Inspired by some content in a post by another, I’ll think on just selected content. Think on the similarities between Euripides' “Bacchae” and The New Testament.
According to the gospels, Jesus is an innocent and just man who, at the instigation of the Jewish high priests, is hauled before the Roman Governor Pilate and condemned to die on spurious charges. Exactly the same mythological motif is found five centuries earlier in Euripides’ play The Bacchae, about Dionysus.
SparkNotes on The Bacchae, Prologue and Parodos
Dionysus, son of Zeus, has a mortal mother, Semele.
Jesus, son of God, has a mortal mother, Mary.
Like the Jewish high priests who are appalled at Jesus’ blasphemous claim to be the Son of God, King Pentheus rants in anger at stories of Dionysus’ divine parentage
Like Jesus in Jerusalem, Dionysus is a quiet stranger with long hair and a beard who brings a new religion.
The Jewish high priests don’t believe in Jesus and allege that ‘His teachings are causing disaffections amongst the people.’ They plot to bring about his death.
King Pentheus does not believe in Dionysus. He berates him for bringing ‘this new disease to the land’ and sends out his men to capture the innocent godman.
Like Jesus, Dionysus passively allows himself to be caught and imprisoned.
The guard relates the wondrous things he had witnessed Dionysus perform and warns King Pentheus: ‘Master, this man has come here with a load of miracles.’ The biblical Jesus performed miracles.
The king interrogates Dionysus who, like Jesus before Pilate, will not bow to his authority.
When Pilate reminds Jesus that he has the power to crucify him, Jesus replies, ‘You would have no authority at all over me, had it not been granted you from above.’ Likewise Dionysus answers the threats of Pentheus with: ‘Nothing can touch me that is not ordained.’
Jesus said of his persecutors, ‘They know not what they are doing.’ Dionysus tells Pentheus, ‘You know not what you are doing, nor what you are saying, nor who you are.’
Before his death, Jesus celebrates a symbolic ‘Last supper’ of bread and wine.
In The Bacchae, Euripides calls bread and wine the ‘two powers which are supreme in human affairs,’ the one substantial and preserving the body, the other liquid and intoxicating the mind. "To drink wine in the rites of Dionysus is to commune with the god and take his power and physical presence into one’s body." - Joseph Campbell
In the Christian rites of the Eucharist Jesus is said to symbolically become the wine drunk by the participant in the ritual. Likewise, Euripides tells us that Dionysus becomes the wine and is himself ‘poured out’ as an offering.
King Pentheus tries to insult Dionysus by describing him as ‘the god who frees his worshipers from every law [cf. St. Paul],’ but Dionysus replies, ‘Your insult to Dionysus is a compliment.’
A Letter of St. Peter to St. Philip explains that
although from the time of the incarnation Jesus suffered, yet
he suffered as one who was ‘a stranger to this suffering.’
This teaches that the incarnate Higher Self (represented by Jesus) seems to suffer when the eidolon suffers, but in reality is always the untouched witness.
In The Acts of John, Jesus explains: ‘You heard that I suffered, but I suffered not.
An unsuffering one was I, yet suffered.
One pierced was I, yet I was not abused.
One hanged was I, yet not hanged.
Blood flowed from me, yet did not flow.’
Five hundred years previously Euripides portrayed King Pentheus as binding Dionysus,
while actually he was not.
As Dionysus says: ‘He thought he was binding me;
But he neither held nor touched me,
save in his deluded mind.
The whole scene of the Pentecost in the Acts of the Apostles comes, obviously, from the descent of the Mosaic spirit upon the seventy elders in Numbers 11:16-17, 24-25,
with an assist from Euripides’ The Bacchae, where we read “Flames flickered in their curls and did not burn them” ( 757-758 ), just as tongues of fire blazed harmlessly above the heads of the apostles (Acts 2:3).
When the disciples received the Holy Spirit, people asked were they drunk as in have they been partaking in the drink of Bacchus (wine). Ecstatic speech caused some bystanders to question the sobriety of the disciples, but Peter defends them (“These are not drunk as you suppose” Acts 2:15a), as does Pentheus’ messenger: “Not, as you think, drunk with wine” (686-687).