Humanity’s oldest religions often centered on the elemental forces of nature – earth, water, air, and fire – which were personified as gods. In ancient Mesopotamia, these “elemental” deities included Enki (Ea), the god of water and wisdom (The Mesopotamian Pantheon - World History Encyclopedia), Enlil, the god of the wind/air and storms Ninhursag, the mother goddess embodying the earth and Gibil (also called Girra or Nusku), the god of fire These four formed a kind of primordial quartet – essentially the spiritual rulers of the classical elements. Before the rise of Judeo-Christian monotheism, people worshipped these forces as divine, a practice the Bible later describes as “enslavement to the elemental principles of the world”. In other words, humanity lived in spiritual bondage to nature’s gods – the very powers of creation – rather than worshipping the Creator. According to Christian scripture, Christ’s coming broke this bondage. “If the Son therefore shall make you free, ye shall be free indeed” (John 8:36, KJV). This was understood to mean that Jesus freed believers from servitude to the “elemental spirits” or astral powers that once held sway (What are elemental spirits? | GotQuestions.org). No longer would earth, water, air, and fire – or the pagan gods associated with them – reign over the human soul; Christ, as Saviour, claimed ultimate authority, setting spiritual captives free.
Elemental Deities Across Ancient Cultures (Marduk, Baal, Ishtar, Moloch, Shamash)
The worship of these elemental forces was nearly universal in the ancient world, though the deities bore different names in different cultures. Mesopotamia provides a clear example: as noted, the Sumerians and Babylonians honored Enlil (air), Ea/Enki (water), Ninhursag (earth), and Girra/Gibil (fire). As civilizations intermingled, these gods were syncretized and identified with foreign deities. For instance, the Babylonian high god Marduk – who by the 1st millennium BCE had assimilated the roles of many earlier gods – was astrologically linked to the planet Jupiter (Marduk - Wikipedia). Classical writers equated Marduk with Zeus (Greek) and Jupiter (Roman), and even with the Egyptian supreme god Amun-Ra, reflecting his status as a sky-father and solar deity.
Another key figure was Baal (a Northwest Semitic title meaning “Lord”), a storm and fertility god of the Canaanites and Phoenicians. In Ugaritic mythology Baal was essentially the counterpart of Enlil or Hadad, bringing rains and thunder. Greco-Roman interpreters identified the chief Baal with Zeus; in fact, a bilingual inscription from Palmyra calls Zeus “Baal Zeus” (Baal - Wikipedia). In Egypt, where Semitic settlers introduced his cult, Baal was identified with Set (the god of storms and the desert), and one form – Baal Zephon – was equated with the Egyptian god Horus. Baal’s legacy is complex because the name could apply to many local “lords”; notably, in the Phoenician colony of Carthage the chief god Baal Hammon was worshiped as a sun-fire deity and received gruesome sacrifices. The Greeks and Romans, upon encountering Baal Hammon, identified him with Cronos or Saturn, likely because of the practice of child sacrifice (Cronos/Saturn in myth devoured his children). Indeed, biblical and classical sources suggest that the cult of Moloch (or Molech) – infamous for child offerings by fire – was essentially a form of Baal/Saturn worship. Moloch is often depicted as a bronze idol with a bull’s head and outstretched arms, hollowed out to be heated as a furnace for live infants (Ancient Gods of the Old Testament). Some scholars believe “Moloch” was not a separate god at all, but a title (perhaps meaning “king”) for the fiery aspect of Baal worship. In any case, the fire-god demanded the ultimate price, symbolizing the fearsome power of the element of fire over ancient minds.
If Baal exemplified the air (storm) and Moloch the consuming fire, the goddess Ishtar embodied the fecundity of earth and the potency of sexuality – as well as the cyclicality of the heavens (she was identified with the planet Venus). Ishtar was the Akkadian name of the Sumerian Inanna, and she was also known as Astarte in the Northwest Semitic lands (Astarte - Wikipedia). Across Mesopotamia, Syria, Canaan, and even into Egypt, this goddess of love, fertility, and war was immensely popular. The Bible refers to her as Ashtoreth in Hebrew (and condemns her as the “Queen of Heaven” worshiped by Israelites to their peril in Jeremiah 7:18). Her cult was notable (and notorious to the Hebrews) for its ritual prostitution and sexual rites: for example, at Ishtar’s temples, priestesses (and sometimes priests) performed sacred sexual rituals to honour the goddess of carnal love (Ancient Gods of the Old Testament). Ishtar-Astarte’s influence spread westward; the Greeks recognized her as a version of Aphrodite, and the Romans as Venus, though in truth Ishtar’s warlike aspects (she was also a huntress and warrior) made her more complex than the classical love goddess. In Egypt during the New Kingdom, foreign Ishtar/Astarte cults were adopted alongside the native Isis and Hathor – Astarte was worshipped in Egypt, especially under the Ramesside pharaohs. Thus, the cult of the great Mother/Fertility goddess – another “elemental” force, tied to earth’s fertility – was truly trans-cultural.
Finally, the sun – that primal fire in the sky – was universally deified. The Mesopotamian sun-god was Shamash (Sumerian Utu), who represented light, truth, and justice. Shamash was believed to see everything under heaven, and he was often depicted as the divine judge illuminating darkness with his rays. He corresponds to the Egyptian Ra (and to some extent Horus, when the rising sun was seen as Horus reborn each day) and to the Greco-Roman Helios/Sol. In fact, in late antiquity the cult of Sol Invictus (“Unconquered Sun”) in Rome became very prominent, showing that even as traditional paganism waned, sun-worship persisted (And why the true Holy Day (Saturday) was replaced with Sun-day) Shamash himself was invoked in legal matters – e.g. the Law Code of Hammurabi is shown being given by Shamash, the sun’s justice (The Mesopotamian Pantheon - World History Encyclopedia).
In Canaan, the sun was venerated as Shapash, and in Arabia as Shams, etc. We even find sun imagery creeping into monotheistic contexts: for example, depictions of Helios the sun driving his chariot appear in ancient synagogue mosaics, illustrating how ingrained solar symbolism was in the Near East (sometimes syncretized with the Judeo-Christian God’s glory).
Across all these cultures – Sumerian, Babylonian, Canaanite, Egyptian, Greco-Roman – the same fundamental powers of nature recur as gods. The names change (Baal = Hadad = Zeus; Ishtar = Astarte = Aphrodite; Shamash = Ra = Helios; etc.), but the underlying idea is consistent: humanity felt itself at the mercy of elemental forces and celestial cycles, and thus personified and propitiated those forces through worship. This was the “spiritual bondage” to the elements that, in the Christian view, Christ came to break. As the Apostle Paul wrote, “when we were children, we were in bondage under the elements of the world” (Gal. 4:3) – living under the tutelage of nature’s gods – but Christ has delivered us from those “weak and beggarly elemental spirits” (Gal. 4:9) to know the one true God.
Persistence of Elemental Worship in Later Traditions
Given how deeply rooted these elemental deities were, it is not surprising that echoes of their worship persisted even as cultures shifted and monotheistic religions spread. In many cases, the old gods were not so much abolished as syncretized or reinterpreted. In the Greco-Roman world, for example, local indigenous deities were often identified with Roman gods (Interpretatio Romana). A clear example is how the Carthaginian Baal Hammon was identified with Cronus/Saturn, as noted above, or how the Egyptian Isis was worshipped by Romans and even syncretized with Greek Demeter and Aphrodite. When Emperor Constantine embraced Christianity in the 4th century CE, the Roman Empire didn’t shed all pagan symbols; rather, many pre-Christian traditions were gradually adapted into Christian practice (often reinterpreted with Christian meaning). This phenomenon was especially pronounced in Rome and the Mediterranean, where the Church had to contend with millennia of ingrained pagan culture.
One controversial theory posits that elements of ancient elemental worship survived in disguised form within Roman Catholic ritual and symbolism – essentially, that some practices of the medieval Church were a continuation of Babylonian and other pagan rites, given new names. While mainstream historians and Catholic scholars often dispute the extent of this continuity, the parallels can be striking. Early Protestant writers and antiquarians in the 19th century (most famously Alexander Hislop) compiled many such parallels in an attempt to show that the Roman Church had absorbed “Babylonian” religion.
The Papal Mitre and the Fish-God Headdress
One of the most visually “eerie” parallels often cited is the shape of the papal mitre (the tall, split-topped hat worn by popes and bishops) and the ancient fish-god headdress associated with Mesopotamian priests of Dagon or Ea. Dagon was a Semitic god (worshipped by Philistines and others) who in later traditions was described as half-man, half-fish – likely influenced by Mesopotamian images of fish-cloaked sages. In Assyro-Babylonian iconography, figures known as Apkallū (wisdom sages created by Ea) were often depicted as men wearing fish cloaks, with the fish’s head forming a helmet over the human head (Fish-Cloaked Apkallu (Illustration) - World History Encyclopedia). In effect, the priest would appear as if a large fish were swallowing him from above – the fish’s open mouth rising high over his head, and the body of the fish draping over his back. Ancient art and figurines clearly show this motif: a bearded man wearing a giant fish cloak, the fish’s head peering over the man’s own head (Ancient Gods of the Old Testament). The fish was a symbol of Enki/Ea, the god of the watery abyss, who according to myth sent half-fish beings (such as Oannes) to bring knowledge to humanity. Thus, priests of Ea/Dagon donned a fish-skin garb to honor their deity.
Mesopotamian priests in cultic rituals are believed to have worn real fish cloaks made from giant carp, imitating these sages.
Many writers have noted that the Catholic mitre, especially when viewed from the side, bears a resemblance to an open-mouthed fish. The tall pointed front and back of the mitre could be likened to the gaping jaws of a fish, and some drawings overlay a mitre on a fish figure to illustrate the similarity. Alexander Hislop in The Two Babylons (1858) went so far as to claim: “The two-horned mitre, which the Pope wears… is the very mitre worn by Dagon.” (Mystery Babylon Watch: Something Fishy About the Pope´s Hat). The suggestion is that as the ancient priests of Dagon/Ea wore a fish-head hat to honour the water-deity, so too does the Pope (perhaps unknowingly) don a headpiece derived from that pagan costume – a lingering vestige of Babylonian symbolism in Church attire.
The Catholic Church, however, offers a different explanation for the mitre’s form. According to Catholic tradition, the mitre’s shape is not intended to mimic a fish at all, but rather to symbolize the “tongues of fire” that descended on the apostles at Pentecost (Acts 2:3). In the New Testament, when the Holy Spirit came upon Christ’s disciples, “there appeared unto them cloven tongues like as of fire, and it sat upon each of them.” The mitre, with its cleft shape, is said to imitate those split flames. As one church resource states: “The shape of the mitre represents the tongues of fire that rested on the heads of the disciples gathered in the upper room on the Day of Pentecost, when God sent the Holy Spirit to the Church.”. Thus, to the Catholic mind the mitre is a sign of the bishop’s authority coming from the Holy Spirit (not from Dagon).
I have received the indwelling of the Holy Spirit, and it is nothing like the bishop’s mitre.
For it is written, “Now if any man have not the Spirit of Christ, he is none of his” (Romans 8:9, KJB). All true believers in Christ are to receive God’s Spirit within, not as an outward ornament.
Water and Fire: Ancient Purification Rituals and Catholic Baptism
Another striking parallel between ancient elemental worship and later Christian practice is the use of water and fire in purification rites. In Mesopotamian religion, water (Ea’s element) and fire (Gibil’s element) were the two chief purifiers in rituals of cleansing, healing, and exorcism. Cuneiform incantation texts frequently invoke Ea alongside Girra/Nusku when purging a person of evil or sin (Something that, according to true Christianity, only God has the authority to do). Water was used to wash away spiritual impurity – the priest would sprinkle or douse the afflicted person with holy water drawn from the sacred river or well. Notably, water was considered the “essence” or presence of Ea the water-god, and by sprinkling water the priest symbolically brought Ea’s cleansing power to bear. As one study of Babylonian exorcisms explains, “Water symbolized the presence of the god of water, Ea, so it was often sprinkled on the victim during incantations to symbolize the cleansing of the victim from the demon’s influence.” (Ancient Babylonian Demon Possession and Exorcism).
In tandem with water, fire was used to burn or repel demonic evil. The god Nusku (Girra) was called “the great purifier” alongside Ea (Nusku - Encyclopedia). Rituals might involve passing the patient through the smoke of a fire, burning images of the demon or witch (as in the Maqlu “burning” rite), or otherwise letting fire consume the evil. An old Babylonian commentary declares, “Nusku-Girra, alongside Ea, is the one who cleanses the sick and suffering from disease,” disease being seen as a demonic impurity. Thus water and fire were the twin agents of purification – a concept found in many ancient cultures (for example, Zoroastrians also revere fire as a purifier and use sacred water haoma for cleansing).
When we turn to Roman Catholic ritual, we see an unmistakable echo of this tandem of water and fire in the sacrament of baptism. In Catholic teaching, baptism is the ritual that washes away original sin and initiates a person into the faith. The rite for an infant baptism involves several symbolic actions, but two stand out: the application of water and the giving of light (fire). The priest first blesses water and then pours the water on the child’s forehead three times (or, in some cases, immerses the child briefly in water), pronouncing the Trinitarian formula. This washing with water is explicitly said to cleanse the child’s soul from sin – conceptually not unlike the Mesopotamian priest’s lustration of a patient to remove evil influences (though in Christian theology it is the Holy Spirit acting through the water). After the baptismal washing, the child is anointed with oil and given a white garment, and then comes the lighting of the baptismal candle. A small white candle is lit from the large Paschal Candle (which itself was blessed and lit from a new fire at Easter). The officiant then says to the parents and godparents, “Receive the light of Christ.” (Though Christ is not an elemental force like fire, He is the Creator of all elements)
In sum, Catholic infant baptism dramatically employs water and fire together: water for washing, fire (the candle) for illumination. The parallels to ancient purification rites are hard to miss. Just as a Babylonian newborn (hypothetically) might have been symbolically washed in the “water of life” from the Euphrates and passed through the protective smoke of a hearth to ensure spiritual protection, so the Catholic child is baptized with water and given the flame of faith. In both cases, the physical elements of water and fire are believed to confer a spiritual cleansing or blessing. One might even observe the delicate detail that in a Catholic baptism the water is poured on the infant’s forehead – right between the eyes, a spot some esoteric traditions call the “third eye” (the seat of spiritual sight). In ancient pagan initiations, markings on the forehead were not uncommon: e.g. devotees of some mysteries were marked, and the idea of a protective sign on the forehead goes back to Sumerian and Babylonian mythology (and is echoed in Ezekiel 9:4’s “mark on the forehead” and elsewhere). The Catholic baptismal water on the brow could be seen as a distant reflection of those practices – a sanctifying mark placed on what later mystics would dub the third eye, symbolically opening the child’s spiritual sight to God (or, skeptics might say, binding the child’s allegiance to the Church, much as pagan dedicatory rites “sealed” a person to a deity’s service).
It is important to stress that Christian baptism, especially in its original form, was quite different in intent from magical purification rites. According to the New Testament, baptism is a one-time, conscious act of faith that publicly signifies a believer’s identification with Christ’s death and resurrection: “we were buried with Him by baptism into death, so that, just as Christ was raised from the dead… we too might walk in newness of life” (Romans 6:4). In the early Church, those baptized were typically adult converts who heard the Gospel and chose to believe. Baptism was preceded by teaching (catechism) and accompanied by a personal confession of faith (e.g. “I believe that Jesus is the Son of God,” as in Acts 8:36-38). It was often done by full immersion in water, symbolizing complete burial of the “old self.” Early Christian communities also practiced baptism by pouring water over the head three times (affusion) in cases where immersion was impractical, but in all cases it was administered to professing believers or the household of believers (History of baptism - Wikipedia). Over time, however, as Christianity became the dominant society-wide religion, the practice of infant baptism became common (by at least the 3rd–4th century, infant baptism is attested, and by the Middle Ages it was nearly universal). By the medieval period, elaborate ceremonies had developed: the infant would undergo exorcisms, anointings, and the dual water-and-candle ritual, even though the child of course could not personally understand or consent. The Church came to teach that baptism itself conferred grace ex opere operato (by its very operation), regenerating the infant’s soul – essentially a sacramental act that, to critics, seemed akin to a “magical” removal of sin. Detractors have likened this to the way pagan initiation rites were thought to automatically secure the child’s protection by a "god" (Isaiah 46:1-13 explains how these idols cannot save).
During the Reformation, groups like the Anabaptists vehemently rejected infant baptism as unscriptural, and they re-instituted adult believer’s baptism, often by full immersion, to return to the apostolic model. Their stance was that baptism must be a voluntary, informed commitment of faith – an outward symbol of an inward change – not an involuntary ritual performed on an unconscious baby. This view highlights the distinction: Christian baptism (as originally intended) appeals to personal faith and repentance, whereas ancient purification rituals (and, arguably, later adaptations of baptism) work by the power of the rite itself.
Nonetheless, the coexistence of water and fire in the baptismal ceremony is a testament to how enduring these symbols are. The Sumerian priest and the Catholic priest would both agree that water cleanses and fire illuminates. The difference lies in whom these elements are thought to point to: in paganism, they were divine (the gods were water, fire, etc.), whereas in Christianity they are creations employed by Christ, the one who baptizes “with the Holy Spirit and with fire” (Luke 3:16) in a spiritual sense. Christians believe that Jesus fulfilled and transcended these elemental symbols – for instance, He spoke of giving “living water” (John 4:10) and baptizing with the fiery Spirit – thus breaking the old enchantment of the elements. “No longer bound” is how one might describe the Christian’s status regarding nature’s powers.
The Beast from the Sea, the Fish God Ea, and the Mark of the Beast
“And I stood upon the sand of the sea, and saw a beast rise up out of the sea, having seven heads and ten horns, and upon his horns ten crowns, and upon his heads the name of blasphemy. And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority.” (Revelation 13:1-2, KJB)
The Book of Revelation describes a beast rising from the sea, empowered by the dragon, which is later identified as Satan (Revelation 12:9). The sea in ancient symbolism represents the abyss, chaos, and the dwelling place of spiritual darkness. But this beast does not rise alone—it is given power, authority, and a throne by the dragon. Who, then, is this entity from the waters?
In the ancient world, the sea was often deified—and in Mesopotamian religion, Ea (also called Enki) was the great god of the watery abyss. He was known as the lord of wisdom, magic, and civilization, often depicted as a half-man, half-fish figure. His priests wore fish-shaped headdresses, eerily resembling the papal mitre worn by popes and bishops.
Ea/Enki was also the god of the deep, the one who granted knowledge, and the origin of the Apkallu, ancient sages who were depicted as fish-men, just as Dagon, a later form of Ea, was worshiped by the Philistines. Could it be that this fish-god, who rose from the abyss to bring supposed wisdom, is the same ancient spirit of deception referenced in Revelation?
Consider that the dragon (Satan) gives the beast his power. In pagan mythologies, Ea/Enki was known as the “lord of the deep” and was associated with the serpent. His wisdom was a counterfeit enlightenment, offering knowledge but keeping men in spiritual bondage. Just as the serpent in the Garden of Eden deceived Eve with the false promise of wisdom, so too does the beast from the sea deceive the nations (Revelation 13:14).
The Mark of the Beast and Infant Baptism
“And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.” (Revelation 13:16-17, KJB)
In the Roman Catholic Church, an infant is sprinkled with water during baptism, a practice that has no biblical precedent for infants and bears eerily pagan undertones. This ritual is not immersion, as seen in biblical believer’s baptism, but rather a sprinkling on the forehead—which closely resembles a marking.
During the ceremony, the priest makes the sign of the cross on the infant’s forehead, marking them as part of the Church. While Catholics argue that this is a seal of faith, it is strikingly similar to the forehead mark mentioned in Revelation 13—a sign of belonging to a Babylonian religious system, given before the child can even choose faith.
Yet, what does the Bible say about children and sin?
“Moreover your little ones, which ye said should be a prey, and your children, which in that day had no knowledge between good and evil, they shall go in thither, and unto them will I give it, and they shall possess it.” (Deuteronomy 1:39, KJB)
Scripture tells us that children have no knowledge of good and evil. So if a child is innocent in this way, why the urgent need to "baptize" them? The Bible speaks of baptism as a choice made by a believing adult (Acts 8:36-37). But the RCC imposes it upon infants, marking them before they can choose Christ for themselves.
Could it be that this marking on the forehead is a counterfeit initiation, binding a child into a religious system not of their own will? If Revelation warns of a compulsory mark that all must receive, and if Catholicism mandates baptism from infancy, can this practice be at least a shadow of the Mark of the Beast—a religious allegiance placed upon the unsuspecting?
The 2019 Vatican Pachamama Controversy: Pagan Earth Rituals in the Heart of the Church?
In October 2019, an event took place in the Vatican Gardens that shocked many Christians worldwide. A group of Roman Catholic clergy and indigenous representatives gathered in a ceremonial circle, bowing before and offering prayers to a wooden statue identified as Pachamama, a fertility goddess venerated in indigenous South American traditions. The ritual, held in the presence of pope Francis, took place during the Amazon Synod, which was supposed to address issues concerning the Church’s role in the Amazonian region.
However, the event bore no resemblance to Christian worship, and many accused the Vatican of openly endorsing pagan earth-worship. The Pachamama statue, recognized as a mother earth deity, was later processed into St. Peter’s Basilica, sparking further outrage. This incident raises serious theological questions: What was a fertility goddess doing in a Christian gathering? Why were Catholic priests participating in a ritual that seemed to venerate the earth?
Who is Pachamama?
Pachamama is a deity from the Andean pagan traditions, worshipped as the goddess of fertility, agriculture, and the earth itself. Indigenous groups in South America have long made offerings to Pachamama, including food, coca leaves, and even animal sacrifices, to seek blessings for the land. This earth-mother goddess is often depicted as a pregnant woman, symbolizing nature’s abundance, but she is also feared as a spirit that must be appeased to prevent misfortune.
While many defenders of the Vatican’s actions claimed that Pachamama was merely a symbol of creation and not an object of worship (that old chestnut) the visuals of Catholic clergy bowing before the statue tell a different story. Even worse, in traditional Andean rituals, offerings to Pachamama often involve pouring out libations—and during the Vatican ceremony, an offering of soil and plant matter was placed before the statue.
This raises a major concern: Why would a supposedly Christian event incorporate non-Christian rituals?
Need I ask...
Pagan Earth Worship and the Catholic Church
The Bible explicitly condemns the worship of nature and created things, declaring that people should worship the Creator, not creation:
“Who changed the truth of God into a lie, and worshipped and served the creature more than the Creator, who is blessed for ever. Amen.” (Romans 1:25, KJB)
Throughout biblical history, fertility deities and earth-worship were directly linked to idolatry. The Canaanite goddess Asherah, the Babylonian Ishtar, and other mother-earth figures were denounced by the prophets because they led people into false religion. God commanded His people to destroy pagan altars, not adopt them (Deuteronomy 12:3).
Yet, at the 2019 Amazon Synod, the Vatican did not reject the Pachamama figure. Instead, the statue was treated with reverence, processed into St. Peter’s Basilica, and "blessed" by priests. This led many to question whether the Roman Catholic hierarchy was engaging in syncretism, blending Christianity with earth-based pagan rituals.
Catholic Defenses and the Theological Crisis
The Vatican later defended the use of the Pachamama statue, claiming that it was merely a cultural expression of indigenous spirituality and not idolatry, pope Francis himself stated that the statues had no idolatrous intent, but his words did not calm the outrage. Even within the Catholic community, many saw this as a betrayal of Christian teaching.
In response to the controversy, a group of faithful Catholic laymen removed the Pachamama statues from a church in Rome and threw them into the Tiber River, an act that symbolized ridding the church of idolatry. This event, captured on video, highlighted the deep divide within the Catholic Church between traditionalists who reject syncretism and progressives who embrace interfaith rituals.
Why This Matters: The Danger of Earth-Based Rituals in Christianity
Pachamama is not just an innocent cultural symbol—she is a spiritual entity tied to ancient fertility cults. The worship of mother-earth deities was widespread in the ancient world, from Mesopotamian Inanna/Ishtar, to Canaanite Asherah, to Roman Terra Mater. These goddesses were not simply cultural expressions; they were false gods that led people away from worshiping the One True God.
The 2019 Vatican Pachamama controversy exposed the growing compromise within Catholicism, showing how pagan elements are being reintroduced into religious practice. Instead of calling people to turn from false gods and embrace Jesus Christ, the event blurred the lines between Christianity and pagan nature worship.
The Word of God warns us:
“Thou shalt have no other gods before me. Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: Thou shalt not bow down thyself to them, nor serve them.” (Exodus 20:3-5, KJB)
Yet, what did we see in St. Peter’s Basilica? Priests bowing before a carved image of a fertility goddess.
It really shouldn’t come as a surprise, considering the Vesica Piscis and the obelisk standing at the front in honour of Asherah and Baal. They might as well continue the deception in the rear gardens too.
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