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the claim
The Roman Empire elite genuinely believed in their gods
the verdict
CONTESTED
contested - the weight sits with the supporting side
refutedsupported
the weight of evidence
3 sources for · 0 against

Scholarly views are divided on whether the Roman elite genuinely believed in their gods, with some older scholarship suggesting elites viewed religion as a tool of control while newer approaches examine elite ritual practices and beliefs.

Evidence for · 3
2017 · cited by 7
This book takes a new approach to the study of Roman elites' religious practices and beliefs, using current theories in psychology, sociology, and anthropology, as well as cultural and literary studies. The book focuses on what the elites of the Middle Republic (ca. 250–ca. 100 BCE) actually did in the religious sphere, rather than what they merely said or wrote about it, in order to provide a more nuanced and satisfying historical reconstruction of what their religion may have meant to those who commanded the Roman world and its imperial subjects. The book examines the nature and structure of the major priesthoods in Rome itself, Roman military commanders' religious behaviors in dangerous field conditions, and the state religion's acceptance or rejection of new cults and rituals in response to external events that benefited or threatened the Republic. According to a once-dominant but now-outmoded interpretation of Roman religion that goes back to the ancient Greek historian Polybius, the elites didn't believe in their gods but merely used religion to control the masses. Using that interpretation as a counterfactual lens, the book argues instead that Roman elites sincerely tried to maintain Rome's good fortune through a pax deorum or “peace of the gods.” The result offers rich new insights into the role of religion in the lives of the Roman ruling elite.
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rails:sufficiency:supported:single_source:for=1+2p:against=0+0p | v55:sufficiency | v55:coherence_repaired:what=both

More for · 2
2011 · cited by 0
... a god; for most twentieth-century scholars, attempting to imagine the emperor as the object of genuine divine worship pro- duced a cognitive dissonance that was difficult to rectify. (Their trouble with imag- ining a divine human is more ... Winner of the 2013 Manfred Lautenschlaeger Award for Theological Promise Michael Peppard examines the social and political meaning of divine sonship in the Roman Empire. He begins by analyzing the conceptual framework within which the term ''son of God'' has traditionally been considered in biblical scholarship. Then, through engagement with recent scholarship in Roman history - including studies of family relationships, imperial ideology, and emperor worship - he offers new ways of interpreting the Christian theological metaphors of ''begotten''and ''adoptive'' sonship. Peppard focuses on social practices and political ideology, revealing that scholarship on divine sonship has been especially hampered by mistaken assumptions about adopted sons. He invites fresh readings of several early C
2022 · cited by 0
This chapter offers three related proposals about practice and belief in the Roman ritual of inauguratio . First, ritual participants' cognition-in-practice, including both practical and doxastic representations, guides their ritual actions. Second, participants' (and observers') cognition-about-practice guides their intuitions about and evaluations of the ritual actions that they see performed. Meanwhile, the third proposal claims that some practical and doxastic representations, including beliefs and deontic beliefs, are constitutive of religious practices and their effects. The chapter begins by presenting some relevant features of the cognitive theory of ritual. It then introduces the Roman auspices (or auspicia ) before turning to Cicero's complaint against Mark Antony for his failure to undergo inauguration as a flamen. The chapter also distinguishes between constitutive and nonconstitutive, or merely “religious,” beliefs; this distinction pertains to inauguratio and to ritual more broadly.
Everything we examined (4) — 3 independent sources
This check searched the claim as stated. It did not run a separate search for evidence against it.
  1. The Son of God in the Roman Worldreferencesame source L2no side taken
  2. How Jesus Became Godreferencesame source L2no side taken
  3. The Peace of the Godspeer-reviewedno side taken
  4. Inauguratiopeer-reviewedno side taken
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