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March 29th, 2013 
FAKE NEWS for the Zionist agenda Bartholomew f. Brewer, Ph.D.
PAGAN ORIGIN
The doctrine of transubstantiation does not date back to the Last Supper as is supposed. It was a controverted topic for many centuries before officially becoming an article of faith, which means that it is essential to salvation according to the Roman Catholic Church. The idea of a corporal presence was vaguely held by some, such as Ambrose, but it was not until 831 A.D. that Paschasius Radbertus, a Benedictine monk, published a treatise openly advocating the doctrine of transubstantiation. Even then, for almost another four hundred years, theological war was waged over this teaching by bishops and people alike until at the Fourth Lateran Council in 1215 A.D., it was officially defined and canonized as a dogma.
Like many of the beliefs and rites of Romanism, transubstantiation was first practiced by pagan religions. The noted historian Durant said that belief in transubstantiation as practiced by the priests of the Roman Catholic system is “one of the oldest ceremonies of primitive religion.” The Story Of Civilization, p. 741. The syncretism and mysticism of the Middle East were great factors in influencing the West, particularly Italy. Roman Society From Nero To Marcus Aurelius, Dill. In Egypt priests would consecrate mest cakes which were supposed to be come the flesh of Osiris. Encyclopedia Of Religions, Vol. 2, p. 76. The idea of transubstantiation was also characteristic of the religion of Mithra whose sacraments of cakes and Haoma drink closely parallel the Catholic Eucharistic rite. Ibid. The idea of eating the flesh of deity was most popular among the people of Mexico and Central America long before they ever heard of Christ; and when Spanish missionaries first landed in those countries “their surprise was heightened, when they witnessed a religious rite which reminded them of communion…an image made of flour…and after consecration by priests, was distributed among the people who ate it…declaring it was the flesh of deity…” Prescott’s Mexico, Vol. 3.
The Christian Church for the first three hundred years remained somewhat pure and faithful to the Word of God, but after the pseudo-conversion of Constantine, who for political expedience declared Christianity the state religion, thousands of pagans were admitted to the church by baptism alone with out true conversion. They brought with them pagan rites which they boldly introduced into the church with Christian terminology, thus corrupting the primitive faith. Even the noted Catholic prelate and theologian, Cardinal Newman, tells us that Constantine introduced many things of pagan origin: “We are told in various ways by Eusebius, that Constantine, in order to recommend the new religion to the heathen, transferred into it the outward ornaments to which they had been accustomed in their own…The use of temples, and these dedicated to particular saints, and ornamented on occasions with branches of trees; incense, lamps, and candles; votive offerings on recovery from illness; holy water; asylums; holydays and seasons, use of calendars, processions, blessings on fields, sacerdotal vestments, the tonsure, the ring in marriage, turning to the East, images at a later date, perhaps the ecclesiastical chant, and the Kyrie Eleison, are all of pagan origin, and sanctified by their adoption into the Church.” An Essay On The Development Of Christian Doctrine, pp. 359, 360. This unholy alliance also allowed the continuance of the pagan custom of eating and drinking the literal flesh and literal blood of their god. This is actually how transubstantiation entered the professing church.
http://www.mtc.org/eucharst.html
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Breaking of Bread the Jewish Understanding
By: Luana Fabri
Baruch ata Adonai, Eloheinu Melech ha’olam, hamotzi lechem, min ha aretz.” “Blessed are You, O LORD our God, King of the Universe, Who has brought forth bread from the earth.”
At the beginning of the family meal, this blessing is said as the bread is broken. The blessing is referred to as “the breaking of bread”.
Sharing meals is a very important part of Jewish family and community life. So important, that special blessings are said at the start and end of the meal. The term “breaking bread” is mentioned several times in the New Testament writings. It is important that we take a look at what it means in Jewish life, to “break bread”.
The “breaking of bread” is something which is done only in the context of a meal. In fact, the Talmud (Jewish Oral Law), uses the term only in reference to the blessing at the start of the meal. The one who says the blessing over the bread is referred to as the one who “breaks bread”. At every meal, it was, and is the custom to have bread and wine. The blessings over the bread and wine are said at the beginning of the meal. The one who recited the blessing, did so while literally breaking the bread. Following are some examples of this from the Talmud (the quotations are exact) :
Our Rabbis taught: A man should not break bread for visitors unless he eats with them, but he may break bread for his children and the members of his household so as to train them in the performance of religious duties. I.e., recite the blessing. Talmud – Mas. Rosh HaShana 29b
R. Abba said: On the Sabbath it is one’s duty to break bread over two loaves… I.e., to recite the blessing. Talmud – Mas. Chullin 7b
It is related of R. Phinehas b. Jair that never in his life did he say grace over a piece of bread which was not his own; Lit.,’to break (bread)’. Talmud – Mas. Berachoth 39b
R. Abba said: On Sabbath one should break bread from two loaves. Lit. say blessing. Talmud – Mas. Berachoth 46a
So, in these few examples, we can see that the Jewish terminology “breaking bread”, simply refers to the “blessing” at the start of the meal, or to the meal itself.
In the days of Yeshua, a ‘communal meal’ was a common practice, particularly among the Jewish Sect of the Essenes. The Essenes, a community living mostly in the Judean hills, were known for their absolute community of goods. Those who came into the Community, had to give all they had: there was one purse for all, and all members had expenses, clothing, and food in common. In the second chapter of the book of ‘Acts’, many of the believers in Messiah began to follow the Essene lifestyle, selling their belongings, having all things in common and breaking bread (sharing communal meals) from house to house: “And all believers were together and had all things in common; and those who had possessions sold them and divided to each man according to his need. And they went to the Temple every day with one accord; and at home they broke bread and received food with joy and a pure heart.” 1
With the advent of Christianity in the fourth century CE, a “Communion” ritual was introduced as part of Christian worship. This ritual involved the reconstructing of the ‘sacrifice of Christ’, where the worshipers partook of bread and wine, which represented the body and blood of their god.
Now, within Judaism, there is no such concept as ‘communion’, nor has there ever been. There is no Biblical equivalent to ‘Eucharist’, or ‘Communion ritual’. Actual, the ‘communion’ practice caused many severe problems for the Jews, particularly in medieval times with the strange charges of ‘host desecration’. Jews were accused and executed, for allegedly profaning the communion wafer. It was imagined in Christian circles that the Jews, not content with crucifying Christ once, continued to renew the agonies of his suffering by stabbing, tormenting or burning the host. It was said that such was the intensity of their hatred, that when the host shed blood, emitted voices or took to flight, the Jews were not deterred.
The charge of host desecration was leveled against Jews over all the Christian world, frequently bringing large scale massacre.
So, if the concept of ‘communion’ has no Jewish root, where did the Church’s ritual originate?
In the second century CE, the Roman Church officially rejected all Jewish custom and Law, stating that Christianity had nothing in common with the Jews. In order to accommodate pagans into the new Roman Empire religion, the practices and rituals of the Mystery Religions were modified to suit Christianity. Let us take a look at the origins of the “Communion Ritual” in the Mystery Religions of Babylon and Greece:
The Ritual of Communion was a ritual called ‘Omophagia’. In the Greek mysteries, Dionysus (or Bacchus – his Babylonian counterpart), was one of the main deities. His birth was celebrated on December 25. He was the god of wine. His followers, called “Bacchants” , celebrated the communion ritual of Dionysus by crushing the fruit of the vine and drinking the scarlet lifeblood pressed from its flesh. They also dismembering the animal which represented Dionysus (the bull), and worshipers would tear the bull to pieces with their hands and teeth. By practicing “Omophagia” (the dismemberment of the sacrificial victim and eating the flesh and drinking the blood), it was believed the worshiper absorbed the nature, or life of the god into his own. Thus, having consumed the flesh of the bull and the wine representing Dionysus, the worshipers took on his power and character. This was a communion in the god’s own body and blood – to become like the god, they had to consume the god.
The second century Church took this concept and adapted it to ‘Jesus’. For this reason, the miracle of communion was that the symbols of ‘Jesus’, the bread and wine, were believed to literally become his flesh and blood. This is called “transubstantiation”, and is a belief of Catholics to this day.
Although the Protestant Church rejected ‘transubstantiation’, they kept the communion ritual, declaring that in the bread and wine, the believer partakes spiritually in the flesh and blood of the god. There are three main doctrines of the Communion rite within Christianity:
1. The Roman Catholic Church teaches that the wafer and wine of the Sacrament become the actual flesh and blood of Christ (Transubstantiation).
2. The Lutheran Church teaches that the flesh and blood of Christ are consumed in and with the bread and wine. This doctrine is called Consubstantiation.
3. The Calvinists say that the bread and wine give those who partake of them a spiritual participation of the flesh and blood of Christ.
It has been a common practice of non-Catholic denominations to simply ‘spiritualize’ Catholic doctrines. However, the belief still remains, that by either literally or spiritually partaking in the body and blood of the ‘god’, the believer receives the very life of the god.
In the Jewish faith, there is no ritual where a worshiper literally eats a symbol of God in order to ‘receive Him’. We are transformed only by the Ruach (Spirit of God) in the observance of the Commandments.
If this is the case, then what did Yeshua mean when he used the symbolism of bread and wine and flesh and blood in reference to himself? Let’s begin by taking a look at Yeshua’s words while partaking of his ‘last’ meal with his disciples, before he died:
“And he took bread and gave thanks and broke it, and gave it to them and said, ‘This is my body, which is given for your sake; this do in remembrance of me” Luke 22:19.
Most of us know, that at this time Yeshua was having a Passover Seder with his disciples. What piece of bread did he take, describing it as “my body”? He took the Afikomen; not just any piece of matzah, but the piece which was broken and hidden at the start of the Seder, and compared this to his body. This was UNLEAVENED bread, signifying the sinlessness of Messiah. It is only at the Passover Seder, held on the Eve of Nissan 14, that the Afikomen is eaten. The Torah clearly states that we are to remember our redemption by eating unleavened bread at the Passover and Feast of Unleavened Bread. This is the only time at which we are commanded by God to do this. Yeshua is the unleavened bread. For this reason he said, “Do this (keep the Feast of Unleavened Bread/Passover) in remembrance of me.”
Most often, at a ‘Communion service’, leavened bread is used. Leaven represents sin; Messiah is ‘the sinless one’. It is the anti-messiah who is called the ‘man of sin’.
When the term “breaking bread” is used in the New Testament writings, it is either in context of the Passover Seder, or the weekly community meal. We already addressed the “communal meal” in Acts 2, now let us take a look at the following passages:
In 1 Corinthians 10:14-22, there are two issues which Paul addresses:
1. The sanctity of the Passover as being a meal for ‘the redeemed’ (the Body).
2. The prohibition of partaking in ‘pagan meals’.
It seems that the Corinthians were attending the Passover Seder and then attending the pagan festivals as well. Paul says it is an offense to God to mix the two. Verse 21: “You cannot drink the cup of our Lord and the cup of devils; you cannot be partakers of the table of our Lord and of the table of devils.” This is a common problem among Gentile believers, and Jewish ‘Messianics’, even to this day. Many like to attend the Biblical Festivals, but also continue in the pagan ones as well. Paul stresses the importance of the “community” of God as being a “set apart” body: v17, “For just as the loaf of bread is one, so we are all one body; for we are all partakers of that one bread.” There can be no mixture.
The whole of I Corinthians 5 is about the Passover Seder. Paul says that those deliberately engaged in sin are not to partake of the Passover. The Passover is the only Festival of HaShem where only the observant can attend. The Corinthians were allowing just anyone to attend and the ‘leaven’ (sin) among them was not being removed. Paul stresses that those who continued in their sin were not to participate in the Seder. The Seder is to be celebrated without ‘leaven’ (sin) v7,8. It is Torah law that the ‘body’ is to be judged correctly. Paul says that we are not to keep non-believers out at all times, but only in the context of the Seder: verse 10, “I do not mean that you should separate completely from all the immoral people of the world….. verse 11 “but with such a person, you must not break bread.”
Again in 1 Corinthians 11:26-31, Paul reinforces the Torah command that “no uncircumcised person may eat of the Passover”. It seems that this command was not being taken seriously and non observant people were partaking. For this reason, as the Torah also warns, they were dying or becoming sick. This is what the Torah calls the punishment of ‘Kareth’ – when God executes punishment on a person who violates the Commandment in a hidden manner.
Paul’s letters are for the purpose of dealing with issues arising among the Gentile members of the Nazarene Jewish Community. The Gentiles had no understanding of the Torah and its requirements. Due to Corinthian ‘lawlessness’, many problems were being imported into the Jewish Community. Paul is instructing the Gentiles on how things should be done and how serious these matters are. Contrary to what the Corinthians were used to, the Passover Seder was not a ‘love feast’ where anyone could come along for a good time and a good feed.
The above passages bear no relevance to a “Communion service” The term “breaking of bread” is purely a reference to either the Passover Seder, or just having a meal. Any other ritual, is simply not “breaking bread” in the Jewish context.
Having said this, what was Yeshua referring to when he said, “Unless you eat my body and drink my blood you have not life within you?”
Yeshua’s very words are found in Jewish Kabbalistic writings. Keeping in mind that Yeshua is the LIVING TORAH who came down from heaven, let us read the following excerpt in that context:
“… The Torah is clothed in the soul and intellect of a person, and is absorbed in them, and is called ‘bread’ and ‘food’ of the soul. For just as physical bread nourishes the body as it is absorbed internally, in his very inner self, where it is transformed into blood and flesh of his flesh, whereby he lives and exists – so too, it is with the knowledge of the Torah and its comprehension by the souls of the person who studies it well, with a concentration of his intellect, until the Torah is absorbed by his intellect and is united with it and they become one. This becomes nourishment for the soul, and its inner life from the Giver of Life, the blessed En Sof (the Eternal God). This is the meaning of the verse, ‘Yea, Thy Torah is within my inward parts.” 2
In John 6: 47-57 Yeshua said the following, referring to himself as Torah: (parenthesis mine)
“I am the living bread (Torah) that came down from heaven. If anyone eats this bread (Torah), he will live forever. This bread is my flesh (Yeshua is Torah in the flesh), which I will give for the life of the world…. v53: Yeshua said to them, ‘I tell you the truth, unless you can eat the flesh of the Son of Man and drink his blood (Yeshua is fully consumed Torah), you have no life in you. Whoever eats my flesh and drinks my blood has eternal life, and I will raise him up on the last day. For my flesh (Torah) is real food and my blood (Torah) is real drink. Whoever eats my flesh and drinks my blood remains in me and I in him. Just as the living Father sent me and I live because of the Father, so the one who feeds on me (Torah) will live because of me.”
Yeshua is the fullness of wisdom, knowledge and understanding. He is the full COMPREHENSION (fulfillment) of Torah. If we fully absorb Torah, so that it becomes to us as flesh and blood, we will have eternal life. As the Sages say, “The scrolls of the Torah may be destroyed, but its spirit is immortal and indestructible. 3 The Ruach will quicken the spirit of the Torah within the righteous dead, and they will be resurrected.
Rabbi Abraham Heschel says in ‘God In Search of Man’: “The goal is for man to be an incarnation of the Torah; for the Torah to be in man, in his soul and in his deeds.”
We can see how important it is to understand the words of Yeshua and the writers of the New Testament from a totally Jewish perspective. If we do not do so, we will in fact give the wrong interpretation or abolish their words. On the other hand, by interpreting the New Testament writings in the context of Jewish thought, terminology and practice, we will interpret correctly, or fulfill the words of Messiah and his disciples.
1. Acts 2:46
2. TANYA (Likutei Amarim) Ch.5 & 6
3. Talmud – Mas. Avodah Zarah 18a; footnote on 14
Luana Fabri
Used by Permission:
Breaking of Bread the Jewish Understanding
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The Christian myth is almost totally Pagan in origin.
The Christian myth is almost totally Pagan in origin. I used to think that anything outside the Judeo/Christian/Moslem Belief System or worldview was Pagan. Such is not the case.
The two main features of the CBS are the Eucharist and Sacrifice of a God man. These two features were well known and well loved by Pagan mystery cults centuries before the Christian Cults intergrated them into the Gospels.
The Eucharist goes way back into history and is based upon the ritual consumption of the God man. Osiris, Dionysus, Attis and many others were ritually consumed. The practice dates back to prehistory when a human sacrifice was identified with the God (perhaps a Vegetative God) and was sacrificed and eaten. Over the ages human sacrifice was found detestable. Animals were then substituted and sacrificed as the ritual identifier of the God which was then followed by grain offerings, breads shaped into the form of the God, sometimes in the shapes of natural items (sun, moon, etc.).
The mythos of the Jewish Christ integrated this practice into it’s mysteries. There is strong reason for this. For some 200 plus years before the time recorded for Jesus the Greeks and their mystery cults invaded and changed Israel for all time. A war was instituted to diminish or wipeout the Hellenizing influence. Part of the Hellenizing influence was an effort to update or change the Jewish religion to something more applicable to the times. After the Maccabbes War the Hellenizing cultist were driven underground; right to the heart of the Jewish mystical culture. Hence the Greek influence upon the myth of Jesus.
The sacrifice of the God man (Jesus, Attis, Adonis, Osiris) was a well known and well loved feature also. In fact it was necessary to have a willing sacrifice before a Eucharist could be performed. When the sacrifice was not willing the legs and sometimes arms of the sacrifice were broken to make it look like the sacrifice was willing (not struggling against the sacrificers). Jesus was a willing sacrifice.
Images of Attis (Tammuz/Dummuzi) were nailed or impaled upon a pine tree. The Jews knew this and wrote “Cursed is he who hangs upon a tree.” A goat was substituted for a boy in sacrifice to Dionysus at Potniae and a hart for a virgin at Laodicea. King Athamas had been called upon to sacrifice his first born son by the Delphic Oracle, Melenloas sacrificed two children in Egypt when stayed by contrary winds; three Persian boys were offered up at the battle of Salamis. It was only in the time of Hadrian that the annual human sacrifice to Zeus was abolished at Salamis in Cyprus. The God man Jesus was hung upon a tree; he was also the lamb of God. As such the sacrifice and Eucharist of the God man Jesus is purely Pagan in origin.
Part of the older Pagan sacrifices was in the King sacrificing his only begotten son. Jesus was the only begotten son of the King of Israel, sacrificed to take away the sins of the world. This practice was overturned in the myth of Abraham and Issac when it was found detestable and injurious to the tribe or kingdom. Yet the God man Jesus was sacrificed in the flesh. This was done to appeal to the underground Greek mystery cults who had much in common with the Jewish Christian Cultist.
“During centuries of this evolution, the Jewish people tasted many times the bitterness of despair and the profound doubt denounced by the last of the prophets. In periods when many went openly over to Hellenism, it could not be but the the ancient rites of the Semitic race were revived, as some are declared to have been in earlier times of trouble. Among the rites of expiation and propititiation, none stood traditionally higher than the sacrifice of the king, or the king’s son. The Jews saw such an act performed for them, as it were, when the Romans under Anthony, at Herod’s wish, scourged, crucified [lit. bound to stake], and beheaded Antigonous, the last of the Asmonean priest kings in 37 B.C.” Pagan Christs page 44,45 by J. M. Robertson
The mode of sacrifice was predetermined by previous Pagan doctrine. The type of sacrifice was also predetermined by Pagan doctrine. Both the sacrifice of the king, and the king’s son were incorporated into the Gospel myth. The God man Jesus is both the King of the Jews and the son of God, the king of Israel.
As stated before the sacrifice of the king or king’s son was found injurious to the state. Before animal and grain sacrifices, criminals and prisoners of war were substituted. Yet the criminal had to be identified with the king. This was done by putting royal robes on the sacrifice and parading the sacrifice around, calling it the king.
“The number three was of mystic significance in many parts of the East. The Dravidians of India sacrificed three victims to the Sun-god. In western as in eastern Asia, the number three would have its votaries in respect of trinitartian concepts as well as the primary notions of ‘the heavens, the earth, and the underworld.’ Traditionally, the Syrian rite called for a royal victim. The substitution of a criminal for the king or kings son was repugnet, however, to the higher doctrine that the victim be unblemished. To solve this problem one of the malefactors was distinguished from the other criminals by a ritual of mock-crowning and robing in the spirit of ‘sympathetic magic’. By parading him as king, and calling the others what indeed they were, it was possible to attain the semblence of a truly august sacrifice.” Pagan Christs, by J.M. Robertson page 45
There is nothing in this mythos that did not originate in other cultures.
“We can only conclude that the death ritual of the Christian creed was framed in a pagan environment and embodies some of the most widespread ideas of Pagan religion. the two aspects in which the historic Christ is typically presented to his worshipers, those of his infancy and death, are typically Pagan.” Pagan Christs by J.M Roberts, page 52.
What about the man Jesus then? Was he divine? Did he exist? Is/was he the Savior?
Most, if not all, of the Christian Belief System is Pagan in origin. It is indeed hard to force oneself to believe that Jesus is the Christ, the Messiah, the Son of God when such titles were readily copied from Pagan doctrine. Perhaps the only item not borrowed from Pagan sources was the Messiah concept. That, of course, was taken from the Jewish hysteria of the time. In the siege of Jerusalem in 72 C.E. there were some 18 Messiahs inside Jerusalem alone. Neither the God man Jesus nor the self proclaimed militant messiahs saved Jerusalem. Such was the measure of hysterical superstition upon the nation of Israel.
“There is not a conception associated with Christ that is not common to some or all of the Savior cults of antiquity. The title Savior was given in Judaism to Yahweh; among the Greeks to Zeus, Heilos, Artemis, Dionysus, Hercales, the Dioscurui, Ceybele and Aesculapius. It is the essential conception of Osiris. So, too, Osiris taketh away sin, is the judge of the dead and of the last judgment. Dionysus, the Lord of the UnderWorld and primarily a god of feasting (‘the Son of Man commeth eating and drinking’), comes to be conceived as the Soul of the World and the inspirer of chastity and self purification. [J. M. Robertson may be referring to Attis here.] From the Mysteries of Dionysus and Isis comes the proclamation of the easy ‘yoke’. Christ not only works the Dionysiac miracle, but calls himself the ‘true vine.'”
“Like Christ, and like Adonis and Attis, Osiris and Dionysus also suffer and die and rise again. To become one with them is the mystical passion of their worshippers. They are all alike in that their mysteries give immortality. From Mithraism Christ takes the symbolic keys of heaven and hell and assumes the function of the virgin-born Saoshyant, the destroyer of the Evil One. Like Mithra, Merodach, and the Egyptian Khousu, he is the Mediator; like Khousu, Horus and Merodach, he is one of a trinity, like Horus he is grouped with a Divine Mother; like Khousu he is joined to the Logos; and like Merodach he is associated with the Holy Spirit, one of whose symbols is fire.”
“In fundamentals, therefore, Christism is but paganism reshaped. It is only the economic and doctrinal evolution of the system–the first determined by Jewish practice and Roman environment, the second by Greek thought–that constitutes new phenomena in religious history.” Pagan Christs by J.M. Robertson pages 52,53
No religion develops in a vacuum. All religions are influenced not only by it’s predecessors but by the contemporaries of the time also. Such is the nature of Christism yesterday and today.
Now about Jesus the man, did he exist? I think not. All the teaching of Jesus can be attributed to other sources and grafted over the Gospel myth. Nothing he said was substantially different in any way from previous sayings. Jesus was not a man but a contrived myth.
“The Christian myth grew by absorbing details from pagan cults. The birth story is similar to many nativity myths in the pagan world. The Christ had to have a Virgin for a mother. Like the image of the child-god in the cult of Dionysus, he was pictured in swaddling clothes in a basket manger. He was born in a stable like Horus–the stable temple of the Virgin Goddess, Isis, Queen of Heaven. Again , like Dionysus, he turned water into wine, like Aesculapius, he raised men from the dead and gave sight to the blind; and like Attis and Adonis, he is mourned and rejoiced over by women. His resurrection took place, like that of Mithra, from a rock tomb.”
The man Jesus did not exist. There are however sources that speak of others seeing him. These were secondhand sources. No direct observations were made. At one time or another we have all had a vision of Deity in our minds. Such is the sight of Jesus, a mental image.
What of the Gospels then? They are passion plays designed to be read or acted out in front of an audience. Passion plays were a common feature of pagan religion. Looking at the Gospels themselves one finds a chopply written, scene by scene, display of the life of the God man. Only the important aspects of his life are described. The minor events and influences of the life of Jesus are not recorded, which leaves one to think that the Gospels are indeed a play.
“When we turn from the reputed teaching of Jesus to the story of his career, the presumption is that it has a factual basis is so slender as to be negligible. The Church found it so difficult to settle the date of its alleged founder’s birth that the Christian era was made to begin some years before the year which chronologists latter inferred on the strength of other documents. The nativity was placed at the winter solstice, thus coinciding with the birthday of the Sun-god. And the date for the crucifiction was made to vary from year to year to conform to the astronomical principle which fixed the Jewish Passover. [The Passover is moon based, an already familiar pagan method of cyclic, monthly dating.] In between the birth and death of Jesus, there is an almost total absence of information except about the brief period of his ministry. Of his life between the ages of twelve and thirty we know nothing. There are not even any myths. It is impossible to establish with any accuracy the duration of the ministry from the Gospels. According to the tradition it lasted one year, which suggests that it was either based on the formula ‘the acceptable year of the Lord’, or on the myth of the Sun-god.” Pagan Christs by J.M. Robertson, page 68
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