HOW THE TRINITY WAS PLACED INTO THE NEW TESTAMENT Roman Emperor Domitian’s Trinity in the Book of Acts Domitian, who succeeded Titus as Caesar in 81 CE, was the last of the three (Trinity) Flavian Caesars (Vespasian, Titus & Domitian) and, like many of the Caesars before him, he enjoyed making representations of his divinity. Even today statues and inscriptions he created portraying him as a god liter the landscape of asia Minor. Domitian’s desire to be seen as a god existed even in his private life. Historian Suetonius recorded that Domitian demanded to be addressed as Lord God by those who approached him. The New Testament works of Acts, Paul’s letters and the book of revelations were amoung Domitian’s efforts to see himself depicted as a God. These works were designed to map onto Suetonius’s history of Domitian’s life using Typological (one character based on another), parallels, in the the same way the 4 Gospels (mark, matthew, luke, john), were mapped onto Josephus’s history of Titus military campaign in War of the Jews. Many scholars believe that the Gospel of John was created after the synoptic Gospels. I concur with this judgment, and will show that this gospel was written , or at least heavily redacted, during the reign of Domitian. The section of the typology that Domitian controlled is difficult to understand because it was intended to transcend Titus military campaign Typology with the fictional jesus ministry. In the same way that Titus had morphed his typology onto the Jewish messianic prophecies to show that he was the Christ that the scripture predicted, Domitian built his typology on top of his brother’s. In other words, by winning a petty literary game of ‘christ typology one-upmanship’ Domitian intended to show posterity that it was he, not his dead brother, who was the final ‘christ’ whom Christians have unknowingly worshipped. Surprises are always possible for those who try to make themselves immortal gods, of course, and Domitian suffered a complete reversal of both his role as Caesar and the literary legacy he tried to create. Domitian was assassinated in 96 CE, at age 45, and the senate passed Dammnatio memoriae against him, ending his aspiration to become a divus like his father and brother before him. Domitian’s assassination may be related to his execution of his Black secretary Epaphroditus and the consul Titus Flavius Clemens, and the exile of flavia Domitilla. These were all notable for their affiliation with early Christianity. An Epaphroditus was mentioned in Phillipians (2:25, 4:18) as a companion of the apostle Paul and Josephus’s book Antiquities of the Jews was also dedicated to a Black Epaphroditus, if indeed these were all the same person. Recall Roman Historian Tacitus thought the Jews came from Ethiopia. And the fictional Abraham never was in Ur but traveled between Upper and Lower Egypt (see 101 Myths of the Bible By Gary Greenberg pp.115-119). And, as shown in Caesar’s Messiah , Titus Flavius Clemens was identified in early church literature as the first roman pope after peter himself, as well as the author of the epistle of clement, and the protagonist of the pseudo-Clementine Recognitions and homilies. (however, this Titus Flavius Clemens is not to be confussed with the Theologian Titus Flavius Clemens also known as Clement of Alexandra). Meanwhile, Domitian’s reign started smoothly enough. After gaining the throne, he began to add onto the Gospels that his brother Titus created. Domitian either expanded or introduced the bizarre character of the ‘Holy spirit’, thereby creating the trinity: the zany Christian concept of a godhead somehow shared by three individuals: Vespasian, Titus & Domitian. Although the ‘holy Spirit’ is mentioned many times in the three synoptic Gospels and also in the Old testament, it is typically referred to as an aspect of divinity that descends and fills a righteous person with godliness at important moments. As Margaret Barker explained in The great angel: A study of Israel’s Second God, this view may have stemmed from the two ancient god’s visible in the ‘J’ and ‘E’ sources of the Torah; that is Yahweh and El. Yahweh was seen as being the more accessible of the two, and more involved in human affairs, while El was more fatherly and remote. Thus, Yahweh was associated with the ‘Holy Spirit’ that would descend upon the Messiah. There was no Hebrew concept of a ‘Holy Spirit’ that was a third distinct entity within the godhead. The dualist concept of deity was consistent with the views of the Roman Imperial cult, and it was consistent with the initial formulation of Flavian Christianity. Vespasian (God the father) and Titus (son of God) presumably did not see any need to include Domitian in the system of typology in the synoptic Gospels, because he had not fought with them on the Judean battlefield between (66-73AD) to correct this slight to his ego of his “Divinity”, Domitian promoted the ‘holy Spirit’ to become a fully co-equal partnership with the father and the son in his contributions to the new testament. A clearly Trinitarian formulation only occurs in the synoptic gospels in matthew 28:19, “therefore go and make disciples of all nations, baptizing them in the name of the father, and the son and the holy spirit”, which scholars believe was a late interpolation. In a few other passages in the synoptic Gospels, jesus refers to the ‘Holy spirit’ as a distinct entity from the ‘son of man’, but the use of this latter term is arguably enigmatic. The view of the ho;y spirit as an equal member of the trinity becomes clearer in the gospel of john, an is fully developed in revealation and the epistles of Paul. It is interesting to note that the “spirit” (that is Pneuma) was also a technical term of the Imperial Cult that was used to describe the spirit of the Emperor that existed within his statues. One interesting example of Domitian’s typology is the doubting Thomas story, which requires that the reader already possesses many facts necessary to understand the story’s subtle linkages to the history of Roman legions. First, one must recognize that “Gemini” is a greek word-like ‘didymos-for twin, which is also the meaning of the Hebrew name ‘Thomas’. Moreover, the reader must also be aware that the legion XIV “gemina” did not back Vespasian in his effort to seize the throne, and thus it became an actual historical basis for the concept of a doubting Thomas. Following Vespasian’s ascension, the legion was renamed as “XIV Flavia Firma”, in order to obliterate the memory of their disloyalty. In other words, though the “doubting Twin” was called by a different name, it was still the same Legion. This same Legion was used in Domitian’s campaign against the Moesians. Thus, John’s Gospels story can be read as an allegory in which Legion XIV, the “Doubting Thomas” is testing Domitian’s mettle as the Living Flavian god, and this time he wins their acceptance. Now Thomas, called the Twin (Didymos), one of the twelve, was not with them when Jesus came. The other disciples therefore said to him, “We have seen the Lord”. So he said to them, “unless I see in his hands the imprint of the nails, and put my finger into the print of the nails, and put my hand into his side, I will not believe”. And after eight days his disciples were again inside and Thomas with them. Jesus came, the doors being shut, and stood in the midst, and said, “Peace to you”. Then he said to Thomas, “Reach your finger here, and look at my hands; and reach your hand [here] and put [it] into my side. Do not be unbelieving, but believing”. And Thomas answered and said to him, “my lord and my god” Jesus said to him, “Thomas, because you have seen me, you have believed . Blessed [are] those who have not seen [yet] have believed” (John 20:25-29) The Greek word describing the “imprint” was “Tupos”, meaning Type; that is a person or thing prefiguring the future. The typology is quite Oblique and a reader must be reading the Gospel story looking for connections to Domitian and Vespasian to recognize it. However, if this analysis is correct, Domitian must have been the one who added the story of Doubting Thomas to the gospels, as his military victory seems to be its focus. Thus, by tracing the typology, it is possible to see the sequence of the writing of the four gospels. In other words: the synoptics were created first under Vespasian and Titus, while Domitian added the Gospel of John during his reign. Only those who had already grasped the Jesus/Titus typology can understand Domitian’s Typology concerning the number three. Domitian built his typology upon his brother’s for a reason. He was concerned with his legacy relative to his more famous brother, and thus the purpose for his typology was to communicate to those individuals who already understood Titus’s. he did not wish Titus to be the only Flavian leaving a message to posterity about his ‘christian divinity’.