The practice of apotheosis, or to deify and have someone ascend to the heavenss, was developed from Ancient Mesopotamia. The most notable of which is the apotheosis of Hadrian’s wife Sabina. White is saying that the early Christian’s apotheosis-like retelling of Jesus has its origins from the Greek practice and even gives context to the concept “gospel”. When Octavian defeated Antony and Cleopatra he was given the title Augustus which literally means “hallowed” or “revered”. And to add to that White says a temple was erected in honor of his conquest and the he brought “good tidings” along with his reign. This concept of “euangelion” or “gospel” was used by early Christians to announce Jesus’ reign, and in tandem with apotheosis language regarding his ascent to the heavens, it solidified his image as the divine being that has come to save the Jews and gentiles from the world.

The story of Romulus by Livy’s account, or his death rather, was a typical apothecial narration. A sudden storm that claimed the life of a king and reappearance after his departure to his “fellow citizen” to proclaim that Rome be the capital of the world. The primary purpose of this story is to reinforce the power and authority of Rome. The varying views of later emperors such as Claudius had mixed results regarding how they were taken. While some stood by the deification of Roman the emperors, even if Claudius rule was ridiculed due to his modern day equivalence of cerebral palsy, others like Seneca just mocked the entire practice by telling the satirical story of Claudius’ encounter with the God’s in heavens and how he was eventually banished from the heavens. These varying acceptance of the divinization is telling of the nature of Roman’s empire. And that in some places these stories were more likely to have been accepted than in more Roman areas.

These stories seemed to have more influence in Greek areas because of the backdrop and history of the people. Their mythological beliefs lends itself to accepting these stories more openly than other places. Temples were built in the names of the deified emperors and it served the syncretized religions effectively. The pragmatic purpose it serves is simple – happy citizen’s means easier access and control of their land.

The picture painted for the first century reader of Luke Chapter 2:1-14, 25-35 is much clearer for them than modern eyes skimming this passage. First is the kingship relation and tie to the Kind David. It marks a royal lineage that is imperative for an emperor to be exalted or lifted to divine status. Second is the angel appearing to the people saying do not be afraid, because the entrance of a divine being is always marked with angels announcing to people “do not be afraid”. Third is the “good news” or “euangelion”, a rather political statement that an era of good tidings is incoming and again is tied to an arrival of a ruler or an emperor. And last starting at verse 25, is someone claiming Jesus as someone who will be destined for the “falling and the rising of many” and it speaks of someone who will conquer and save people. It seems to be a checklist: savior, extraordinary birth, divinity, messiah, son of God, royal lineage and so on, and all are checked off. Luke is clear in his persuasion, Jesus is all that and he starts off convincing the reader of that with his story.