55 years of annalistic history (42 BC – 14 AD),
code of the Christian chronology and the dualistic Sacrament of the Nativity of Christ
From the author
The work presented to the reader’s attention was written over a period of eight years, from 1998 to 2006.
As many of you know, with the bad memory of “communism” in the country of the Soviets, “where man breathed so freely”, the mention of God was written in lowercase while the name of Brezhnev was capitalized.At that time, the phenomenon of the Nativity of Christ seemed nonexistent. In my school textbook on the “History of the Ancient World” (5th grade), which I studied from 1972/73, it simply stated (quoted from memory): “In the 1st century AD, the myth of Jesus Christ was formed in Palestine. In reality, Jesus Christ never existed.”
I, who grew up in a Soviet family that was not explicitly religious but also not anti-religious (we didn’t attend church but celebrated Easter), was drawn to Christianity, like many of my generation. My interest was piqued not so much through school, where Dostoevsky was part of the curriculum, but rather during my student years in 1978/79 when I encountered the masterful novel “The Master and Margarita” by M. Bulgakov (in contrast to the miserable little book by E. Renan “The Life of Jesus”). From there, my journey continued through the study of history, both world history and Armenian history.
It only took me two months to convince myself that Herod did not die in 4 BC, as commonly believed, but much later. Providing the scientific evidence for this long-standing “Poincaré theorem” and completing the entire book took eight years, contrary to my original plans. The further I delved into the research, the more complexities arose. Many ancient and modern authors had fabricated and distorted historical accounts, necessitating extensive disputes and refutations. Furthermore, it became apparent that the biographies of prominent historical figures of that era, not just Herod, needed to be rewritten, including those of Antony, Cleopatra, Augustus, and Quirinius. Additionally, it was crucial to reconstruct the chronicle of the Oikoumene accurately, as it had been significantly distorted by various authors.
Interestingly enough, Herod’s rise to power occurred much later than commonly believed, and the investigation had to trace back to the beginning of his political career. However, the essence and significance, ultimately, lie not solely in Herod but in the pivotal event of universal history—the Sacrament of Golgotha—beginning with the Sacrament of the Nativity of Christ.
It may come as a surprise (though upon reflection, it is quite natural) that both the Nativity and the entirety of Jesus’ earthly life were not recorded or documented by contemporaries in ancient annals. In this work, an attempt is made to connect and parallelize the history profana and the history sacra, incorporating the events of the Nativity into the world chronicle constructed based on annalistic principles.
The intended audience for this study is the third millennium of our era, the era that began with the Nativity of Christ. Contrasting with the disappointing results of the acclaimed rational-materialistic science of recent times, yet adhering to all modern scientific criteria, this book is meant for specialists and all readers who have an interest in this subject matter.