Published by Christianity has been officially disproven. It is just a plagiaristic copy of the ancient pagans. As you can see if you look close enough the life of Jesus Christ matches the exact life of the Greek god Bacchus of Greek Mythology. All of the Christian holidays like Christmas and Easter used to be pagan holidays originally.
Bacchus was born of a virgin like Jesus was and the Greek god Bacchus was nailed to a cross like Jesus was and Bacchus also preached the idea of baptisms. Bacchus also rose from the dead out of his tomb and so did Jesus and according to the records they were both born on December 25. Jesus rode into a town riding on a donkey with his followers waving palm leaves before him and according to Greek Mythology so did Bacchus.
All of these amazing similarities between Christianity and paganism are still not quite known to the public but it is about time they did become known and it time that we new the truth that Jesus was a made up fictional character based on the Greek god Bacchus of Greek Mythology.
How wrong you are, Author. You have not yet received the “Universal Security Clearance” from the Holy Spirit yet. Well that may be cavalier to say, but you’re just wrong. You don’t understand. You’re lost without Jesus.
I’m disappointed that you didn’t support any of your claims with evidence. Given the period of history when Jesus is argued to have lived, it would have made greater sense to use the argument that the mythos surrounding Jesus was based in the worship of Mithra rather then Bacchus. While your initial premise was interesting, your lack of execution was disappointing. It opens you up to counter arguments that are as equally opinion based as yours.
Dionysus (also known as Bacchus) had a strange birth that evokes the difficulty in fitting him into the Olympian pantheon. His mother was a mortal woman. Semele, the daughter of king Cadmus of Thebes, and his father Zeus, the king of the gods. Zeus’ wife, Hera, a jealous and prudish goddess, discovered the affair while Semele was pregnant. Appearing as an old crone (in other stories a nurse), Hera befriended Semele, who confided in her that Zeus was the actual father of the baby in her womb. Hera pretended not to believe her, and planted seeds of doubt in Semele’s mind. Curious, Semele demanded of Zeus that he reveal himself in all his glory as proof of his godhood. Though Zeus begged her not to ask this, she persisted and he agreed. Therefore he came to her wreathed in bolts of lightning; mortals, however, could not look upon an undisguised god without dying, and she perished in the ensuing blaze. Zeus rescued the foetal Dionysus by sewing him into his thigh. A few months later, Dionysus was born on Mount Pramnos in the island of Ikaria, where Zeus went to release the now-fully-grown baby from his thigh. In this version, Dionysus is borne by two “mothers” (Semele and Zeus) before his birth, hence the epithet dimētōr (of two mothers) associated with his being “twice-born”. The legend of his death goes that Zeus gave the infant Dionysus into the charge of Hermes. One version of the story is that Hermes took the boy to King Athamas and his wife Ino, Dionysus’ aunt. Hermes bade the couple raise the boy as a girl, to hide him from Hera’s wrath.[21] Another version is that Dionysus was taken to the rain-nymphs of Nysa, who nourished his infancy and childhood, and for their care Zeus rewarded them by placing them as the Hyades among the stars (see Hyades star cluster). Other versions have Zeus giving him to Rhea, or to Persephone to raise in the Underworld, away from Hera. Alternatively, he was raised by Maro.
Wine was an important manifestation of Dionysus, imagined as its creator; the creation of wine from water figures also in Jesus’s Marriage at Cana. In the 19th century, Bultmann and others compared both themes and concluded that the Dionysian theophany was transferred to Jesus.
Peter Wick argues that the use of wine symbolism in the Gospel of John, including the story of the Marriage at Cana at which Jesus turns water into wine, is intended to show Jesus as superior to Dionysus.