Some critics of Christianity argue that it is merely an evolution or rebranding of the worship of the Greco-Egyptian deity Serapis. They often point to a letter attributed to the Roman Emperor Hadrian as evidence for this claim. But is there any truth to this assertion? And more importantly, is the Hadrianic letter a reliable or authentic historical source? Let’s explore this argument from multiple angles to separate fact from speculation.
The theory that Christianity is derived from, or influenced by, the worship of the Greco-Egyptian deity Serapis is a topic of historical speculation and debate. Proponents of this theory suggest parallels between the two belief systems, often pointing to cultural syncretism in the ancient world. However, this idea has been widely challenged and largely dismissed by historians and scholars. Below, we explore the claims of proponents, the content of the Hadrianic letter, and the reasons the theory is debunked by opponents and objective historians.
The Theory and Proponents’ Arguments
Proponents of the theory argue that Christianity, particularly in its early stages, was influenced by existing Greco-Roman and Egyptian religious traditions. Serapis, a syncretic deity created during the reign of Ptolemy I (305–283 BCE), combined aspects of the Egyptian god Osiris and the Greek god Zeus, serving as a unifying religious figure in a multicultural Alexandria. Several points are used to support the claim of a connection between Christianity and Serapis:
Syncretism in the Roman World:
- Early Christianity arose in a context where religions and cultural beliefs often blended. Alexandria, an early hub of Christian thought, was also a center for the worship of Serapis. Proponents argue that this environment could have facilitated a fusion of ideas.
Visual and Conceptual Parallels:
- Serapis was depicted as a benevolent, salvific deity with universal appeal, traits that resonate with the portrayal of Christ. Both were seen as healers and associated with resurrection.
- Serapis' temple in Alexandria (the Serapeum) and early Christian churches are said to share architectural similarities.
The Hadrianic Letter:
- One of the most frequently cited pieces of evidence comes from a purported letter by Emperor Hadrian (76–138 CE), which states:
"Egypt, which you commended to me, my dearest Servianus, I have found to be wholly fickle, and continually wafted about by every breath of rumor. The worshippers of Serapis are Christians, and those who call themselves Bishops of Christ are devoted to Serapis."
Proponents claim this letter indicates an overlap between Christian and Serapis worshippers in the early 2nd century.
- One of the most frequently cited pieces of evidence comes from a purported letter by Emperor Hadrian (76–138 CE), which states:
Transition to Monotheism:
- Some proponents suggest that Serapis was a step toward monotheistic worship, making the transition to Christianity easier for followers.
Counterarguments and Scholarly Rebuttal
Objective historians and critics of the Serapis-Christianity connection provide strong rebuttals, based on historical, theological, and archaeological evidence:
Historical Context of Hadrian’s Letter:
- Scholars doubt the reliability of the Hadrianic letter. It may be apocryphal or reflect Hadrian’s sarcastic tone about Alexandrian religious syncretism, rather than a genuine claim of equivalence between Serapis and Christ.
- The statement likely reflects the coexistence of religious communities in Alexandria rather than evidence of doctrinal overlap.
Distinct Theologies:
- Christianity is rooted in Judaism, with a monotheistic worldview and a linear concept of history. Serapis worship, on the other hand, was polytheistic and tied to Greco-Egyptian cosmology.
- The figure of Jesus Christ is unique in his role as the Jewish Messiah, his death and resurrection, and his teachings, which lack direct analogs in Serapis worship.
Lack of Direct Evidence:
- Despite the claims, there is no concrete evidence of early Christian texts or doctrines borrowing from Serapis worship. The resemblance of Serapis' benevolent traits to Jesus is seen as coincidental or reflective of broader cultural archetypes rather than direct influence.
Alexandrian Context:
- The city of Alexandria was a melting pot of religious ideas, but this does not mean Christianity borrowed directly from Serapis worship. Instead, early Christian apologists, such as Clement of Alexandria, actively opposed Greco-Egyptian paganism, including Serapis worship.
Historical Development of Christianity:
- The origins of Christianity are well-documented in Jewish Messianic traditions and the life of Jesus in Roman-occupied Judea, with no evidence of Serapis playing a role in these developments.
Modern Historical Consensus
The modern scholarly consensus rejects the idea that Christianity is derived from the worship of Serapis. While early Christianity did develop in a world where syncretism was common, its core doctrines, texts, and practices are firmly rooted in the Jewish tradition and the teachings of Jesus Christ. The Hadrianic letter is generally interpreted as an observation of Alexandrian religious culture rather than evidence of a direct relationship between Christianity and Serapis worship.
Conclusion
The theory that Christianity is the religion of Serapis is an intriguing but speculative hypothesis that has not held up under scholarly scrutiny. The Hadrianic letter offers an interesting insight into the religious dynamics of 2nd-century Egypt, but it does not substantiate claims of direct influence or equivalence between Serapis and Christ. While syncretism shaped the cultural and religious environment of the Roman Empire, the unique theological and historical roots of Christianity make it a distinct religious tradition.
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The authenticity of the Hadrianic letter regarding the connection between Serapis worship and Christianity has been a matter of debate among historians. While the letter has been transmitted in ancient sources, particularly in the works of the 4th-century historian Flavius Vopiscus, it is widely regarded by modern scholars as questionable or even a forgery. Below are the reasons and context for this assessment.
Source and Content of the Letter
The letter is purportedly written by the Roman Emperor Hadrian (117–138 CE) to his brother-in-law Servianus, describing the religious syncretism in Egypt. It contains the statement:
"Egypt, which you commended to me, my dearest Servianus, I have found to be wholly fickle, and continually wafted about by every breath of rumor. The worshippers of Serapis are Christians, and those who call themselves Bishops of Christ are devoted to Serapis."
This passage has been interpreted by some as evidence of a close association between early Christians and the worship of Serapis.
Arguments for the Letter Being a Forgery
Flavius Vopiscus’ Credibility:
- The letter is preserved in the writings of Flavius Vopiscus, one of the authors of the Historia Augusta, a collection of Roman imperial biographies. The Historia Augusta is notorious for including fabrications, spurious documents, and fictionalized anecdotes.
- Many historians regard Vopiscus as an unreliable source, prone to embellishing or outright inventing historical details.
Anachronistic Tone:
- The letter's language and content seem inconsistent with what is known of Hadrian's style and the religious dynamics of his time.
- The conflation of Christians with Serapis worshippers appears more reflective of a later period when Christian apologetics and anti-pagan polemics were intensifying, particularly in the 3rd or 4th centuries.
Lack of Independent Corroboration:
- No other contemporaneous sources from Hadrian’s time or shortly afterward confirm the letter’s content or sentiments.
- The idea of Christians being closely associated with Serapis worship does not align with early Christian writings or Roman records about Christian persecution.
Sarcastic or Exaggerated Tone:
- Even if the letter were authentic, it may have been written sarcastically or hyperbolically to criticize the religious diversity and perceived instability of Alexandria. This would make it a rhetorical flourish rather than a factual statement about the equivalence of Serapis worship and Christianity.
Arguments Supporting Authenticity
Some scholars and enthusiasts argue that the letter reflects genuine observations by Hadrian about the chaotic and eclectic religious environment of Egypt, particularly Alexandria. Hadrian was known for his interest in and tolerance of different religions, and the letter could have been an attempt to describe Alexandrian religious practices in a critical tone. However, this perspective is generally a minority view.
Modern Scholarly Consensus
The prevailing view among historians is that the Hadrianic letter is either:
- A forgery inserted into the Historia Augusta for literary or political purposes during the 3rd or 4th centuries, or
- An embellishment of a genuine letter, with the controversial passage about Serapis and Christ being an addition by later writers.
This conclusion aligns with the broader skepticism surrounding much of the Historia Augusta, which includes other dubious claims and fabricated documents.
Conclusion
The Hadrianic letter is likely a forgery or at least heavily embellished, particularly in the sections connecting Serapis worship with Christianity. While it remains an interesting artifact of ancient historiography, it is not considered a reliable historical source. Its content tells us more about later Roman perceptions of Christianity and pagan religions than about any actual connection between Serapis worship and early Christianity.
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The Hadrianic letter linking Christians with the worship of Serapis is a contentious piece of historical evidence, with modern scholarship casting significant doubt on its authenticity. The letter, preserved in the Historia Augusta, claims that the worshippers of Serapis were also Christians, and that Christian bishops were devoted to Serapis. However, most modern historians believe this letter to be a forgery or heavily interpolated during the 4th century, centuries after Hadrian's reign (117–138 CE)
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Arguments for Inauthenticity
Source Issues: The letter is part of the Historia Augusta, a notoriously unreliable collection of imperial biographies known for fabrications and spurious documents. Many of its supposed letters and official records are considered later creations
.Historical Context and Late Additions: Scholars have identified linguistic and contextual clues that suggest the letter was not written during Hadrian's time. Instead, it likely reflects later 4th-century religious polemics, when Christian apologists were more engaged in countering claims of pagan influence
.Syncretistic Observations or Satire: Even if authentic, Hadrian’s comments may have been sarcastic or exaggerated observations of the eclectic religious scene in Alexandria, where syncretism and cross-pollination between religions were common. The statement likely refers to the coexistence of Christians and Serapis worshippers rather than doctrinal overlap
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Connections Between Serapis and Christ
Serapis, a Greco-Egyptian deity created under Ptolemy I to unify Greek and Egyptian religious traditions, was associated with healing, fertility, and resurrection—qualities that some claim parallel Jesus Christ. Proponents of a connection argue:
- Serapis' visual iconography, featuring a bearded, majestic figure, resembles later depictions of Christ.
- Both Serapis and Jesus were associated with universal salvation and healing.
However, this argument fails under scrutiny:
- Early Christian theology and Christ’s roots in Judaism diverge sharply from the polytheistic and Hellenistic framework of Serapis worship.
- Claims that Serapis was called "Christus" or "Chrestus" are not supported by credible ancient sources, and the term "Christ" predates Serapis worship by centuries.
The Hadrianic Letter and Its Legacy
Despite its questionable origins, the letter has contributed to speculative theories about Christianity's pagan influences. Historians such as Marco Rizzi and others argue that such claims ignore the distinct Jewish roots and theological uniqueness of Christianity. The letter's reference to shared devotion may simply reflect the chaotic religious syncretism of Alexandria, where different traditions often borrowed language and symbols from one another
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Conclusion
The Hadrianic letter does not hold up as reliable evidence for any meaningful link between the worship of Serapis and early Christianity. While both traditions shared space in Alexandria and may have adopted some common cultural motifs, the core theology and origins of Christianity remain firmly rooted in Jewish Messianic traditions. For these reasons, the idea of Christianity as "the religion of Serapis" is dismissed by most credible scholars.
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