The following is an excerpt from article DB109 from the Christian Research Journal. The full PDF can be viewed by following the link below the excerpt.
Mystery Religions Argument 1- False Cause
Arguments offered to “prove” a Christian dependence on the mysteries illustrate the logical fallacy of false cause. This fallacy is committed whenever someone reasons that just because two things exist side by side, one of them must have caused the other. As we all should know, mere coincidence does not prove causal connection. Nor does similarity prove dependence.
Mystery Religions Argument 2- Exaggerations
Many alleged similarities between Christianity and the mysteries are either greatly exaggerated or fabricated. Scholars often describe pagan rituals in language they borrow from Christianity. The careless use of language could lead one to speak of a “Last Supper” in Mithraism or a “baptism” in the cult of Isis. It is inexcusable nonsense to take the word “savior” with all of its New Testament connotations and apply it to Osiris or Attis as though they were savior-gods in any similar sense.
Mystery Religion Argument 3- Chronology
The chronology is all wrong. Almost all of our sources of information about the pagan religions alleged to have influenced early Christianity are dated very late. We frequently find writers quoting from documents written 300 years later than Paul in efforts to produce ideas that allegedly influenced Paul. We must reject the assumption that just because a cult had a certain belief or practice in the third or fourth century after Christ, it therefore had the same belief or practice in the first century.
Mystery Religion Argument 4- Paul
Paul would never have consciously borrowed from the pagan religions. All of our information about him makes it highly unlikely that he was in any sense influenced by pagan sources. He placed great emphasis on his early training in a strict form of Judaism (Phil. 3:5). He warned the Colossians against the very sort of influence that advocates of Christian syncretism have attributed to him, namely, letting their minds be captured by alien speculations (Col. 2:8).
Mystery Religion Argument 5- Exclusivism
Early Christianity was an exclusivistic faith. As J. Machen explains, the mystery cults were nonexclusive. “A man could become initiated into the mysteries of Isis or Mithras without at all giving up his former beliefs; but if he were to be received into the Church, according to the preaching of Paul, he must forsake all other Saviors for the Lord Jesus Christ….Amid the prevailing syncretism of the Greco-Roman world, the religion of Paul, with the religion of Israel, stands absolutely alone.”2’ This Christian exclusivism should be a starting point for all reflection about the possible relations between Christianity and its pagan competitors. Any hint of syncretism in the New Testament would have caused immediate controversy.
Mystery Religion Argument 6- Historicity
Unlike the mysteries, the religion of Paul was grounded on events that actually happened in history. The mysticism of the mystery cults was essentially nonhistorical. Their myths were dramas, or pictures, of what the initiate went through, not real historical events, as Paul regarded Christ’s death and resurrection to be. The Christian affirmation that the death and resurrection of Christ happened to a historical person at a particular time and place has absolutely no parallel in any pagan mystery religion.
Mystery Religion Argument 7- Influence in the Opposite Direction?
What few parallels may still remain may reflect a Christian influence on the pagan systems. As Bruce Metzger has argued, “It must not be uncritically assumed that the Mysteries always influenced Christianity, for it is not only possible but probable that in certain cases, the influence moved in the opposite direction.”22 It should not be surprising that leaders of cults that were being successfully challenged by Christianity should do something to counter the challenge. What better way to do this than by offering a pagan substitute? Pagan attempts to counter the growing influence of Christianity by imitating it are clearly apparent in measures instituted by Julian the Apostate, who was the Roman emperor from A.D. 361 to 363.