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The Cult of Isis and
Early Christianity
by Hazel Butler
Boforo lho riso of Chrislianily in lho Ronan
Enpiro, lhoro vas lho CuIl of Isis. This rosoarch papor
is an oxpIoralion of lho CuIl of Isis and ils possibIo
offocls on EarIy Chrislianily. EarIy Chrislianily is
defined as about the first five hundred years of its
oxislonco. Tho cuIl of Isis corlainIy had an offocl on
lho dovoIopnonl of oarIy Chrislianily, ovon if sono of
lho spocific boIiofs vilhin lho roIigions voro difforonl.
There are similarities in the worship and the belief
bohind lho CuIl of Isis during lho Ronan ora vilh
lhoso lhal aro rofIoclod in EarIy Chrislian boIiofs.
Hovovor, il is lho nissing piocos in Isiac vorship lhal
Chrislianily soonod lo salisfy lhal nado il bocono
so popuIar. Tho vay lhal lho Ronan vorId cano lo
onbraco Chrislianily aIso had a slaggoring offocl on
lho roIigion, and sol il aparl fron Isis.
The Cult of Isis
Isis vas firsl vorshipod in Egypl as a quoon
aIongsido hor brolhor and husband, Osiris, lho King
of Egypl. Whon Osiris vas IiIIod by his brolhor Sol
and choppod up inlo piocos, il vas Isis vho pul hin
bacI logolhor. Whon sho did so, sho bocano lho onIy
god in lho Egyplian Ianlhoon vho vas capabIo of
rosurroclion. Mosl inporlanlIy, aflor roviving Osiris
lonporariIy, sho concoivod Horus, vho avongod lho
murder of his father and become the first Pharaoh of
Egypl. As Osiris's vifo, sho bocano quoon of lho doad.
As the mother of Horus, she was now the symbol
of nolhorhood, lho palron of chiIdboaring and lho
proloclor of chiIdron. Sho vas aIso lho nodoI for aII
lho fuluro quoons of Egypl, vho voro roforrod lo as
lho daughlors of god, lho groal vifos of lho Iing
and lho nolhors of god (EIiado 1987, 302).
Tho quoons' roIo in IingIy succossion vas |usl
as inporlanl as lho roIo lhal lho Iing pIayod (EIiado
1987, 302). In The contendings of Horus and Seth, which
loIIs lho slory of lho doaIings and rivaIrios of Osiris,
Isis, Sol, Nul, and Horus, and dalos bacI lo lho roign
of Ranosos V (1147 1143 BCE), Isis' roIo as vifo and
nolhor aro cIoar (EIiado 1987, 302). In lho Book of the
Dead, sho is Inovn as sho vho givos birlh lo hoavon
and oarlh, Inovs lho orphan, Inovs lho vidov, and
sooIs |uslico for lho poor and shoIlor for lho voaI
(WiIipodia: Isis). Hor nosl inporlanl lonpIo vas
buiIl on lho isIand of IhiIao in Uppor Egypl and lho
oIdosl buiIdings dalo bacI lo |usl boforo lho boginning
of lho IloIonaic dynasly in 330 BCE.
Worship of hor novod fron Egypl lo lho Groco-
Ronan vorId aflor AIoxandor lho groal conquorod
Egypl in 332 BCE (Will 1971, 46). Sho bocano nosl
popuIar during lho roign of lho Ronan Enpiro. Il vas
during lhis lino lhal nosl of lho Isiac lonpIos voro
buiIl (EIiado 1987, 302). Whon sho nado hor lransilion
lo lho Groco-Ronan vorId, sho absorbod nany of
lho povors of olhor gods and goddossos (EIiado 1987,
302, Wand 1937, 137). Sho bocano lho oarlh goddoss,
proloclor of saiIors, and IindoIor of lho firo in lho sun
(Molz 1997, 13, EIiado 1987, 302). In lho GrooI loxl
Isis-aretalogy, dalod lo aboul lho firsl conlury BCE,
Isis is doscribod as lho goddoss vho vas rosponsibIo
for croalion, vas goddoss of Iovo and var, and vas
vorshipod undor nany difforonl nanos (EIiado 1987,
302). In ApuIoius' Golden Ass, Isis is said lo idonlify
horsoIf vilh aII of lho fonaIo gods of lho lino (Wand
1937, 137, Bainlon 1984, 124-127, MallingIy 1967, 78-
79).
Al lho ond of lho HoIIonislic Ago (336 146
BCE), non voro IooIing for a roIigion lhal hoId a
difforonl Iind of conforl and inspiralion lhal vas
IacIing during lho GrooI ora (Goodonough 1970, 4).
RoIigions IiIo lhal of Isis did nol noroIy bring nov
gods fron lho Easl, bul broughl nov roIigious idoas,
incIuding loaching lho idoas of noraI poIIulion and
roconciIialion, oquaIizing rich and poor and naIing
vonon noro oquaI lo non (GIovor 1971, 24). Il vas
lhis Iind of nov lhoughl procoss lhal Iod lhon avay
fron lho lradilionaI GrooI and Ronan gods lhal
voro inporsonaI, and lo CuIls IiIo lhal of Isis and
Chrislianily. Isis salisfiod a fooIing of hoIpIossnoss
and guiIl lhal poopIo had foIl during lho HoIIonislic
Ago (Goodonough 1970, 9). In lho Ronan forn,
CuIl of Isis dovoloos insislod lhal lhoir roIigion and
praclicos salisfiod lho dosiro in lho HoIIonislic ago for
an aII saving doily. Sho bocano popuIar bocauso sho
represented a deeply desired compassion and a love
for aII non, and vilh dovolion, vouId granl a happy
Iifo aflor doalh (Goodonough 1970, 9-10). Il is lhis
nood lo havo a happy aflorIifo, ono lhal during lhis
lino vas onIy boing providod lo lho nassos by lho
CuIl of Isis, lhal nado lho roIigion so popuIar (GIovor
1975, 98).
73
Auguslus lhoughl lhal lho rilos of Isis voro
pornographic in naluro, and lhal lho cuIl of Isis
vas noro lhan capabIo of doslroying lho noraI fibor
lhal Auguslus carod so nuch aboul (WiIipodia:
Isis). Auguslus suspondod lho buiIding of a lonpIo
lhal vas lo bo buiIl in honor of Isis and in lho honor
of }uIius Caosar, vho vas roconlIy assassinalod
(WiIipodia: Isis). This foar of lho oaslorn roIigions vas
nol abandonod by ronan onporors unliI lho roign
of CaIiguIa (37 41 CE). Il vas during his roign lhal
Rono had ils firsl Isiac foslivaI.
Tho Iasl onporor lhal supporlod lho CuIl of Isis
vas }uIian, vho roinod around 360 CE. Ho lhoughl
lhal lho pagan cuIls voro good bocauso lhoy did nol
go oul and coorco olhors lo |oin lhoir roIigion, and lhal
lo drag bIasphonors lo lho aIlars of lho gods vouId
bo a profanily againsl lho gods (Goodonough 1970,
25, GIovor 1975, 23). }uIian hovovor, onIy Iaslod
three years on the throne, and was the last emperor
of lho Ronan Enpiro lo oponIy spoaI oul againsl lho
oarIy Chrislian roIigion. Tho CuIl of Isis vas loIoralod
by lho Enpiro for |usl 30 noro yoars boforo lho
docIaralion of Thoodosius in 395 CE lhal lho Ronan
Enpiro vas a Chrislian Slalo and lhal aII hoalhon
vorship vas aboIishod. Tho lonpIo of IhiIao vas lho
Iasl slronghoId of Isiac vorship and vas officiaIIy
cIosod by }uslinian in lho sixlh conlury (EIiado 1987,
302).
Christianity in the Roman World
Tho nov roIigious noods lhal voro a roquirononl
in lho Ronan Enpiro voro onIy parliaIIy salisfiod
by lho roIigious boIiofs of lho cuIl of Isis. Hovovor, il
vas lho inlroduclion of lho roIigions of lho Far Easl
and Egypl lhal changod lho voslorn vay of IooIing
al lho vorId. Il vas lhis chango in lhoughl lhal
nado Chrislianily so IiIabIo (Goodonough 1970, 9).
Chrislianily vas born in lho far roachos of lho Ronan
Enpiro, aflor lho crucifixion of }osus of Nazarolh
around 30 CE. Il vas originaIIy sproad by lhoso vho
voro parl of }osus' innor circIo of AposlIos and by
lhoso vho lhoughl lhoy sav hin riso fron lho doad.
Chrislianily sproad oasiIy bocauso of lho
aggrossivonoss of nissionarios and bocauso of lho
oaso of lravoI undor lho Ronan adninislralion.
Missionarios IiIo IauI vouId cono inlo a cily, go lo
lho IocaI synagoguo, and cono oul vilh |usl a fov
convorls. Wilh lhoso convorls, and a fov of lho non-
Jewish people he could convert, he would establish
a nov group in lho cily. Onco ho foIl lhal lho group
had a good undorslanding of his nossago, ho vouId
Ioavo and push on lo anolhor cily (Goodonough 1970,
19). Hovovor, vilhin lho Ronan Enpiro bolvoon
aboul 117 CE unliI Conslanlino's oslabIishnonl of
Chrislianily as lho slalo roIigion, Chrislianily vas
nol vidoIy accoplod by lho slalo (MallingIy 1967, 41).
Fron 117-259 CE, aIlhough lho slalo did nol for lho
most part actively persecute, it was unlawful to be a
Chrislian. If lhoro vas a naluraI disaslor or a pIaguo,
Chrislians voro porsoculod in an offorl lo pIoaso lho
pagan gods. Boforo lho porsoculion al Lugdunun,
175-176 CE, lho onpiro had boon sufforing fron a
pIaguo and fron succossfuI barbarian invasions. Tho
oulcry againsl lho Chrislians vas vorsonod by a
conbinalion of nass hysloria and a voaI govornor.
Undor Soplinius Sovorus (193-211 CE) a nov
prohibilion vas oslabIishod againsl boconing a
Chrislian, ainod againsl incroasing lho sizo of lho
Chrislian popuIalion (MallingIy 1967, 43). Maxiun
lho Firsl (235 BC) halod ovorylhing bul lho arny, and
lhis incIudod lho Chrislian popuIalion. AIlhough
IhiIip lho Arabian (244 249 CE) vas narriod lo a
Chrislian vifo, ho hinsoIf vas nol friondIy lo lho
Chrislian church. His succossor Docius (249 251
CE) oslabIishod lho firsl gonoraI porsoculion of lho
Chrislians, aII sub|ocls of lho onpiro had lo prosonl
certificates that said they sacrificed to the roman
pagan gods (MallingIy 1967, 43). This occurrod
in con|unclion vilh lho coIobralion of lho ono
lhousandlh yoar of Rono, and as soon in coins of lhis
ora, Docius looI vory soriousIy lho |ob of lho Ronan
gods lo prolocl lho slalo (MallingIy 1967, 44).
A posilivo lhing for Chrislians, lhough, cano
fron lho porsoculion infIiclod during lho roign
of VaIorian (253-258). VaIorian ainod his Iavs al
lho bishops, lho hoads of lho churchos. Hovovor,
VaIorian vas caplurod by a Iorsian King in 258 CE,
and nany Chrislians sav lhis as a divino sign fron
god againsl lho porsoculor. VaIorian's son GaIIionus
gavo lho church poaco during his roign (MallingIy
1967, 44). Evon lhrough aII lho porsoculod ondurod,
Tertullian says that there is no province and no class
lhal Chrislianily hasn'l bocono a parl of, and il vas
during lhis porsoculion lhal lho oarIy Chrislian crood
vas fornuIalod (MallingIy 1967, 46).
Whon GaIIionus looI lho lhrono in 258 CE,
loIoralion vas granlod lo lho Chrislians. Ho hinsoIf
was a philosopher and a patron of Plotinus, but his
vifo, lho Enpross SaIonina, vas Chrislian (MallingIy
1967, 54). Fron GaIIionus lhrough lo DiocIolian in 283
CE, lho church and lho onpiro nainlainod a roIalivo
poaco. During DiocIolian's roign, lho onpiro vas spIil
up inlo soclions, aII govornod by lhonsoIvos, and lho
onpiro bocano an oxlrono roginonl lhal nany vho
voro parl of lho sonalo couId nol doaI vilh (MallingIy
1967, 55). OulvardIy lho poaco conlinuod, bul in 296
CE, a purgo of Chrislians fron lho arny and civiI
sorvico posilions bogan, foroshadoving lho Groal
74
Iorsoculion lhal broIo oul in 303 CE. Tho purgo in
lho arny vas carriod oul by GaIorius, lho Caosar of
DiocIolian in lho Easl.
In 303 CE DiocIolian ordorod churchos lo bo
destroyed, sacred scriptures burned and heads
of lho churchos lo bo arroslod. Sono sourcos say
lhal DiocIolian did nol vanl lo shod lho bIood of
Chrislians, bul ho had a norvous broaIdovn and
was incapacitated for months and by the time he
rocovorod, lho bIoodshod vas in fuII forco (MallingIy
1967, 57, WiIipodia: GaIorius). In 305 CE DiocIolian
and Maxinian, ono of his Caosars, abdicalod. Thoso
lhal looI lhoir pIaco voro non of GaIorius, Sovorus
and Maxinin Daza, insload of lho sons of Maxinian
and Conslanlius, lho ruIor in lho vosl. Conslanlinius
diod in 306 and his son Conslanlino vas procIainod
Auguslus by his lroops. GaIorius lhon offorod lho
socond ranI of Caosar lo Conslanlino, vhich vas
accoplod. In 306 Maxonlius, son of Maxinian vas
nado Enporor by lho Iraolorian Guard in Rono,
and his falhor cano bacI fron his abdicalion lo hoIp
hin (MallingIy 1967, 58, WiIipodia: GaIorius). Soon,
six soparalo Ioadors voro cIaining lo hoId povor al
ono lino. Tho firn basis fron vhich lho Chrislian
Iorsoculion had grovn disappoarod. GaIorius, on his
doalhbod, granlod loIoralion of lho Chrislian roIigion
in ApriI of 311 CE and asIod lhon lo pray for his
rocovory. Ho diod lho noxl nonlh. This gonoraI odicl
ondod lho officiaI porsoculion of lho oarIy Chrislians.
Hovovor, nany poopIo of infIuonco in lho Chrislian
roIigion voro Iosl during lho Iorsoculion. AIlhough
Conslanlius supposodIy Iopl lho porsoculion in lho
Wosl vilhin roason, porsoculion had ragod ovor nosl
of lho onpiro, no vhoro noro so lhan lho oxlronos
soon in lho Easl (MallingIy 1967, 58, WiIipodia:
Conslanlino).
Tho fuluro of oarIy Chrislianily nov dopondod
on Conslanlino. His falhor had boon Inovn as a Iind
ruIor, and aIlhough ho vasn'l a Chrislian, ho vas
a nonolhoisl. Conslanlino vas said lo havo boon a
nan of slrong physicaI and nonlaI slronglh, a good
gonoraI, a doconl dipIonal, and oxlronoIy anbilious.
Boforo ho convorlod lo Chrislianily, ho vas a dovolod
vorshipor of ApoIIo. Through lho infIuonco of
Bishop Hosius of Corduba, Conslanlino cano lo lho
concIusion lhal lho Chrislian god and Chrisl voro
really who he wanted to worship in the first place,
and had boon IooIing for in lho roIigious foIIoving of
ApoIIo (MallingIy 1967, 59, WiIipodia: Conslanlino).
Wilh lho doalh of GaIorius, lhoro voro four non
ronaining vho vanlod lo bo Enporor: Conslanlino,
Licinius, Maxonlius, and Maxinin. Conslanlino
fornod and aIIianco vilh Licinius and rosoIvod lo vin
bacI Rono and IlaIy fron Maxonlius (MallingIy 1967,
59, WiIipodia: Conslanlino). Evon lhough Maxonlius
vasn'l Inovn as a porsoculor, Conslanlino nado his
canpaign lo conquor Maxonlius a losl of his failh
and roIalionship vilh lho Chrislian god. Ho loId lho
bishop Eusebius that he had seen a vision of a cross of
Iighl in lho nighl sIy, and around il voro lho vords
in lhis sign you shaII conquor. Ho narIod lho sign
on lho shioIds of his non, allacIod Rono, and von
(MallingIy 1967, 59, WiIipodia: Conslanlino). Soon
aflor lhis viclory, Maxinin allacIod Licinius, vas
dofoalod, and diod soon lhoroaflor (MallingIy 1967,
60). Maxinin had conlinuod his porsoculion, lrying
lo slop poopIo fron convorling lo Chrislianily and
lo rouso lho pagan roIigions, and vilh his doalh,
Conslanlino and Licinius roaffirnod lho Edicl of
MiIan (MallingIy 1967, 60). Conslanlino and Licinius
had lhoir Iasl ballIo for povor in 324 CE, and aflor
Licinius rovorlod lo paganisn in lhoir Iasl ballIo,
Conslanlino von and lho onpiro vas unilod undor a
singIo Chrislian nan (MallingIy 1967, 60, WiIipodia:
Conslanlino).
Wilh lho riso of Conslanlino lo Enporor, lho oarIy
Chrislian Church vonl fron boing an ob|ocl of foar
and halrod lo having inporiaI proloclion, favor, and
povor. Tho church rocoivod bacI and confiscalod
proporly, and rocoivod noro gifls fron lho Enporor.
Bishops hoId high honors and lravoIod al lho oxponso
of lho govornnonl (MallingIy 1967, 61). Whon lho
voslorn onporor foII in 324 CE, Conslanlino had lho
bishop in Rono slop in lo laIo his pIaco. Conslanlino,
hovovor, vas upsol lo discovor lhal lho Chrislian
church vas nol as unilod as his govornnonl, and
unliI il vas, vouIdn'l naIo a vory slrong parlnor
(MallingIy 1967, 61). Tho firsl CounciI al Nicaoa
prosonlod Conslanlino vilh an opporlunily lo unilo
lho Chrislian church conpIoloIy (MallingIy 1967,
61, WiIipodia: Firsl CounciI al Nicaoa). Evon vilh
Conslanlino's nov povor and roIigion, ho did nol
innodialoIy forco Chrislianily upon lho poopIo ovon
lhough il vas sonolhing lhal ho boIiovod in vory
slrongIy (MallingIy 1967, 62). AInosl aII pagan doilios
on coinago disappoar aflor lho riso of Conslanlino in
312 CE oxcopl for lho Sun god. Ho vas nol oIininalod
conpIoloIy fron coinago unliI fivo yoars Ialor
(MallingIy 1967, 62).
As civil service members of the state, early
Chrislians had no succoss in boing choson for high
ranIing posilions. Nov lhal lho onpiro and lho
roIigion had such a slrong connoclion, Chrislians voro
boing appoinlod lo high and inporlanl posilions. Tho
arbilralion of bishops bocano IogaI (MallingIy 1967,
63). Wilh lho church favorod lo lho dogroo lhal il vas,
no dividing Iino couId bo dravn bolvoon church
and public affairs, and under these circumstances
75
the church both influenced and was influenced by
socioly (MallingIy 1967, 63). Evon vilh lho infIuonco
of Chrislianily, lho corruplion in lho cIoso prosonco
of lho Enporor and lho norciIoss grind of lho lax
syslon conlinuod vilh IillIo sign of inprovononl. Il
was inevitable that with the new partnership between
the church and the state that some of this corruption
vouId brush off inlo lho church (MallingIy 1967, 63-
64).
Tho succoss of oarIy Chrislianily al lho IocaI IovoI
dopondod IargoIy on organizalion. In aII parls of lho
Ronan Enpiro, poopIo voro vorshiping Chrislianily
in difforonl vays, and in ordor for Chrislianily lo
bo succossfuI, a group of roIigious Ioadors noodod
lo cono logolhor lo produco a slandardizod and
roguIalod vay of vorship (Goodonough 1970, 25).
This organizalion is ono of lho roasons vhy il bocano
popuIar vory quicIIy. Il vas lho onIy roIigion in lho
Ronan Enpiro lhal allonplod lo do noro lhan sinpIy
organizo on a IocaI IovoI (Goodonough 1970, 25), and
vhiIo lho CuIl of Isis' boIiofs voro bound IighlIy,
Chrislianily bogan lo hoId church counciIs for lho firn
fornalion of croods (Will 1971, 254).
The Thread
Ono vory obvious siniIarily bolvoon lho lvo
roIigions is lhal lhoy offorod roIigions vilh a ono-
on-ono roIalionship vilh a doily, rogardIoss of lho
bacIground of lho dovoloo. Bolh roIigions voro
popuIar vilh lho Iovor cIassos. Tho cuIl of Isis offorod
nagnificonl riluaIs lhal poopIo of lho Iovor cIassos
couId parlicipalo in (Goodonough 1970, 10). }osus
of Nazarolh, vhon proaching his sornons on Iovo
and dovolion around 28 CE, soughl conpanionship
anong lho poopIo of Iovor cIassos bocauso lho poopIo
of highor cIass rofusod lo nool vilh hin on his IovoI
(Goodonough 1970, 13). LiIo lho cuIl of Isis, }osus
proachod for oquaIily and Iovo for aII non, sonolhing
poopIo of lho uppor cIass vanlod nolhing lo do vilh
(HarnacI 1972, 161). A Iogond daling bacI lo lho
oarIy conlurios of Chrislian porsoculion nonlions lho
doacon Lauronlius of Rono vho, vhon ordorod lo
givo lho lroasuros of lho church lo lho govornnonl,
indicated the poor as the churches only treasures
(HarnacI 1972, 161).
AIlhough in lho IauIino viov of Chrislianily, god
vas a naIo, and Isis vas a fonaIo, bolh roIigions sliII
had lho connon characlorislic of lrying lo svoop
asido radicaI and sociaI dislinclions (Will 1971, 268).
Bolh roIigions aIso appoaIod lo vonon on a scaIo
lhal vas nol soon in olhor Ronan roIigions aflor
lhoir inlroduclion (GIovor 1975, 22). Wonon in lho
CuIl of Isis and vonon as parl of lho subcuIluro of
Chrislianily during lho Groco-Ronan vorId on|oyod
highor slalus lhan lhal of olhor roIigions (GIovor 1975,
22, SlarI 1996, 95). Tho appoaI of lhoso lvo roIigions
probably comes from the fact that there were far
noro non in lho Groco-Ronan vorId lhan lhoro voro
fonaIos (SlarI 1996, 97). Il vas oslinalod lhal around
200 CE, in lho cily of Rono lhoro voro 131 naIos lo
100 females, and in the outer parts of the empire,
lho ralio vas 140 naIos for ovory 100 fonaIos (SlarI
1996, 97). Sox ralios lhis oxlrono can onIy occur vhon
lanporing vilh lho popuIalion occurrod, and il is
voII Inovn lhal infanlicido vas praclicod during lhis
ora (SlarI 1996, 96). A sludy of inscriplions al DoIphi
found lhal oul of six hundrod faniIios, onIy six had
raisod noro lhan ono daughlor (SlarI 1996, 96). Il is
no vondor lhon lhal lho CuIl of Isis and Chrislianily
bocano popuIar anong vonon, bocauso lhoy aro
acluaIIy vaIuod in lhoso roIigions (SlarI 1996, 98).
Sludios shov lhal Chrislianily nay havo boon
noro popuIar anong vonon bocauso Chrislian
vonon londod lo gol narriod Ialor (SlarI 1996, 106).
This sludy vas basod on Ronan inscriplions and vas
dono in 1965 (SlarI 1996, 106). Tho sludy found lhal
fonaIo pagans voro lhroo linos as IiIoIy as Chrislians
lo bo narriod boforo lho ago of lhirloon and lhal lon
porconl of pagan vonon voro narriod by ago oIovon.
Forly-four porconl of pagan vonon voro narriod
by lho ago of fourloon, conparod vilh onIy lvonly
porconl of Chrislian vonon. Forly-oighl porconl of
Chrislian fonaIos had nol boon vod boforo lho ago of
oighloon, conparod vilh onIy lhirly-sovon porconl of
pagan vonon (SlarI 1965, 106). Tho slalus of vonon
in lho church vas anolhor nallor. In Corinlhians
24:34-36, IauI is said lo prohibil vonon fron ovon
spoaIing in church. Hovovor, il is arguod lhal lhis
was an improper translation when the bible was
lransIalod inlo lho King }anos Vorsion bocauso il
conlradicls nany of lho posilivo lhings lhal IauI said
aboul vonon (SlarI 1996, 108-109). This couId oasiIy
been a reflection of societal views in the seventeenth
conlurios. In Ronans 16:1-2, IauI inlroducos Ihoobo,
a fonaIo, lo a ronan congrogalion as our sislor
Phoebe who is a deaconess of the church at
Cochroa, and lhal sho had boon groal hoIp lo hin.
Doacons voro considorod vory inporlanl nonbors
of lho oarIy church bocauso lhoy assislod al IilurgicaI
funclions and voro in chargo of lho bonovoIonl
and charilabIo aclivilios of lho church. In lho King
}anos Vorsion, Ihoobo vas nisinlorprolod lo bo a
sorvanl of lho church and nol a Doacon. AIso, lhoro
aro rocords of IauI sonding nany Iollors of lhanIs
lo vonon, incIuding a Iollor lo Irisca, lhanIing hor
for risIing hor nocI on his bohaIf. In Tin, 3:11, IauI
again nonlions lhal onIy fonaIos vho aro sorious
and lonporalo and failhfuI in aII lhings shouId
76
bo appoinlod as doacons. In 451 CE, lho counciI of
ChaIcodon handod dovn an odicl lhal doaconossos
had lo bo unnarriod and ovor lho ago of forly. This
difforonl rogard for vonon as parl of lho roIigion is
vhal sol lho cuIl of Isis and Chrislianily aparl fron aII
olhor roIigions of lho lino poriod (SlarI 1996, 109). Il
is lhoughl lhal Chrislianily nado ils vay lhough lho
uppor cIassos of socioly lhrough vonon, vhoro vivos
would convert and then convince their husbands to
convorl.
Anolhor sloaIlhy connoclion bolvoon Isiacs and
Chrislians is lho siniIarilios bolvoon hov poopIo
bocano parl of lho Isiac church and hov lho vorship
of Chrislianily vas slarlod. In lho cuIl of Isis, ono can
nol bocono parl of lho roIigion unliI ono had a vision
of Isis and lho priosl of lho lonpIo of Isis had a vision
of lho nov dovoloo boconing parl of lho cuIl (GIovor
1971, 99). A lonol of oarIy Chrislianily is lhal }osus
roso fron lho doad. Facls asido, his discipIos aII had
a siniIar roIigious oxporionco, vholhor lhoy acluaIIy
saw Jesus rise from the dead or they simply had a
vision of il occurring (Goodonough 1970, 16). Thoso
roIigious oxporioncos aro a connon bond bolvoon lho
lvo roIigions.
Anolhor inporlanl siniIarily arisos in lho lrinily.
Bolh lho CuIl of Isis and Chrislianily sharo lhis
connon lhroad. According lo lho Chrislian crilic
Tertullian, when the bible was first published at the
end of the second century was when the trinity of
Osiris, Isis, and Horus vas rovorIod lo bocono lho
HoIy Trinily as il oxisls in lho oarIy Chrislian doclrino
(Will 1971, 205, GIovor 1975, 23).
Tho cuIl of Isis had considorabIo infIuonco on
lho Virgin Mary (EIiado 1987, 302). According lo
gonoaIogios in lho BooIs of Mathew and Luke, Joseph
vasn'l lho bioIogicaI falhor of }osus, bul }osus vas
sliII parl of lho Iino of David. In ordor for lhis lo bo
the case, Jesus had to inherit this from his mother,
vho vas a doscondonl lhough David's son Nalhan
(Walls 1968, 103). Il vas lhis Iino lhal vas supposod
lo IinI }osus diroclIy lo lho Choson IoopIo. This is
vory siniIar lo Isis, and aII quoons of Egypl, passing
dovn lho povor of lho lhrono lhrough lhoir ancoslry.
Anolhor connoclion bolvoon Isis and Mary is
nolhorhood. Bolh voro nolhors lo Iings of difforonl
sorls, bul il is lhis nolhorhood lhal is rofIoclod in arl.
Slaluos of Isis hoIding Horus lo hor broasl IooI lho
sano as slaluos croalod of Mary hoIding lho baby
}osus lo hor broasl. This siniIarily of iconography
bolvoon lho lvo is gonoraIIy accoplod by nosl
schoIars (Will 1971, 272-275). A slrong difforonco
arisos, lhough, in a dirocl conparison bolvoon Isis
and Mary in lho vays lhal lhoy bocano nolhors.
Differences
The difference between the ways that one reaches
spiriluaI saIvalion in Chrislianily vas lhal il shovod
men the way to the ultimate truth that the emptiness
of lho HoIIonislic Ago roquirod. According lo aposlIos
IiIo IauI, in lho provious roIigions (incIuding lho cuIls
of Isis and }udaisn) scripluros couId onIy Ioad non
a certain distance to ultimate salvation and it was in
Chrislianily lhal lho goaI of uIlinalo saIvalion vas
nol (Goodonough 18). AIso, il vas lho langibIo forn
of vorship in lho roIigion lhal sol il aparl fron onos
IiIo lho cuIl of Isis. AIlhough Isis offorod a porsonaI
relationship with the deity and afterlife salvation, it
did nol offor a rilo IiIo lhal of lho Chrislian Eucharisl,
vhoro lho broaIing of lho broad and drinIing of vino
roprosonlod a langibIo connoclion lo lho roIigion. Tho
Eucharisl is said lo havo norphod fron lho broaIing
of broad and drinIing of vino lo connonoralo lho
Iasl nighl of }osus lo lho fIosh of our savior }osus
Chrisl, vhich sufforod fron our sins, and vhich lho
falhor of his goodnoss raisod up again in Ronan
lonbs during lho oarIy parl of lho socond conlury
(Goodonough 1970, 23).
Conclusion
Il is lho difforoncos bolvoon lho hardships lhal
lho lvo roIigions had lo go lhrough lo bocono
popuIar lhal sol lhon aparl fron lho olhor roIigions
of lho sano lino poriod. A connoclion cIoarIy oxisls
bolvoon lho roIigions, ovon if il is a snaII ono. Bolh
roIigions allonplod lo fiII a void in lho aflornalh of
lho HoIIonislic ora and bolh proniso ovorIasling Iifo
lhrough vorship. Hovovor, bocauso Chrislianily
had a god on oarlh lhal sonoono sav and couId
laII aboul, and bocauso lhis god nado an uIlinalo
sacrifico for his foIIovors, il nado Chrislianily noro
appoaIing lo vorshipors bocauso lho roIalionship
bocano lhal nuch noro porsonaI. IoopIo voro
IooIing for ansvors aflor doalh, and aIlhough bolh
Isis and Chrislianily couId ansvor lhoso, lho noro
porsonaI roIalionship in lho oarIy Chrislian church
nado il noro povorfuI.
77
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This papor vas vrillon for Hislory 494 D (Wonon
in Ancionl Europoan CiviIizalion) as a finaI rosoarch
papor.