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. The
spark for this inquiry is from personal observations of contradictions within Christian rearing: from pagan forged
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 properly
analyze this topic.
The purpose is to explore Christianity's hybridization through the examination of trends prior to Jesus. The
spark for this inquiry is from personal observations of contradictions within Christian rearing: from pagan forged
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 properly
analyze this topic.

INTRODUCTION
We were not on earth 2000 years ago, but today we are fortunate to have unlimited access to information
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 has
always been controversial and contested. A major point of contention is the religious authors' mystic and esoteric
elements that defies logic. Coupled with Chrisitnaity's historically questionable reputation and integrity. The lack
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 laterplaced
in history. Therefore, it is not ruled out as a possibility because the probability of the Gospels were plagiarized by
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 that
caused this phenomenon, and the Book of Enoch as a combination of both myth, based on the Yahwehist source
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%2Bhelleni
sed%2Bjew%26rls%3Dcom.microsoft%3Aen-us%26ie%3DUTF-8%26oe%3DUTF-
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 the Encyclopedia Britannica indicates 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 1
st
century 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 of Judaism
(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
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 best
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 El
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 Hadrian.
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 into
what is called the Babylonian captivity. Many blame this loss as being punished by the jealous G-d Yahweh when
they were allowed to return to Israel. Next, the priesthood demanded Yahweh worshiped above all other gods and
incorporation with Hellenistic concepts.
The northern priesthood remained in Israel were mostly Samaritans who called themselves "the Original
Israelites". The Judeans finally subjugated Samaritans and other sects that previously worship Moloch and other

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 which
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 Religion efficiently analyzes the trends of this period and categorizes four
major trends that affected the world in religions centuries leading up to Christianity
6

Four Trends Just Prior to Christianity
7

1. 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 (via
henotheism).
a. God created angels with daemons just as pagan systems with a higher god and
subordinate deities.
3. Individualism: the trend was transforming from agricultural salvation cults to personal
salvation cults.
a. Began as agricultural metaphors; god dying and rising again as the sun brings
fertility 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 a
religion instead of community celebration.
Examples of the Trends of Hellenistic Blending
o 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 and
Phrygian elements.
o Mysteries of Jupiter Dolichenus in Western Turkey is combined with Hellenistic and
Anatolian elements.
o Mysteries of Mithras (Mithraism) in Iran is combined with Hellenistic and Persian
elements.
o Mysteries of Isis & Osiris is an Egyptian religion that has both Hellenistic and Egyptian
elements.
o Christianity 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 savior
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 depict
his death and resurrection [see Romulus and Jesus Story below].
Osiris was an Egyptian god that offered salvation in the afterlife will receive salvation and be
resurrected.
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 customs.
Constantine was successful at addressing this concern by synthesizing popular religious practices and theology of
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 upon
the pope supremacy over the sees of Antioch, Alexandria, Constantinople, and Jerusalem and all the worlds churches. He next grants administrative
rights to Sylvester and his successors over estates granted to churches throughout the empire. Most importantly, Constantine gives the pope control of
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 secular
rulers 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's
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 the
wall behind the statue utilizes the symbol of Baal / Shamash!
10 http://en.wikipedia.org/wiki/Serapis
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 of the 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 is
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 a
savior man-god that does all things followed the trend of the times centuries before Jesus. These savior men

11 NIV Archaeological 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 influence
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 (535 475 BCE). Fragment B2 states the following: Though the logos is common, the
many 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 were
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 political
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 translation
(logos in Greek means logic, thought, or wisdom), this translation loses some of its original meaning. Logos is a
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. Sheol
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 Proverbs by 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) are
the work of God, or they must devise some such interpretation as we now require, and must declare that what God

18 Proverbs 8:22-31
did was righteous and good
19

This idea of a need for allegorical interpretation of evil myths was embraced by later Greek philosophers,
Heraclitus the paradoxographer being one of note. He created an entire book called Homeric Problems dedicated
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.
20
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 consisted
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 understanding
(sophia). Plato goes on to conclude that incorporeal knowledge was of higher value than corporeal knowledge.
22

Plato also applied his concepts about corporeal and incorporeal to the body itself. The body was corporeal and the
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
23
Philos Questions and
Answers on Genesis I
24

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 PYTHAGOREANISM
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 a
2
+ b
2
= c
2
is also
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 to
math to develop and/or describe the Platonic solids. Philo of Alexandria was another. The Pythagoreans held the
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 the
Pythagorean school of thought to form the mathematical foundations of science.
In 2
nd
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 Paul
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 of
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 of
this book by Encyclopedia Britannica reveals 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 the Ketuvim (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, Ethics
26 Study of Daniel 11 http://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.
visions (and one dream). The second half of the book names as author a certain
Daniel who, according to chapter 1, was exiled to Babylon.
The language of the bookpart of which is Aramaic (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 under Antiochus 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 among Catholics, 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,

27 http://www.britannica.com/EBchecked/topic/150969/The-Book-of-Daniel
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 that prophet 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 and
not The Son of God as they would like to think. The majority of Christian scholars agree that it is not the Son
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


28 http://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 fnwithout harm, and
the appearance of the fourth is like a son of the gods!
RSV

Regardless the interpretation, this text is not prophetic in nature and has no implication upon the claim that
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 the
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 people
were subjugated to the changing of their religious practices. Daniel 11 and history illustrate the forced worship of
a christ during the Ptolemaic Period, which started centuries before the Common Era. The understanding of this
Hellenistic period prophetically and historically illuminates an influence of the origins of Christianity. For further
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 in
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 they
have 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 HISTORY
Daniel 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 Great.
Xerxes the fourth king of Persia and not the last as prophesied, for he was far richer than they all.
He was the one that stirred up Asia to go against Grecia. He crossing the Hellenpont with an army
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
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 his
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 of
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, which
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 of
the north. For the purposes of this study, Daniel 11 will be concluded. The importance is to connect the history to
Ptolemy and his actions within Israel proper.

CHRIST/CHRESTOS/CHRESTUS

33 http://www.historyofmacedonia.org/AncientMacedonia/AlexandertheGreat.html
http://en.wikipedia.org/wiki/Alexander_the_Great
Ptolemy Soter was a christ god-king that 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-Egyptian god. Serapis was devised during the
3rd century BC on the orders of Ptolemy I of Egypt as a means to unify the Greeks and Egyptians in
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
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 10:1-5
36 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 Serapis
Christ. https://www.youtube.com/watch?v=IvWMcgC8eus
37 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 Jesus.
There was certainly some confusion between the two sects following either Serapis Christ or Jesus Christ. It more
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 Bishops
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 fame The worshipers of Serapis (here) are called
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
at Memphis, where his cult was celebrated in association with that of the sacred Egyptian
bull Apis (who was called Osorapis when deceased). He was thus originally a god of the
underworld but was reintroduced as a new deity with many Hellenic aspects by Ptolemy
I Soter (reigned 305284 bc), who centred the worship of the deity at Alexandria.
The Serapeum at Alexandria 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 on Cerberus (the three-headed dog who guards the gate of the
underworld), while his left held an upraised sceptre. 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).
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;
see Gnosticism) he was a symbol of the universal godhead. The destruction of the
Serapeum at Alexandria by the patriarch Theophilus and his followers in ad 391 signaled
the final triumph of Christianity not only in Egypt but throughout the Roman Empire.
39


EARLY CHURCHES
40

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 together
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 Greek
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. The
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 between
the two different religious groups. At the time, there was confusion about the two. Possibly this may be due to the
resemblance of the words Chrestus (Christus), but it is more plauseable and probable that their similar theologies
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 worshippers
of Serapis calling themselves Bishops of Christ as evidence: "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
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
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 of
each other and the differences within their religions, though perhaps at a later date, some amongst the worshippers
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 simply
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 long
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 "Christ. ...
The first bishop of Alexandria, of whom any distinct incident is recorded on trustworthy
http://www.archive.org/stream/christianministr00lighrich/christianministr00lighrich_djvu.txt
42 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.
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- BCE c. 50 CE). He was a leading writer of the Hellenistic Jewish community in Alexandria, Egypt. He
wrote expansively in Koine Greek on the intersection of philosophy, politics, and religion in his time, specifically
he explored the connections between Greek Platonic philosophy and late Second Temple Judaism. Philo
interpreted the stories of the Pentateuch (first five books of the Bible) as elaborate metaphors and symbols. He did
not reject the subjective experience of ancient Judaism; yet, he repeatedly explained that the Septuagint cannot be
understood as a concrete, objective history. Philo was largely shaped by contemporary Greek philosophy. For
example, he explained that ideal Greek forms for reason and wisdom illustrated the deep, mystical truth of God
and Judaism. Ralphael Patai acknowledges that most messianic texts appear are medieval so he references Philo
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 Christians
adopted this concept as Jesus is a noncorporeal spiritual being, which Paul refers to as he explains his revelations.
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.
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 the
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 the
Jewish to Essenes.
The New Testament use of Tharepeutan titles are applied in Chirsian communities. Paul called himself the
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 India
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 (modern
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 some
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 fascia
case
46
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 model best 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 influence
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 called
Hazon Gabriel (the Vision of Gabriel or the Jeselsohn Stone, is a three-foot-tall stone tablet approximately 80
lines of Hebrew text written in ink, containing a collection of short prophecies 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 the Romans 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
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 Zues,
Asklepios, Dionysys, Osiris. These components are transferred to Jesus Christians. Consider the following
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 book Annals, 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 them
from Rome."
48NIV Archaeological 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 became
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. These
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 of
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" - the
"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 really
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 character
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. Thus they denounced the author of the
first Bible as a heretic and proceeded to historicize Isu Chrestos into the mortal Messiah Jesus
Christ. Oddly enough, even the name was taken from the Hindu god Krishna. Long before
Christianity, Krishna was referred to by his followers as Jesus. In addition, the concepts of baptism,
virgin birth, resurrection, a Eucharist and drink as the body and blood of the savior had been in
existence for thousands of years prior to usurpation by the inventors of the Christian religion.

THE GOSPEL OF LUKE
Lukes prologue can also be called an exordium, which is a literary device that was
also used by other Greek writers. There is a striking similarity between the structure of Josephus
Against Apion and Luke-Acts, states Blueletterbible.com.
52
Dr. Carrier nicely displays these
similarities (L = Luke and J =Josephus).
53

Both L and J are self-described and organized as histories.
Both L and J are written in Hellenistic Greek (a literary Koin).
Both L and J write "from an apologetic stance, using their histories to support
a thesis" (e.g. by blaming "the bad Jews" for every calamity, and conveying
the notion that the "good Jews," and in L's case that means the Christians,
deserve respect)
Both L and J were "heavily influenced by Jewish scripture and tradition."

52 http://www.blbclassic.org/study/intros/luke.cfm#1a [retrieved 5/18/2014]
53 http://infidels.org/library/modern/richard_carrier/lukeandjosephus.html#1 [retrieved 4/22/2014]
Both L and J open with a conventional historian's preface
Both L and J appear in two parts: J begins with the "most important" event in
history (the Jewish War) and follows by looking into previous Jewish history
to explain the war's significance (with the JA); L begins with his own 'most
important' event (the appearance of God on Earth and his act of salvation for
all mankind), and follows by looking into subsequent Christian history to
explain Christ's significance (with Acts).
Both L and JA are dedicated to a patron, one who is depicted as particularly
interested in the real truth about their history (Christianity on the one hand,
Judaism on the other), and regarded as the motivation for writing in the first
place: Theophilus in the former case (a name that is not uncommon, but could
also be a literary invention--it means "Friend of God"); Epaphroditus in the
latter case.
Both Acts and J engage the same historical conventions of speech-creation.
Both L and J emphasize the antiquity and respectability of their religion and
tie it to the revered and renowned religious center of Jerusalem.
This analysis continues.
A direct inversion of detail can be evidence of borrowing, in a manner called
"emulation" or "transvaluation," where the borrower deliberately inverts the
order or message of the story or idea that he has borrowed. This is especially
the case when the inversion or change so befits the author's message that his
reason for inversion is overwhelming. In this case, Christianity by definition
aimed at becoming a forward-looking break with the past, the end of the Old
Covenant and beginning of the New. Thus, Luke's inversion of the Josephan
order makes perfect sense and is therefore plausibly inspired by Josephus--it
becomes a counter-Josephus, overtly defying his message and replacing it
with a new one.
54

It is corroborated amongst scholars when dating this text by using other methods besides
placing it within the narrative of the story to have been written at the end of the second century. P75
ca. AD 175-225 is the oldest surviving Greek manuscript. This academic analysis proves to be a
disturbance to Jesus Christians foundation because their belief in the New Testaments narrative.
Lukes occasion for writing his two-volume work was probably the
aftermath of the destruction of Jerusalem and the temple Such a
destruction would readily lead to questions asking why it had happed; an
the Christains as much as the Jews were interested in finding an answer. A
major reason for writing, it is contended, was to answer this question. For
most of the faithful (whether Jewish or Christian) the answer was to be
found in the ancient Scriptures. Luke saw a correlation between the first
destruction of Jerusalem and the temple (586 B.C.) and the second
destruction (70 A.D.). It is no coincidence that in the two passages of his
Gospel in which he gives his readers Jesus words on the subject, the
language and vocabulary ware drawn heavily from the LXXs account of
the first destruction of Jerusalem at the hands of Nebuchadrezzar (see Luke
19:41-44; 21:20-24; and Jer. 6:6; Ezek. 4:4; 26:8). For Luke, Jerusalem was
destroyed a second time because of its failure, like the first time, to heed the
prophetic voice and to recognize the presence of Gods salvation, or, in
biblical parlance, Gods visitation.
55


54 Ibid.
55 Evans, Craig A. Luke (Understandign the Bible Commentary Series).
http://books.google.com/books?id=mBkB2Beyi2QC&pg=PT14&lpg=PT14&dq=P75+ca.+AD+175-
225&source=bl&ots=ejPNWZniz6&sig=AS-
n2bOCROToahluXWuNftUqTAU&hl=en&sa=X&ei=Sup4U5CGJoTvoASkloHABQ&ved=0CCkQ6AEwAA#v=onepage&q=P75%20c
a.%20AD%20175-225&f=false [retrieved 5/18/2014].
GOSPEL OF MARK
56

One of the clearest examples and myth making in the Gospels was the Barabbas narrative.
According to Mark the Romans occupying Judea had a custom of releasing a prisoner every year on
the Jewish holiday. So, Pilate asked the Jews who they want him to release, Jesus Christ or
Barabbas. Instead the chief priests convince everybody to ask for Barabbas' release. He was a
convicted murderer that rebuild against Rome. Now there is no evidence suggesting that there was
such a tradition of releasing a prisoner that the Jews wanted. Nor is it plausible that the Romans
would release a murderer and trader against the Roman occupation. Mark's story clearly copies a
Jewish ritual of Yom Kippur. Two goats were to be selected. One would be selected for the sins of
the people and the other would be set out to the wilderness to be claimed by the devil. Barabbas is a
fake name and in Aramaic it means son the father. So here we have two sons of the father, Barabbas
and Jesus. One who carries the sins of Israel, murderer and rebellion, and is released to the mob.
And the other who at tones for the sins of Israel. Here we have a historically unbelievable story.
That involves a man with a fake name that nevertheless carries deep symbolic meaning, by
definition that is a myth. The author for its symbolism has constructed this story and it is not a
historical report of anything that actually happened.
There are many other works like this documented by scholars like Bill Cole, Randall Helms,
Thomas Brody, Jonathan Reed, and many, many more. As scholars have long known that
Gospels are filled to the brim with stories that are deliberately constructed for their symbolic
meaning rather than their historical verity. For example, one indicator of a myth is the inclusion of
implausibly convenient story structure. Literary scholars call this deliberate irony. Mark for
example has Jesus talking about the reversal of expectations as a message of the Gospel. Teaching
with many parables that the least shall be first, the high will be brought low, that the least shall be
first, the meek shall inherit the earth, the high will be brought low, the poor shall be rich, and so
forth. So it is a rather plausible coincidence when the actual narrative a Mark story is filled with

56 Carrier, Richard https://www.youtube.com/watch?v=akd6qzFYzX8 [retrieved 4/30/2014]
remarkably convenient reversals of expectations. James and John who asked to sit at the right-hand
and left-hand of Jesus' glory are replaced by two thieves on his right and left during his crucifixion.
Simon Peter, Christ right-hand man, who was told he had to deny himself and take up his cross and
follow him. Later, he is replaced by a different SimonSimon of Serene. A stranger who actually
takes up his cross and follows. Likewise, the contrary to the expectation, the Jews mocked their
own savior while it is a Gentile officer of Rome that recognizes his divinity. In the male disciples
abandoned Jesus and the women follow him and thus are the first to witness his resurrection.
Proving again that the least shall be first. Countless elements of Mark story involve deliberate
fabricated irony.
Another indicator of myth is the construction of stories even down to the specific details
using material from the Old Testament. It is well known for example, Mark constructed his
crucifixion narrative using material from Psalms 22: the casting of lots force close, Jesus is crying
across, and the taunts of the crowd. These all come from the Psalms and often by verbatim.

ROMULUS AND JESUS ARE THE SAME STORY
57

Another indicator of myth is the inclusion of deliberate parallels and inversions of
other myths. For example, Luke tells a story of a man named Cleophas who journeys on a
road from Jerusalem to Emmeus after the corpse of Jesus has vanished. When the
resurrected Jesus appears to him and explains the secrets of the kingdom then he vanishes.
Cleophas advances to tell the gospel as he was told to do. As it happens the name
Cleophas conveniently means "tell all." In other words it means to proclaim. Moreover,
this tell exactly immolates and in deliberate ways inverts a story already celebrated every
year in Rome. In that other story a man named Proculus, whose name also means
proclaim, journeys on the road from Rome after the corpse of Romulus had vanished.

57 Ibid.
And just like Jesus, the resurrected Romulus appears and explains the secrets of empire. He then
vanishes and Proculus goes on to proclaim what he was told.
In both stories the men are Journying kneeing from east to west toward the sea along the
path of the sun from a city on the mountain to a city on the valley. And, in both stories the distance
of the road is exactly the same, 14 miles. The similarities are too numerous to be coincidence.
Again, this is deliberate symbolic fiction. And like many myths the way the stories changed is the
whole point. The similarities tell us what story to compare it to while the differences tell us what
the author wants us to learn from that comparison. Romulus told Proculus that if the Romans are
virtuous, they will conquer the world. But, Jesus told Cleophus that the virtuous will join the
spiritual kingdom instead of a physical kingdom.
Romulus appeared in immense glory to befit his message of glory, but Jesus appeared in
humble disguise to fit his message of humility. While Proculus receive his gospel on the road to
Rome, Cleophus received his gospels from Jerusalem. So why the old story implies all roads lead to
Rome the new story implies all roads lead to Jerusalem. From almost every detail of the stories are
either identical or they are exactly the reverse.

CONCLUSION
Many laymen write articles like they were an accredited thesis, but they do not site their sources.
This is a problem when following their logic and their resources for further studies. This author has
attempted to note every claim, thought and theory. Because of this common mistake, many do not check
the sources, which have mistakes and end believing in falsehoods. Historians then have to clarify by
citation. Laymen have to rely on the professional field and get a census as this author has. It is
academically logical to disagree with the consensus unless one was present or there is substantial amount
of historical evidence and analysis that proves contrarily. This author used primary sources and previous
conclusions to scaffold the argument that Jesus was a Hellenistic maturation acquiring the caricature of
Serapis Christusand may not have even existed. It is perfectly legitimate for people to go around
saying that Jesus is Messiah or he existed, because the majority of the population believes that he did. It
is illegitimate to go around beating people on the head saying, "that it is stupid, Jesus did not existed." It
is illegitimate to go around beating people on the head saying, that it is stupid, Jesus did not existed. It is
legitimate because traditionally the historical consensus believes that he did; however, academically there is
ample evidence that suggest many have inherited unfounded preconceived notions to support their claims. With
analysis and studies, the historical community has solid ground to refute such traditions and the hypothesis that he
existed and that Christianity is unique. With the conjunctions applied in this analysis it is highly probable to
support this affirmative discussed in this inquiry. Therefore, it cannot be ruled out as a possibility.
Over 300 years prior to Jesus, Judea was forced to convert and worship Hellenistic man-savior-god named
Serapis Christ in order to save their lives. This man-god savior theology penetrated traditional Jewish Torah based
understanding. After Babylonian captivity and upon the back of Greeks occupation, Romes piercing influence
solidified into Jewish religious ideologyit became the centrifugal force that still thrives today. And, many are
under the same pagan system belief without cognition of it. It is easily identified that there is different theology
written in the Jewish texts that G-d hears peoples prayers without intercession vs. needing to have Jesus as the
mediator. This Jewish Torah based conflicts with Christianity that one needs an intercessor to connect with G-
d.
The political and cultural pressure cooker that fused this hybridization to create Jesus Christianity was
done through the process of syncretism of multiple deities attributes. Within this trend was the
cosmopolitanization of Jewish practices and texts inspiring the man-god savior theology to be attractive to
citizens that were experiencing political and legal instabilitycompounded with meager staple resources. They
did what all humans do in the time of struggle; they bond with others with similar commonalities. This is indeed
is the fundamental purpose of the Jewish Torah, but through cultural diversity in as small area the religious
market became super saturated making religious sects competitive for acolytes. This created the hybrid religion
Christianity, which fundamentally contradicts its inspired predecessor. A counter argument might state the book
of Enoch as prophetic text that a man-savior-god was a Jewish concept prior to Jesus, and thus negating the
hybridization theory. However, these earliest messianic writings, chapters 37-71 of the Book of Enoch, postdating
Jesus by being dated 150-270 CE.
58
Encyclopedia Britannica identified the author as a Hellenized Jew that
wanted to influence others beliefs with his.
59

Jesus Christianity clearly violates its fundamental Jewish Law text: The fathers shall not be put to death
for the children, neither shall the children be put to death for the fathers: every man shall be put to death for his
own sin.
60
Obviously enough, all Jesus Christians avoid this fundamental rule and maintain the belief that a
savior-man-god will die for their sins and save them. They do not realize that this concept spring boarded off the
tactic of anthropomorphizing Israel as a nation of people into a man when reading periscopes that are allegorical
in function. Here is an example of this over extended interpolation; in the Jewish Torah it specifically states, My
Son, My first-born is Israel, but again Jesus Christians navigate around this important detail in their theology as
having Jesus Christ as the son of god.
61
There is proof text that the matriarch of Israel, Sarah, had an emasculate
conception that predates Jesus birth by thousands of years. The Lord visited Sarah as he had said, and the Lord
did to Sarah as he had promised. And Sarah conceived and bore Abraham a son in his old age at the time
62
It is
perplexing as to why people choose to ignore these fundamental principals and apply faith that is build on sand.
The opposition will attempt to use Jewish proof texts that Jesus was foretold by citing Isaiah 53:2-6, which
is a perfect example of another interpolations through personifying a group/nation into a single person figure. For,
the history during those times has been forgotten as Israel was punished (suffered) before and through its Greece
and Roman occupation and previously their captivity in Babylon. With the historical backdrop it becomes ever
more clear that Israel, as a whole did suffer (and in this Diaspora) for their sins against G-d. Once G-d decides
they have suffered as repentance is complete and all will be reestablish, including the anointed king and priests.
63

58 It has been suggested that the Book of Parables in its entirety is a later addition. Pointing to similarities with the Sibylline Oracles and other earlier
works J.T. Milik in 1976 dated the Book of Parables to the third century. He believed that the events in the parables where linked to historic events
dating from 260 CE to 270 CE.[71] This theory is in line with many scholars of the 19th century Lucke (1832), Hofman (1852), Wiesse (1856) and
Phillippe (1868). According to this theory, these chapters were written in later Christian times by a Jewish Christian to enhance Christian beliefs with
Enoch's authoritative name.
59 http://www.britannica.com/EBchecked/topic/188588/First-Book-of-Enoch
60 Deuteronomy 24:16
61 Exodus 4:22
62 Genesis 21:11-3
63 This is traditional Jewish thought prior to Hellenistic influence. For this biblical exegesis of topic see Dustin Hunters State of the Dead: No
intercessor. 2014. http://www.scribd.com/doc/222266366/State-of-the-Dead-No-Intercessor-5-5-2014
These prophetic texts are indicative of Israels past, present, and future. Israel has faced this mistake once before
when they wanted to have a god-king rule over them like the other nations and G-d said that they have not
rejected Samuel, but Him instead.
64
G-d has always intended to be directly connected to man. Nothing is new
under the sun, as it is today with worshipers that follow an intercessory theological frame.
It was common for the political bureaucratic climate of Israel to be intense with scandals. The official
religious priesthood was not of Jewish descent and there was corruption. King Herod was an Edomite who
allowed people to pay their way into Sadducee priestly and other political offices. Sadducees were the religious
officials that governed the land. The Jewish sect called the Pharisees, as Paul claims, was a reaction to illegitimate
non-Levitical clergyman. From the Pharisaic sect comes the Rabbinical Judaism. And, as Josephus Fulvous was
Hellenized, so was Paul. In fact, the Gospels were written after Pauls life.
65
He was the major initial mystic that
taught Jesus was a savior-man-god deity. With identical theology as Philo, he chose to preach about a gospel he
received from his own revelation initiated through a shinning light in the sky that told him to do so.
66
Textually,
his depiction of a historical Jesus is unaccounted for, but a celestial Jesus is. It is reasonable to say that Paul was a
Hellenized Jew that sparked the unification of a new Christian religion. Or, was he Romanas to the reason why
he was saved from the Jews and brought before king Nerothat acted as a double agent with dual citizenship? He
was both. There is too much confusion and are too many questions to naively accept by faith what all Jesus
Christian tradition and theology states as truth. There is a plethora of evidence that cannot be ignored proving that
Jesus Christianity is a hybrid religion, which even contradict its predecessors fundamental principles. Even the
church father Justin Martyr did not believe in Jesus as Christians do today.
67


64 I Samuel 8:7
65 The first four historical books of the New Testament are supplied with titles (Euaggelion kata Matthaion, Euaggelion kata Markon, etc.), which,
however ancient, do not go back to the respective authors of those sacred writings. The Canon of Muratori, Clement of Alexandria, and St. Irenus bear
distinct witness to the existence of those headings in the latter part of the second century of our era. Indeed, the manner in which Clement (Stromata
I.21), and St. Irenus (Against Heresies III.11.7) employ them implies that, at that early date, our present titles to the Gospels had been in current use
for some considerable time. Hence, it may be inferred that they were prefixed to the evangelical narratives as early as the first part of that same century.
That, however, they do not go back to the first century of the Christian era, or at least that they are not original, is a position generally held at the
present day. It is felt that since they are similar for the four Gospels, although the same Gospels were composed at some interval from each other, those
titles were not framed, and consequently not prefixed to each individual narrative, before the collection of the four Gospels was actually made
[http://www.newadvent.org/cathen/06655b.htm].
66 I Corinthians 11:23,15:1-8; Galatians 1:1, 11-12.
67 Justin Martyr (ca. 95167AD) and Irenaeus (ca. 130202AD), while maintaining some truths they had learned under Polycarp, also sought to
accommodate themselves to the new direction of Roman theology in the name of "church unity" Justin also molded the thinking of Irenaeus, bishop
of Lyons...He believed that the God of Plato was also the God of the Bible (Ogwyn J. God's Church Through the Ages. Living Church of God Booklet,
To put the issue in perspective, it is important to realize in general how scanty evidence of any kind from
the ancient world actually is. Many persons and episodes from ancient history would be unknown to us except for
mention in a single historical document or inscription, and there are significant gaps in our knowledge even
though this is one of the most well documented periods in history. All things considered, the evidence for the
historical Jesus in ancient sources, outside of the New Testament and the Jesus Christian churches, are not ample
and those sources are highly questionable. Again, there is a plethora of evidence based on the premise that it
inherited a pagan savior-man-god theology and image through the synchronism, the Hellenization of Jewish
religion. Again, martyr confirms the understandings of early Christians are the identical to other pagan religions
and the four gospel New Testaments did not exist before his death 165 CE.68 Additionally, Martin Luther has
identified that there was a name change of Paul; he continued to contribute Apollonius for the work of Paul.
69

The gospels are a mess of outrageous contradictions, the Jesus described in
one book is consistently at odds to the one described in the next, and no two
(anonymous) authors of any of the canonical, gnostic, or so-named apocryphal books
seemed even capable of getting Christianitys triumphant and climatic ending
correct. The oldest of the synoptic works, Mark, didnt originally mention a

2003).

68 And when we say also that the Word, who is the first-birth
1812
of God, was produced without sexual union, and that He, Jesus Christ, our Teacher,
was crucified and died, and rose again, and ascended into heaven, we propound nothing different from what you believe regarding those whom you
esteem sons of Jupiter [http://www.ccel.org/ccel/schaff/anf01.viii.ii.xxi.html].
69 No contemporary writers who lived at the time when Jesus is supposed to have lived make mention of him; though forged allusions to Jesus occur in
the books of Livy and Josephus. In his "History of the Jews," written in the First century, at a time when Jesus would have enjoyed his greatest
popularity among the Jews if he had existed, though pages and pages are devoted to persons of no importance whatever and who would have been
forgotten forever had not Josephus mentioned them, there is not a single mention of Jesus in the original edition. On this point, Dr. Edmond B. Szekely,
in his "Origin of Christianity, writes:
"There is not a word, or better, there is no longer a word in the works of Flavius Josephus about the Messiah, the Christ crucified
by Pontius Pilate, except for a crude interpolation, quite obviously false...The silence of Josephus is not due to disdain or studied
neutrality."
And coincident with such interpolations of early authors, occurred the censorship of all books making reference to Apollonius, whose name was
omitted or abbreviated. (Thus, in the original Pauline Epistles, which, we have reason to believe, originally had Apollonius as their central figure and
were written by him, his name is abbreviated to "Apollos" and "Pol" (Paul.)
That Apollos (conceded by no less an authority than the Encyclopedia Britannica to be an abbreviation of Apollonius) was the real author of the Epistle
to the Hebrews, falsely attributed to Paul, was the opinion of Martin Luther and other eminent scholars.
And if Apollonius wrote some of the so-called Pauline Epistles, there is a possibility that he may have written others, AND, IN FACT, ALL).
Plutarch, the eminent biographer, who lived between 46 and 120 A. D. would certainly have made mention of Jesus if he had existed, since he
wrote when Jesus's fame would have been at its height. Yet in the voluminous works of Plutarch, not a single reference to any such man as
Jesus can be found. Although Plutarch's miscellaneous writings make mention of or allude with unerring certainty to nearly every religious
and ethical opinion of his time, he is absolutely silent on the subject of Christianity and concerning the existence of Jesus.
resurrection, and in the gnostic gospel of Thomas the character isnt even executed.
In the Gospel of Peter Jesus is sentenced by Herod Antipas, not Pontius Pilate, and in
the Gospel of Truth the hero is nailed to a living tree, not a Roman cross, which then
spews forth fruit like an exploding piata. It is a bizarre script bungle only bested by
the (anonymous) author of Matthew who went completely off the reservation when
he detailed his post-crucifixion Zombie Apocalypse; a jaw-dropping, brain-
haemorrhaging, eye-popping event so astonishing that it was missed by absolutely
everyone in all of Roman occupied Palestine.
70

Confirming this position:
Based on the dating difficulties and other problems, many scholars and researchers
over the centuries have become convinced that the gospels were not written by the
people to whom they are ascribed. As can be concluded from the remarks of
fundamentalist Christian and biblical scholar Dr. Craig L. Blomberg, the gospels are
in fact anonymous.
(3) 58
Indeed, the belief in the authorship of the gospels by
Matthew, Mark, Luke and John is a matter of faith, as such an opinion is not merited
in light of detailed textual and historical analysis. In reality, it was a fairly common
practice in ancient times to attribute falsely to one person a book or letter written by
another or others, and this pseudepigraphical attribution of authorship was especially
rampant with religious texts, occurring with several Old Testament figures and early
Church fathers, for example, as well as with known forgeries in the name of
characters from the New Testament such as the Gospel of Peter, et al.
In actuality, there were gospels composed in the name of every apostle,
including Thomas, Bartholomew and Phillip, but these texts are considered
"spurious" and unauthorized. Although it would be logical for all those directly
involved with Jesus to have recorded their own memoirs, is it not odd that there

70 http://thesuperstitiousnakedape.wordpress.com/2013/08/21/jesus-christ-just-not-worth-a-sheet-of-paper-9/
are so many bogus manuscripts? What does it all mean? If Peter didn't write the
Gospel of Peter, then who did? And why? Is not the practice of
pseudepigraphythe false attribution of a work by one author to anotheran
admission that there were many people within Christianity engaging in forgery?
If these apostles themselves had gospels forged in their names, how can we be
certain that Matthew, Mark, Luke and John did not likewise have gospels
falsified in their names?
71

This understanding brings the issue that Paul supposedly dies around 67 CE (Paul does
not die in Acts and Christian tradition suggests he did), which raises a red flag. Luke and Acts
are connected together and the internal validation of these books post date Pauls existence;
therefore, the hypothesis that Apollonius of Tyana (10-100 CE) as Paul cannot be ruled out.
Given the evidence it increases the probability of the Euhemerization of Jesus.
G-d has punished his people cleaning out His land for ultimately mixing pagan worship to Him. Many
millennia have passed and people are left with generations of mixtures. Now in the Age of Information, those
that want the truth can research all things to discover His Way and choose to remove themselves from pagan
practices to understand Him better. It is important to research to learn and not to prove an opinionone has to be
open-minded to receive information to formulate a more educated understanding. He has hidden Israel in the
guise of this worldthey too have lost their identity. It is the glory of G-d to conceal a matter; to search out a
matter is the glory of kings.
72

Let us not participate in confusion by cognitive that our paradigm is prefabricated before our existence and
influences the experiential outcome of our lives. Let us keep our eyes open and set apart ourselves for
Sanctification.



71 Murdock, D.M. [(3) Strobel, 26.]
72 Proverbs 25:2