Simon Price attempts to discover why the Roman Emperor was treated like a god.

As political power in Rome became centered on the emperor and his family, a system of honors and titles developed as one way to negotiate this new power dynamic. Classified under the modern collective heading ‘imperial cult’ (or emperor worship or ruler cult), this system of worship comprises religious rituals as well as political, economic, and social aspects. In this article, Gwynaeth McIntyre surveys the range of ancient literary sources and modern scholarly debates on how individuals became gods in the Roman world. Beginning with the development of exceptional honors granted to Julius Caesar and his deification, she traces the development of honors, symbols, and religious rituals associated with the worship of imperial family members. She uses case studies to illustrate how cult practices, temples, and priesthoods were established, highlighting the careful negotiation required between the emperor, imperial family, Senate, and populace in order to make mortals into gods.

Using a contra-cultural model of social interaction, this book examines the interaction between Pagan and early Christian constructions of social order focussing on the Imperial Cult as it developed, together with shared metaphysical assumptions, "pari passu" with Church Order.

Drawing evidence from ancient literature, coins, inscriptions and artwork, Kraybill points to the penetration of the Roman imperial cult (emperor worship) into commercial settings as a primary concern of the Apocalypse. By the time John was on Patmos, people in Asia Minor could not 'buy or sell' without giving idolatrous allegiance to Rome. Imperial cult and commerce blended in guild halls, the banking industry and the market place. John calls readers to 'come out from' pagan loyalties of Roman imperial society and give full allegiance to a New Jerusalem of justice and equality under the rule of Christ.

After more than a century of debate about the significance of imperial cults for the interpretation of Revelation, this is the first study to examine both the archaeological evidence and the Biblical text in depth. Friesen argues that a detailed analysis of imperial cults as they were practiced in the first century CE in the region where John was active allows us to understand John's criticism of his society's dominant values. He demonstrates the importance of imperial cults for society at the time when Revelation was written, and shows the ways in which John refuted imperial cosmology through his use of vision, myth, and eschatological expectation.

What was imperial honor and how did it sustain the British Raj? If "No man may harm me with impunity" was an ancient theme of the European aristocracy, British imperialists of almost all classes in India possessed a similar vision of themselves as overlords belonging to an honorable race, so that ideals of honor condoned and sanctified their rituals, connecting them with status, power, and authority. Honor, most broadly, legitimated imperial rule, since imperialists ostensibly kept India safe from outside threats. Yet at the individual level, honor kept the "white herd" together, providing the protocols and etiquette for the imperialist, who had to conform to the strict notions of proper and improper behavior in a society that was always obsessed with maintaining its dominance over India and Indians.Examining imperial society through the prism of honor therefore opens up a new methodology for the study of British India.