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Caesar's Messiah
Conclusion
The thorough analysis I've undertaken in this work strongly sup-
ports the premise that, sometime after the war between the Romans
and the Jews, Christianity was created by intellectuals working for
the Flavian emperors. They created the religion to serve as a theo-
logical barrier to prevent messianic Judaism from again erupting
against the empire. I have also presented an analysis showing that
the story of Jesus' ministry told in the Gospels was constructed as a
"prophetic" satire of Titus Flavius' military campaign through Judea.
This satire cleverly used typological parallels to show that Titus was
the real "Christ" that Christians have unwittingly been worshipping.
Though unseen for 2,000 years, the path to understanding the
real meaning of the Gospels is a clear one. The first step is simply
recognizing that Jesus was created as a typological figure. This is
established at the beginning of the Gospels, in Matthew, where the
life of Moses, the first savior of Israel, was used as a type for Jesus,
the second savior of Israel.
OLD TESTAMENT
MATTHEW
2:13
Gen. 45-50 Joseph takes old Israel
down to Egypt
Ex. 1 Pharaoh massacres boys 2:16
Ex. 4 "All the men are dead ..." 2:20
Ex. 12 From Egypt to Israel 2:21
Ex. 14 Passing through water (baptism)3:13
Ex. 16 Tempted by bread 4:4
Ex. 17 Do not tempt God 4:7
Ex. 32 Worship only God 4: 10
Joseph brings new Israel
down to Egypt
Herod massacres boys
"They are dead..."
From Egypt to Israel
Baptism
Tempted by bread
Do not tempt God
Worship only God
333
334 Caesar's Messiah
The use of typological parallels to link Jesus to Moses was
designed to create the impression that prior Judaic literature had
"foreseen" the life of Jesus. However, the fact that the authors of the
Gospels created Jesus as a typological character strongly supports
the thesis that the linkage I show in this work between Jesus and
Titus was also created deliberately. Let us suppose that a criminal is
known to commit his crimes with a very unusual weapon — say, a
bowling ball. A crime scene where the victim is crushed by a bowl-
ing ball would strongly suggest the same perpetrator. The same kind
of evidence weighs against the authors of the Gospels. It is implau-
sible that one of the few groups that ever knowingly used typology
would have also created the only accidentally typological relation-
ships in all of literature.
Even if Jesus were not an obvious typological character, the rela-
tionship between his ministry and Titus' campaign would, in and of
itself, prove that one was based on the other. The parallels between
the ministry and the campaign of the two "sons of God" do not
merely occur in the same locations, but in the same sequence. This
is the clearest proof that Titus left for us — proof he left so we would
see that he had succeeded in his efforts to make the Jews call him
"Lord," proof he left that he had become the Christ that Christian-
ity would worship for thousands of years.
To see the relationship between Jesus and Titus, all that is needed
is to view Jesus' ministry as it relates to the war between the Romans
and the Jews. Though this perspective has been overlooked by his-
torians, it is one that should be studied for several reasons. First,
because Jesus stated that all his prophecies would be fulfilled before
the "wicked generation" of Jews passed away. To Jews of this era a
generation was forty years in length, and Titus' war against the mes-
sianic Jews came to an end, "miraculously," forty years to the day
after Jesus' resurrection. Therefore, the Gospels should be read in
the context of the war — this was literally the instruction that Jesus
gave us. Further, the victors write history. Since the Flavians were
the victors in their war with the messianic movement in Judea, all
the histories relating to that era, including the Gospels, should be
scrutinized to determine if the Flavians produced them. Once the
Gospels are viewed from the perspective of a member of the Flavian
Conclusion 335
inner circle, the relationship between Jesus and Titus becomes vir-
tually self-evident.
The Parallels
The relationship between Jesus and Titus begins on Mount Ger-
izzim, where Jesus calls himself "living water" on the same spot
where Jews would later die of thirst during the war. Because Titus
has not received control over the army when that battle occurs, the
authors of the Gospels have Jesus announce that "my time has not
yet come" — in other words, that his ministry had not yet begun — to
maintain the parallelism between his ministry and Titus' campaign.
Jesus then begins his ministry at the Sea of Galilee, where he
gathers in his disciples, who he calls "fishers of men." Titus also has
the "onset" of his campaign at the same location, where his "disci-
ples" become "fishers of men" by spearing Jews as they attempt to
swim for safety after the Romans sink their boats.
Jesus next encounters a possessed man at Gadara who unleashes
a "legion" of demons that possess a herd of swine and rush wildly
into the Jordan river. Titus has a strangely parallel experience at
Gadara, where one "demonically possessed" man unleashed a legion
of "demons" — that is, the Sicarii — who infect a herd of "swine" —
that is, Jewish youth. The combined group is then chased by the
Romans and rushes "like the wildest of beasts" into the Jordan river.
Following the Gadara encounter, the "son of Mary" travels to
Jerusalem where he informs his disciples that they will one day "eat
of his flesh." This prophecy comes to pass when a "son of Mary" is
eaten by his mother during Titus' siege of Jerusalem.
The Gospels next describe two assaults on the Mount of Olives,
one in which a naked man escapes and another in which the Mes-
siah is captured. These episodes parallel events on the Mount of
Olives during Titus' siege of Jerusalem, where a "naked" man —
Titus — escapes, and a Messiah is captured.
The pair of Mount of Olives assaults is followed in both the
Gospels and Titus' campaign by a description of three crucified men,
one of whom miraculously survives. In each version, an individual
named "Joseph of Arimathea" (Joseph Bar Matthias) takes the sur-
vivor down from the cross.
336 Caesar's Messiah
Jesus concludes his ministry by predicting that Simon will be
taken to Rome and martyred, but that John will be spared. At the
conclusion of Titus' campaign, the rebel leaders Simon and John are
captured. Simon is taken to Rome and martyred, but John is spared
and given life imprisonment.
Each one of these parallels is unusual enough to raise the ques-
tion of whether it was created intentionally. The fact that the paral-
lels occur in the same order lays the matter to rest, because such a
sequence could not occur accidently Further, Titus was the only
individual, other than Jesus, who could have been the "Son of Man"
foreseen in the Gospels. Titus was the only individual in history who
encircled Jerusalem with a wall and demolished its temple. The fact
that the campaign of this unique individual parallels Christ's min-
istry confirms the proposition that the two were deliberately linked,
since such a combination of historical singularities could not have
occurred circumstantially.
The Daniel-Moses Combination
This work has shown that, without question, Josephus manipulated
the dates of events to create the impression that the prophecies of
Daniel were coming to pass in the first century C.E. In doing so,
Josephus, accidentally or otherwise, provided a fictitious historical
context for Jesus, who claimed to be the Messiah that Daniel had
envisioned.
The authors of the Gospels also inserted numerous parallels
with the life of Moses into their story of Jesus so as to make it appear
that he was, like Moses, the founder of a new, divinely inspired reli-
gion. Josephus linked his history to this theme by recording that the
war with the Jews came to an end forty years to the day after Jesus'
resurrection. In doing so, he created the impression that Christianity
had mirrored Judaism's forty years of wandering following the orig-
inal Passover. Only by concluding the war on that date, the fifteenth
of Nisan, 73 C.E., could Josephus have simultaneously "fulfilled" both
the seven-year cycle of tribulation envisioned by Daniel — the pre-
cise length of the war — and completed Christianity's mirroring of the
events following the original Passover. The dual linkage between the
Gospels and War of the Jews proves that the parallels were created
Conclusion 337
deliberately because two separate authors could not have recorded
such a combination of precise prophecies and dates by chance.
The Puzzle of the Empty Tomb
My reading of the combined story of Jesus' resurrection is perhaps
the clearest proof of the Flavian origin of Christianity. This is be-
cause the story was designed to be a way of proving beyond a doubt
that creating the Gospels as satire was the real intent of its authors.
This proof also has the advantage of being, if incorrect, so easy to
disprove. Experts in probability can either confirm or deny the con-
clusions in this work and the truth will out.
This work was in no way created as a criticism of the faith of
contemporary Christians. I felt required to present my findings
because of the light they shed on the origin and purpose of both
anti-Semitism and the moral structure of Western societies.
I realize that some will find the conclusions of this work disori-
enting. Symbols long thought to have been based on Christian love
may really be images of Roman conquest. Even the belief that our
culture is Judeo-Christian may be incorrect, in that it may have been
completely shaped by Roman "religious" influence. Most unnerving
to me is this question: What would Western civilization be like if,
instead of emerging from the Christian tradition, it had emerged
from a culture that worshiped strength and scorned weakness?
It is also hard to accept that so many have missed the obvious
clues left by the creators of Christianity to inform us of the true ori-
gin of the religion. While many of the puzzles are difficult to see and
solve, it is simply amazing that no one has noticed heretofore that
Titus' campaign had a conceptual outline parallel to Jesus' ministry.
This is not a difficult thing to see and should have been common
knowledge centuries earlier. Homo sapiens failed to earn its title in
this instance.
Though Christianity may have begun as a cruel joke, it has
become the basis for much of humankind's moral progress. I present
this work with great ambivalence, but truth is a whole, and no part
should be hidden. During the turmoil that is about to descend, we
should all remember the words of Jesus: "And you shall know the
truth, and the truth shall set you free."
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