1) - First of all, its founder is not like Dionysus, Osiris, Attis, Mithras, a mythical being, but a person that really lived amongst men, remembered by history, put to death by a Roman procurator; a renewer of the religion and of the initiatic way, of a divine and human nature. For this, the constant preoccupation of Christendom is to speak the name and guarantee to the world the historicity of the exceptional personage.

2) - The sacrifice of Christ is at the base of salvation; it is intended as an act of supernatural justice, willed by God in expiation of the sins of humanity and is not dependent on the rhythm of the seasons, even though it coincides with the rhythm of the seasons of the ancient Mysteries, because the astronomical rhythms belong to the Creator, and also because from the instant of the Adamic fall there has always been an archetypal program to be realized. The mysteric religions have tried it, in conformity with a preimitation. The sacrifice consummated on the Cross by the Messiah has a profound ethical significance, capable of directing people along two ways which will become only one in the future (the exoteric first, the esoteric after), towards a way of high social, biological and moral perfection of the adepts of the Christian religion of the Third Millennium.

3) - Christianity sinks its roots in the solid earth of the Jewish religion, surpassing its sacrificial ritualism with the heightening of the strictly religious aspect, related to the love of the Celestial Father and the establishment of a kingdom of the good for all. Since mankind is the property of God, He himself has given, to all the Peoples, from when the physical man appeared on the earth and in the solar systems which preceded the present evolution, some ways, some advice, some laws, some fragmentary Revelations. That is why in the Christian Mysteries we find some analogies with other Mysteries, a preparation for those that were to reappear with Christ under a new light: Mystery of the Kingdom of God (Mark, 4: 11); Mystery  of the Gospel (Ephesians, 6: 19); Mystery of the baptism, etc.

4) - The Mysteries of the pagan religions had a pantheistic vision that propagated itself
deleteriously in the various neo-spiritualistic currents. The position of Christianity is different,
because its conception is of a transcendent and creator God, even though immanent, so that the Christian can perceive the union with Him in a reciprocal act of love.

5) - In the ancient Mysteries, and in general in the philosophy of the imperial age, the salvation was a conquest of the intellect; in Christianity the salvation is a gratuitous gift of God, a guarantee that man has earned, has deserved with the saving death of Christ and the Faith in Him; but it is also a conquest, after the Incarnation of the Messiah Jesus, on the part of the whole man, spirit, emotive soul, erosdynamic soul and physical body, sustaining himself with the ascetic means indicated by Archeosophy, and with the exhortation and the promise of the Savior for an active, therefore initiatic conquest: "the kingdom of heaven is conquered with the violence and the violent seize it" (Matthew, 11: 12); "to who wins I will grant to sit with me on my throne" (Apocalypse, 3: 21).

6) - In the ancient Mysteries the attainment of salvation, that is, to be freed from the drama of the post-mortem, is an exclusively individual fact. The Eschatology, the Palingenesy (the doctrine that deals with the ultimate things, with the end of the times) of the ancient Mysteries has as an objective the salvation through the assimilation to the patron god of the Mystery. The salvation promised by the Initiator is not only the liberation from the physical illnesses, from the inexorability of fate, from the Heimarmene (from which also the gods of Olympus knew how to give freedom and for this they had the epithet of beneficent and saviors), but is the certainty to attain the blessed immortality, similar to the god; it is the spiritual salvation. The salvation was understood, more or less nobly, according to the moral capacity of the adept. The rough man delighted in crude orgiastic rites, exciters of the senses and a spur towards a state of vulgar inebriation; the superstitious attributed his
salvation to the mysteric ritual, which was considered to have a sacred-magic value; the
philosopher saw in the myths and the rites of the Mysteries the symbol of the truths loved by his speculative spirit; the mystic intended to arrive at the union with the patron divinity of the Mystery.

In the Christian Mysteries the salvation and the happiness are individual, but they are also
collective for all the adepts that feel themselves fraternized in the hope of the Kingdom of God preannounced by the founder, and of which they know the means to arrive at. It is a sublime vision of collective happiness, without removing the personality of each one. It is a union giving admission to the community with the rite of Initiation (baptism) and unites the initiates as brothers to each other and to the common head, Jesus, in the eucharistic rite.

There is no doubt that the Christian Initiation calls for a higher degree of humility and devotion on the part of the disciple and for the perfect imitation of Christ, experimenting one by one the Mysteries, the most important of which are three: the Baptism, the sublimation of Eros and the Death.