that's very fascinating that the patriarchal obsession with materialistic class of the body was the ideological basis for requiring the physical body needing to be resurrected! I remember my uncle's funeral service - the pastor started talking about how all the physical bodies would be resurrected and I was totally intrigued!!
The period from 250 to 89 BCE was marked by the completion of the Roman conquest of Etruria. The Etruscan territory was eroded by the establishment of colonies on Etruscan territory and by the construction of consular roads. Faced with these changes, the aristocracy sought refuge in the search for salvation in doctrines and mysteries of Greek origin, indeed in an apocalyptic prophetism, but rituals and cults changed essentially by being widely and progressively assimilated to those of the Roman conquerors. These religious doctrines had long been successful in Etruria. For example, a whole tradition made Etruria one of the centers of Dionysianism. For Clement of Alexandria, the cista mystica containing the phallus of Dionysus, who had been killed by the Titans, was believed to have been brought to Etruria. The cult of Dionysus-Bacchus, with its occult and initiation aspects, is thought to have been introduced to Etruria by a “Greek of obscure origin” ( Graecus ignobilis). Fourthcentury funerary iconography (in particular, the Tomb of the Orcus II in the necropolis of Monterozzi) already showed signs of influence by Greek, Italic, and especially Siceliot doctrines, of an Orphic Pythagorean type, but the number of occurrences significantly increased in the third century. Until 186, there was a vogue for Dionysian associations.
6000 Bacchi initiates got executed by the Romans!
But the worship of Dionysos (known to the Romans as Bacchus) had spread to... These rituals, though open to both sexes, were controlled by women.
https://www.youtube.com/watch?v=rUfhxQrZRCo
"Those who eat my flesh and drink my blood abide in me, and I in them."
Richard Carrier says that Mithras quote is debunked - but it was part of the Bacchus Cult.
Dennis R. MacDonald offers a provocative explanation of those scandalous words of Christ from the Fourth Gospelan explanation that he argues would hardly have surprised some of the Gospel's early readers. John sounds themes that would have instantly been recognized as proper to the Greek god Dionysos (the Roman Bacchus), not least as he was depicted in Euripides's play The Bacchae. A divine figure, the offspring of a divine father and human mother, takes on flesh to live among mortals but is rejected by his own. He miraculously provides wine and offers it as a sacred gift to his devotees, women prominent among them, dies a violent deathand returns to life. Yet John takes his drama in a dramatically different direction: while Euripides's Dionysos exacts vengeance on the Theban throne, the Johannine Christ offers life to his followers. MacDonald employs mimesis criticism to argue that the earliest evangelist not only imitated Euripides but expected his readers to recognize Jesus as greater than Dionysos.
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