Nevertheless, his information along with other writers and scholars does help to give a fuller picture of Christianity's development, especially the role of the Roman government. While many writers cite Constantine's Edict of Milan and his Nicene Conference as primary efforts by the Roman government/Emperor to gain control of the Christian cult, Atwill points to an even earlier complicity on the part of the Flavian Roman rulers.
The documentary starts with a brief history of the political and religious climate of Judea in the first century CE – the era during which Christianity emerged. The area was a hotbed of rebellion, as the Roman requirement of Caesar to be worshiped as a god was blasphemous to the Jews and a source of Jewish rebellion. Jewish religious scriptures prophesied that a militaristic warrior Messiah would defeat the Romans and lead the Jews to liberation. But what Atwill does not consider is the role of the Kemeyu or “Egyptians” during this same period. For example, the Kemeyu were also a rebellion bunch that were involved in a number of rebellions at well. But not in Judea--in Egypt which at the time was the financial center of the Roman world. The Jewish–Roman wars were a series of large-scale revolts by the Jews of Judea Province and the Eastern Mediterranean against Roman authority between 66 and 135 CE. The revolts would have a devastating impact on the history of Jews and Judaism, it would have little effect on the course and development of the Roman Empire. These revolts would not have had nearly as great an impact on the empire as if the Kemetic rebellions were successful.
Despite their troublesome relationship with the Romans, the Jews of Roman Egypt fared much better than the indigenous Afrikan population. And the Kemeyu were a much larger population than the Hebrews/Jews. Moreover, Egypt was Rome’s “bread basket,” providing one-third of the food Rome required, and its tremendous harvests and ample revenue subsidized Roman businesses and government expenditures. Consequently the loss of Egypt would have been much more disastrous than the loss of Judea.
The Egyptians expressed their discontent in numerous uprisings with the two most prominent in 152 C.E. and 172-173 C.E. but there were others even earlier. The 152 C.E. lasted over a year, placing Rome’s food supply in jeopardy, forcing Emperor Antoninus to intervene to quell the unrest. In another uprising, Egyptian farmers almost captured Alexandria. The involvement of a priest in the revolt of 172-173 C.E. suggests that nationalism may have been a factor. These series of revolts are never collectively grouped or identified as the Roman-Egyptian wars, but the potential impact of these revolts if successful would have changed the course of world history! But because of the Western partiality or racism even, these revolts somehow are viewed as insignificant, glossed over in the annals of history. Atwill and others are too busy looking at the Jewish-Roman war to even factor in the Kemetic impact on the course of events. For example we are well aware of the Hebrew/Jewish talk of the “end of days. However, turning our attention to Kemet, we find that their literature during this period also talked of the “end of days.” Egyptian literature prophesied the downfall of the immoral Romans and a return to a Golden Age of Kemet. But again the siginificance of this "end of days" is never examined. What did the Egyptians mean by this concept?
Moreover, like the Hebrews/Jews, Kemetic literature also spoke of a “Messiah.” And again Western scholars do us a disservice as little to no information concerning this fact is every discussed. Atwill and his fellow scholars are again remiss in this regard. The Kemeyu are once again render invisible. The Jewish notion of a messiah was not a metaphysical concept but more a political one. Judaism’s notion of a messiah lacked the idea of a spiritual savior and referred simply to a great king. However, the term messiah can also be traced to the Kemetic language, and here it fits more soundly with the theme of Christianity. The KRST (Christ) was a title of the cultural hero Heru, of which, one of his symbols was an embalmed and anointed mummy, called a messu. Thus, Heru is the KRST, messu, and neter, all qualities that relate to spiritual maturity. This assessment of Heru allows us to see the Kemetic concept of messu is more directly related to the concept of the messiah as a spiritual personage.
The second half of the documentary focuses on the documents the Flavians left behind which prove they created Jesus and were the authors of the Gospels. The documentary proceeds to deconstruct the Gospels and the character Jesus, showing that they are based on archetypes found in the ancient pagan mystery schools and in earlier Jewish literature. But what the documentary does not show is that the Kemetic story was the most dominant and prominent one in Egypt. Rather than trace most the teachings of Christianity back to Heru and Ausar of Kemet, the historians in the documentary trace early Christianity back to the writings of Philo of Alexandria and Stoicism, a philosophy promoted by the Flavians.
Atwill and his fellow scholars believe that the life of Jesus the Christ is fictitious. Kenneth Humphreys on the historicity of Jesus stated: "[It's] a dilemma for those who believe in him. Because on the one hand he supposedly overturned the world, it turned the world upside-down and triggered off this massive movement, but on the other hand he leaves no trace in historical record." But these arguments are at odds with the work of Gerald Massey, who in his voluminous works argues that Jesus the Christ is a composite figure based on the real life of a man named Yehoshua ben Pandera and the mythological life of the Kemetic neteru and cultural hero, Heru the KRST. For Massey, Yeshoshua is the only person who remotely resembles the biblical Christ and it was he who was rehashed nearly 150 years later, at the beginning of the new precessional age, and merged with Heru, creating Jesus the Christ. Massey has done extensive research establishing the relationship between Christianity and Kemetic astro-mythology. He cites over 270 similarities between the life of Ausar/Heru and Jesus the Christ.
But rather than rely on the abundant information and sources Massey and others of his ilk have used, the documentary argues that the Christ story was created by the Flavians once they seized control of the Roman Empire. In order to legitimize their rule, they hired a Jewish court historian Yosef ben Matityahu, who adopted the name Titus Flavius Josephus, in honor of his benefactor. Josephus then proceeds to create a large body of work which became the source material for the period, especially his official history of the Jewish-Roman War. According to Atwill, there are many parallels between this historic account of the war and the events in the life of Jesus in the Gospels. He found dozens of parallels between the Jesus story and the war history that occurred in the exact same sequence. For him, this shows that the events of Jesus’ life which supposedly took place forty years earlier, were actually all dependent on the events in the military campaign of the Roman Caesar Titus Flavius.
The idea that Roman rulers concocted a belief systems to maintain a more docile population they could control is entirely tenable. The only problem I find with his thesis is it is too Eurocentric and overlooks the role Afrikan people and their religious system played in influencing the rise of Christianity, and Judaism. Both early Christianity and Egyptian Jewry heavily relied upon Kemetic ideas but this fact is essentially invisible in this presentation. Instead, Roman and Jewish histories are front and center. Atwill's account and the documentary would be much more comprehensive if his work included the history of Kemetic-Roman relation.
I do not doubt that there are many parallels between the some of the events in the life of Jesus and the Roman war events, but this does not negate the parallels his life shares with Kemetic history and its mythological events. The life of Jesus the Christ is simply a blend of Heru's mythology, Yeshoshua the Essene's life, fitted into some of the events and circumstances of Roman history. The continued exclusion of the pivotal role Afrikans played in the history and events of the ancient world is what I take exception to.