One of the popular ideas being promoted today especially on the internet is the idea that the miracle stories of Jesus were borrowed from ancient pagan myths. Timothy Freke and Peter Gandy write in their book The Laughing Jesus, “Each mystery religion taught its own version of the myth of the dying and resurrecting Godman, who was known by different names in different places. In Egypt, where the mysteries began, he was Osiris. In Greece he became Dionysus, in Asia Minor he is known as Attis, in Syria he is Adonis, in Persia he is Mithras, in Alexandria he is Serapis, to name a few.”{1}
Proponents of this idea point out that there are several parallels between these pagan myths and the story of Jesus Christ. Parallels including a virgin birth, a divine Son of God, the god dying for mankind, resurrection from the dead, and others are cited. Skeptics allege that Christianity did not present any unique teaching, but borrowed the majority of its tenets from the mystery religions.
Indeed, some of the alleged parallels appear to be quite striking. One example is the god Mithras. This myth teaches that 
Mithras was born of a virgin in a cave, that he was a traveling teacher with twelve disciples, promised his disciples eternal life, and sacrificed himself for the world. The god Dionysius miraculously turns water into wine. The Egyptian god Osiris is killed and then resurrects from the dead.
Mithras was born of a virgin in a cave, that he was a traveling teacher with twelve disciples, promised his disciples eternal life, and sacrificed himself for the world. The god Dionysius miraculously turns water into wine. The Egyptian god Osiris is killed and then resurrects from the dead.
This position was taught in the nineteenth century by the History of Religions School, but by the mid-twentieth century this view was shown to be false and it was abandoned even by those who believed Christianity was purely a natural religion.{2}Ron Nash wrote, “During a period of time running roughly from about 1890 to 1940, scholars often alleged that primitive Christianity had been heavily influenced by Platonism, Stoicism, the pagan religions, or other movements in the Hellenistic world. Largely as a result of a series of scholarly books and articles written in rebuttal, allegations of early Christianity’s dependence on its Hellenistic environment began to appear much less frequently in the publications of Bible scholars and classical scholars. Today most Bible scholars regard the question as a dead issue.”{3}
Despite the fact that many of the arguments were rejected, this theory has once again emerged through the popular writings of skeptics.
What makes Christianity unique among the world religions is that it is a historical faith based on the historical person of Christ who lived a miraculous life. In what follows, we will examine Christianity to see if it teaches a unique Savior or if it is simply a copy of these pagan myths.
Fallacies of the Theory
There are several flaws with the theory that Christianity isn’t unique. New Testament scholars Ed Komoszewski, James Sawyer, and Dan Wallace point out several fallacies. The first is the composite fallacy. Proponents of this view lump together pagan religions as if they are one religion when making comparisons to Christianity. An attempt is made to show strong parallels by combining features from various religions.{4} However, when the individual myths themselves are studied, the reader soon finds major differences and very little commonality.
A second fallacy is a fallacy of terminology. Christian terms are used to describe pagan beliefs, and then it is concluded that there are parallel origins and meanings. Although the terms used are the same, however, there are big differences between Christian and pagan practices and definitions.{5}
A third fallacy is the chronological fallacy. Supporters of the theory incorrectly assume that Christianity borrowed many of its ideas from the mystery religions, but the evidence reveals it was actually the other way around. There is no archaeological evidence that mystery religions were in Palestine in the first century A.D. Jews and early Christians loathed syncretism with other religions. They were uncompromisingly monotheistic while Greeks were polytheistic. Christians also strongly defended the uniqueness of Christ (Acts 4:12). Although Christians encountered pagan religions, they opposed any adopting of foreign beliefs.{6} Ron Nash stated, “The uncompromising monotheism and the exclusiveness that the early church preached and practiced make the possibility of any pagan inroads . . . unlikely if not impossible.”{7}
Fourth is the intentional fallacy. Christianity has a linear view of history. History is moving in a purposeful direction. There is a purpose for mankind’s existence; history is moving in a direction to fulfill God’s plan for the ages. The mystery religions have a cyclical view of history. History continues in a never ending cycle or repetition often linked with the vegetation cycle.{8}
Christianity gains its source from Judaism, not Greek mythology. Jesus, Paul, and the apostles appeal to the Old Testament, and you find direct teachings and fulfillments in the New Testament. Teachings such as one God, blood atonement for sin, salvation by grace, sinfulness of mankind, bodily resurrection, are sourced in Judaism and foreign to Greek mythology. The idea of resurrection was not taught in any Greek mythological work prior to the late second century A.D.{9}
Legends of the Mystery Religions
As noted above, critics of Christianity point to several parallels between Christianity and the myths of the mystery religions. However, a brief study of the legends reveals that there are few if any parallels to the life of Jesus Christ. Historians acknowledge that there are several variations to many of these myths and that they also evolved and changed under the influence of Roman culture and, later, Christianity. Historical research indicates that it was not until the third century A.D. that Christianity and the mystery religions came into real contact with one another.{10} A brief overview of some of the most popular myths reveals the lack of resemblance with Christianity.
In the matter of death and resurrection, major differences are seen between Christianity and pagan myths. First, none of the resurrections in these myths involve the God of the universe dying a voluntary death for His creation. Only Jesus died for sins; the death of other gods was due to hunting accidents, emasculation, and other calamities. The gods in these stories die by compulsion, not by choice, sometimes in bitterness and despair, never in self-giving love.{11}
Second, Jesus died once for all (Heb. 7:27, 9:25-28), while pagan gods repeat the death and rebirth cycle yearly with the seasons.
Third, Jesus death was not a defeat but a triumph. The New Testament’s mood of victory and joy (1 Cor. 15:50-57 and Col. 2:13-15) stands in contrast to the mood of pagan myths which is dark and sorrowful over the fate of their gods.
Finally, Jesus’ death was an actual event in history. Christianity insists on and defends the historical credibility of the Gospel accounts while the pagan cults make no such attempt.{12}
A popular myth that some believe parallels the resurrection of Christ is the story of Osiris. The cult of the gods Osiris and his wife Isis originated in Egypt. According to the legend, Osiris’ wicked brother Set murdered him and sank his coffin to the bottom of the Nile. Isis recovered the coffin and returned it to Egypt. However, Set discovered the body, cut it into fourteen pieces, and threw the pieces into the Nile. Isis collected thirteen of the body parts and bandaged the body, making the first mummy. Osiris was transformed and became the ruler of the underworld, and exists in a state of semi-consciousness.
This legend hardly parallels the resurrection of Christ. Osiris is not resurrected from death to life. Instead he is changed into another form and lives in the underworld in a zombie state. Christ rose physically from the grave, conquering sin and death. The body that was on the cross was raised in glory.
Resurrection Parallels
Two other popular myths compared to Christianity are those of Mithras and Attis.
There is a belief that the story of Mithras contains a death and resurrection. However, there is no teaching in early Mithraism of neither his death nor his resurrection. Ron Nash stated, “Mithraism had no concept of the death and resurrection of its god and no place for any concept of rebirth — at least during its early stages. . . . Moreover, Mithraism was basically a military cult. Therefore, one must be skeptical about suggestions that it appealed to nonmilitary people like the early Christians.”{13}
Moreover, Mithraism flowered after Christianity, not before, so Christianity could not have copied from it. The timing is incorrect to have influenced the development of first-century Christianity. It is most likely the reverse: Christianity influenced Mithraism. Edwin Yamauchi, one of the foremost scholars on ancient Persia and Mithraism states, “The earnest mithraea are dated to the early second century. There are a handful of inscriptions that date to the early second century, but the vast majority of texts are dated after A.D. 140. Most of what we have as evidence of Mithraism comes in the second, third, and fourth centuries AD. That’s basically what’s wrong with the theories about Mithraism influencing the beginnings of Christianity.”{14}
The legend of Attis was popular in the Hellenistic world. According to this legend, Cybele, also known as the mother goddess, fell in love with a young Phrygian shepherd named Attis. However, he was unfaithful to her so she caused him to go mad. In his insanity, he castrated himself and died. Cybele mourned greatly (which caused death to enter into the world). She preserved Attis’ dead body, allowing his hair to grow and little finger to move. In some versions, Attis returns to life in the form of an evergreen tree. However, there is no bodily resurrection to life. All versions teach that Attis remained dead. Any account of a resurrection of Attis does not appear till a hundred and fifty years after Christ.{15}
To sum up, the claim that Christianity adopted its resurrection account from the pagan mystery religions is false. There are very few parallels to the resurrection of Christ. The idea of a physical resurrection to glory is foreign to these religions, and the stories of dying a rising gods do not appear till well after Christianity.
Myths of a Virgin Birth
Let us now look-at the alleged parallels between virgin births in the mystery religions and the virgin birth of Christ. Parallels quickly break down when the facts are analyzed. In the pagan myths, the gods lust after women, take on human form, and enter into physical relationships. Also, the offspring that are produced are half human and half divine beings in contrast to Christ who is fully human and fully divine, the creator of the universe who existed from eternity past.
The alleged parallels to the virgin birth are found in the legends of Dionysus and Mithras. Dionysus is the god of wine. In this story, Zeus disguised as a man had relations with Semele and she became pregnant. In a jealous rage, Hera, Zeus’ wife, attempted to burn Semele. Zeus rescued the fetus and sewed it into his thigh until the offspring, Dionysus, was born. The birth of Dionysus was the result of a sexual union of Zeus, in the form of a man, and Semele. This cannot be considered a virgin birth.
One of the popular cults of the later Roman Empire was the cult of Mithra which originated in Persia. Mithra was supposedly born when he emerged from a rock; he was carrying a knife and torch and wearing a Phrygian cap. He battled first with the sun and then with a primeval bull, thought to be the first act of creation. Mithra slew the bull, which then became the ground of life for the human race.{16} The birth of Mithra from a rock, born fully grown, hardly parallels the virgin birth of Christ.
New Testament scholar. Raymond Brown states that alleged virgin parallels “consistently involve a type of hieros gamos where a divine male, in human or other form, impregnates a woman, either through normal sexual intercourse or through some substitute form of penetration. They are not really similar to non-sexual virginal conception that is at the core of the infancy narratives, a conception where there is no male deity or element to impregnate Mary.
”{17}
”{17}
The Gospel of Luke teaches that the Holy Spirit came upon Mary, and through the power of the Most High she became pregnant. Mary had no physical relationship with a man or a deity who became a man.
Our study of the mystery religions reveals very few parallels with Christianity. For this reason, the theory that Christianity copied its major tenets from the mystery religions should be rejected.
Notes
1. Timothy Freke and Peter Gandy, The Laughing Jesus (New York: Three Rivers Press, 2005), 55-56.
2. Ed Komoszewski, James Sawyer, and Daniel Wallace, Reinventing Jesus (Grand Rapids: Kregel Publications: 2006), 221.
3. Lee Strobel, The Case for the Real Jesus (Grand Rapids: Zondervan Publishing, 2007), 167.
4. Komoszewski, Sawyer, and Wallace, Reinventing Jesus, 223-4.
5. Ibid., 224-6.
6. Ibid., 231-234.
2. Ed Komoszewski, James Sawyer, and Daniel Wallace, Reinventing Jesus (Grand Rapids: Kregel Publications: 2006), 221.
3. Lee Strobel, The Case for the Real Jesus (Grand Rapids: Zondervan Publishing, 2007), 167.
4. Komoszewski, Sawyer, and Wallace, Reinventing Jesus, 223-4.
5. Ibid., 224-6.
6. Ibid., 231-234.
7. Ronald Nash, The Gospel and the Greeks (Dallas: Word Books, 1992), 168.
8. Komoszewski, Sawyer, and Wallace, 221.
9. Gary Habermas, The Historical Jesus (Joplin, MO.: College Press Publishing, 1997), 34.
10. Nash, The Gospel and the Greeks, 129.
11. Norman Anderson, Christianity and World Religions (Downers Grove, IL :InterVarsity Press, 1984),53.
12. Nash, The Gospel and the Greeks, 171-172.
13. Ibid., 144.
14. Strobel, The Case for the Real Jesus, 169.
15. Ibid., 177.
16. Nash, The Gospel and the Greeks, 144.
17. Strobel, The Case for the Real Jesus, 182.
8. Komoszewski, Sawyer, and Wallace, 221.
9. Gary Habermas, The Historical Jesus (Joplin, MO.: College Press Publishing, 1997), 34.
10. Nash, The Gospel and the Greeks, 129.
11. Norman Anderson, Christianity and World Religions (Downers Grove, IL :InterVarsity Press, 1984),53.
12. Nash, The Gospel and the Greeks, 171-172.
13. Ibid., 144.
14. Strobel, The Case for the Real Jesus, 169.
15. Ibid., 177.
16. Nash, The Gospel and the Greeks, 144.
17. Strobel, The Case for the Real Jesus, 182.
© 2008 Probe Ministries
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