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At the heart of Christianity lies the miraculous story of Jesus Christ – how he was crucified but came back to life, and in so doing saved mankind from its sins. The Church insists – and millions of Christians believe – that Jesus was a real human being and that his crucifixion and resurrection were historic events, played out in the city of Jerusalem some two thousand years ago. God became man, it is said, and sacrificed his flesh and blood in order that we all might see the light and join the heavenly kingdom of God. But is this really what happened two thousand years ago, or has the Church deceived us all by rewriting myth as history?


The essential story of Jesus Christ – his crucifixion and resurrection – follows a millennia-old myth in which God himself ‘died’ but returned to life as a prelude to the creation of the Universe. In this myth, which was told and retold continually for more than three thousand years prior to the formation of the Church, God personified the death and rebirth of the Universe. It was the sacrifice of this Great God’s body – of his cosmic flesh and blood – followed by the resurrection of his spirit which saved the world and washed away the sins of the first generation of mankind.

In this light, it should be assumed – unless it can be proven otherwise – that the ‘death’ and resurrection of Jesus Christ, as told in the gospels, retells the age-old myth of the death and rebirth of the Universe. Or, in other words, Jesus Christ is synonymous with God.

Support for this hypothesis is found in the gospel of John, which begins with the following statement:

In the beginning was the Word [Christ], and the Word was toward the God, and the Word was God. He [the Word] was with God in the beginning. Through him all things were made; without him nothing was made that has been made... And the Word became flesh and made his dwelling among us. We have seen his glory, the glory of the Only Begotten of the Father, full of grace and truth.

The idea was that Christ, the Word, had descended from Heaven at the beginning of time, and that his spirit had entered into the world and mankind, thereby ‘becoming flesh’.

Further support for the myth of this primeval Christ is found in the Old Testament, Psalm 22 and Isaiah 52-53. In the former, a worm-like being is crucified in the underworld in a remarkably similar manner to the supposedly historic crucifixion of Jesus Christ in the gospels. In the latter, ‘the righteous servant’ of God is sacrificed for the transgressions of all mankind, and bears his unjust treatment in a remarkably similar manner to the supposedly historic treatment of Jesus Christ in the gospels. In my view, these Judaic scriptures, far from being prophecies of the New Testament (as the Church insists), allegorise the suffering of the saviour of mankind at the beginning of time.

The real meaning of Christianity is thus to be found in the myth of the creation of the Universe, according to which an earlier Universe, personified by God-Christ, was sacrificed to pave the way for the creation of the present Universe.

The gospels in their entirety would therefore be an esoteric parable for the myth of creation.

As for the Church’s assertion that Jesus, a humble human being, died and came back to life in a crucifixion in Jerusalem two thousand years ago, a possible explanation is that this historic Jesus was an actor in a Passion Play, in which he sought to re-enact the myth of creation (a widespread and popular tradition in the ancient world). This would, of course, explain why the evidence for the existence of ‘the Son of God’ two thousand years ago is so sparse.


The crucifixion and resurrection of Jesus Christ is myth, not history. It relates the story of the ‘death’ and rebirth of the Universe. Thus Jesus Christ personifies the myth of creation.

Reading List

A.F. Alford, ‘When The Gods Came Down’, Hodder and Stoughton, 2000.

T. Freke and P. Gandy, ‘The Jesus Mysteries’, HarperCollins, 2001.

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'These pages are the copyright of Eridu Books 2004. The images and diagrams are the copyright of Alan Alford or of other photographers, where indicated. Eridu Books welcomes the reproduction and dissemination of these pages, in original, unaltered form, for non-commercial purposes, but permission must be sought for any other usage, other than 'fair dealing' quotations.'

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