Christianity is Based on Delusions, Mythology, Fiction and Stolen Stories From Others, and its Deity Yahweh or Jesus is Also Delusional

The view that Christianity, like other religions, is based on mythology, fictional narratives, or borrowed ideas has been proposed by various scholars, secularists, and critics over centuries. This perspective does not necessarily reflect all views, especially among believers, but it’s a part of the study of comparative religion and secular criticism of religious belief. Here’s an exploration of how some argue that Christianity has roots in earlier myths, fictional storytelling, or psychological constructs:

1. Mythological Roots and Borrowed Stories

Historians and religious scholars have noted that many Christian elements parallel older mythologies and religions. Some argue that Christianity incorporates or transforms ancient themes, symbols, and narratives from earlier civilizations. For example:

• Resurrection Myths: Stories of gods or divine figures who die and rise again predate Christianity. In ancient Egyptian mythology, Osiris was resurrected, and in Sumerian legends, Inanna descends to the underworld and returns. Similar themes appear in Greek myths with figures like Dionysus.
• Virgin Birth: A divine or virgin birth motif appears in several pre-Christian myths. For instance, Horus, an Egyptian god, was said to be born of the virgin goddess Isis, and in Greco-Roman culture, miraculous births were attributed to notable figures.
• Apocalyptic and Messianic Beliefs: Jewish apocalypticism and messianic expectations in the centuries before and after Jesus’ life also influenced early Christianity, which adapted these ideas into its narrative of a coming Kingdom of God and a messianic savior.

These parallels lead some to suggest that Christianity didn’t emerge in isolation but incorporated existing ideas into its theology to resonate with diverse cultural groups in the ancient world.

2. Delusions and Illusions in Religious Belief

From a psychological perspective, critics sometimes suggest that religious experiences can resemble delusions or illusions, especially if beliefs lack empirical evidence or contradict observable reality. Religious visions, prophecies, and miraculous claims are sometimes interpreted as cognitive phenomena rather than supernatural events. The following concepts illustrate this line of thought:

• Cognitive Biases: Humans have cognitive biases, such as confirmation bias, which may lead believers to interpret ambiguous events as signs or miracles that support their faith. For instance, someone might see an everyday occurrence as an answer to prayer because they are primed to look for evidence of divine intervention.
• Pattern Recognition: People have an inherent tendency to detect patterns, even when none exist. In religious contexts, this can mean attributing personal meaning or divine influence to random events, like seeing symbolic shapes in natural phenomena (pareidolia).
• Group Dynamics and Social Reinforcement: Religion is often a communal experience, and belief can be reinforced by group cohesion and collective rituals. Psychologists studying social influence suggest that people are more likely to believe or experience something if they see others around them doing the same.

3. Christianity as Fictional Storytelling

Some critics view Christian narratives as highly developed forms of storytelling with fictional elements designed to convey moral or theological truths rather than historical facts. From this perspective:

• The Gospels as Literature: The four canonical Gospels (Matthew, Mark, Luke, and John) are regarded by some as theological literature rather than strictly historical accounts. Written decades after Jesus’ life, these texts reflect the beliefs, biases, and theological agendas of their authors and early communities.
• Miracles and Supernatural Events: Stories of miracles, such as turning water into wine or walking on water, are seen as symbolic acts within a narrative framework rather than literal occurrences. They serve to illustrate themes of faith, divine power, and Jesus’ role as a savior.
• The Book of Revelation: The final book of the New Testament, with its vivid and fantastical imagery of end-times events, is interpreted by many scholars as an apocalyptic allegory rather than a literal forecast of future events.

From this view, the Bible and its stories function more as mythological or allegorical literature that imparts moral lessons rather than as historical documentation.

4. Criticism of the Deity’s Nature: Yahweh and Jesus

Critics have also examined the portrayal of Yahweh (God in the Old Testament) and Jesus (New Testament) from a psychological or ethical standpoint, questioning how these figures align with modern understandings of morality and reason:

• Yahweh’s Characteristics: In the Old Testament, Yahweh is depicted as a complex figure who can be jealous, wrathful, and, at times, violent (e.g., ordering the destruction of entire cities or peoples). Some critics argue that this portrayal reflects human projections of authority figures rather than an all-loving deity.
• Jesus’ Self-Perception: Some critics suggest that Jesus’ claims of divinity, or his followers’ claims about him, could be viewed as delusions if examined from a strictly secular psychological lens. Certain scholars argue that charismatic leaders may genuinely believe they are chosen or special, a phenomenon seen throughout history.

This line of thought often leads critics to see Jesus and Yahweh as reflective of the cultural, social, and psychological needs of the people who worship them, rather than as literal, divine entities.

5. Influence from Other Religions and Cultures

Many scholars argue that Christianity was heavily influenced by the cultures and religions it encountered, evolving over time as it spread through the Roman Empire and beyond. Key areas of influence include:

• Greek Philosophy: Concepts from Greek philosophy, such as the Logos (a term for divine reason or order), were adapted into Christian theology, particularly in the Gospel of John, which describes Jesus as the Logos.
• Roman Religion: As Christianity spread through the Roman Empire, it adopted or adapted certain aspects of Roman religious practices and imagery, which helped make it more acceptable and familiar to Gentile (non-Jewish) converts.
• Mystery Religions: Early Christian communities often had rituals, initiations, and communal meals similar to the “mystery religions” of the Greco-Roman world, such as the cults of Mithras and Isis. These shared elements may have helped make Christianity appealing within the religiously diverse Roman Empire.

Conclusion

From a critical, secular perspective, Christianity can be viewed as a religion built upon a combination of mythological motifs, psychological phenomena, and adapted cultural elements. The stories in the Bible, the figure of Jesus, and the characteristics of God are interpreted by some critics as expressions of human creativity, moral ideals, and existential questions rather than as divine truths. However, for believers, these narratives and experiences carry deep meaning and are considered expressions of divine reality, showing the complex relationship between faith and interpretation.