I’ve made it a point to read into new research about the human conscience (and the biological and environmental sources of our consciences). I don’t know when I’ll have time, but hopefully in the near future. As for my case against religiosity. All mythology has universal commonality (at least since the bronze age). For instance, all have hero’s and tragedy. All make supernatural claims that defy the laws of nature. All have an element of dualism (devil and god like characters). In fact, beginning with Persian and then Greek mythology, all are strikingly similar in their more intricate details. For example, the importance of virgin goddesses (or quasi-goddess) characters. **The idea of an immortal spirit that will live on after death. Even the narrative of the immaculate conception finds harmony with various mythological predecessors. For instance, Perseus, the son of Danae, was impregnated when Zeus came to her in the form of a shower of gold. The Roman mythological savior Quirrnus was allegedly born to a virgin. Attis was born of the virgin Nama. Mithra was born to a virgin. Adonis was born to the virgin Myrrah, and the Egyptian god Horus was born to a virgin (and was visited by three kings). **
First of all the dogma of the immaculate conception is refering to Mary (not Jesus) as in she was conceived without original sin, furthermore, although a virgin (most were I would suppose) when she was impregnated she remained so in perpetuity. Moreover, the mythologies of which you speak whether Sumerian, Egyptian, Roman or Greek revolved around fictional characters whereas Jesus actually existed. We have several secular sources outside of the Bible that conform to the accounts written in the gospels. I’ll give you an example of what I mean by quoting from Gary Habermas a noted biblical scholar using Tacitus as a source:
garyhabermas.com/books/hi…ljesus.htm#ch9
**Tacitus. Cornelius Tacitus (ca. 55 120 A.D.) was a Roman historian who lived through the reigns of over a half dozen Roman emperors. He has been called the “greatest historian” of ancient Rome, an individual generally acknowledged among scholars for his moral “integrity and essential goodness.”(1)
Tacitus is best known for two works — the Annals and the Histories. The former is thought to have included eighteen books and the latter to have included twelve, for a total of thirty.(2) The Annals cover the period from Augustus’ death in 14 A.D. to that of Nero in 68 A.D., while the Histories begin after Nero’s death and proceed to that of Domitian in 96 A.D.
Tacitus recorded at least one reference to Christ and two to early Christianity, one in each of his major works. The most important one is that found in the Annals, written about 115 A.D. The following was recounted concerning the great fire in Rome during the reign of Nero:
Consequently, to get rid of the report, Nero fastened the guilt and inflicted the most exquisite tortures on a class hated for their abominations, called Christians by the populace. Christus, from whom the name had its origin, suffered the extreme penalty during the reign of Tiberius at the hands of one of our procurators, Pontius Pilatus, and a most mischievous superstition, thus checked for the moment, again broke out not only in Judaea, the first source of the evil, but even in Rome, where all things hideous and shameful from every part of the world find their centre and become popular. Accordingly, an arrest was first made of all who pleaded guilty; then, upon their information, an immense multitude was convicted, not so much of the crime of firing the city, as of hatred against mankind. Mockery of every sort was added to their deaths. Covered with the skins of beasts, they were torn by dogs and perished, or were nailed to crosses, or were doomed to the flames and burnt, to serve as a nightly illumination, when daylight had expired.
Nero offered his gardens for the spectacle, and was exhibiting a show in the circus, while he mingled with the people in the dress of a charioteer or stood aloft on a car. Hence, even for criminals who deserved extreme and exemplary punishment, there arose a feeling of compassion; for it was not, as it seemed, for the public good, but to glut one man’s cruelty, that they were being destroyed.(3)
From this report we can learn several facts, both explicit and implicit, concerning Christ and the Christians who lived in Rome in the 60s A.D. Chronologically, we may ascertain the following information.
(1) Christians were named for their founder, Christus (from the Latin), (2) who was put to death by the Roman procurator Pontius Pilatus (also Latin), (3) during the reign of emperor Tiberius (14 37 A.D.). (4) His death ended the “superstition” for a short time, (5) but it broke out again, (6) especially in Judaea, where the teaching had its origin.
(7) His followers carried his doctrine to Rome. (8) When the great fire destroyed a large part of the city during the reign of Nero (54 68 A.D.), the emperor placed the blame on the Christians who lived in Rome. (9) Tacitus reports that this group was hated for their abominations. (10) These Christians were arrested after pleading guilty, (11) and many were convicted for “hatred for mankind.” (12) They were mocked and (13) then tortured, including being “nailed to crosses” or burnt to death. (14) Because of these actions, the people had compassion on the Christians. (15) Tacitus therefore concluded that such punishments were not for the public good but were simply “to glut one man’s cruelty.”(4)
Several facts here are of interest. As F. F. Bruce has noted, Tacitus had to receive his information from some source and this may have been an official record. It may even have been contained in one of Pilate’s reports to the emperor, to which Tacitus would probably have had access because of his standing with the government.(5) Of course, we cannot be sure at this point, but a couple of early writers do claim to know the contents of such a report, as we will perceive later. **
to be continued. . .