La Estrella de Oriente fue una construcción simbólica y cultural de carácter anti-cósmico, surgida en un contexto helenístico-gnóstico, que utilizaba el lenguaje persa de la luz y de la estrella para negar el determinismo astral y proclamar la liberación del ser humano respecto al fatum cósmico.
La Estrella de Mateo no representaba ningún fenómeno astronómico, físico o material, sino una epifanía simbólica que anunciaba la irrupción de un poder salvífico superior al mundo, de carácter extracósmico. Utilizaba el lenguaje astral para negar el dominio de los astros, desautorizando el determinismo planetario propio de la astrología antigua.
Un fenómeno construido con elementos de la antigua tradición zoroastriana que, en definitiva, se inscribió concretamente en una tradición mistérico-gnóstica helenística donde la luz del Salvador rompía el orden arcóntico establecido por los astros y los planetas.
As I explained in the Summary of the PDF attached to the Forum: «I am very clear that the temporal placement of the Gospels in Herodian Judea, during the period of Pontius Pilate’s Roman rule does not withstand even the slightest historical scrutiny in a positive sense. As this article suggests, all was all the product of a cultural and fantastical construction, executed with masterful esoteric wisdom by the Catholic bishops who Judaized the Greek myth of the incarnation of the divine». The triple astral conjunction of Jupiter and Saturn in the year 7 BC, the prophecy of the seventy weeks of Daniel, and the works of Dionysius Exiguus and Pope John I were essential phenomena from my point of view for understanding the true origins of Christianity.
Esta reseña del libro El mito Cristiano, Según los Textos, de Eliseo Ferrer, representa una revolución en nuestra manera de entender las relaciones culturales en nuestra sociedad. Sin duda, la Inteligencia Artificial (IA) se impone cada vez más. Pero esta reseña debe ser explicada y avalada antes los lectores, porque los resultados son impresionantes y no podemos devaluarlos. Para que no haya duda sobre la veracidad de su contenido, realizado íntegramente por ChatGPT, de Open AI, con la asistencia e intercomunicación de tres personas, se explica a modo de prólogo la manera en la que se gestó su contenido. Será la mejor garantía para que el texto sea tomado en serio, porque representa una insólita novedad con sus resultados; que, finalmente, abren ante nuestros ojos un horizonte cultural tan diferente al que hemos conocido en tiempos pasados.
The Star of Bethlehem was a symbolic and cultural construct of an anti-cosmic nature, arising in a Hellenistic-Gnostic context, which used the Persian language of light and star to deny astral determinism and proclaim the liberation of humankind from cosmic fate.
The Star of Matthew did not represent any astronomical, physical, or material phenomenon, but rather a symbolic epiphany announcing the irruption of a salvific power superior to the world, of an extracosmic nature. It used astral language to deny the dominion of the stars, discrediting the planetary determinism characteristic of ancient astrology.
A phenomenon constructed with elements of the ancient Zoroastrian tradition that, in the end, was specifically inscribed in a Hellenistic mystical-gnostic tradition where the light of the Savior broke the archontic order established by the stars and planets.
Sobre la triple conjunción astral de Júpiter y Saturno el año siete antes de nuestra era. Sobre las setenta semanas de Daniel y el “Anno Domini” de Dionisio el Exiguo.
El autor tiene claro que la ubicación temporal de los evangelios en la Judea herodiana y en el periodo de la prefectura romana de Poncio Pilato no soporta la más mínima investigación histórica en un sentido positivista. Como sugiere este artículo, reelaborado a partir un texto previo aparecido en «Sacrificio y Drama del Rey Sagrado», la cronología cristiana fue fruto de una construcción cultural y fabulosa, ejecutada con magistral audacia esotérica por parte de los obispos católicos que judaizaron el mito griego de la encarnación de la divinidad. / En este sentido, la triple conjunción astral de Júpiter y Saturno el año siete antes de nuestra era, la profecía de las setenta semanas de Daniel y los trabajos de Dionisio el Exiguo y el Papa Juan I fueron fenómenos esenciales para conocer los verdaderos orígenes del cristianismo y la tesis que desarrolla este texto.
FROM THE ORPHIC–PLATONIC MYTH OF DIVINE INCARNATION (OF PRIMITIVE CHRISTIAN GNOSIS) TO THE LATE JUDAIZATION, CARNALIZATION, AND HISTORIZATION OF ECCLESIASTICAL CHRISTIANITY
This work offers an exhaustive analysis of the Christian myth, subordinated in its formal part to the diachronic and historical segment encompassing the period between the Hellenistic context of the first century BCE (Alexandrian Middle Platonism, Samaritan mysticism, Hellenistic Judaism of the Decapolis, Hellenized Judaism of the Alexandrian, Syrian, and Mesopotamian diaspora, etc.) and the foundation of the apostolic Christianity of the Church at the end of the second century. Two long centuries in which the ideological and soteriological structure of the myth experienced an extraordinary evolution: from the meaning of the Orphic-Platonic myth of the descent and incarnation of divinity (as soul-spirit) in early Christian mysticism to the radical denial of mythical discourse by the Church, through an ideological structure and a narrative discourse that ended up denying the “rationality” of myth from much older frameworks, typical of the magical thinking implicit in Catholic dogmatism.
The church, in short, transformed the Greek myth of the incarnation of divinity into a historical fiction recreated through Jewish references and scenarios taken from the texts of the Septuagint Bible.
Nuevo Trabajo de Eliseo Ferrer (Edición digital, 2025).
Esta edición digital recoge el contenido del libro impreso en papel, de Eliseo Ferrer, publicado en 2023: Sacrificios humanos, canibalismo y sexualidad ritual en el mundo antiguo. Lejos de todo sensacionalismo y de toda intención perturbadora, lo que encontrará el lector en este libro es un conjunto de fenómenos, más o menos relacionados y sostenidos por estructuras y relatos de sentido, que constituyen el fundamento de la práctica totalidad de las culturas antiguas. Es decir, encontrará una serie de fenómenos no accidentales ni gratuitos, reiterados temporalmente bajo la práctica del ritualismo y provistos del significado analógico, práctico y finalista que les ofrecían los mitos.
En esta entrevista, de cien páginas, el autor de “El Mito Cristiano, Según los Textos”, Eliseo Ferrer, pasa revista a todos los asuntos que la obra presenta en sus páginas; al tiempo que los somete a una nueva perspectiva crítica, tras las comprometidas preguntas y cuestionamientos que hace la entrevistadora.
Como reconoce el autor del libro EL MITO CRISTIANO, “hacer historia con pretensiones científicas sobre el terreno de una fabulación ideológica -refiriéndose al cristianismo de la Iglesia- es un fraude y una tarea propia de ingenuos o de dementes”. Una tarea de necios o de malvados, sin término medio; como ha reconocido Ferrer en alguna ocasión. En ese oscuro contexto de los cristianismos primitivos, la heterogeneidad y la diferencia fueron la norma; “hablo de la multilateralidad y multiplicidad de corrientes, de las que debe partir cualquier investigación seria que pretenda convertir ese caos en una estructura de sentido”, señala el autor del libro en esta entrevista. A lo que añade: “A excepción de una gnosis samaritana, siria y alejandrina («la primera de las herejías”, según Ireneo de Lyon); y a pesar de la evidente presencia de una mística apocalíptica hebrea de carácter helenístico, no hubo nada más en el siglo primero y en la primera mitad del siglo segundo”.
Against those who claim that Jesus was a Jewish eschatological prophet, I must insist that certain intertestamental apocalyptic texts of Hellenized Judaism, prior to the gospels, speak of the Anointed One and the Son of Man, but none of them speak of “their” Jesus or “their” Jesus Christ. Against those who claim that the gospel hero was a Jewish apocalyptic prophet temporally located within Herodian history—and having adopted the threefold argument of the original Christian scheme I just outlined (multiplicity of independent Christian traditions, temporal primacy of gnosis, and later incorporation of apocalyptic mythology into the New Testament narrative)—I must again insist and emphasize that Hellenistic apocalypticism (Persian, Greek, and Jewish) was incorporated into Christian texts late, after the mysticism of the first-century speculations of Christian gnosis. Let it be clear, therefore, that, according to the texts, the syntagm “Joshua–Jesus” (Yehoshúa–Yeshúa) appeared linked, as Savior, to the writings of primitive Christian gnosis; while the syntagm “Anointed–Christós” was presented as the referent of the primitive eschatological Judge of the Hellenistic intertestamental apocalyptic literature.
All of this is developed in this work through a thematic structure that includes a first part, in which the cultural and ideological-textual foundations of the myth of the celestial savior are presented. In the second part, I introduce “the Christian myth in evolution”; or, to be more precise, what we can also call “the convergence of currents in Christian mythology,” which includes:
the myth of the judge-savior (Saoshyant) from Persian apocalyptic literature, who makes his appearance on earth (parousia) to declare the end of time and carry out the universal judgment of the living and the dead;
the Orphic–Platonic myth of Greek origin (Dionysus), involving the incarnation of divinity in the soul, serving as the central and ideologically preeminent space of Christian mythology; and
the Orphic–Platonic myth expanded with the stereotypes of Pauline mysteriology: the myth of the descent, incarnation, death, and resurrection of the Son of God.
And finally, I dedicate the third and last part of the work to what I call “the controversial construction of ecclesiastical Christianity,” or apostolic Christianity, from which Catholic Christianity would later emerge. In other words: the controversial, disputed, and radical transformation of the Greek and Hellenistic mysticism of early Christianity, through its Judaization, carnalization, and historization by the Church; through the appropriation of the texts of the Jewish Scriptures from the Greek Bible of Alexandria; and through a deadly confrontation with the other currents of ancient Christianity. All of which gave rise to the expiatory soteriology of redemption through suffering and spilled blood; to the fusion of the proto-gnostic Savior with the Suffering Servant of Isaiah; and to the dual myth of the “true God and true man,” which, from the theology of the Church, was presented as a radical negation of all mythology.
As a conclusion, I must say that this work positions itself in radical confrontation with that laughable academic consensus which, throughout the second half of the last century, accepted (academically speaking) the false historical, carnalist, and Judaic foundations of the ecclesiastical fabulation. A fable that was nothing more than the result of power struggles and a literal and simplistic reading of the allegorical narratives of the three great myths I have discussed: the Greek myth of incarnation, the Hellenistic–Persian eschatological myth, and the mystery myth of death and resurrection. No… Christianity was not born in the manger of Bethlehem or in a carpenter’s workshop in Nazareth, as many anachronistic and misinformed professors still try to make us believe today. No… Christianity was not “a heresy of Judaism” either, as Justin Martyr suggested in his Dialogue, in a language that blatantly revealed the manipulation of the text and the ideological Judaization of original Christianity. Nor was it a uniform cultural movement that emerged as a consequence of the development of a Jewish seed, nourished and sustained by the longing for universality and spirituality manifested in fleeting flashes of Jewish prophetic literature. As we will see in this work, neither was Jesus a Jew—according to the texts—nor was Jesus a man of flesh and blood, nor did Jesus ever dwell in the rugged terrain of history. The original Christianities formed an enormously heterogeneous universe, the result of the complexity inherent to Hellenism: the result of independent currents of Hebrew–Samaritan, pagan, Alexandrian, and Judeo-Hellenistic origin; all of them united by the common denominator of the myth of the incarnation of the Savior in the human soul—of Orphic and Dionysian origin—and, secondarily, some of them also united by the myth of the presence of the judge-savior of end-times eschatology.
In short, and as we will see in this work, one thing was Christianity, and quite another was the ecclesiastical Christianity (apostolic and Catholic) created in the second half of the second century. That is to say, primitive Christianity—of multicultural and mythical origins—was one thing, and the later Christianity of the Church, anticipated in the work of Justin Martyr and objectively manifested in the work of Bishop Irenaeus of Lyon, was another. The former belonged to the various Gnostic (Orphic–Platonic) and eschatological (apocalyptic) sects of the early first century; and the latter, very different, was the Christianity that Judaized, made flesh, and historicized the Greek myth in order to present Jesus Christ as “true God and true man,” announced in the Jewish Scriptures.
Eliseo Ferrer / The Christian Myth, According to the Texts. (Texts and Ideological Contexts of Primitive Christianity).
