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The Imperial cult of ancient Rome identified emperors and some members of their families with the divinely sanctioned authority of the Roman State. The framework for the Imperial cult was formulated during the early Principate of Augustus, and was rapidly established throughout the Empire and its provinces, with marked local variations in its reception and expression. ==Evolution of the Imperial Cult== Augustus' reforms transformed Rome's Republican system of government to a ''de facto'' monarchy, couched in traditional Roman practices and Republican values. The ''princeps'' (later known as Emperor) was expected to balance the interests of the Roman military, Senate and people, and to maintain peace, security and prosperity throughout an ethnically diverse empire. The official offer of ''cultus'' to a living emperor acknowledged his office and rule as divinely approved and constitutional: his Principate should therefore demonstrate pious respect for traditional Republican deities and mores. A deceased emperor held worthy of the honor could be voted a state divinity (''divus'', plural ''divi'') by the Senate and elevated as such in an act of apotheosis. The granting of apotheosis served religious, political and moral judgment on Imperial rulers and allowed living Emperors to associate themselves with a well-regarded lineage of Imperial ''divi'' from which unpopular or unworthy predecessors were excluded. This proved a useful instrument to Vespasian in his establishment of the Flavian Imperial Dynasty following the death of Nero and civil war, and to Septimius in his consolidation of the Severan dynasty after the assassination of Commodus. In the development of Imperial rule from Principate to Dominate, the role of the Senate was increasingly marginalised and military loyalty became the key to Imperial authority. The Imperial cult was inseparable from that of Rome's official deities, whose cult was essential to Rome's survival and whose neglect was therefore treasonous. Traditional cult was a focus of Imperial revivalist legislation under Decius and Diocletian. Christian apologists and martyrologists saw the cult of the Emperor as a particularly offensive instrument of "pagan" impiety and persecution.〔See Bowersock ''et al'' for "pagan" as a mark of socio-religious inferiority in Latin Christian polemic: (Books.Google.com )〕 It therefore became a focus of theological and political debate during the ascendancy of Christianity under Constantine I. The emperor Julian failed to reverse the declining support for Rome's official religious practices: Theodosius I adopted Christianity as Rome's state religion. Rome's traditional gods and "Imperial cult" were officially abandoned. However, many of the rites, practices and status distinctions that characterized the cult to emperors were perpetuated in the theology and politics of the Christianized Empire.〔Allen Brent, ''The Imperial Cult and the Development of Church Order: Concepts and Images of Authority in Paganism and Early Christianity before the Age of Cyprian'' (Brill, 1999)〕 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Imperial cult (ancient Rome)」の詳細全文を読む スポンサード リンク
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