The Roman Conspiracy to Invent Christ

You would do well now to read the book, Caesar’s Messiah: The Roman Conspiracy to Invent Jesus by Joseph Atwill or watch the video documentary of the same name, if you want to understand the actual creation of the Jesus-centered Christian religion of the Roman Empire. According to Atwill,

“I shall show that intellectuals working for Titus Flavius, the second of the three Flavian Caesars, created Christianity. Their main purpose was to replace the ''xenophobic'' Jewish Messianism that waged war against the occupying Roman Empire with a version of Judaism that would be obedient to Rome.

One of the individuals involved with the creation of the Gospels was the first-century historian Flavius Josephus, who, as he related it, led a fabulous life. He was born in 37 C.E. into the royal family of Judea, the Maccabees. Like Jesus, Josephus was a child prodigy who astounded his elders with his knowledge of Judaic law. Josephus also claimed to have been a member of each of the Jewish sects of his era, the Sadducees, the Pharisees and the Essenes. . . . Of course he would: he wanted to paint himself as supposedly being as Jewish and a Jew could be - before changing camps (becoming a traitor): he did such in order to try to sway other Jews to do the same in order to subdue his own guilt. Think of it this way: if you had just purchased a million dollars' worth of stock in Microsoft, wouldn't you want to help its stock price go up? Likewise, if your government had just signed a lucrative contract to supply a billion dollars' worth of jet fighters to another nation, would they then vilify the nation they are selling them to?

After the destruction of the Maccabean state, the Sicarii, a new movement against Roman and Herodian control, emerged. This was a movement of lower-class Jews, originally called Zealots, who continued the Maccabees’ religious struggle against the control of Judea by outsiders and sought to restore “Eretz Israel.”

The efforts of the Sicarii reached a climax in 66 C.E. when they succeeded in driving the Roman forces from the country. The Emperor Nero ordered Flavius Vespasian to enter Judea with a large army and end the revolt. The violent struggle that ensued left the country devastated, and concluded when Rome captured the Judean fortress Masada in 73 C.E. . . .

When the Jewish rebellion against Rome broke out in 66 C.E., though he had no described military background and believed the cause hopeless, Josephus was given command of the revolutionary army of Galilee. Taken captive, he was brought before the Roman general Vespasian, to whom he presented himself as a prophet. At this point, God, rather conveniently, spoke to Josephus and informed him that his favor had switched from the Jews to the Romans. Josephus then claimed the Judaism’s messianic prophecies foresaw not a Jewish Messiah, but Vespasian, whom Josephus predicted would become the ‘lord of all mankind.’ . . .

In the midst of the Judean war, forces loyal to the Flavian family in Rome revolted against the last of the Julio-Claudian emperors, Vitellius, and seized the capital. Vespasian returned to Rome to be proclaimed emperor, leaving his son Titus in Judea to finish off the rebels.  Following the war, the Flavians shared control over this region between Egypt and Syria with two families of powerful Hellenized Jews: the Herods and the Alexanders. The Herods were not true Jews - the were Arabic ''Jews''. The Palestinians of today are the beneficiaries and representatives of the Herodians - an occupying group.

These three families shared a common financial interest in preventing any future revolts. They also shared a long-standing and intricate personal relationship that can be traced to the household of Antonia, the mother of the Emperor Claudius. Antonia employed Julius Alexander Lysimachus, the Abalarch, or ruler, of the Jews of Alexandria, as her financial steward in around 45 C.E.

After this came to pass, so to speak, and Vespasian was proclaimed emperor, he rewarded Josephus’ clairvoyance by adopting him. Thus, the Jewish rebel Josephus bar Matthias became Flavius Josephus, the son of Caesar. He became an ardent supporter of Rome’s conquest of Judea, and when Vespasian returned to Rome to be crowned emperor, Josephus stayed behind to assist the new emperor’s son Titus with the siege of Jerusalem. Josephus was to Vespasian, what Rachel Maddow is to the Democrats.

After Jerusalem had been destroyed, Josephus took up residence within the Flavian court at Rome, where he enjoyed the patronage of Vespasian and the subsequent Flavian emperors, Titus and Domitian. It was while he was living in Rome that Josephus wrote his two major works, Wars of the Jews, a description of the 66-73 C.E. war between the Romans and the Jews, and Jewish Antiquities, a history of the Jewish people.  . . . This would be like a Polish Jew moving to Berlin during the Third Reich to write an ''objective'' history of Polish Jews for Hitler and the Nazis while living in Hitler's house.

Though the three families had been able to put down the revolt, they still faced a potential threat. Many Jews continued to believe that God would send a Messiah, a son of David, who would lead them against the enemies of Judea. Flavius Josephus records that what had “most elevated” the Sicarii to fight against Rome was their belief that God would send a Messiah to Israel who would lead his faithful to military victory. Though the Flavians, Herods, and Alexanders had ended the Jewish revolt, the families had not destroyed the messianic religion of the Jewish rebels. The families needed to find a way to prevent the Zealots from inspiring future uprisings through their belief in a coming warrior Messiah. 

Then someone from within this circle had an inspiration, one that changed history. The way to tame messianic Judaism would be to simply transform it into a religion that would cooperate with the Roman Empire. To achieve this goal would require a new type of messianic literature.

Thus, what we know as the Christian Gospels were created. In a convergence unique in history, the Flavians, Herods, and Alexanders brought together the elements necessary for the creation and implementation of Christianity. They had the financial motivation to replace the militaristic religion of the Sicarii, the expertise in Judaism and philosophy necessary to create the Gospels, and the knowledge and bureaucracy required to implement a religion (the Flavians created and maintained a number of religions other than Christianity). Moreover, these families were the absolute rulers over the territories where the first Christian congregations began. 

To produce the Gospels required a deep understanding of Judaic literature. The Gospels would not simply replace the literature of the old religion but would be written in such a way as to demonstrate that Christianity was the fulfillment of the prophecies of Judaism and had therefore grown directly from it. To achieve these effects, the Flavian intellectuals made use of a technique used throughout Judaic literature—typology. The genre of typology is not often used today.  In its most basic sense, typology is simply the use of prior events to provide form and context for subsequent ones – similar to using an archetype or stereotype to create a new character in literature. The typology in the Gospels is very specific – the system uses repeating names, locations, or concepts in the same sequence. 

Typology is used throughout Judaic literature as a way of transferring information and meaning from one story to another, to show the pattern of the “hand of God” at work. Likewise, the Egyptian Ptah became the Greek Zeus who became the Roman Jupiter: the Egyptian Seker-Osiris became the Greek Zagreus-Dinysus who became the Roman Bacchus. On a parallel channel, the Egyptian Seker-Osiris became the Jewish Zechariah-Lazarus. Ususally when the characters change but the story remains, it is indicative that the culture of the people whom the story was derived from is different than other similar stories - yet the underlying story remains... a universal story with a localized subject or group of subjects.   

Josephus’ histories are of great significance to Christianity. Virtually all that we know regarding the social context of the New Testament is derived from them. Without these works, the very dating of the events of the New Testament would be impossible. . . .

Josephus’ histories provided Jesus with historical documentation, a fact that is widely known. They also provided Jesus with another kind of documentation; a fact largely forgotten. Early Christians believed that the events Josephus described in Wars of the Jews proved that Jesus had been able to see into the future. It is difficult to find even one early Christian who taught another position. Church scholars such as Tertullian, Justin Martyr, and Cyprian were unanimous in proclaiming that Josephus’ description of the conquest of Judea by Titus Flavius in Wars of the Jews proved that Jesus’ prophecies had come to pass. As Eusebius wrote in 325 C.E.:

‘If anyone compares the words of our Savior with the other accounts of the historian [Josephus] concerning the whole war, how can anyone fail to wonder and to admit that the foreknowledge and the prophecy of our Savior were truly divine and marvelously Strange.’ This would be true had the gospels been written down BEFORE the events had come to pass, but they weren't.

The authors of the Gospels used typology to create the impression that events from the lives of prior Hebrew prophets were types of events from Jesus’ life. In doing so, they were trying to convince their readers that their story of Jesus was a continuation of the divine relationship that existed between the Hebrew prophets and God.  At the very beginning of the Gospels, the authors created a crystal-clear typological relationship between Jesus and Moses. The authors placed this sequence at the beginning of their work to show the reader how the real meaning of the New Testament will be revealed. . . .

By using scenes from Judaic literature as types for events in Jesus’ ministry, the authors hoped to convince their readers that the Gospels were a continuation of the Hebrew literature that had inspired the Sicarii to revolt and that, therefore, Jesus was the Messiah whom the rebels were hoping God would send them. In this way, they would strip messianic Judaism of its power to spawn insurrections, since the Messiah was no longer coming but had already come. Further, the Messiah was not the xenophobic military leader that the Sicarii were expecting, but rather a multiculturist who urged his followers to “turn the other cheek.”

If the Gospels achieved only the replacement of the militaristic messianic movement with a pacifistic one, they would have been one of the most successful pieces of propaganda in history. But the authors wanted even more. They wanted not merely to pacify the religious warriors of Judea but to make them worship Caesar as a god. And they wanted to inform posterity that they had done so. 

The populations of the Roman provinces were permitted to worship in any way they wished, with one exception; they had to allow Caesar to be worshiped in their temples. This was incompatible with monotheistic Judaism. At the end of the 66–73 C.E. war, Flavius Josephus recorded that no matter how Titus tortured the Sicarii, they refused to call him “Lord.” To circumvent the Jews’ religious stubbornness, the Flavians therefore created a religion that worshiped Caesar without its followers knowing it.

To achieve this, they used the same typological method they had used to link Jesus to Moses, creating parallel concepts, sequences, and locations. They created Jesus’ entire ministry as a “type” of the military campaign of Titus. In other words, events from Jesus’ ministry are symbolic representations of events from Titus’ campaign. To prove that these typological scenes were not accidental, the authors placed them in the same sequence and in the same locations in the Gospels as they had occurred in Titus’ campaign. 

The parallel scenes were designed to create another story line than the one that appears on the surface. This typological story line reveals that the Jesus who interacted with the disciples following the crucifixion, the actual Jesus that Christians have unwittingly worshiped for 2,000 years, was Titus Flavius. . . .

I show that a contiguous block of text from Luke was typologically linked to a contiguous section of Josephus’ history. In fact, virtually all of the events of Jesus’ Galilean ministry in that Gospel were typological representations of events of the Flavians’ military campaign. The events in the Gospel were mapped to Titus’ campaign in the same sequence that Josephus recorded them. One conclusion that falls out of this analysis is that the Gospels’ character ‘Jesus Christ’ was completely fictional.”

BYZANTINE RULE (323 -642 CE)

Moustafa Gadalla, in Exiled Egyptian: The Heart of Africa reveals the Romans and Early Christians in Egypt:

“Like the Ptolemies, Rome treated Egypt as a mere estate to be exploited for the benefit of the Roman rulers. They controlled Egypt by force . . . . The general pattern of Roman Egypt included a strong, centralized administration supported by a large military force. . . . There was an elaborate bureaucracy with an extended system of registrars and controls, and a social hierarchy with preferred treatment for the Hellenized population of the towns, over the rural and native Egyptian population. The Romans reinforced foreign settlement, by bringing in more foreigners. The Jewish colony in Alexandria is said to have had a population of 1 million in the 1st century CE. . . . This is EXACTLY what the United States government is currently doing  with regards to native Americans. Governments exploit patriotism, but they likewise detest it. For example, they need soldiers to do their bidding, but they detest an uncorrupted military as it represents a threat to their avarice. Likewise, they need mayors and governors whom they can control, and as such they detest outsiders who cannot be corrupted. They require food yet detest the farmers, and as such, seek to destroy them in favor of their own accomplices whom they can control. They create racial strife in order to appear to be the great unifiers - which they are not. The cause catastrophes in order to appear to be the great saviors - which they are not. They create wars in order to appear to be the great peacemakers - which they are not. 

An enormous burden of taxation was placed on the people of the Nile Valley. . . . the Egyptian rural population was assessed at a flat rate, without regard for income, age, or capacity for work. . . .

As expected, when people cannot pay their taxes, they must abandon the land, since no amount of torture by tax collectors will change the fact that one has nothing with which to pay.

In common with the rest of the Roman Empire, Egypt suffered from a general depression brought about by over-taxation and the consequent abandonment of farmlands. To which the Romans undoubtedly brought in new farmers to leech the marrow from their bones as well.

Since Egypt provided the food for the Roman Empire, it followed that when the economy of Egypt collapsed, the Empire went hungry and therefore collapsed too. The same story was repeated with every invader of Egypt.

The Romans reinforced foreign settlement by inviting more foreigners and giving them land. This, together with land appropriation, over-taxation, and the loss of freedom and pride, led to the acceleration of Egyptians leaving their farmlands. . . . 

When the Romans arrived in Alexandria, they gave preferred treatment to the Jews. Augustus granted self-government to the Hellenized Jews of Alexandria. This caused great consternation among the Greeks, who had founded the city. The city’s contentious population was involved in revolts against Roman control, from the 1st century CE onward. Fighting soon broke out, first between Greeks and Jews, then with the Romans’ participation when they tried to separate the two.

Christianity arrived early in Alexandria, from Judaea and Syria. The Romans encouraged and facilitated more immigration from Syria to Egypt. A melting pot of adverse factions is far-easier for a corrupt government to rule over than a patriotic, homogeneous society that would hold the corrupt to account. Social strife presents a corrupt government with the unique opportunity to control the masses by pretending to negotiate their issues while robbing them blind, just as pick-pockets and looters thrive in chaotic environments. The government loves looters and pick-pockets because they give the government a two-fold advantage: they give the corrupt diversionary cover while likewise giving the law-abiding masses something to fear which the government can then exploit. In a moral society, looters would be shot on sight: in our society, they are rewarded with cashless bail and suspended sentences and are deified as ''victims of societal evils'' such as ''systemic racism'' and ''white privelage''. 

The history of the spread of Christianity in Egypt cannot be traced in detail in either the archeological remains or the literary evidence. According to a one-sided Christian tradition, which goes back to the 4th century CE, the Church at Alexandria was founded by Mark, the evangelist. This claim is generally dismissed as fiction and pro-Christian propaganda.

As shown earlier, native Egyptians hated the foreign city of Alexandria, and its foreign inhabitants. Alexandria was nothing more than a foreign base in Egypt. Christians did not emerge as a noticeable cult, until about 190 CE, when Pantaenus founded the Christian doctrine school. The first patriarch at Alexandria who is said to have been concerned about converting the native Egyptians is Dionysius (247-264 CE). But there was no response, because Christian theology is contrary to Egyptian character. Sounds like Alexandria, Virginia and the nearby slum known as DC.

Communal tensions between the city’s Jewish and Greek elements became more complex with the foundation of Christianity in Alexandria. Conflicts arose between and among Alexandria’s Christian, Jewish and traditional Egyptian communities over the desire of Christians to destroy everything that was contrary to their doctrine. And here in America in 2024, we see this same war against the native religion (Christianity) being carried out today (in our case, by Satanists, Muslims and soulless corporate and government elites).

Therefore the questions to be asked are: why does our government cultivate terror attacks domestically and globally, yet mire us in defending Ukraine? Why is Ukraine's border more important to our government than America's? How desperate is our government to hold on to power, that they would divide us over so many issues at once?  Mass immigration, possible nuclear war, Islamification of the West, Food insecurity, inflation and financial ruin, racial strife and vilification, transgenderism... they've cultivated every divisive tactic they can. Our government is instigating our demise in order to hold onto power: for what ends are such means justifiable to them?  And for what reason do they think that the destruction of America is a good thing?