And a mighty king shall stand up, that shall rule with great dominion, and do according to his will

Alexander the Great was this mighty king.

4.a)And when he shall stand up, his kingdom shall be broken,

During his military campaigns rebellions of conquered territories sprouted up and he constantly

31 http://www.jewishencyclopedia.com/articles/4874-daniel-book-of------32 http://www.thetimeoftheenddaniel12.com/#!__persian-kings-137/pseudo-smerdis
http://www.thetimeoftheenddaniel12.com/#_blankhttp://www.thetimeoftheenddaniel12.com/#_blankhttp://www.thetimeoftheenddaniel12.com/#_blank



had to direct his attention to keep it unified.33

Fulfilling the first part of verse 4.

4.b)and shall be divided toward the four winds of heaven; and not to his posterity, nor according to

dominion which he ruled: for his kingdom shall be plucked up, even for others beside those.

Alexander had two sons, Hercules and Alexander, but bother were slain. His death led to the

Diadochi (Successors). Diadochi battles were the turbulent opening to the Hellenistic Period.

Alexander's successors were his four generals that split his kingdom into four territories:

Ptolemy Lagides or son of Lagus named

Ptolemy I Soter ruler of Egypt from 360-284.

Seleucas I Nicator ruler of Asia from 358-281

BC.

Lysimachus ruler of Thraces from 361-

281BC.

Cassander ruler of Mecedonia, including

Greece from 355-297 BC.

The kingdom was broken into broken fragments that would never reach the splendor or power o

Alexander's kingdomfulfilling the second part of verse 4.

Continuing Verses 5-35 are the wars of Seleucids and Ptolemies for the next two centuries. They are

referenced as the king of the north and king of the south from the direction of the land of present day Israel, wh

is G-d's eye as and is the center of the earth. The other kingdoms were not mentioned because they had no

relevance of their territory connecting to Israel. King of the south was Ptolomy and Seleucas Nicator was king

the north. For the purposes of this study, Daniel 11 will be concluded. The importance is to connect the history

Ptolemy and his actions within Israel proper.

CHRIST/CHRESTOS/CHRESTUS

33http://www.historyofmacedonia.org/AncientMacedonia/AlexandertheGreat.html

http://en.wikipedia.org/wiki/Alexander_the_Great
http://www.historyofmacedonia.org/AncientMacedonia/AlexandertheGreat.html#_blankhttp://en.wikipedia.org/wiki/Alexander_the_Great#_blankhttp://en.wikipedia.org/wiki/Alexander_the_Great#_blankhttp://en.wikipedia.org/wiki/Alexander_the_Great#_blankhttp://www.historyofmacedonia.org/AncientMacedonia/AlexandertheGreat.html#_blank



Ptolemy Soter was a christ god-kingthat subjected others to

worship him. This superimposed religious system, theology, and imagery

became one of many amalgamations that influenced the understanding and

development of the caricature known today as Jesus. Greek Rulers called

themselves Soter and thought of themselves as a god-king. This Greek word

can be found in the Bible.

Strongs # 4990. swth/r, soter, so-tare; from 4982; a deliverer,

i.e. God or Christ:saviour.

Jesus, our Soter Savior is from heaven (Philippians 3:20).

God returned Jesus to God's right hand as Prince and Soter Savior (Acts 5:31).

And Jesus is the Lord and Soter Savior of the eternal kingdom (2 Peter 1:11)

Ptolemy created the god Sarapis Christus.

Serapis() or Sarapis() is a Graeco-Egyptiangod.Serapis was devised during t

3rd century BC on the orders ofPtolemy I of Egypt as a means to unify the Greeks and Egyptian

his realm. The god was depicted as Greek in appearance, but with Egyptian trappings, and

combined iconography from a great many cults, signifying both abundance and resurrection. His

cults was spread as a matter of deliberate policy by the Ptolemaic kings, who also built a splendid

Serapeum in Alexandria.34

REFERENCES OF PTOLEMY

And it happened, after that Alexander son of Philip, the Macedonian, who came

out of the land of Chettiim, had smitten Darius king of the Persians and Medes,

that he reigned in his stead, the first over Greece, 2 And made many wars, and

won many strong holds, and slew the kings of the earth, 3 And went through to

the ends of the earth, and took spoils of many nations, insomuch that the earth

34 http://www.encyclo.co.uk/define/serapis
http://en.wikipedia.org/wiki/Names_of_gods#_blankhttp://en.wikipedia.org/wiki/Ptolemy_I_of_Egypt#_blankhttp://en.wikipedia.org/wiki/Cultus#_blankhttp://en.wikipedia.org/wiki/Cultus#_blankhttp://en.wikipedia.org/wiki/Ptolemy_I_of_Egypt#_blankhttp://en.wikipedia.org/wiki/Names_of_gods#_blank



was quiet before him; whereupon he was exalted and his heart was lifted up. 4

And he gathered a mighty strong host and ruled over countries, and nations, and

kings, who became tributaries unto him. 5 And after these things he fell sick, and

perceived that he should die.35

Afterward Alexander sent ambassadors to

Ptolemee king of Egypt with a message to this effect

36

There is documentation that Ptolemy forced Jews to convert to his god, Serapis Christus.

It was impossible to observe the Sabbath, to celebrate any of the traditional

festivals, or even so much as to admit to being a Jew. 7 Each month when the

king's birthday was celebrated, the Jews were compelled by brute force to eat the

intestines of sacrificial animals. Then, during the festival in honor of the wine

god Dionysus, they were required to wear ivy wreaths on their heads and march

in procession. 8 On the advice of Ptolemy,the neighboring Greek cities were

also instructed to require Jews to eat the sacrifices; 9 they were told to put to

death every Jew who refused to adopt the Greek [gentile] way of life. It was easy

to see that hard times were ahead. 16 For example, two women were arrested for

having their babies circumcised. They were paraded around the city with their

babies hung from their breasts; then they were thrown down from the city

wall...37

MAIN THEOLOGICAL CONNECTIONS BETWEEN SERAPIS AND JESUS

Amongst many similarities between the two the most important are:

Sirapis and Jesus were called the "Good Shepherd"

They were considered a healer

35 Maccabees 10:1-536 Maccabees 10:51

The author does not endorse the title of the film, however it is evidence of a film with historical accuracy depicting the practices of this SerapisChrist. https://www.youtube.com/watch?v=IvWMcgC8eus37 2 Maccabees 6:6-1037



Serapis was a sacrificial bull, as Jesus was a sacrificial lamb as a savior that will resurrect the

dead

Serapis was annually sacrificed for the sins of Egypt, Jesus was sacrificed for the sins of the

world.

The major difference between the two is that Serapis had an earlier Christian community before Jes

There was certainly some confusion between the two sects following either Serapis Christ or Jesus Christ. It m

than seems that these early acolytes was a trend amongst the Jews and Gentiles.

Take for instance that the evidence that proves another sect was called Christians before Jesus. A

correspondence of Emperor Hadrian addressing Alexandrian worshippers of Serapis calling themselves Bisho

of Christ: Egypt, which you commended to me, my dearest Servianus, I have found to be wholly fickle and

inconsistent, and continually wafted about by every breath of fameThe worshipers of Serapis (here) are calle

Christians, and those who are devoted to the god Serapis (I find), call themselves Bishops of Christ.38

The

Encyclopedia Britannica has the official say on the matter:

Serapis, also spelled Sarapis, Greco-Egyptian deity of the sun first encountered

atMemphis,where his cult was celebrated in association with that of the sacred Egyptian

bullApis (who was called Osorapis when deceased). He was thus originally agod of the

underworld but was reintroduced as a new deity with many Hellenic aspects byPtolemy

I Soter (reigned 305284 bc), who centred the worship of the deity atAlexandria.

TheSerapeum atAlexandria was the largest and best known of the gods temples.

The cult statue there represented Serapis as a robed and bearded figure regally enthroned,

his right hand resting onCerberus (the three-headed dog who guards the gate of the

underworld), while his left held an upraisedsceptre.Gradually Serapis became revered

not only as a sun god (Zeus Serapis) but also as a lord of healing and of fertility. His

worship was established in Rome and throughout the Mediterranean, following the trade

38 Hadrian to Servianus, 134A.D. (Quoted by Giles, ii p86).
http://www.britannica.com/EBchecked/topic/374532/Memphishttp://www.britannica.com/EBchecked/topic/29660/Apishttp://www.britannica.com/EBchecked/topic/850122/godhttp://www.britannica.com/EBchecked/topic/482132/Ptolemy-I-Soterhttp://www.britannica.com/EBchecked/topic/482132/Ptolemy-I-Soterhttp://www.britannica.com/EBchecked/topic/14376/Alexandriahttp://www.britannica.com/EBchecked/topic/523962/Serapeumhttp://www.britannica.com/EBchecked/topic/14376/Alexandriahttp://www.britannica.com/EBchecked/topic/103227/Cerberushttp://www.britannica.com/EBchecked/topic/526940/sceptrehttp://www.britannica.com/EBchecked/topic/656752/Zeushttp://www.britannica.com/EBchecked/topic/656752/Zeushttp://www.britannica.com/EBchecked/topic/656752/Zeushttp://www.britannica.com/EBchecked/topic/526940/sceptrehttp://www.britannica.com/EBchecked/topic/103227/Cerberushttp://www.britannica.com/EBchecked/topic/14376/Alexandriahttp://www.britannica.com/EBchecked/topic/523962/Serapeumhttp://www.britannica.com/EBchecked/topic/14376/Alexandriahttp://www.britannica.com/EBchecked/topic/482132/Ptolemy-I-Soterhttp://www.britannica.com/EBchecked/topic/482132/Ptolemy-I-Soterhttp://www.britannica.com/EBchecked/topic/850122/godhttp://www.britannica.com/EBchecked/topic/29660/Apishttp://www.britannica.com/EBchecked/topic/374532/Memphis



routes and being particularly prominent in the great commercial cities. Among the

Gnostics (early Christian heretics who believed that matter is evil and the spirit is good;

seeGnosticism)he was asymbol of the universal godhead. The destruction of the

Serapeum at Alexandria by thepatriarchTheophilus and his followers in ad 391 signaled

the final triumph ofChristianity not only in Egypt but throughout the Roman Empire.

39

EARLY CHURCHES40

In the fourth century it became common for many Gentile peoples throughout the Roman Empire (who

had long worshiped pagan idols) to begin identifying their deities of old with the new comers: Jesus, Mary, and

the Apostles and other personalities from the Old and New Testaments. One particular deity that blended togeth

the attributes of several gods into one character was the Egyptian god "Serapis." This god had been famous for

over 600 years in Egypt before his worship was found all over the Roman Empire. He was equated with the Gr

Zeus theologically, but an astonishing resemblance of this Serapis caricature is used by Jesus Christians. The

images are striking [see below]. Serapis (Sarapis) had strong ties with the early Jesus Christian communities. T

similarities are not coincidental between Serapis and Jesus. As Serapis Christ as the supreme god, all Jews and

Gentiles had to give their worship him. As the theology expanded, there became confusion and rivalries betwee

the two different religious groups. At the time, there was confusion about the two. Possibly this may be due to t

resemblance of the words Chrestus (Christus), but it is more plauseable and probable that their similar theologi

was the root of the confusion. There is more evidence to substantiate the claim that Serapis had followers that

were called Christians prior to Jesus.

Consider the submission of a correspondence of Emperor Hadrian that refers to Alexandrian worshipper

of Serapis calling themselves Bishops of Christas evidence: "Egypt, which you commended to me, my deares

Servianus, I have found to be wholly fickle and inconsistent, and continually wafted about by every breath of

fame. The worshipers of Serapis (here) are called Christians, and those who are devoted to the god Serapis (I

39 http://www.britannica.com/EBchecked/topic/523970/Serapis

40 http://www.albatrus.org/english/living/modesty/jesus_wore_long_hair_beard.htm
http://www.britannica.com/EBchecked/topic/236343/gnosticismhttp://www.britannica.com/EBchecked/topic/577703/symbolhttp://www.britannica.com/EBchecked/topic/523962/Serapeumhttp://www.britannica.com/EBchecked/topic/446582/patriarchhttp://www.britannica.com/EBchecked/topic/590964/Saint-Theophilus-of-Alexandriahttp://www.britannica.com/EBchecked/topic/115240/Christianityhttp://www.albatrus.org/english/living/modesty/jesus_wore_long_hair_beard.htm#_blankhttp://www.albatrus.org/english/living/modesty/jesus_wore_long_hair_beard.htm#_blankhttp://www.britannica.com/EBchecked/topic/115240/Christianityhttp://www.britannica.com/EBchecked/topic/590964/Saint-Theophilus-of-Alexandriahttp://www.britannica.com/EBchecked/topic/446582/patriarchhttp://www.britannica.com/EBchecked/topic/523962/Serapeumhttp://www.britannica.com/EBchecked/topic/577703/symbolhttp://www.britannica.com/EBchecked/topic/236343/gnosticism



find), call themselves Bishops of Christ." Hadrian to Servianus, 134 A.D.41

Nevertheless, how great confusion between Serapis and Christ could have existed is really somewhat

questionable. In 68 AD, a mob of pagans is said to have formed at the Serapis Temple in Alexandria, who then

descended on the Christians who were celebrating Easter at Baucalis. There, they sized St. Mark, dragging him

through the streets, before throwing him in prison. Clearly those worshippers of Serapis and Christ were aware

each other and the differences within their religions, though perhaps at a later date, some amongst the worshipp

could have decided to leave the two options open seeing the similitude of the names.

Chrestus (Christus) was another name for the Egyptian god, Serapis. Chrestus may be translated as

"messiah", though the term need not apply to any specific messiah, such as Jesus. It therefore could have simpl

been applied to "Lord Serapis", so that in fact, the connection between the Serapis and Jesus Christians is more

than likely.

As mentioned above, this caricature may very well be the origin of the painting depicting Jesus with lon

flowing hair; but whatever the case may be, the resemblance between the pictures of Serapis and those of Jesus

are rather striking.42

Examine the submitted photos below to see the resemblanceSerapis has the cup on his

head.

41 Full text of "The Christian ministry" (can be found on the link below) The emperor Hadrian, writing to the consul Servia- Hadrian's nus, thus

describes the state of religion ...Those who worship Serapis are Christians, and those are devoted to Serapis who call themselves bishops of "ChristThe first bishop of Alexandria, of whom any distinct incident is recorded on trustworthy

http://www.archive.org/stream/christianministr00lighrich/christianministr00lighrich_djvu.txt42 The confusion between the two is well documented. Some do not distinguish between the two Serapis and Jesus as being separate, but one in the

same.
http://www.archive.org/stream/christianministr00lighrich/christianministr00lighrich_djvu.txt#_blankhttp://www.archive.org/stream/christianministr00lighrich/christianministr00lighrich_djvu.txt#_blankhttp://www.archive.org/stream/christianministr00lighrich/christianministr00lighrich_djvu.txt#_blankhttp://www.archive.org/stream/christianministr00lighrich/christianministr00lighrich_djvu.txt#_blank



FATHER OF THE MYSTIC JESUS AND CONNECTED COMMUNITIES

The matter can be resolved that Christianity adopted Egyptian theology by studying Philo of Alexandria

(c. 30- BCEc. 50 CE). He was a leading writer of theHellenistic Jewish community inAlexandria,Egypt. H

wrote expansively inKoine Greek on the intersection of philosophy, politics, and religion in his time, specifica

he explored the connections between GreekPlatonic philosophy and lateSecond Temple Judaism.Philo

interpreted the stories of thePentateuch (first five books of the Bible) as elaboratemetaphors andsymbols.He

not reject the subjective experience of ancient Judaism; yet, he repeatedly explained that the Septuagint cannot

understood as a concrete, objective history. Philo was largely shaped by contemporaryGreek philosophy.For

example, he explained that ideal Greek forms forreason andwisdom illustrated the deep, mystical truth ofGod

and Judaism.Ralphael Patai acknowledges that most messianic texts appear are medieval so he references Phil

as the earliest author (c. 20-30 CE). Philo reinterprets this old Biblical concept and defines the Shoot

[messiah] as an entirely spiritual, noncorporeal being (Patai 1721).43

This is important because Jesus Christian

adopted this concept as Jesus is a noncorporeal spiritual being, which Paul refers to as he explains his revelatio

Philos religious influence birthed this Christian concept from its infiltration into traditional Torah based Jewish

theology, which is evident in the church fathers.

Even more important than the fact that Marcion's Bible was very short are the

number of radical political differences between Marcion's Bible and our modern day

Bible. Firstly the hero of Marcion's Bible was called Isu Chrestos - not Jesus. An

important point here is you don't see "Jesus Christ" in second century texts. So in the

Bible of Marcion of Sinope "Isu Chrestos" appears instead of "Christ" and "Jesus".

Also in the archaeological fragments mentioned earlier the scribes used the letters

"IS" wherever Jesus Christ now appears. The inscription "Isu Chrestos" can still be

seen on the oldest surviving Christian "Synagogue" in Syria.

The next difference is that Isu Chrestos was a ghost. The first three chapters of Luke

where "Jesus" was born are missing. When you think about it they are missing in two

43 Patai, Ranpael. The Messiah Texts.
http://en.wikipedia.org/wiki/Hellenistic_Judaismhttp://en.wikipedia.org/wiki/Alexandriahttp://en.wikipedia.org/wiki/Koine_Greekhttp://en.wikipedia.org/wiki/Platonismhttp://en.wikipedia.org/wiki/Second_Temple_Judaismhttp://en.wikipedia.org/wiki/Pentateuchhttp://en.wikipedia.org/wiki/Metaphorhttp://en.wikipedia.org/wiki/Symbolhttp://en.wikipedia.org/wiki/Ancient_Greek_philosophyhttp://en.wikipedia.org/wiki/Reasonhttp://en.wikipedia.org/wiki/Wisdomhttp://en.wikipedia.org/wiki/God_in_Judaismhttp://en.wikipedia.org/wiki/God_in_Judaismhttp://en.wikipedia.org/wiki/God_in_Judaismhttp://en.wikipedia.org/wiki/God_in_Judaismhttp://en.wikipedia.org/wiki/Wisdomhttp://en.wikipedia.org/wiki/Reasonhttp://en.wikipedia.org/wiki/Ancient_Greek_philosophyhttp://en.wikipedia.org/wiki/Symbolhttp://en.wikipedia.org/wiki/Metaphorhttp://en.wikipedia.org/wiki/Pentateuchhttp://en.wikipedia.org/wiki/Second_Temple_Judaismhttp://en.wikipedia.org/wiki/Platonismhttp://en.wikipedia.org/wiki/Koine_Greekhttp://en.wikipedia.org/wiki/Alexandriahttp://en.wikipedia.org/wiki/Hellenistic_Judaism



of the synoptic Gospels too. There were no Gospels of Luke, Mark, Matthew or John

in the second century. There was only "Euangelion" - the "Good News" of Marcion's

single Gospel.

The fact is that Paul spoke of "my gospel" singular and warned us of other

gospels. Read Marcion. Galatians was Marcions most important book. Marcion's

Galatians 4:24-26 states: 4:24 Which things are an allegory: for these are the two

covenants; the one from the mount Sinai, which gendereth by the Law to the

Synagogue of the Jews to bondage. The other gendereth higher than all Principalities,

Virtues, Powers; even higher than any Lady ever named; not only in this Aeon but in

the following one also, 4:26 which is the mother of us all.

Note that most of the Marcion Bible was reconstructed simply by removing

verses. Sections like the above, where verses needed to be rewritten are less

common.44

Consider the following excerpt to further this connection.

Reversing the true state of affairs, involving as it did the replacement of

Apollonius by Jesus in the beginning of the fourth century A.D., Dr. Johannese

Hempel writes: "In the fourth century we observe the replacement by the heathens

of Jesus by a man who was put in his place. First Celsus and Porphyry, and later

Hierocles put Apollonius in place of Christ and opposed the NEW religion."

1.(**In the Eleventh Edition of the Encyclopedia Britannica under the heading of

Apollos, we read: APOLLOS (contracted from Apollonius) - an

Alexandrian Jew who after Paul's visit to Corinth worked there in a similar

way He was with Paul at a later date in Ephesus. In Cor. 1. 10-12 we read

of four parties in the Corinthian church, of which two attached themselves

to Paul and Apollos respectively, using their names, though the 'division'

44 http://www.marcion.info



could hardly be due to conflicting doctrines. From Acts xviii. 24-288 we

learn that he spoke and taught with power and success., He may have

captivated his hearers by teaching "wisdom" as P.W. Schmiedel suggests,

in the allegorical style of Philo, and he was evidently a man of unusual

magnetic force...Since Apollos was a Christian and 'taught exactly' he could

hardly have been acquainted only with John's baptism or have required to

be taught christianity more thoroughly by Aquila and Priscilla. Martin

Luther regarded Apollos [=Apollonius] as the author of the Epistle to the

Hebrews and many scholars since have shared his view.")

Concerning the identity of Apollonius and Paul ("Pol", an abbreviation of

Apollonius), not only were they both in Tarsus at the same time as boys, but, as

Newman points out, Apollonius was at Ephesus and Rome at EXACTLY the same

time that Paul was (yet, strangely, Apollonius's biographer makes no mention of

him, though Paul's biographer speaks of "Apollos" having been at Ephesus with

him). Also it is significant that "Paul" is a fictitious name. There is more reason to

identify the character of Apollonius with Paul than "Saul," who led a dissipated

life, while Apollonius - even in youth, lived chastely.

Concerning the identity of Apollonius, with Paul, Reville writes: "Apollonius is not

only like Jesus Christ, but he combines in his own person many of the

characteristics of the Apostles. Like Paul he travels up and down the world from

east to west, and like him, too, he is the victim of Nero's jealousy. Like John,

according to a tradition which prevailed even in his time, he is persecuted by

Domitian." And there is reason to believe that he was also the author of the

Apocalypse (St. John the Revelator).45

Of all the older savior God religions, Julius Caesar in the century before Jesus was declared have been

45 http://www.mountainman.com.au/Apollonius_the_Nazarene_3.htm



born of the virgin by a vote of the Roman Senate in order to make him a god and able to compete with other

pagan gods, is easy to prove that the earliest Christians new the Jesus was a metaphor for the sun and that the

basis for the story with astrology. Athanasius Bishop of Alexandria wrote "should we understand sacred writ

according to the letter we should fall into the most enormous blasphemies."

THEREPEUTAIN COMMUNITY WERE EARLY CHRISTIANS

A link can be made to the Tharepeutan religion. The Tharepeutan brotherhood is the creator of modern

Christianity? The Therapeuts are noted by among others the Jewish historian Philo. Philo said they worship the

sun. Possibly a therapeutic himself, he wrote about a trial and crucifixion of the suffering servant; however, he

does not mention Christ or Christianity in connection with these events. Instead Philo's work was later adapted

initial creation of the mystical Christ figure. Therapeuts were in ancient network of religious brotherhoods they

eventually became known as the Gnostics. The fourth century A.D. Christian historian Eusebius submitted

Therapeuts were the same as the Gnostics. Eusebius also drew a clear distinction between the Therapeuts and th

Jewish to Essenes.

The New Testament use of Tharepeutan titles are applied in Chirsian communities. Paul called himself

deacon, which is the rank of the Therapeuts. Luke is made to be a physician, which is another way that

Therapeuts referred to themselves. The Therapeutic mystery schools are linked from Palestine to Britain to Indi

and then all the way to China. Their main school was associated with the great library in Alexandria Egypt. All

the solar hero and savior gods of the earlier son god worship emerged along the same route.

If the age of Pisces dawned these Tharepeutan mystery schools, which were called Christ schools (mod

scholars prefer to call the Jesus schools even though it is documented that in addition to Jesus they produce

different gods in different regions). These were to be the new savior God for the age of Pisces. Why would som

of these Christ schools decide to turn the obviously nothing Jesus into historical character? The answer lies in

Israel during what many historians call "the Messianic Age" and a conflict between two Jewish sects. Over

several centuries the Gnostics Samaritan priesthood began competing with the Hebraic-Judaic. This resulted in

the fabrication of the historical Jesus and Judeans being scapegoated for his murder.



CHRIST THAT LIVED BEFORE JESUS

The primary source that Jesus Christians have is the New Testament that Jesus existed. As a prima fasci

case46

it is a sound argument; however, this evidence is highly questionable as the Gospels and Apostolic texts

contradict one another. It is at the secuda facie that the evidence draws a different conclusion using textual

criticism with a historical scope increases the probability that Jesus was understood to be a mythological that is

euhemerized. The naturalistic modelbest exposes such bazaar trends with in Jesus Christianitys texts and

experiences as fictitious.

Mainstream scholars agree that the concept of a preexisting messiah has its origins from pagan influenc

from Babylon and Greco-Roman religions. There is plenty of evidence that continues to be discovered to prove

this understanding. A major discovery found that turns Christianity upside down. Gabriel's Revelation, also cal

Hazon Gabriel(the Vision of Gabriel or the Jeselsohn Stone, is a three-foot-tallstone tablet approximately 80

lines ofHebrew text written inink,containing a collection of shortprophecies written in the first person and

dated to the late 1st century BCE. One of the stories allegedly tells of a man who was killed by theRomans and

resurrected in three days. It is a tablet described as a "Dead Sea scroll in stone".

Knohl, who was not involved in the first research on the artifact, claims that it

refers to a historic first-century Jewish rebel named Simon who was killed by

the Romans in 4 B.C., and should read "In three days, you shall live. I Gabriel

command you." If so, Jesus-era Judaism had begun to explore the idea of the

three-day resurrection before Jesus was born Earlier scholars say Judaism was

unfamiliar with the concept of a Messiah who suffered, died and rose, but this

inscription changes that Gabriel is speaking to someone and says: 'By three

days, you'll come back to life.'"47

Knohl's reading of the tablet undermines one of the strongest literary arguments

46 Latin, On the first appearance.]A fact presumed to be true unless it is disproved [http://legal-dictionary.thefreedictionary.com/Prima+facia].

47 http://content.time.com/time/world/article/0,8599,1821076,00.html
http://en.wikipedia.org/wiki/Stone_tablethttp://en.wikipedia.org/wiki/Hebrew_(language)http://en.wikipedia.org/wiki/Inkhttp://en.wikipedia.org/wiki/Prophecyhttp://en.wikipedia.org/wiki/Ancient_Romehttp://en.wikipedia.org/wiki/Resurrectionhttp://en.wikipedia.org/wiki/Dead_Sea_scrollshttp://en.wikipedia.org/wiki/Dead_Sea_scrollshttp://en.wikipedia.org/wiki/Resurrectionhttp://en.wikipedia.org/wiki/Ancient_Romehttp://en.wikipedia.org/wiki/Prophecyhttp://en.wikipedia.org/wiki/Inkhttp://en.wikipedia.org/wiki/Hebrew_(language)http://en.wikipedia.org/wiki/Stone_tablet



employed by Jesus Christians over centuries to support the historicity of the Resurrection: the

specificity and novelty of the idea that the Messiah would die on a Friday and rise on a Sunday

during this Hellenistic Period.

THE CONFUSION

RELIGIOUSLY

This new god, Serapis Christus (image above left) combined components of the Greek gods Zu

Asklepios, Dionysys, Osiris. These components are transferred to Jesus Christians. Consider the follow

excerpt:

Sentonius, in Claudius 25.4 of the Lives of the Caesers (C.A.D. 120), described

riots among the Jews at Rome during the reign of Claudius in A.D. 49. He states that these

riots were instigated by Chrestus, which numerous scholars suggest to be a garbled

version of Jesus Christ [Serapis Chrestus]. The Roman authorities in 49 could easily have

misunderstood the cause of Jewish upheavals in their city. If Jews had rioted because of

the presence of [different types of] Christians among them, Romans seeking to make sense

of the troubles could have jumped to the conclusion that someone named Chrestus was

at the center of it. Local authorities in Rome at this very early stage of Christian history

would have possessed little knowledge of this new religion or of the degree of discord it

had already created among the Jews [and Gentiles]. It is worth noting that this expulsion of

Jews from Rome is also mentioned in Acts 182.48

The Roman historian Tacitus mentioned Christians approximately A.D. 115 in the bookAnnals, 15.44.

Although he regarded Christianity as a superstition, he nevertheless made clear that Nero had wrongly

48 In The Life of Claudius 25.4, we find the statement, "As the Jews were making constant disturbances at the instigation of Chrestus, he expelled tfrom Rome."48NIVArchaeological Study Bible.pg 1751, Zondervan. 2005.



implicated Jesus Christians as scapegoats for the fires at Rome in A.D. 64.49

In A.D. 64 fire destroyed much of Rome. Many attributed the blaze to Nero himself, for it quickly becam

know that became known that he intended to build his new palace on the side of the burned quarters, sizing a

good deal of private property for the state. To avoid charges, Nero shifted blame a group called Christians. It is

reported that Nero burned Christians alive, using them as human torches during this circus races.

50

But this

evidence does not scaffold this theory.

It is more than plausible that the early Jewish sect of Christianity were expelled from Rome for rioting

between the two over their religion. The garbled version of Jesus was Serapis and the other was Jesus. Since,

Chrestus is a suitable Greek name, this is what the agitation was over, because their theology was similar. The

two hybrid sects were the Christians in Rome. These two messianic figures eventually synchronized into one.

THE EUANGELION/GOSPELS

This topic is addressed throughout this inquiry; however, it is evidently known amongst scholars

that the Gospels conflict with one another. Christians use the later Gospel of Luke as proof text of the

historicity of Jesus. I it traditionally understood that Luke was a man who documented observers of

Jesus. The issues with the Gospels have been internally controversial within the Christian world. The

position of a mythical Jesus is not a new concept (suppressed by the institutions that be), but the last

few hundred years it is again growing as people explore these topics and better tools for textual analysis

become available for scholars. Jewish sources share secular scholars perspective in their analysis:

As a matter of fact, the discrepancies in the records extend over all parts of the Four

Gospels and invalidate the claim of historicity advanced for Mark or for any other of

the gospels. For instance, it is very singular that the only possible date for the

crucifixion is found in the late fourth gospel (John xviii. 28), according to which it

took place on Friday, the eve of Passover, and not on Passover, as Mark xiv. 12,

42. Ibid

50 Ibid



Matt. xxvi. 17, and Luke xxii. 7 have it. True, a trace of the correct date has been

discovered in Mark xiv. 1 (see Wellhausen on the passage); but then the Last Supper

can no longer be the paschal feast, as John xiii. 2 has no reference at all to it. So

Jesus is reported to have defended his claim to the Messiahship by proving (from Ps.

cx. 1) that the Messiah need not be a son of David (Mark xii. 35-37), while the all-

knowing demons of the possessed call him "Jesus, son of David" (Mark x. 47). Here,

too, John's gospel is more consistent. It knows nothing of the Davidic descent of

Jesus; on the contrary, his legitimacy of birth is disputed (John viii. 48), while stress

is laid upon the view that Jesus is the son of God. The genealogies in Matthew (i. 1-

17) and Luke (iii. 23-28), while conflicting with each other, are late attempts at

establishing his Davidic descent, actually disproving the claim of his supernatural

origin (Matt. i. 18; Luke ii. 5). The claim that Jesus was "Christ the son of God" all

the gospels endeavor to establish.

Most incompatible with the Jewish mode of thinking and speaking is the

story, in Matt. i. 18-23 (with which Luke i. 27, 34, ii. 5, and iii. 23 were afterward

harmonized), of his conception by the virgin from the Holy Ghost ("Rua" =

"Spirit," being feminine both in Hebrew and Aramaic). The older view was that

Jesus became the son of God through the descent of the Holy Ghost at the moment of

his rebirth by baptism, when the heavenly "bat ol" spoke to him, "Thou art my son,

this day have I begotten thee" (Acts xiii. 33; comp. Mark i. 11; Luke iii. 22; see

Justin, "Dialogus cum Tryphone," 88, 103), and the Holy Ghost lifted him to the

"ayyot" of the heavenly throne, even above the angels (comp. Mark i. 13; Matt. iv.

11).

Mythical as is this story at the beginning of Mark, it is but the reflex of the

older tale of his transfiguration, representing him as having been lifted to a high

mountain, where he was enveloped in a cloud, together with Moses and Elijah



(comp. Targ. Yer. to Ex. xii. 42), while the heavenly voice said, "This is my beloved

son" (Mark ix. 2-9, and parallels). Probably this was originally applied to the

"resurrection" (comp. Acts i. 9-10; Wellhausen on Mark ix. 2-9). Not the living but

the departed Jesus became the son of God. As such, he was first seen by Peter and

the other apostles in Galilee, six days after his death (Mark xvi. 7; comp. ib. ix. 2 and

John xxi. 1-29, which is the continuation of Mark xvi. 8). The story of Peter having

recognized him as "Christ, the Son of the living God" (Matt. xvi. 16; Mark viii. 29;

Luke ix. 20), is accordingly as mythical as is the beginning of the story, according to

which he had foretold to his disciples his crucifixion and his resurrection on the third

day in fulfilment of the Scripture (comp. Hosea vi. 1-2)a story discredited by the

very attitude of these disciples (Mark xvi. 8; Luke xxiv. 21; John xx. 9).

It is superfluous to say that the story of the feeding of the five thousand

(Mark vi. 30-46; recorded also in John vi. 1-15) is legendary, as well as its

counterpart, the story of the feeding of the four thousand recorded in Mark viii. 1-9.

So is the story of Jesus' apparition on the water (Mark vi. 47-56; Matt. xiv. 24-36;

John vi. 16-21)probably originally a Galilean fishermen's tale referring to the time

after the death of Jesusgiven a different version in Mark iv. 35-41, and parallels.

The stories of the centurion's servant (Luke vii. 1-10), of the nobleman's son (John

iv. 46-50), and of the raising of Jairus' daughter (Mark v. 21-43) have many features

showing their common origin in tradition (see Wellhausen, "Das Evangelium

Mattheus," 1904, p. 36); but while the last-mentionedhas preserved its Judo-

Christian character, the other two are anti-Jewish in conception. The story of the

anointment of Jesus in the house of Simon the leper (Mark xiv. 3-9; Matt. xxvi. 6-13;

recorded also in John xii. 3) is identical with the one told of the sinner (Magdalene?)

in the house of Simon the Pharisee (Luke vii. 36-50), the name = "Simon

the Essene" having been misread = "the leper" (as Chajes, "Markus-Studien," p.



74, suggests).

Altogether, the story of Jesus was built up upon Bible passages, which Mark, who

writes for non-Jewish readers, omits in most cases, just as he omits the debate with

Satan. Only in i. 2, xiv. 27, 49, xv. 28 does he refer to the Scripture, while in i. 11

and ix. 7 reference to Ps. ii. 7, and in viii. 31 reference to Hosea vi. 1-2, are indirectly

made. In Matthew the statement "This is come to pass, that it might be fulfilled

which was spoken by the Lord" is repeated in various forms (i. 22; ii. 5, 15, 17, 23;

iii. 3; iv. 14; viii. 17; xii. 17; xiii. 14, 35; xxi. 4; xxii. 31; xxvi. 54, 56; xxvii. 9, 35);

also in the latter but much older part of John (xii. 38; xiii. 18; xv. 25; xvii. 12; xviii.

9, 32; xix. 24, 36), as well as in Luke (i. 20; iv. 21; xx. 37; xxi. 22). In most cases the

Messianic, or alleged Messianic, passages suggested the story, rather than the story

suggesting the passages.51

There are more accounts that can be found of these contradictions and non-descriptions of a historical

Jesus. Again, refer to the previous section to see the conjunction of the early writings. The first three chapters o

Luke where "Jesus" was born are missing. Think about it, they are missing in two of the synoptic Gospels too.

There were no Gospels of Luke, Mark, Matthew or John in the second century. There was only "Euangelion" -

"Good News" of Marcion's single Gospel. It was important for the Marcionites that Isu Chrestos was a ghost.

They believed that the world, and our bodies, were created by Jehovah, and that the world, which Jehovah had

created, his Angels and Archangels and the Mosaic law, were spiritual pitfalls to be avoided. There weren't real

any fallen angels in Marcion's theology. All angels were fallen, which is reasonably consistent with Gnostic

teachings about the Divine Mother. Marcion does recognize the Divine Mother by the way (but not Mary - who

makes no appearance).

So, according to the first version of the infallible Word of God, Jesus was not a man; he was a ghost. He

was a spiritual construct of one or more of the Gnostic religious sects of the time. There wasnt even a characte

known as Jesus Christ. There was no concept in Jesus Christianity yet of a messiah as a mortal for this would

51 http://www.jewishencyclopedia.com/articles/11498-new-testament



have been repulsive and evil to the Gnostic Marcion. There was no mention of Mathew, Mark, Luke, or John.

Justin Martyr (150 C.E.) a Christian Apologist who sought to historicize Jesus Christ never

even wrote about Mathew, Mark, Luke, or John. The creation of the story was drawn from the

many ancient religions from around the known world and incorporated many of their ceremonies,

rituals, and practices. For the early Church fathers like Tertullian and Justin Martyr this version of

Christianity was not strong enough to use for social control.

Documents

Christian Confusion: Virgin Psychosis (See Revision for grammatical corrections)