The Christian Mythology — Context and Discussion

Pagan Sources and the Virgin Birth

Leatherbee devotes the opening chapter to the virgin birth, tracing its antecedents in pagan mythology. He cites figures such as Krishna, Buddha, and Horus as examples of miraculous births from divine fathers and mortal mothers. The argument relies on parallels in narrative structure rather than direct historical borrowing, a method that shapes the entire book. The author does not claim that Christianity copied these myths wholesale but suggests that similar cultural patterns emerged independently or through diffusion. The chapter sets a comparative framework that recurs in later sections on miracles and resurrection.

The Trinity as a Borrowed Doctrine

In the chapter on the Trinity, Leatherbee focuses on the Council of Nicaea (325 CE) and the role of Athanasius, whom he calls an “astute theological politician.” He argues that the Egyptian reverence for the number three, represented by the triangle, influenced Alexandrian Christian theology. The text then surveys trinities in other cultures: the Hindu Trimurti (Brahma, Vishnu, Shiva), the Persian triad of Ormuzd, Mithras, and Ahriman, and the Scandinavian Odin, Thor, and Frey. Leatherbee also notes that the New Testament apostles did not recognize Jesus as divine, citing Joseph Priestley’s Corruptions of Christianity to support the point. This section exemplifies the book’s method of juxtaposing Christian doctrine with non-Christian parallels to argue for pagan origins.

Atonement and the Critique of Vicarious Sacrifice

The chapter on atonement attacks the doctrine of vicarious sacrifice as “ridiculous, blasphemous, and illogical.” Leatherbee questions the morality of transferring guilt to an animal, a man, or a god, and argues that the idea of another’s suffering licensing sin is contemptible. This section is more overtly polemical than earlier chapters, using rhetorical questions to challenge the reader. The tone reflects the author’s broader project: to undermine orthodox Christian claims by highlighting what he sees as logical inconsistencies and moral flaws. The chapter draws on scriptural references but does not engage with contemporary theological defenses.

Leatherbee’s work is best read as a product of its time—the early 20th-century rationalist critique of religion. Readers should note that the book relies heavily on comparative mythology and historical parallels rather than original research. The excerpts show a consistent method: identifying pagan precedents for Christian doctrines and questioning their originality. Those interested in the history of religious skepticism will find this a representative text, though its conclusions are contested by modern scholarship.

There’s something humbling in watching old certainties loosen—those doctrines I once took as bedrock now feel like sunlit threads in a larger tapestry. It makes me softer, more curious. I found myself thinking of that other old volume, To The Work! To The Work! Exhortations to Christians — Background and Themes, where the fervor feels almost innocent beside all this history. Both sit quietly on my shelf, asking nothing, just waiting.