A CRUCIFIED SAVIOUR, THE PEAK OF ROMAN PROPAGANDA

The image of a pro-Roman, crucified savior is not a theological revelation—it’s strategic imperial propaganda. Crucifixion was Rome’s instrument of terror, reserved for seditionists and slaves. That a man crucified by Rome would become the cornerstone of an empire-friendly religion—and simultaneously preach obedience to Caesar—is no miracle. It is mythmaking with imperial fingerprints.

Modern scholarship confirms that the earliest Christian texts are not the Gospels but the so-called Pauline epistles, dated around 50–60 CE. These writings, often presented as the core theology of Christianity, mention no virgin birth, no Bethlehem nativity, no miracles—only a mystical Christ “revealed” through visions and scripture. The Jesus of Paul is curiously ahistorical, lacking a flesh-and-blood biography. This has led scholars like Hermann Detering, Robert Price, and others to argue that Paul may never have existed as a historical figure. The Pauline voice could be a theological composite, crafted by later hands to align early Christianity with Roman universalism and suppress its Jewish revolutionary roots.

Even the Gospels, written later (Mark around 70 CE, Luke around 85–90 CE), reinforce this sanitized narrative. The author of Luke, for example, makes a curious admission in his opening lines: he is not presenting a firsthand account, but compiling an orderly version of stories already written, addressed to a certain “Theophilus.” This Theophilus, meaning “friend of God,” is likely not a mere literary flourish, but a real patron—possibly a Roman official or benefactor. The use of the title “Most Excellent Theophilus” (Luke 1:3) suggests a person of status, perhaps within the Roman administration.

Why would a gospel writer tailor his account for a Roman elite? Because Luke-Acts, more than any other New Testament text, aggressively Romanizes the Jesus story. It emphasizes law, order, and Roman innocence—Pontius Pilate, the governor who ordered Jesus’ execution, is practically exonerated. Repeatedly, Roman officials in Acts are portrayed as just, rational, even benevolent. The danger, we are told, lies not with Rome, but with the unruly Jews who reject their messiah.

By the 4th century, Constantine seized the cross—not as a symbol of defeat, but as imperial conquest. The Jesus who died a rebel is now enthroned beside Caesar.

Thus, the pro-Roman crucified savior is not the Son of God. He is the Son of Empire—crafted, edited, and exalted to serve Rome’s unholy dominion over both land and mind.

For the love of humanity,
Apostle Genesis,
Apostle of Knowledge to the nations