Mao behaved like a divine emperor whose thoughts had to be learned by rote and revered like a classic Confucian text.
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It was a founding document for the notion of kokutai, a mystical state-forming bond between the divine emperor and his subjects.
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Japanese wartime leaders used state Shinto ideology to mobilize the masses to fight World War Two in the name of a divine emperor, but Japan's post-war constitution established the separation of church and state.
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After the second world war the American occupiers insisted on the separation of shrine and state, since Shinto had been a central part of Japan's war effort, in which the cult of the divine emperor served to legitimise militarism.
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Others focus on putting a divine emperor and the Shinto religion back at the heart of Japan's identity, even if that was largely devised in the Meiji restoration of 1868, reinventing tradition for the purposes of the creation of a modern constitutional state.
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Bardill, Constantine, Divine Emperor, p. xvi. As the personification of the city, Tyche or Anthousa could be abstracted from her origins as a Classical goddess, and like Victory made tolerable as a symbol for Christians.Bardill, Constantine, Divine Emperor, pp. 252, 262.
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The Tyche of Constantinople holding a wreath to crown Constantine (sardonyx cameo, 4th century) The Tyche of Constantinople was the deity of fortune (Tyche) who embodied the guardianship (tutela) of the city of Constantinople in the Roman Imperial era. Malalas says that her name was Anthousa (Roman equivalent Flora).Jonathan Bardill, Constantine, Divine Emperor of the Christian Golden Age (Cambridge University press, 2012), p. 252. Her attributes included the mural crown, cornucopia, a ship's prow,Bardill, Constantine, Divine Emperor, p. xvi.
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Under Constantine, the Tychai of Rome and Constantinople together might be presented as personifications of the empire ruling the world.Bardill, Constantine, Divine Emperor, p. 262. Tyche of Constantinople appears in two basic guises on coins and medallions. In one, she wears a helmet like Dea Roma.
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Many Korean Christians believe that their values have had a positive effect on various social relationships. Traditional Korean society was hierarchically arranged according to Confucian principles under the semi-divine emperor. Women had no social rights,CHO Kwang, pp. 16–18. children were totally subservient to their parents,CHO Kwang, pp. 18–19.
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Because the Emperor was worshiped as a living god who was morally "pure" and "just", the self-perception in Japan was that the Japanese state could never do anything wrong as under the leadership of the divine Emperor, everything the Japanese state did was "just". For this reason, Japanese people were predisposed to view any war as "just" and "moral" as the divine Emperor could never wage an "unjust" war. Within this context, many Japanese believed it was the "mission" of Japan to end the domination of "white" nations in Asia, and free the other Asians suffering under the rule of the "white powers".Horne, Gerard Race War!: White Supremacy and the Japanese Attack on the British Empire, New York: NYU Press, 2005 page 130.
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Meliboeus finds Corydon sitting under a plane tree, by a stream. Corydon explains that he is composing a poem/song in honour of the divine emperor. Meliboeus and Corydon discuss whether it is appropriate to compose such a poem in a rustic style. Corydon mentions that his brother, Amyntas, also writes similar poems/songs.
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Cameron and Herrin, Constantinople in the Early Eighth Century, p. 236. One tradition held that Constantine had a cross inscribed on the Tyche of Constantinople near the Milion,Bardill, Constantine, Divine Emperor, p. 315. and that the emperor Julian, who opposed Christianity, rejected this manifestation of Tyche.Cameron and Herrin, Constantinople in the Early Eighth Century, p. 25.
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Osidian having failed to appear at the coronation, his brother Molochite would automatically be made emperor instead. As mortal brother to the new divine emperor, Osidian would take Molochite's place as blood sacrifice. Carnelian and Osidian are bound and disguised and marched away from the capital. Osidian is in worse shape than Carnelian, so that Carnelian must make the difficult choices of attempting their escape.
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Jonathan Bardill, Research Fellow in Byzantine Archaeology; Bardill, Jonathan. "Constantine, Divine Emperor of the Christian Golden Age". United Kingdom, Cambridge University Press, 2012. Roman Emperor Diocletian - panoramio The third century crisis had begun with the assassination of Emperor Severus Alexander by his own troops in 235 which led to a 50-year long leadership crisis with at least 26 claimants to the title of emperor.
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Because of the god-like powers of the Huang, the folk worship of the Di, and the latter's use in the name of the God of Heaven Shangdi, however, the First Emperor's title would have been understood as implying "The Holy" or "Divine Emperor". On that account, some modern scholars translate the title as "thearch".Nadeau, Randall L. The Wiley- Blackwell Companion to Chinese Religions, pp. 54 ff.
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Residing in Polaris, he sent the heavenly breath of qi down to earth through meridians. The qi concentrated in mountains and rivers, and by informed site planning a building and even a city could fit into this energized matrix. Politically, qi flowed from heaven through earth into and the through the divine emperor, through his city, and out of the gates into his realm. The emperor kept heaven and earth in harmonious balance through his absolute power.
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This leads Meliboeus to remind Corydon that he used to tell Amyntas to abandon his compositions and to concentrate on his agricultural duties. However, Corydon says that times have now changed: there is a new divine emperor. Corydon also says that it is because of Meliboeus himself that Corydon is able to enjoy a life in the woods, carefree, composing poetry/music rather than being exiled far away into obscurity. Corydon requests Meliboeus to favour, and perhaps edit, his work.
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Constantine, Divine Emperor of the Christian Golden Age (New York: Cambridge university Press, 2012), 373, 392 This characterization was not without its problems, however. As alluded to above, though Constantine himself may very much have intended to be recognized as isapóstolos, many theologians and churchmen were made uneasy at this prospect. As Gilbert Dagron explains, the difficulty was not necessarily that Constantine was unworthy (merely immodest, more like), but rather that the title resulted in a very ambiguous mixing of church and state.Dagron, Gilbert.
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He built a triumphal arch in 315 to celebrate his victory in the Battle of the Milvian Bridge (312) which was decorated with images of the goddess Victoria, and sacrifices were made to pagan gods at its dedication, including Apollo, Diana, and Hercules. Absent from the Arch are any depictions of Christian symbolism. However, the Arch was commissioned by the Senate, so the absence of Christian symbols may reflect the role of the Curia at the time as a pagan redoubt.Robin Lane Fox, apud Jonathan Bardill, Constantine, Divine Emperor of the Christian Golden Age.
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However, the most serious problems arose from the internal political and military organisation of the empire. The empire's political system, based as it was around an autocratic and semi-divine emperor who exercised absolute power, had become obsolete, while the civil wars the system produced severely weakened the empire from within, leaving it disastrously exposed to outside attack. Furthermore, the empire's military system had become increasingly disorganised and chaotic, following the demise of the theme system in the 11th–13th centuries. The result was persistent failure and defeat on every frontier.
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Cigognier Temple pillars The name of the temple (Cigognier) comes from a stork's nest that had occupied the top of a pillar since at least 1642.Avenches-Cigognier Temple accessed 23 January 2009 The nest was removed during a restoration in 1978, but the name has remained. The Cigognier Temple was built as a massive and impressive temple and may have been the chief temple of the Imperial Cult in the entire civitas Helvetiorum state. At the temple the Roman Empire, symbolized by the divine Emperor, would be worshipped by the citizens and inhabitants of the state.
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Within choir oculus are also a chinoiserie, a 17th-century organ and an exotic wood armoire. In the chancel's presbytery, in the Rococo style, there is a 16th-century sculpture of the Crucificado como Divino Imperador(Crucified as Divine Emperor) with a crown and sceptre in silver, over a silver-covered filigree cross, possibly attributed to Spanish or South American sculptors. In the niches of the prebystery are 17th-century images of Saint Francis of Assissi and his sister Saint Clare of Assissi. Paintings from the 18th century, framed in gilded-wood, flank each side of the altar: including to the right of the altar, the Menino entre os Doutores(Finding in the Temple), the Fuga para o Egipto (Flight into Egypt) and the Apresentação no Templo (Presentation of Jesus at the Temple); and to the left of the altar, the Visitação (Visitation), the Anunciação pelo Anjo (Annunciation) and the Casamento da Virgem (Marriage of the Virgin), located .
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