The Mythological Truth of Christianity
The Gospel according to Thomas
A friend recently inquired whether I had seen the 2007 film, Zeitgeist. Although my initial recollections were vague. Availability of the film on YouTube prompted me to view it again. Zeitgeist is a compelling, educational film that inspired this article. Its content has remained surprisingly relevant. I embedded he film at this article’s conclusion.
Zeitgeist has aged well, with its themes continuing to resonate strongly in the current tumultuous religio-political climate. The film, produced by Peter Joseph, explores the extensive misinformation propagated by our government and trusted institutions. Joseph critiques various subjects ranging from Christian religious dogma to 9/11 conspiracy theories plus the deceptive operations of the world monetary system, with a particular focus on the U.S. Federal Reserve, which, paradoxically, is neither federal nor does it possess any reserves.
In promoting critical thinking over docile acceptance, Joseph highlights how the Federal Reserve System, along with the International Monetary System — which includes national central banks — is allegedly manipulated by a small group of international bankers. According to Joseph, these bankers orchestrate global crises and engage in other nefarious activities for personal gain and enrichment.
recently published an excellent piece on this topic. You can view it here. In it, he noted that, “this system is a worldwide parasitical system that extracts wealth from the public for its own consumption.”This essay focuses primarily on examining the veracity of Christian teachings, setting aside, for now, scrutiny of various alleged false flag operations. Although events such as the 9-11 attacks, the October 7th Hamas invasion of Israel, the 1964 Gulf of Tonkin incident, and the assassination of JFK are significant, they are mentioned here simply to highlight the prevalence of deceit in domestic historical narratives since WWII. This context underscores the importance of discerning fact from fabricated narratives.
The archetypal motif of the Dying-and-Rising God
The motif of the dying-and-rising god appears repeatedly throughout human history. Peter Joseph notes that many of these deities were purportedly born of virgins on December 25th and share numerous other similarities with Jesus of Nazareth. This observation is not intended to cast doubt on the birth, death and resurrection of Jesus. Not at all! Instead, it serves to offer a plausible explanation for these remarkable coincidences.
As a Christian, my faith is actually emboldened, not diminished, by these recurring motifs. My belief is not anchored in a literal interpretation of the Bible; instead, I identify as a Gnostic Christian — a seeker of personal rather than intellectual knowledge about the divine. Gnosticism represents a diverse spectrum of religious and philosophical beliefs that emerged just before and during the era of Christ. The Gnostics, akin to the mystical and esoteric Essenes, differed markedly in their beliefs from other contemporary religious groups.
Many scholars believe that John the Baptist, Jesus' cousin, was a member of the Essene Community. This Jewish sect was known for its ascetic lifestyle and deliberate withdrawal from mainstream society. The Essenes are credited with authoring the Dead Sea Scrolls, discovered from 1946 to 1956 in a cave near Qumran, close to the Dead Sea. These scrolls are pivotal for understanding the beliefs and practices of the earliest Christians.
Less known than the Dead Sea Scrolls, yet arguably more influential in the development of modern Christianity and Gnosticism, is the corpus of manuscripts unearthed in 1945 at Nag Hammadi in Upper Egypt. Described as predominantly Gnostic in nature, these texts include the Gospel of Thomas, which is possibly older than the four canonical gospels. The Gnostic manuscripts often discuss themes like healing and divination, which echo practices attributed to the Essenes.
As previously discussed here, archetypes are entities that reside within humanity’s collective unconscious, which can be envisioned as a vast field of cosmic energy. The archetype of the dying-and-rising god manifests across diverse cultures, demonstrating the self-replicating nature of this motif. Examples range from Baldr in Norse mythology, who was tragically killed by his blind brother Höðr, to the feathered serpent Quetzalcoatl of Aztec mythology, and Dionysus of Greek mythology, who experienced death and rebirth.
Myths, therefore, are not mere fabrications but are vehicles for conveying deeper truths. Similarly, the Aggadic tradition of Jewish storytelling transports spiritual truths across generations. It employs imaginative narratives, wisdom and interpretations that not only strengthen spiritual connections but also offer profound insights into religious texts.
Echoing the views of the late, eminent mythologist Joseph Campbell, myths are seen as metaphors that articulate deeper truths. Specifically, the dying-and-rising god archetype symbolizes the human quest for spiritual transformation and an experiential connection to transcendent reality.
The spiritual journey, as chronicled and influenced by archetypes in the human psyche and the analytical interpretation of religious texts, is multifaceted. The Bible, for instance, combines ‘history remembered’ and ‘prophecy historicized,’ alongside layers of poetic symbolism, inviting a synthetic, intuitive interpretation.
Transitioning from Joseph Campbell’s exploration of mythological archetypes, we now turn to the renowned German philosopher Arthur Schopenhauer, whose philosophical journey similarly deviates from traditional frameworks.
Schopenhauer’s early skepticism about the conventional notion of a creator-God echoes the transformative journeys depicted in the myths Campbell analyzed. This skepticism reflects a broader questioning of traditional spiritual narratives, akin to the doubts many contemporary individuals have experienced regarding a creator-God.
Further exploring Schopenhauer’s philosophy, we see his thoughts evolve in a way that aligns with the transformative nature of the archetypes discussed by Campbell and Carl Jung. Rather than quoting Schopenhauer directly, whose engagement with Christian thought profoundly influenced his writings, we return to Joseph Campbell to deepen our understanding of these philosophical and mythological interconnections.
Please enjoy this 5-minute video.
The Gospel according to St Thomas
The Apostle Thomas, often referred to as "Doubting Thomas," earned his nickname from his initial disbelief in the resurrected Jesus, as depicted in the Gospel of John.1 This skepticism resonates with many who find themselves questioning the rigid 'correct beliefs' imposed by dogmatic Christianity. The Gospel of Thomas, which is Gnostic in nature, deviates from these orthodoxies by fostering critical inquiry instead of blind adherence.
Distinguished from the canonical Gospels (those included in the Bible), the Gospel of Thomas is classified as an apocryphal text. It does not detail the life, death and resurrection of Jesus. Rather, it focuses on imparting spiritual wisdom and promoting an introspective form of spirituality. The text presents 114 sayings of Jesus that are often esoteric, emphasizing self-knowledge, redemption and a return to a primordial state —themes that align closely with Joseph Campbell’s views on personal transformation through myth, as he presented in the preceding video.
Jesus said: If you bring forth what is within you, what you bring forth will save you. If you do not bring forth what is within you, what you do not bring forth will destroy you.
Gospel of Thomas, Saying #70
The discovery of over fifty Christian texts in the 20th century, including the Gospel of Thomas found at Nag Hammadi, challenges the traditional notion upheld by the Christian Church that there is only one prescribed path to find God. This rigid one-way narrative has broader societal implications, potentially contributing to the ongoing decline not only of Roman Christianity but of Western Civilization itself.
Despite this, many spiritual seekers find value in the Orthodox Christian Church’s role as Fidei Defensor — a defender of the Christian faith.2 Paradoxically, the Orthodox tradition may align more closely with Thomas’ idea that there are multiple pathways to discovering God, which he describes as finding the "Kingdom within you" and uncovering the true nature of the Self.
Orthodox Christianity places a significant emphasis on the personal experience of truth over strict adherence to dogmatic legalism. This divergence from Western Christianity is noteworthy: the Eastern Church developed a rich, mystical and contemplative tradition that embraces a broader interpretation of spiritual truths, whereas the Western Church often sought to rigidly define them. This practice is akin to smothering truth, which much prefers to breathe.
The Gospel of Thomas stands out among Gnostic texts for its mystical approach that targets the seeker's heart rather than the intellect. We are fortunate to possess a complete copy of this significant work, which is currently housed in the Egyptian Museum in Cairo.
Alongside this gospel, other Gnostic texts were intentionally buried to protect them from destruction by church authorities eager to suppress these alternate voices. One notable text that did not survive in full is the Gospel of Mary Magdalene.
Regrettably, only fragments of Mary Magdalene’s Gnostic gospel remain, as the originals were destroyed centuries ago due to patriarchal opposition. In a move that marked a positive shift within the Church, in 2016 Pope Francis officially recognized Mary Magdalene as the “Apostle to the Apostles.”3
Mary Magdalene’s encounter with the risen Christ and Orpheus’ journey to the Underworld symbolize transcendent experiences and the possibility of redemption. Both are love stories. Orpheus’ love for his wife, Eurydice, led him to venture into the Underworld to retrieve her after her untimely death.
Another apocryphal gospel, the Gospel of Philip, gives us a hint at Mary’s love for Jesus and portrays Mary as more than just a disciple; she is Jesus’ spiritual companion. The spiritual kiss, common in gnostic communities, signifies a profound exchange of spiritual knowledge transcending the physical realm.
The Lord loved Mary more than all the disciples and he often kissed her on…
Gospel of Philip
Philip’s gospel consists of a collection of aphorisms, sayings and reflections attributed to Jesus and other early Christian figures. Regardless, this incomplete fragment that abruptly ends with “kissed her on…” underscores the unique relationship between Jesus and Mary Magdalene. Transcending conventional boundaries, the church deceivingly misrepresented this relationship for centuries.4
While Aristotle remained skeptical of Orpheus' historical existence, describing the Orphic cosmological doctrines merely as the musings of theologoi — ancient poets who first theorized about the gods — all other ancient writers accepted Orpheus as a real person. This reflects a broader fate many mythological heroes endure, often relegated to mere figments of poetic invention.
The Orphics interpreted the Greek word theoria as ‘passionate sympathetic contemplation’, in contrast to the Western rationalized interpretation of theory. This divergence perhaps explains why a vibrant Christian mystical tradition failed to evolve in the West.
A relevant aside: Orpheus is also credited with originating the mysteries of Dionysus — another embodiment of the dying-and-rising god archetype, sharing notable similarities with Jesus of Nazareth:
Both had a divine father and a mortal mother
Both were sacrificed, died and were resurrected
Wine symbolizes the blood of both
Both were traveling teachers and performed miracles
Both were associated with a purple cloak and a crown of thorns
Both were depicted as being hung from a tree
Dionysus was born of a virgin on 25 December and was called a Holy Child
Dionysus was God of the Vine, which is both a metaphor for Jesus and a symbol for Israel in the Old Testament5
Dionysus had 12 disciples and rode in a triumphant procession on a donkey
The stark similarities between Christian narratives and those of other ancient myths do not diminish the veracity of Christianity. Instead, they underscore the power of Jungian archetypes to elicit profound truths within the human psyche (soul).
It's crucial to remember that archetypes are not confined to any one religion or belief system; they transcend cultural boundaries, resonate through different epochs, and offer deep insights into our collective connection to the divine. These universal patterns affirm the shared spiritual heritage that guides our understanding of the world.
You transplanted a vine from Egypt; you drove out the nations and planted it.You cleared the ground for it, and it took root and filled the land. The mountains were covered with its shade, the mighty cedars with its branches. Its branches reached as far as the Sea, its shoots as far as the River.
Psalm 80:8-11
This specific quote from Psalm 80 serves as a metaphorical reflection on the beneficent spread and adaptation of religious and spiritual truths, just as the metaphorical vine spreads and takes root across a new land. At the same time, the psalmist invites us to consider the maleficent spread of false narratives, highlighting the dual nature of influential ideas as they develop and permeate societies.
This nuanced perspective provides a seamless link to the Zeitgeist video, which itself grapples with the development and spread of both enlightening and misleading ideologies.
Below is the original 2007 Zeitgeist (i.e., ‘Spirit of the Age’) movie. It’s set to play after a long and tedious 8-minute musical introduction. Two later Zeitgeist movies in the series are also available on YouTube — Zeitgeist: Addendum (2008) and Zeitgeist: Moving Forward (2011).
John’s gospel likely was written after the Gospel of Thomas. According to author and professor of religious history Elaine Pagels, the disparaging caricature of Thomas as “doubting Thomas” came about because John taught that Jesus was the only son of God and that God is wholly other. Thomas taught the exact opposite — that we are all the children of God, born with a nascent “divine spark,” and that we all share in the Divine essence (Greek: ousia). John’s gospel is theology. Jesus never said much of what John attributed to him. Thomas’ gospel records the sayings of Jesus, which is why it has made such an impact on those seekers who have found it. Pagels’ book on this topic is, Beyond Belief: The Secret Gospel of Thomas (Amazon link)
Mary Magdalene: Apostle to the Apostles given equal dignity (article) As early as the twelfth century, theologians such as Abbot Hugh of Semur, Peter Abelard, and Geoffrey of Vendôme referred to Mary Magdalene as “Apostle to the Apostles.”
In 591 CE, Pope Gregory the Great made a significant pronouncement regarding Mary Magdalene. He erroneously conflated her with an anonymous sinful woman mentioned in the Gospel of Luke. However, it wasn’t until much later that the Catholic Church corrected this mistaken identity. In 1969, the Church officially clarified that Mary Magdalene was distinct from the sinful woman mentioned in Luke. This correction helped restore her rightful place in history as a beloved disciple of Jesus and a prominent early church leader.