234 Robert L. Mowery Witulski, for example, assumes that Augustus, his family, and his successors were worshiped in this temple (60). Would Claudius have been worshiped here during his lifetime? Caristanius’ inscription neither calls Claudius a divus nor hails him as the son of a divinized man, and most of the other inscriptions created during Claudius’ lifetime also withhold these honors (61). Caristanius was an Italian, and his failure to give divine honors to Claudius is consistent with the fact that Claudius was not officially divinized in Rome until after his death. Nevertheless, Claudius was given divine honors at a number of sites during his lifetime, including sites in both Greek-speaking and Latin- speaking cities (62), and Christol, Drew-Bear and Taslialan have specu- lated that Caristanius’ statue may have stood in “the religious heart” of Pisidian Antioch (63). Some people in the city may have been wor- shiping Claudius during his lifetime. Besides the sanctuary of Mên and the temple of Augustus, there may have been one or more other cult sites at Pisidian Antioch. Mitchell, for example, cites evidence concerning several other cults (64). The apostle Paul would have encountered a variety of religious beliefs and practices in this city. The fact that Caristanius made a vow on behalf of Claudius’ safety and victory during the invasion of Britain testifies to his belief in the power of the unidentified deity to whom he made this vow to protect and aid Claudius in a land nearly 3,000 kilometers from Pisidian (60) Addressaten, 183, n. 47. The wife of C. Crepereius Gallus became the priestess of Julia Augusta at Pisidian Antioch during the reign of either Claudius or Nero. See B. LEVICK – S. JAMESON, “C. Crepereius Gallus and His Gens”, JRS 54 (1964) 98-99; MITCHELL, Anatolia, II, 9-10. (61) Claudius’ father Drusus was never divinized, and the inscriptions that mention Claudius’ sonship typically refer to him as simply “son of Drusus”. See R.L. MOWERY, “Son of God in Roman Imperial Titles and Matthew”, Bib 83 (2002) 102-103. (62) See M. CLAUSS, Kaiser und Gott. Herrscherkult im römischen Reich (Stuttgart – Leipzig 1999) 94-98, 510-511; D. ALVAREZ CINEIRA, Die Religions- politik des Kaisers Claudius und die paulinische Mission (Herders biblische Studien 19; Freiburg 1999) 65-75. For the possible worship of Claudius’ genius at Rome during his lifetime, see I. GRADEL, Emperor Worship and Roman Religion (Oxford 2002) 162-197. (63) “L’empereur”, 12. While MITCHELL, Anatolia, I, 107, initially assumed that the triple-arched propylon leading to the temple was dedicated to Claudius, MITCHELL – WAELKENS, Pisidian Antioch, 147, have more recently concluded that it was dedicated to Augustus. (64) Anatolia, II, 10, 29.