This book serves as an introduction to inscriptions from the Greco-Roman world that demonstrates sound methodological use of inscriptions in the study of the New Testament"--
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 Outdated narratives often treat imperial divine honors as uniform and centralized, focusing on the city of Rome.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.
Given the dearth of non-messianic interpretations of Psalm 110:1 in non-Christian Second Temple Jewish texts, why did it become such a widely used messianic prooftext in the New Testament and early Christianity? Previous attempts to answer this question have focused on why the earliest Christians first began to use Ps 110:1. The result is that these proposals do not provide an adequate explanation for why first century Christians living in the Greek East employed the verse and also applied it to Jesus’s exaltation. I contend that two Greco-Roman politico-religious practices, royal and imperial temple and throne sharing—which were cross-cultural rewards that Greco-Roman communities bestowed on beneficent, pious, and divinely approved rulers—contributed to the widespread use of Ps 110:1 in earliest Christianity. This means that the earliest Christians interpreted Jesus’s heavenly session as messianic and thus political, as well as religious, in nature.
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