Early Christian Views on Mithras and Mystery Rites

Justin Martyr, The First Apology Direct teaching

...He said, "This is My blood;" and gave it to them alone. The wicked devils have imitated this in the mysteries of Mithras, commanding the same actions. You either know or can learn that bread and a cup of water are used with certain incantations in the mystical rites of someone being initiated.

Tertullian, De Corona Direct teaching

...ow-soldiers of his, so that henceforth you may be condemned not even by him, but by some soldier of Mithras. At his initiation in the gloomy cavern, in what may well be called the camp of darkness, a crown is presented to him at the sword's point, as though in mimicry of martyrdom. Then it is put upon his head, and he is admonished to resist it and cast it off, and, if you like, transfer it to his shoulder, saying that Mithras is his crown. And thenceforth he is never crowned. He has that as a mark to show who he is, if ever he is subjected to trial in respect of his religion. He is at once believed to be a soldier of Mithras if he throws the crown away, if he says that in his god he has his crown. Let us take note of the devices of the devil, who is accustomed to imitate some of God's things for no other purpose than, by the faithfulness of his servants, to put us to shame and to condemn us.

Justin Martyr, The First Apology Supporting witness

Which the wicked devils have imitated in the mysteries of Mithras, commanding the same thing to be done.

Tertullian, On Baptism Supporting witness

For washing is the channel through which they are initiated into some sacred rites— of some notorious Isis or Mithras.

Clement of Alexandria, Exhortation to the Heathen Direct teaching

... on it, carried it on the tip of a spear, and buried it under the roots of Olympus. In short, these mysteries are murders and funerals. And the priests of these rites, whom those responsible for naming them call kings of the sacred rites, add even more strangeness to this tragic event by forbidding parsley with its roots to be placed on the table. For they think that parsley grew from the Corybantic blood that flowed out. In the same way, when the women celebrate the Thesmophoria, they do not eat pomegranate seeds that have fallen on the ground, because they believe that pomegranates sprang from the drops of the blood of Dionysus. They also call those Corybantes Cabiric, and they announce the ceremony itself as the Cabiric mystery.

Minucius Felix, Octavius Direct teaching

...r Osiris, with his limbs scattered about. Then consider the sacred rites themselves, and their very mysteries. You will find mournful deaths, misfortunes, funerals, and the griefs and wailings of miserable gods. Isis bewails, laments, and seeks after her lost son, with her Cynocephalus and her bald priests. The wretched worshipers of Isis beat their breasts and imitate the grief of the most unhappy mother. Then, when the little boy is found, Isis rejoices, and the priests exult, and Cynocephalus the discoverer boasts. And year by year they do not cease either to lose what they find, or to find what they lose. Is it not ridiculous either to grieve over what you worship, or to worship what you grieve over? Yet these were once Egyptian rites, and now they are Roman ones. Ceres, with lighted torches and surrounded by a serpent, with anxiety and care tracks the footsteps of Proserpine, stolen away in her wandering, and of her corrupter. These are the Eleusinian mysteries. And what are the sacred rites of Jupiter? His nurse is a she-goat, and as an infant he is carried away from his greedy father so that he may not be devoured. A clanging uproar is dashed out of the cymbals of the Cor

Arnobius, Against the Heathen Direct teaching

...en, do we prove that all these stories are records of events? It is clear from the solemn rites and mysteries of initiation, whether those celebrated at fixed times and on set days, or those taught secretly by the heathen, who do not allow the observance of their customs to be interrupted. For it should not be believed that these have no origin, are practiced without reason or meaning, and have no causes connected with their first beginnings. That pine tree regularly brought into the sanctuary of the Great Mother—is it not in imitation of that tree under which Attis mutilated and unmanned himself, and which, they say, the goddess also consecrated to ease her grief? That raising up of phalli and fascina, which Greece worships and celebrates in rites every year—does it not recall the deed by which Liber paid his debt? What story do those Eleusinian mysteries and secret rites contain? Is it not about that wandering in which Ceres, worn out from looking for her daughter, when she came to the borders of Attica, brought wheat with her, honored the family of the Nebridae with a hind's skin, and laughed at that most astonishing sight in Baubo's groin? Or if there is another cause, that

Lactantius, The Divine Institutes Supporting witness

...h sides, or envy us because we have chosen truth over falsehood? But, they say, the public rites of religion must be defended. Oh, with what honorable zeal these miserable men go astray! They know that nothing among men is more excellent than religion, and that it ought to be defended with all our power. But just as they are deceived about religion itself, so they are also deceived about the way it should be defended. Religion must be defended not by killing, but by dying; not by cruelty, but by patient endurance; not by guilt, but by good faith. The first belong to evils, but the second to goods. What is good must have a place in religion, not what is evil. For if you want to defend religion by bloodshed, tortures, and guilt, it will no longer be defended, but polluted and profaned. For nothing depends so much on free will as religion. If the mind of the worshiper is unwilling, religion is immediately taken away and ceases to exist. Therefore, the right way is to defend religion by patient endurance or by death. In this, preserving the faith is pleasing to God Himself and also gives authority to religion. For if a man in earthly warfare keeps faith with his king in some notable

Arnobius, Against the Heathen Direct teaching

... apart with blood-stained mouths the flesh of loudly bleating goats. We also pass over those hidden mysteries of Cyprian Venus, whose founder is said to have been King Cinyras. In them, those who are initiated bring fixed fees as to a prostitute, and carry away phalli, given as signs of the deity's favor. Let the rites of the Corybantes also be given over to forgetfulness. In them, that sacred mystery is revealed: a brother killed by his brothers; parsley springing up from the blood of the murdered one; and that plant forbidden to be placed on tables, lest the spirits of the dead be offended beyond appeasing. But we also refuse to speak of those other Bacchanalia, in which a secret not to be spoken is revealed and taught to those who are initiated: how Liber, while occupied with boyish games, was torn apart by the Titans; how they also cut him up limb by limb and threw him into pots so that he might be cooked; how Jupiter, drawn by the sweet smell, rushed uninvited to the feast; and how, when he discovered what had been done, he crushed the revelers with his terrible thunder and hurled them down to the lowest part of Tartarus. As evidence and proof of this, the Thracian bard han

Clement of Alexandria, Exhortation to the Heathen Direct teaching

And this is the sign of the Eleusinian mysteries: "I have fasted, I have drunk the cup; I have received from the box; after doing so, I put it into the basket, and from the basket into the chest." Truly, these are fine sights, and fitting for a goddess; mysteries worthy of the night, and fire, and the great-hearted, or rather foolish, people of the Erechthidae and the other Greeks as well. After death, a fate awaits them that they do not expect. And truly, Heraclitus of Ephesus prophesies against these people: the night-walkers, the magi, the bacchanals, the Lenaean revelers, and the initiated. He threatens them with what will come after death, and foretells fire for them. For what people think of as mysteries, they celebrate in a sacrilegious way. Law, then, and opinion, are worthless. And the mysteries of the dragon are a fraud, which religiously celebrates mysteries that are no mysteries at all, and with false piety observes profane rites. What are these mystic chests? For I must expose their sacred things, and reveal things not fit to be spoken. Are they not sesame cakes, and pyramid-shaped cakes, and round and flat cakes, embossed all over, and lumps of salt, and a serpent, th

Clement of Alexandria, Exhortation to the Heathen Direct teaching

Then there are the mysteries of Demeter, and Zeus's lustful embraces of his mother, and Demeter's anger. I do not know what I should call her in the future, mother or wife. For this reason, it is said, she is called Brimo. There are also Zeus's pleadings, the drink of gall, the tearing out of the hearts of sacrifices, and acts that we do not dare to name. The Phrygians perform such rites in honor of Attis and Cybele and the Corybantes. And the story says that Zeus tore off the testicles of a ram, brought them out, and threw them at Demeter's breasts. In this way he paid a false penalty for his violent embrace, pretending that he had cut out his own. I know that the symbols of initiation into these rites, if they were set before you in an idle moment, would make you laugh, though because they are being exposed, they are in no way inclined to laughter. "I have eaten from the drum, I have drunk from the cymbal, I have carried the Cernos, I have slipped into the bedroom." Are these not signs of shame? Are the mysteries not absurdity?

Clement of Alexandria, Exhortation to the Heathen Direct teaching

Law, then, and opinion, are nugatory. And the mysteries of the dragon are an imposture, which celebrates religiously mysteries that are no mysteries at all, and observes with a spurious piety profane rites.

Tertullian, Apology Supporting witness

And whence have they their knowledge, when it is also a universal custom in religious initiations to keep the profane aloof, and to beware of witnesses, unless it be that those who are so wicked have less fear than their neighbors?

Ephesians 3:9 Direct teaching

and to make all see what is the fellowship of the mystery, which from the beginning of the ages has been hidden in God who created all things through Jesus Christ;

Colossians 1:26 Direct teaching

the mystery which has been hidden from ages and from generations, but now has been revealed to His saints.

Ephesians 5:32 Direct teaching

This mystery is profound, and I am saying that it refers to Christ and the church.

Ephesians 3:3 Direct teaching

how the mystery was made known to me by revelation, as I have written briefly.

Mark 4:11 Direct teaching

And he said unto them, Unto you it is given to know the mystery of the kingdom of God: but unto them that are without, all these things are done in parables:

1 Timothy 3:16 Supporting witness

And without controversy great is the mystery of godliness: God was manifested in the flesh, Justified in the Spirit, Seen by angels, Preached among the Gentiles, Believed on in the world, Received up in glory.

Lactantius, The Epitome of the Divine Institutes Supporting witness

and in connection with this fact is an illustrious and great mystery, in which is contained both the salvation of men and the religion of the Supreme God, and all truth.

Tertullian, Against Marcion Supporting witness

In the scheme of Marcion, on the contrary, the mystery of the Christian religion begins from the discipleship of Luke.

Tertullian, Against Marcion Supporting witness

...than the least of all saints, grace was given to enlighten all men about what the fellowship of the mystery was, which through the ages had been hidden in God, who created all things, Ephesians 3:8-9. The heretic erased the preposition "in," and made the sentence run like this: "what is the fellowship of the mystery, which for ages has been hidden from the God who created all things." But this falsification is plainly absurd. For the apostle goes on to draw this conclusion from his own statement: "so that through the church the many-sided wisdom of God might be made known to the principalities and powers in heavenly places," Ephesians 3:10. Whose principalities and powers does he mean? If they are the Creator's, how could it be that such a God meant His wisdom to be shown to the principalities and powers, but not to Himself? Surely no principalities could have understood anything without their sovereign Lord. Or if the apostle did not mention God in this passage because He, as their chief, is Himself counted among these, then he would plainly have said that the mystery had been hidden from the principalities and powers of Him who created all things, including Him among them. But

Clement of Alexandria, The Stromata (Miscellanies) Supporting witness

... blessings, but also for the body, and for the good things of the body. And he reveals still more clearly that knowledge does not belong to all, by adding, “Praying at the same time for you, that God would open to us a door to speak the mystery of Christ, for which I am bound; that I may make it known as I ought to speak.” Colossians 4:3-4 For there were certainly, among the Hebrews, some things delivered unwritten. For it is said, “When by this time you ought to be teachers,” as if they had grown old in the Old Testament, “you again need someone to teach you what are the first principles of the oracles of God; and you have become such as have need of milk, and not of solid food. For everyone who partakes of milk is unskilled in the word of righteousness, for he is a babe, being instructed with the first lessons. But solid food belongs to those who are of full age, who by reason of use have their senses exercised to distinguish between good and evil. Therefore, leaving the first principles of the doctrine of Christ, let us go on to perfection.”

Archelaus, Disputation with Manes Supporting witness

...y is for those who have been enlightened, while the blinding is for those who do not believe. These mysteries, which the Church now declares to you who have been moved from the group of catechumens, it is not her custom to declare to the Gentiles. For we do not declare the mysteries concerning the Father, and the Son, and the Holy Spirit to a Gentile. Nor do we speak of the mysteries plainly in the presence of the catechumens. Instead, we often speak in a hidden way, so that the faithful who have understanding may grasp the truths being referred to, while those who do not have that understanding may receive no harm.

Hippolytus, Refutation of All Heresies Supporting witness

...f the extreme madness of the heretics. Because these heretics keep silent and hide their own secret mysteries, many have supposed that they are worshippers of God. On an earlier occasion, we also briefly explained their teachings. We did not describe them in full detail, but refuted them in a rough summary. We did not think it necessary to bring their secret doctrines into the light, so that, after we had explained their teachings in riddles, they might be ashamed. Then, because we had made their mysteries public and shown them to be atheists, they might be led to stop, at least to some extent, their unreasonable opinion and their profane attempt. But since I see that they have not been made ashamed by our restraint, and have paid no attention to how God is patient even while they blaspheme Him, so that either they may repent out of shame, or, if they continue, may be justly condemned, I am forced to carry out my plan of exposing their secret mysteries. To those who are initiated, they present these things with great plausibility. But they are not accustomed to reveal them to anyone at first. Instead, they keep such a person waiting for a period of necessary preparation, and mak

Origen, Against Celsus Direct teaching

... this, Celsus, wanting to show his learning in his treatise against us, also quotes certain Persian mysteries. He says, “These things are hinted at in an obscure way in the accounts of the Persians, and especially in the mysteries of Mithras that are celebrated among them. For in these there is a representation of the two heavenly revolutions: that is, the movement of the fixed stars, and that which takes place among the planets, and the soul’s passage through these. The representation is as follows. There is a ladder with high gates, and at the top of it an eighth gate. The first gate is made of lead, the second of tin, the third of copper, the fourth of iron, the fifth of a mixture of metals, the sixth of silver, and the seventh of gold. They assign the first gate to Saturn, using lead to show the slowness of this star; the second to Venus, comparing her to the brightness and softness of tin; the third to Jupiter, as firm and solid; the fourth to Mercury, because both Mercury and iron are able to endure all things, and are money-making and laborious; the fifth to Mars, because, being made of a mixture of metals, it is varied and unequal; the sixth, made of silver, to the Moon;

Origen, Against Celsus Supporting witness

For the mysteries of Mithras do not appear to be more famous among the Greeks than those of Eleusis, or than those in Ægina, where individuals are initiated in the rites of Hecate.

Origen, Against Celsus Supporting witness

Now, whatever be the case with regard to these — whether the Persians and those who conduct the mysteries of Mithras give false or true accounts regarding them — why did he select these for quotation, rather than some of the other mysteries, with the explanation of them?

Origen, Against Celsus Supporting witness

After this, Celsus, desiring to exhibit his learning in his treatise against us, quotes also certain Persian mysteries, where he says: These things are obscurely hinted at in the accounts of the Persians, and especially in the mysteries of Mithras, which are celebrated among them.

Archelaus, Disputation with Manes Supporting witness

Barbarian priest and crafty coadjutor of Mithras, you will only be a worshipper of the sun-god Mithras, who is the illuminator of places of mystic import, as you opine, and the self-conscious deity;

Justin Martyr, Dialogue with Trypho Supporting witness

but for the sake of those who have come with us to-day, I shall again remind you of the passage.” Then I repeated the passage from Isaiah which I have already written, adding that, by means of those words, those who presided over the mysteries of Mithras were stirred up by the devil to say that in a place, called among them a cave, they were initiated by him.

Justin Martyr, Dialogue with Trypho Supporting witness

“And when those who record the mysteries of Mithras say that he was begotten of a rock, and call the place where those who believe in him are initiated a cave, do I not perceive here that the utterance of Daniel, that a stone without hands was cut out of a great mountain, has been imitated by them, and that they have attempted likewise to imitate the whole of Isaiah’s words?

Origen, Against Celsus Supporting witness

but, dissatisfied even with these, he adduced in addition the mysteries of the Persian Mithras, and the explanation of them.

Origen, Against Celsus Supporting witness

After the instance borrowed from the Mithraic mysteries, Celsus declares that he who would investigate the Christian mysteries, along with the aforesaid Persian, will, on comparing the two together, and on unveiling the rites of the Christians, see in this way the difference between them.

Origen, Against Celsus Supporting witness

After using an example taken from the Mithraic mysteries, Celsus says that anyone who wants to examine the Christian mysteries, along with those Persian rites mentioned earlier, will compare the two and, by uncovering the rites of the Christians, will see the difference between them. Now whenever he could give the names of the different sects, he was quite willing to mention the ones he thought he knew. But when he especially should have done this, if he really knew them, and should have told us which sect uses the diagram he described, he did not do so. It seems to me, however, that he partly borrowed what he says about the diagram from certain statements of a very insignificant sect called the Ophites, which he misunderstood. Now since we have always been moved by a love of learning, we came across this diagram, and in it we found representations of people who, as Paul says, creep into houses and lead captive foolish women loaded down with sins, led away by various lusts, always learning and never able to come to the knowledge of the truth. The diagram, however, was so completely lacking in credibility that neither these easily deceived women, nor the most rustic class of men, no

Hippolytus, Refutation of All Heresies Supporting witness

...ich they have taken their invention. If it seems right, let us examine both the Barbarian and Greek mysteries, and let us see how these heretics, gathering together the secret and ineffable mysteries of all the Gentiles, are speaking falsehoods against Christ and deceiving those who do not know these rites of the Gentiles. For since the foundation of their doctrine is the man Adam, and they say that it has been written about him, "Who shall declare his generation?" Isaiah 53:8, learn how, by partly deriving from the Gentiles the hidden and varied generation of the man, they falsely apply it to Christ.

Hippolytus, Refutation of All Heresies Supporting witness

...g, through Mariamne, from James the Lord's brother. But it really can be traced back to the ancient mysteries. Their view of the soul is presented in the Gospel according to Thomas. There is also an Assyrian theory of the soul. The systems of the Naassenes and the Assyrians are compared. The Naassenes also draw support from the Phrygian and Egyptian mysteries. The mysteries of Isis are included as well. These mysteries are explained allegorically by the Naassenes.