Christianity: Pagan Origins or Unique Truth?

[William]

Jehovah's Witnesses reject practices with "pagan" origins as incompatible with true worship. However, Christianity incorporates many themes from earlier traditions, including virgin births, dying-and-rising gods, and sacred communal meals. These elements, rooted in pagan beliefs, reveal striking parallels between Christianity and earlier cultural and religious archetypes, challenging the idea of a clear distinction between them. This shared foundation underscores the deep connections between Christianity and the broader pagan traditions that preceded it.

QFD. If Christianity itself is built upon themes and narratives present in pagan traditions, can it claim to be inherently distinct or divinely sanctified, or is it simply another iteration of humanity's shared spiritual myths?

[William]

It has been over 24 hours since I shared an observation on the parallels between Christianity and earlier pagan traditions, yet not one Christian has responded to address the critique. If Christianity shares significant themes—such as virgin births, dying-and-rising gods, and sacred rituals—with pre-Christian belief systems, how can it claim to be distinct or uniquely true?

Until this critique is thoughtfully addressed, it leaves an air of uncertainty regarding Christianity’s claim of uniqueness and truth. Silence on this matter invites reflection on whether these claims truly set it apart from other world belief systems.

[1213]

....
QFD. If Christianity itself is built upon themes and narratives present in pagan traditions, can it claim to be inherently distinct or divinely sanctified, or is it simply another iteration of humanity's shared spiritual myths?

In Biblical point of view a Christians is a disciple of Jesus. And a disciple of Jesus is a person who remains in word of Jesus. Therefore Christianity should be seen as doctrines of Jesus. I don't think there is anything pagan in what Jesus said.

…The disciples were first called Christians in Antioch.
Acts 11:26
Jesus therefore said to those Jews who had believed him, “If you remain in my word, then you are truly my disciples. You will know the truth, and the truth will make you free.”
John 8:31-32

And I think it is good to notice, Jesus said his teachings are not his, but the ones who sent him.

For I spoke not from myself, but the Father who sent me, he gave me a commandment, what I should say, and what I should speak.
John 12:49

So actually it is God's word. And parts of it was told also long before the time of Jesus.

[William]

....
QFD. If Christianity itself is built upon themes and narratives present in pagan traditions, can it claim to be inherently distinct or divinely sanctified, or is it simply another iteration of humanity's shared spiritual myths?

In Biblical point of view a Christians is a disciple of Jesus. And a disciple of Jesus is a person who remains in word of Jesus. Therefore Christianity should be seen as doctrines of Jesus. I don't think there is anything pagan in what Jesus said.

…The disciples were first called Christians in Antioch.
Acts 11:26
Jesus therefore said to those Jews who had believed him, “If you remain in my word, then you are truly my disciples. You will know the truth, and the truth will make you free.”
John 8:31-32

And I think it is good to notice, Jesus said his teachings are not his, but the ones who sent him.

For I spoke not from myself, but the Father who sent me, he gave me a commandment, what I should say, and what I should speak.
John 12:49

So actually it is God's word. And parts of it was told also long before the time of Jesus.

Thank you for your response and for highlighting the biblical definition of a follower of Jesus as a disciple of who remains in his word. I also acknowledge your point about parts of God’s word (presumably the OT) being expressed before the time of Jesus.
However, I don’t see how this directly addresses the critique regarding Christianity’s broader framework and its apparent incorporation of pagan traditions. The focus here isn’t solely on the term "Christian" or the specific teachings attributed to Jesus, but rather on the narrative and ritual elements that surround those teachings.
For example:
• The narrative of Jesus’ virgin birth and resurrection mirrors themes found in earlier pagan traditions, such as the stories of Horus, Mithras, and Osiris.
• Rituals like the Eucharist parallel sacred communal meals in pagan religions, such as those dedicated to Mithras or Dionysus.
• The concept of a dying-and-rising savior is a recurring motif in many pagan mythologies long predating Christianity.
These parallels raise significant questions about whether Christianity, as a broader belief system, is truly distinct from these earlier pagan traditions or whether it incorporates and repurposes them. While Jesus’ teachings may have been presented as divined, they exist within a framework that shares striking similarities with these pre-Christian narratives.
If Christianity is meant to be completely separate from pagan traditions, how do we account for these similarities? Are they coincidental, or do they suggest a level of incorporation and adaptation?
I’d be interested to hear your thoughts on how these parallels between Christianity and earlier pagan traditions align with the claim of Christianity’s uniqueness.

[1213]

• The narrative of Jesus’ virgin birth and resurrection mirrors themes found in earlier pagan traditions, such as the stories of Horus, Mithras, and Osiris.

I have difficulties to believe they are really older. But, in my opinion, if one doesn't see the difference between Jesus and those others, he has probably not ever read the Bible.

However, even if older persons have idea of virgin birth, I don't think it necessary means it is copied to Jesus. After all, the idea of virgin Birth comes from OT era and it was meant to be a sign to the people at the time of Jesus. In my opinion it is possible other religions have copied the idea from Jews.

But, can it really be said for example that there was a virgin birth in the case of Horus, his parents are known in the story, and it seems there is nothing similar to Jesus in how he was born?

In one tale, Horus is born to the goddess Isis after she retrieved all the dismembered body parts of her murdered husband Osiris, except his penis, which was thrown into the Nile and eaten by a catfish/Medjed,[15][16] or sometimes depicted as instead by a crab, and according to Plutarch's account used her magic powers to resurrect Osiris and fashion a phallus[17] to conceive her son (older Egyptian accounts have the penis of Osiris surviving).
https://en.wikipedia.org/wiki/Horus

The story of Jesus is very different.

• Rituals like the Eucharist parallel sacred communal meals in pagan religions, such as those dedicated to Mithras or Dionysus.

It may be that some Christians have corrupted the idea Jesus had. I recommend to have Eucharist as Jesus taught it.

• The concept of a dying-and-rising savior is a recurring motif in many pagan mythologies long predating Christianity.

I think it is good to understand also in this case that Jews had the idea long before Jesus, through their prophet(s). I think it is possible Jews had it before other had it.

[William]

[Replying to 1213 in post #5]

Thank you for your response. Let me address the points you raised.

The stories of Horus, Mithras, and Osiris are well-documented in ancient mythologies predating Christianity by centuries. For example, the Horus-Osiris myths date back to around 2400 BCE, and Mithraic traditions, though later formalized in Roman cults, stem from older Persian mythology. While religious ideas can influence one another, there’s little evidence that these myths were influenced by Judaism. Instead, Judaism itself arose in a culturally interconnected Ancient Near East.

Regarding the virgin birth, the comparison between Horus and Jesus highlights thematic parallels, not identical narratives. In Horus’ story, Isis miraculously conceives her son through divine means after reassembling Osiris, aligning with the broader archetypal theme of miraculous birth. The Christian virgin birth, while unique in detail, fits within this larger pattern.

As for the Eucharist, the critique concerns its parallels with earlier pagan rituals, not whether it aligns perfectly with Jesus’ teachings. Sacred communal meals were already present in Mithraic and Dionysian practices, where bread and wine symbolized divine connection. These pre-Christian rituals suggest that the idea of sacred meals existed long before Christianity.

Finally, the concept of a dying-and-rising savior appears widely in pagan traditions, such as Osiris, Adonis, and Tammuz. While Jewish prophets may have introduced similar ideas, these traditions emerged in a context of cultural exchange, possibly shaped by shared archetypes about life, death, and renewal. If the Jewish tradition had this concept earlier, evidence would help clarify its precedence.

How do you see these similarities being explained, if not through cultural interaction or universal archetypes?

[1213]

...The stories of Horus, Mithras, and Osiris are well-documented in ancient mythologies predating Christianity by centuries. For example, the Horus-Osiris myths date back to around 2400 BCE, and Mithraic traditions, though later formalized in Roman cults, stem from older Persian mythology. While religious ideas can influence one another, there’s little evidence that these myths were influenced by Judaism. Instead, Judaism itself arose in a culturally interconnected Ancient Near East....

Sorry, I don't believe that Judaism rose from other cultures, because it forms coherent history of their own from the beginning. However, as their history shows, many of them rejected God and worshiped the other gods and so there is basically two sects of Judaism, those who are loyal to God and those who are not. And the not loyal part can be seen culturally interconnecting. But, the pure line I think is not corrupted by the others. And I think so, because of the teachings are very different.

Regarding the virgin birth, the comparison between Horus and Jesus highlights thematic parallels, not identical narratives. In Horus’ story, Isis miraculously conceives her son through divine means after reassembling Osiris, aligning with the broader archetypal theme of miraculous birth. The Christian virgin birth, while unique in detail, fits within this larger pattern.

As for the Eucharist, the critique concerns its parallels with earlier pagan rituals, not whether it aligns perfectly with Jesus’ teachings. Sacred communal meals were already present in Mithraic and Dionysian practices, where bread and wine symbolized divine connection. These pre-Christian rituals suggest that the idea of sacred meals existed long before Christianity.

Finally, the concept of a dying-and-rising savior appears widely in pagan traditions, such as Osiris, Adonis, and Tammuz. While Jewish prophets may have introduced similar ideas, these traditions emerged in a context of cultural exchange, possibly shaped by shared archetypes about life, death, and renewal. If the Jewish tradition had this concept earlier, evidence would help clarify its precedence.

How do you see these similarities being explained, if not through cultural interaction or universal archetypes?

I think there just is not enough similarity, if one looks them closely. And it is possible that the small similarities were originally copied from Jews. The problem is, no way to prove was there any copying, because it could be that people just get similar ideas in other ways, without copying them. To call something copied, I would need much more proof than what you offer.

[William]

[Replying to 1213 in post #7]

While your belief that Judaism maintains a "pure line" distinct from other cultures, the critique here isn’t about Judaism but Christianity’s claims to uniqueness. Themes like dying-and-rising figures or miraculous births are present in pagan traditions predating Christianity—and likely even Judaism—raising questions about whether these ideas are truly unique or reflect broader cultural influences.

For example, creation and flood narratives in the Babylonian Enuma Elish and the Epic of Gilgamesh share significant similarities with Genesis, including a great flood and divine creation of humanity. The Code of Hammurabi, written centuries before the Torah, includes legal principles that parallel Jewish laws, such as “an eye for an eye” and property rights. Sacrificial practices, central to early Jewish worship, were also widespread in Canaanite and Mesopotamian religions, demonstrating how shared rituals shaped regional traditions.

In Egypt, Osiris was a god who died and was resurrected, symbolizing life’s cyclical nature, and Akhenaten’s worship of Aten introduced monotheistic tendencies before Judaism fully embraced monotheism. Zoroastrianism, with its dualistic themes of good versus evil, judgment, and messianic expectations, likely influenced Jewish apocalyptic literature during and after the Babylonian Exile.

Even if Judaism maintained a distinct theological identity, it developed in a region shaped by cultural exchange. Christianity, emerging from this context, incorporates themes found in older pagan narratives. This raises a critical question: if Christianity itself is built upon these themes and narratives, can it truly claim to be inherently distinct or divinely sanctified, or does it reflect humanity’s shared spiritual myths?

I find it an unconvincing and problematic claim that there isn’t enough similarity between these narratives when the parallels are widely recognized by scholars of history, religion, and mythology. Themes like miraculous births, dying-and-rising saviors, and sacred meals are strikingly similar, even if the details differ. These recurring motifs predate Christianity and are found in numerous pagan traditions, suggesting either cultural influence or shared archetypes.
The critique doesn’t rest on proving direct copying but rather on the undeniable presence of these motifs in earlier traditions.

While you suggest these ideas may have originated with Judaism, evidence points to their presence in pagan cultures long before. Without clear proof that Judaism introduced these themes first, the broader historical context challenges both Judaism and Christianity’s separate claims of being wholly distinct, naturally casting doubt on both.

How would you address the implications of these recurring themes, particularly as they relate to Christianity’s claim of being set apart from other traditions and divinely sanctified?

[1213]

While your belief that Judaism maintains a "pure line" distinct from other cultures, the critique here isn’t about Judaism but Christianity’s claims to uniqueness.

Pure Judaism and pure Christianity are the same.

For example, creation and flood narratives in the Babylonian Enuma Elish and the Epic of Gilgamesh share significant similarities with Genesis, including a great flood and divine creation of humanity. The Code of Hammurabi, written centuries before the Torah, includes legal principles that parallel Jewish laws, such as “an eye for an eye” and property rights. Sacrificial practices, central to early Jewish worship, were also widespread in Canaanite and Mesopotamian religions, demonstrating how shared rituals shaped regional traditions.

If the flood really happened, all nations come from the people who survived it. So, naturally all nations should have an idea of the flood, because the story would have been transferred orally to next generations. This is why it is no miracle, and not necessary copying, if there are similar stories of the flood.

It is dubious to tell what was first. There are several problems with that:
1) Oldest written text is not necessary found.
2) The dating may be wrong.
3) The ideas may have existed long before they were written.
4) If there are truly similar ideas, it may be that God has given to them to many nations, not just Jews.

In Egypt, Osiris was a god who died and was resurrected, symbolizing life’s cyclical nature, and Akhenaten’s worship of Aten introduced monotheistic tendencies before Judaism fully embraced monotheism. Zoroastrianism, with its dualistic themes of good versus evil, judgment, and messianic expectations, likely influenced Jewish apocalyptic literature during and after the Babylonian Exile.

Zoroastrianism may be because Bible God influenced Persian king. Thus it is from same source and it means it is possible no one copied.

Now in the first year of Cyrus king of Persia, that the word of Yahweh by the mouth of Jeremiah might be accomplished, Yah-weh stirred up the spirit of Cyrus king of Persia, so that he made a proclamation throughout all his kingdom, and [put it] also in writing, saying, Thus says Cyrus king of Persia, All the kingdoms of the earth has Yahweh, the God of heaven, given me; and he has charged me to build him a house in Jerusalem, which is in Judah. Whoever there is among you of all his people, Yahweh his God be with him, and let him go up.
2 Chr. 36:22-23

It may also be that they copied the ideas from Jews. Reason why I think it is more likely is that in Judaism it has context from long time period. In other cultures the "copied things" are without similar context.

Even if Judaism maintained a distinct theological identity, it developed in a region shaped by cultural exchange. Christianity, emerging from this context, incorporates themes found in older pagan narratives. This raises a critical question: if Christianity itself is built upon these themes and narratives, can it truly claim to be inherently distinct or divinely sanctified, or does it reflect humanity’s shared spiritual myths?

I don't think there is any good reason to think the pure Christianity is based on ideas from other cultures. It has the same ideas as in Judaism, because it is essentially the same. The main idea is the same in both, righteous will live and unrighteous will die.

I find it an unconvincing and problematic claim that there isn’t enough similarity between these narratives when the parallels are widely recognized by scholars of history, religion, and mythology. Themes like miraculous births, dying-and-rising saviors, and sacred meals are strikingly similar, even if the details differ.

Claims about miraculous births, dying-and-rising saviors, and sacred meals can be made of anyone. Those are actually very irrelevant in comparison to what for example Jesus taught. It would be more meaningful to for example compare the main teachings of Mithra and Jesus.

[William]

[Replying to 1213 in post #9]

Thank you for your detailed response. I understand your perspective that "pure Judaism" and "pure Christianity" are essentially the same and that similar narratives, like the flood, could have been transmitted orally or divinely revealed across cultures. However, this doesn’t fully address the critique about Christianity’s claims of uniqueness, especially regarding its broader narrative framework.

You suggest that other cultures might have copied these ideas from Judaism, but this argument assumes that Judaism predates all similar traditions, which remains historically unproven. The dating of myths, including flood narratives, shows that many—such as those in the Epic of Gilgamesh—precede the written texts of the Hebrew Bible. Even if oral traditions existed beforehand, this same logic would apply to pagan traditions, which could have predated Judaism in their oral forms.

Regarding Zoroastrianism, while the Bible does mention Cyrus and his role in Jewish history, Zoroastrianism existed long before Cyrus’s reign and likely influenced Jewish thought during the Babylonian Exile. Themes like dualism, judgment, and messianic hope, which later appear in Second Temple Jewish texts, are deeply embedded in Zoroastrian teachings.

The argument that miraculous births, dying-and-rising saviors, and sacred meals are “irrelevant” overlooks their centrality to Christianity’s narrative. These elements are not peripheral but integral to Christianity’s identity. For example:

Jesus’ miraculous birth is tied to his divine nature and mission.
His death and resurrection form the core of salvation theology.
The Eucharist is one of Christianity’s most sacred rituals.
Whether or not these motifs align with Jesus’ teachings, they are part of the broader Christian framework that mirrors earlier traditions. Comparing teachings like those of Mithra and Jesus is worthwhile, but the critique here focuses on the narrative structures that Christianity shares with older pagan traditions.

The question remains: if Christianity incorporates these shared motifs, can it truly claim to be wholly unique or divinely set apart, or does it reflect a broader cultural or archetypal framework?