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Here are two articles of the British Enciclopaedia about mystery religion but they are a lot.
MYSTERY RELIGIONS AND CHRISTIANITY
Christianity originated during the time of the Roman Empire, which was also the time at which the mysteries reached their height of popularity. This was by no means an accident. The Christian theologian Origen wrote in the 3rd century that it was part of the divine plan that Christ was born under the emperor Augustus: the whole Mediterranean world was united by the Romans, and the conditions for missionary work were more favourable than ever before. The simultaneousness of the propagation of the mystery religions and of Christianity and the striking similarities between them, however, demand some explanation of their relationship. The hypothesis of a mutual dependence has been proposed by scholars--especially a dependence of Christianity upon the mysteries--but such theories have been discarded. The similarities must rather be explained by parallel developments from similar origins. In both cases, national religions of a ritualistic type were transformed, and the transformation followed similar lines: from national to ecumenical religion, from ritualistic ceremonies and taboos to spiritual doctrines set down in books, from the idea of inherited tradition to the idea of revelation. The parallel development was fostered by the new conditions prevailing in the Roman Empire, in which the old political units were dissolved, and the whole civilized world was ruled by one monarch . People were free to move from one country to another and became cosmopolitan. The ideas of Greek philosophy penetrated everywhere in this society. Thus, under identical conditions, new forms of religious communities sprang from similar roots. The mystery religions and Christianity had many similar features--e.g., a time of preparation before initiation and periods of fasting; baptism and banquets; vigils and early-morning ceremonies; pilgrimages and new names for the initiates. The purity demanded in the worship of Sol and in the Chaldean fire rites was similar to Christian standards. The first Christian communities resembled the mystery communities in big cities and seaports by providing social security and the feeling of brotherhood. In the Christian congregations of the first two centuries, the variety of rites and creeds was almost as great as in the mystery communities; few of the early Christian congregations could have been called orthodox according to later standards. The date of Christmas was purposely fixed on December 25 to push into the background the great festival of the sun god, and Epiphany on January 6 to supplant an Egyptian festival of the same day. The Easter ceremonies rivalled the pagan spring festivals. The religious art of the Christians continued the pagan art of the preceding generations. The Christian representations of the Madonna and child are clearly the continuation of the representations of Isis and her son suckling her breast. The statue of the Good Shepherd carrying his lost sheep and the pastoral themes on Christian sarcophagi were also taken over from pagan craftsmanship. (see also Index: social class, Early Christian art)
In theology the differences between early Christians, Gnostics (members--often Christian--of dualistic sects of the 2nd century AD), and pagan Hermetists were slight. In the large Gnostic library discovered at Naj'Hammadi, in upper Egypt, in 1945, Hermetic writings were found sideby-side with Christian Gnostic texts. The doctrine of the soul taught in Gnostic communities was almost identical to that taught in the mysteries: the soul emanated from the Father, fell into the body, and had to return to its former home. The Greeks interpreted the national religions of the Greek Orient chiefly in terms of Plato's philosophical and religious concepts. Interpretation in Platonic concepts was also the means by which the Judeo-Christian set of creeds was thoroughly assimilated to Greek ideas by the early Christian thinkers Clement of Alexandria and Origen. Thus, the religions had a common conceptual framework. The doctrinal similarity is exemplified in the case of the pagan writer and philosopher Synesius. The people of Cyrene selected him as the most able man of the city to be their bishop, and he was able to accept the election without sacrificing his intellectual honesty. In his pagan period he wrote hymns that closely follow the fire theology of the Chaldean Oracles; later he wrote hymns to Christ. The doctrine is almost identical.
The similarity of the religious vocabulary is also great. Greek life was characterized by such things as democratic institutions, seafaring, gymnasium and athletic games, theatre, and philosophy. The mystery religions adopted many expressions from these domains: they spoke of the assembly (ekklesia) of the mystai; the voyage of life; the ship, the anchor, and the port of religion; and the wreath of the initiate; life was a stage and man the actor. The Christians took over the entire terminology; but many pagan words were strangely twisted in order to fit into the Christian world: the service of the state (leitourgia) became the ritual, or liturgy, of the church; the decree of the assembly and the opinions of the philosophers (dogma) became the fixed doctrine of Christianity; the correct opinion (orthe doxa) about things became orthodoxy.
There are also great differences between Christianity and the mysteries. Mystery religions, as a rule, can be traced back to tribal origins, Christianity to a historical person. The holy stories of the mysteries were myths; the Gospels of the New Testament, however, relate historical events. The books that the mystery communities used in Roman times cannot possibly be compared to the New Testament. The essential features of Christianity were fixed once and for all in this book; the mystery doctrines, however, always remained in a much greater state of fluidity. The theology of the mysteries was developed to a far lesser degree than the Christian theology. There are no parallels in Christianity to the sexual rites in the Dionysiac and Isiac religion, with the exception of a few aberrant Gnostic communities. The cult of rulers in the manner of the imperial mysteries was impossible in Jewish and Christian worship. (see also Index: Dionysus)
The mysteries declined quickly when the emperor Constantine raised Christianity to the status of the state religion. After a short period of toleration, the pagan religions were prohibited. The property of the pagan gods was confiscated, and the temples were destroyed. The precious metal used to coin Constantine's gold pieces was taken from heathen temple treasuries. To show the beginning of a new era, the capital of the empire was transferred to the new Christian city of Constantinople. The centres of pagan resistance were Rome, where the old aristocracy clung to the mysteries, and Alexandria, where the pagan Neoplatonist philosophers expounded the mystery doctrines. When Julian the Apostate, Roman emperor from AD 361 to 363, tried to reestablish pagan worship, he found allies at Rome and Alexandria. After his death, the pagan opposition to Christianity continued for one more generation. The Roman aristocrats multiplied their efforts to maintain the piety of the mysteries, and the pagan philosophers tried to refine their theology by oversubtle interpretations. In 391, however, the Sarapeum at Alexandria was demolished, and in 394 the opposition of the Roman aristocracy was crushed in battle at the Frigidus River (now called the Vipacco River in Italy and the Vipava in Slovenia). (see also Index: persecution, Roman religion)
Only remnants of the mystery doctrines, amalgamated with Platonism, were transmitted by a few philosophers and individualists to the religious thinkers of the Byzantine Empire. The mystery religions exerted some influence on the thinkers of the Middle Ages and the philosophers of the Italian Renaissance.
Copyright 1994-1999 Encyclopdia Britannica
Theology.
The creeds of the mystery religions were never worked out to the same extent that the Christian creeds were. Nevertheless, the doctrines of the mysteries may be called a theology. One of the central subjects in mystery writings was cosmogony--the theory of the origin or creation of the world. In the Hermetic treatises, in the Chaldean Oracles, and in the little known writings of Mithraism, the cosmogony was modelled after Plato's Timaeus, and it always dealt with the creation of the soul and with the soul's subsequent fate. (see also Index: creation myth)
The theological doctrine of the soul and the myth about its celestial home, its fall, and its redemption were inseparable. The sequence is beautifully told in the "Hymn of the Soul," preserved in the Acts of Thomas, an apocryphal account of the journeys and death of the apostle. The hero of the hymn, who represents the soul of man, is born in the Eastern (the yonder) Kingdom; immediately after his birth, he is sent by his parents on a pilgrimage into the world with instructions to take a pearl from the mouth of a dragon in the sea. Instead of wearing his heavenly garment, he dresses in earthly clothes, eats earthly food, and forgets his task. Then his parents send a letter to rouse him. As soon as he has read the letter, he awakes and remembers his task, takes the pearl, and begins the homeward journey. On the way, his brother (the Redeemer) comes to accompany him and leads him back home to his father's palace in the east. This myth is a figurative representation of the theological doctrine of the soul's fall and its return to heaven.
Many of the questions that were the subject of later Christian theological discussions were already eagerly debated in the mystery religions. In a Hermetic treatise, for example, the existence of God was proved from the evident order of the world. This argument, which had first been formulated by Zoroaster, a 7th-century Iranian prophet, was expressed in the form of questions: Who could have created the heavens and the stars, the sun and the moon, except God? Who could have made wind, water, fire, and earth (the elements), the seasons of the year, the crops, the animals, and man, except God?
Passionate debates were held about the question of whether man was subject to blind fate. The Stoics (proponents of a Greek and Roman school of philosophy holding that men should be free from passion and calmly accept all occurrences as unavoidable) had adopted the doctrine that all events are determined by the stars. Thus, for many Greeks and Romans astrology became the only sensible method of studying man's life and fortune. But for others the idea that man could achieve nothing by his own will was frightening, and they wanted to be liberated from this fear; the mystery religions promised to liberate them. The theology of the mystery religions admitted that the stars ruled the world and especially that the planets had evil influences. But the highest god of the religion (for example, Sarapis in the Isis Mysteries) stood far above the stars and was their master. A man who decided to become a servant of this god stepped out of the circle of determination and entered into the sphere of liberty. The god could suspend determination, because he ruled over the stars; he could unravel the threads of the Moirai (the three spinners of fate); he could save his servant from illness and prolong his life, even against the will of fate. In the Isis Mysteries there was a theology of grace foreshadowing Christian doctrine. (see also Index: Stoicism)
In many of the mystery cults, there was a marked tendency toward henotheism--the worship of one god without denying the existence of other gods. Thus, Isis was the essence of all pagan goddesses; Sarapis was the name uniting the gods Zeus, Pluto, Dionysus, Asclepius, Helios, and even the Jewish god YHWH (Yahweh). In the religion of Sol, an elaborate syncretistic theology was developed to show that all known gods of all nations were nothing but provisional names for the sun god.
Copyright 1994-1999 Encyclopdia Britannica
