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Paul and Imperial Divine Honors: Christ, Caesar, and the Gospel
How did the imperial cult affect Christians in the Roman Empire?
“Jesus is lord, not Caesar.” Many scholars and preachers attribute mistreatment of early Christians by Roman authorities to this fundamental confessional conflict. But this mantra relies on a reductive understanding of the imperial cult. D. Clint Burnett examines copious evidence—literary, epigraphic, numismatic, and archaeological—to more accurately reconstruct Christian engagement with imperial divine honors.
Outdated narratives often treat imperial divine honors as uniform and centralized, focusing on the city of Rome. Instead, Burnett examines divine honors in Philippi, Thessalonica, and Corinth. While all three cities incorporated imperial cultic activity in their social, religious, economic, and political life, the purposes and contours of the practice varied based on the city’s unique history. For instance, Thessalonica paid divine honors to living Julio-Claudians as tribute for their status as a free city in the empire—and Christian resistance to the practice was seen as a threat to that independence. Ultimately, Burnett argues that early Christianity was not specifically antigovernment but more broadly countercultural, and that responses to this stance ranged from conflict to apathy.
Burnett’s compelling argument challenges common assumptions about the first Christians’ place in the Roman Empire. This fresh account will benefit Christians seeking to understand their faith’s place in public life today.
“Jesus is lord, not Caesar.” Many scholars and preachers attribute mistreatment of early Christians by Roman authorities to this fundamental confessional conflict. But this mantra relies on a reductive understanding of the imperial cult. D. Clint Burnett examines copious evidence—literary, epigraphic, numismatic, and archaeological—to more accurately reconstruct Christian engagement with imperial divine honors.
Outdated narratives often treat imperial divine honors as uniform and centralized, focusing on the city of Rome. Instead, Burnett examines divine honors in Philippi, Thessalonica, and Corinth. While all three cities incorporated imperial cultic activity in their social, religious, economic, and political life, the purposes and contours of the practice varied based on the city’s unique history. For instance, Thessalonica paid divine honors to living Julio-Claudians as tribute for their status as a free city in the empire—and Christian resistance to the practice was seen as a threat to that independence. Ultimately, Burnett argues that early Christianity was not specifically antigovernment but more broadly countercultural, and that responses to this stance ranged from conflict to apathy.
Burnett’s compelling argument challenges common assumptions about the first Christians’ place in the Roman Empire. This fresh account will benefit Christians seeking to understand their faith’s place in public life today.
- GenresHistoryNew Testament
495 pages, Kindle Edition
Published March 19, 2024
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Displaying 1 - 5 of 5 reviews
February 6, 2026
"In my opin-ion, and one to which I think Paul would consent with a wholehearted "amen," the apocalyptically revealed gospel of Jesus the Messiah needs no strawman to demonstrate its otherworldly life-giving and life-altering power, for such a gospel and the Triune God from whom it generates have the ability to effect salvation for any person at any point in history in a way that is incomparable to anything that exists in this age. The reason is that the gospel is anchored in and sourced from the age to come (Rom 1:16-17)."
In his book, Paul & Imperial Divine Honors, D. Clint Burnett attempts to paint the picture that the Roman world was not monolithic in its practice of Imperial religion. One cannot speak of the Imperial Cult. This is why Burnett prefers to address Imperial Divine Honors.
No matter the culture to which he was writing, Paul believed that the gospel was profoundly counter-cultural.
In his book, Paul & Imperial Divine Honors, D. Clint Burnett attempts to paint the picture that the Roman world was not monolithic in its practice of Imperial religion. One cannot speak of the Imperial Cult. This is why Burnett prefers to address Imperial Divine Honors.
No matter the culture to which he was writing, Paul believed that the gospel was profoundly counter-cultural.
April 27, 2024
I fine example of how evangelical Christians should do the hard work of historical investigation and not over-claim what the context for the NT letter is. Method is important. The book contains excellent up to date historical overviews of Philippians, 1 Thessalonians, and 1 Corinthians. Very stimulating.
October 6, 2024
Summary: Studies inscriptional evidence in three cities offering a nuanced treatment of the Roman imperial cult.
“Jesus is Lord; Caesar is not.” This statement by a prominent New Testament scholar summarizes the conflict early Christians faced in the Roman empire. In particular, it is assumed that Roman subjects were required to offer sacrifices to the Roman emperors, who were considered divine. Thus Christians faced a dilemma that could lead to alienation at the very least and persecution at the most.
While D. Clint Burnett does not disagree outright with this contention, he believes the actual situation was more complex and varied by the particular city considered. He does so on the basis of the inscriptional evidence from several Roman cities to which the Apostle Paul wrote: Philippi, Thessalonica, and Corinth. Specifically he surveys literary, epigraphic, numismatic, and archaeological evidence.
In his introductory chapter, he offers the example of another city, Gythium. He shows how imperial divine honors were “intertwined with the public lives of Greco-Roman communities and had political, economic, social, and religious components that one cannot neatly separate.” They were public, often part of festivals, and similar in character to worship of other gods. A key motive was to express gratitude for benefactions, not only to divinized deceased rulers but to their living counterparts, even though these often had not yet attained the status of divus. This was first accorded by the Roman Senate, and then adopted by local officials, though this varied by city.
After his introduction, Burnett devotes a chapter each to the evidence from Philippi, Thessalonica, and Corinth. In each chapter, he reviews the archaeological evidence pertaining to the imperial divine honors accorded different Roman emperors. Then, he considers the imperial cultic officials who were priests and benefactors, the location of imperial divine honors, and of what imperial honors consisted. Synthesizing this data, he then considers the implications for early Christians in each city.
Burnett concludes that differences in practice and the character of each city, as well as that of the respective churches resulted in different experiences. In Philippi, where conservative values ruled and imperial divine honors focused on the deceased divi (with the exception of Tiberias), proclamation of Jesus as Lord resulted in imprisonment for some. By contrast, Thessalonica saw their gods working through the Julio-Claudian line to prosper the city. Hence, they granted imperial divine honors to both living and deceased Julio-Claudians. The Thessalonian Christians’ aggressive evangelism jeopardized the harmonious status quo, leading to their mistreatment.
Corinth differed both in bestowing divine honors only posthumously and extended these to non-Julio-Claudians. What sets apart the Corinthian church is that non-believers in Corinth failed to see how counter-cultural were the gospel claims. This had to do with both the Jewish apocalyptic beliefs of Christians and the un-Christian behavior of some. Consequently, they were able to live peaceably in the surrounding culture.
Burnett’s study is valuable in two aspects. First, he helps the reader understand what the Roman imperial cult looked like in these different cities. While there were commonalities, it was anything but uniform. And second, he shows that the Christian experience of the imperial cult was anything but uniform as well. This does not undercut the radical implications of saying “Jesus is Lord.” Rather, Burnett shows that the reception of this message was shaped by local, and not just empire-wide factors. Likewise, the contrast between Philippi and Thessalonica on one hand, and Corinth on the other also underscores the matter of Christian faithfulness in forthright proclamation. The culture will not trouble the church whose proclamation is muted, unclear, and morally compromised.
____________________
Disclosure of Material Connection: I received a complimentary copy of this book from the publisher for review.
“Jesus is Lord; Caesar is not.” This statement by a prominent New Testament scholar summarizes the conflict early Christians faced in the Roman empire. In particular, it is assumed that Roman subjects were required to offer sacrifices to the Roman emperors, who were considered divine. Thus Christians faced a dilemma that could lead to alienation at the very least and persecution at the most.
While D. Clint Burnett does not disagree outright with this contention, he believes the actual situation was more complex and varied by the particular city considered. He does so on the basis of the inscriptional evidence from several Roman cities to which the Apostle Paul wrote: Philippi, Thessalonica, and Corinth. Specifically he surveys literary, epigraphic, numismatic, and archaeological evidence.
In his introductory chapter, he offers the example of another city, Gythium. He shows how imperial divine honors were “intertwined with the public lives of Greco-Roman communities and had political, economic, social, and religious components that one cannot neatly separate.” They were public, often part of festivals, and similar in character to worship of other gods. A key motive was to express gratitude for benefactions, not only to divinized deceased rulers but to their living counterparts, even though these often had not yet attained the status of divus. This was first accorded by the Roman Senate, and then adopted by local officials, though this varied by city.
After his introduction, Burnett devotes a chapter each to the evidence from Philippi, Thessalonica, and Corinth. In each chapter, he reviews the archaeological evidence pertaining to the imperial divine honors accorded different Roman emperors. Then, he considers the imperial cultic officials who were priests and benefactors, the location of imperial divine honors, and of what imperial honors consisted. Synthesizing this data, he then considers the implications for early Christians in each city.
Burnett concludes that differences in practice and the character of each city, as well as that of the respective churches resulted in different experiences. In Philippi, where conservative values ruled and imperial divine honors focused on the deceased divi (with the exception of Tiberias), proclamation of Jesus as Lord resulted in imprisonment for some. By contrast, Thessalonica saw their gods working through the Julio-Claudian line to prosper the city. Hence, they granted imperial divine honors to both living and deceased Julio-Claudians. The Thessalonian Christians’ aggressive evangelism jeopardized the harmonious status quo, leading to their mistreatment.
Corinth differed both in bestowing divine honors only posthumously and extended these to non-Julio-Claudians. What sets apart the Corinthian church is that non-believers in Corinth failed to see how counter-cultural were the gospel claims. This had to do with both the Jewish apocalyptic beliefs of Christians and the un-Christian behavior of some. Consequently, they were able to live peaceably in the surrounding culture.
Burnett’s study is valuable in two aspects. First, he helps the reader understand what the Roman imperial cult looked like in these different cities. While there were commonalities, it was anything but uniform. And second, he shows that the Christian experience of the imperial cult was anything but uniform as well. This does not undercut the radical implications of saying “Jesus is Lord.” Rather, Burnett shows that the reception of this message was shaped by local, and not just empire-wide factors. Likewise, the contrast between Philippi and Thessalonica on one hand, and Corinth on the other also underscores the matter of Christian faithfulness in forthright proclamation. The culture will not trouble the church whose proclamation is muted, unclear, and morally compromised.
____________________
Disclosure of Material Connection: I received a complimentary copy of this book from the publisher for review.
June 17, 2024
The truth of a matter is often more complex than perceived on its surface. Particularly in historical matters, where there is a wide array of context and nuance, the complexity of truth can become flattened into a generalization that’s easily understood and digested by the general audience. One of those generalizations within New Testament studies is Rome’s response to Christianity as a response to the claim of Jesus as Lord over Caesar. In other words, we know from history that there was a tradition of ascribing godhood to the Caesars (imperial divine honors) and that Paul uses language in his epistles to speak about Jesus in ways that contrast with the Roman Empire. The generalization becomes a 1v1 battle between Jesus and Caesar for supremacy.
The truth is much more complex. In Paul and Imperial Divine Honors: Christ, Caesar, and the Gospel, Dr. D. Clint Burnett attempts to correct some of the misconceptions brought about by the generalization and reinject some nuance into the conversation and context of first century Christianity. Burnett offers a compelling analysis of the Apostle Paul's interactions with the Roman imperial cult and its influence on early Christian theology, examining how Paul navigated the complex socio-political landscape of the Roman Empire, juxtaposing the divine honors accorded to Caesar with the worship of Christ. Burnett's meticulous research and insightful arguments provide a nuanced understanding of early Christian identity and its resistance to imperial ideology.
Specifically, Burnett examines divine honors in three cities: Philippi, Thessalonica, and Corinth. All Roman cities and all cities to whom Paul wrote letters. All three incorporated imperial cultic activity within their societies, but the purposes, practices, and contexts all vary. Utilizing literary, epigraphic, and even numismatic resources, Paul and Imperial Divine Honors takes a deep dive into how divine honors were used and how it compares to the way in which Paul spoke about Jesus as Lord.
The first section lays the groundwork by introducing the concept of divine honors in the Roman Empire. Burnett details how emperors were deified and the implications this had for subjects within the empire. This foundational knowledge is crucial for understanding the broader context of Paul's letters and missionary work.
The three chapters that follow contextualize the work within the three different cities with one chapter dedicated to each. Burnett shows an adeptness with the relevant literature, offering a comprehensive overview of both the generalization and the truth with all its nuance. And while Burnett’s conclusion is that Paul isn’t a strictly anti-empire in contrasting Jesus and Caesar, he is also clear that isn’t because Paul was pro-empire. The persecution that Christians faced weren’t necessarily because they repudiated Caesar as their political leader, but for reasons more complex than the “Christ-versus-Caesar paradigm.”
In some ways, Paul and Imperial Divine Honors is a muddying of the waters. Where there was the clarity of a Christ vs Caesar narrative, there is now the muddying and obfuscation of historical context. It’s not as clean a narrative, but Burnett does get us closer to the actual truth of the matter, which should be what we strive for anyway.
In conclusion, "Paul and Imperial Divine Honors: Christ, Caesar, and the Gospel" is a significant contribution to the field of New Testament studies. D. Clint Burnett's work sheds light on the intricate relationship between early Christianity and the Roman Empire, offering valuable insights into the formation of Christian identity. Despite its dense prose, the book is a must-read for scholars and students interested in the intersection of religion and politics in antiquity. Burnett's thorough research and engaging analysis make it a noteworthy addition to the study of Pauline theology and its socio-political context.
The truth is much more complex. In Paul and Imperial Divine Honors: Christ, Caesar, and the Gospel, Dr. D. Clint Burnett attempts to correct some of the misconceptions brought about by the generalization and reinject some nuance into the conversation and context of first century Christianity. Burnett offers a compelling analysis of the Apostle Paul's interactions with the Roman imperial cult and its influence on early Christian theology, examining how Paul navigated the complex socio-political landscape of the Roman Empire, juxtaposing the divine honors accorded to Caesar with the worship of Christ. Burnett's meticulous research and insightful arguments provide a nuanced understanding of early Christian identity and its resistance to imperial ideology.
Specifically, Burnett examines divine honors in three cities: Philippi, Thessalonica, and Corinth. All Roman cities and all cities to whom Paul wrote letters. All three incorporated imperial cultic activity within their societies, but the purposes, practices, and contexts all vary. Utilizing literary, epigraphic, and even numismatic resources, Paul and Imperial Divine Honors takes a deep dive into how divine honors were used and how it compares to the way in which Paul spoke about Jesus as Lord.
The first section lays the groundwork by introducing the concept of divine honors in the Roman Empire. Burnett details how emperors were deified and the implications this had for subjects within the empire. This foundational knowledge is crucial for understanding the broader context of Paul's letters and missionary work.
The three chapters that follow contextualize the work within the three different cities with one chapter dedicated to each. Burnett shows an adeptness with the relevant literature, offering a comprehensive overview of both the generalization and the truth with all its nuance. And while Burnett’s conclusion is that Paul isn’t a strictly anti-empire in contrasting Jesus and Caesar, he is also clear that isn’t because Paul was pro-empire. The persecution that Christians faced weren’t necessarily because they repudiated Caesar as their political leader, but for reasons more complex than the “Christ-versus-Caesar paradigm.”
In some ways, Paul and Imperial Divine Honors is a muddying of the waters. Where there was the clarity of a Christ vs Caesar narrative, there is now the muddying and obfuscation of historical context. It’s not as clean a narrative, but Burnett does get us closer to the actual truth of the matter, which should be what we strive for anyway.
In conclusion, "Paul and Imperial Divine Honors: Christ, Caesar, and the Gospel" is a significant contribution to the field of New Testament studies. D. Clint Burnett's work sheds light on the intricate relationship between early Christianity and the Roman Empire, offering valuable insights into the formation of Christian identity. Despite its dense prose, the book is a must-read for scholars and students interested in the intersection of religion and politics in antiquity. Burnett's thorough research and engaging analysis make it a noteworthy addition to the study of Pauline theology and its socio-political context.
August 9, 2024
Burnett contends that the imperial divine cult for the Julio-Claudians in Rome was not monolithic, but that each locality celebrated imperial divine honors in its own way … examining the coinage, inscriptions, statuary, and archaeology of Philippi, Thessalonica, and Corinth, Burnett demonstrates differences and similarities among the three, and the impact on their early Christian communities … however, the fragmentary evidence complicates Burnett’s conclusions … meticulous in its approach …
Displaying 1 - 5 of 5 reviews