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Christianizing Egypt: Syncretism and Local Worlds in Late Antiquity Hardcover – Illustrated, Dec 5 2017
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How does a culture become Christian, especially one that is heir to such ancient traditions and spectacular monuments as Egypt? This book offers a new model for envisioning the process of Christianization by looking at the construction of Christianity in the various social and creative worlds active in Egyptian culture during late antiquity.
As David Frankfurter shows, members of these different social and creative worlds came to create different forms of Christianity according to their specific interests, their traditional idioms, and their sense of what the religion could offer. Reintroducing the term “syncretism” for the inevitable and continuous process by which a religion is acculturated, the book addresses the various formations of Egyptian Christianity that developed in the domestic sphere, the worlds of holy men and saints’ shrines, the work of craftsmen and artisans, the culture of monastic scribes, and the reimagination of the landscape itself, through processions, architecture, and the potent remains of the past.
Drawing on sermons and magical texts, saints’ lives and figurines, letters and amulets, and comparisons with Christianization elsewhere in the Roman empire and beyond, Christianizing Egypt reconceives religious change—from the “conversion” of hearts and minds to the selective incorporation and application of strategies for protection, authority, and efficacy, and for imagining the environment.
- Print length336 pages
- LanguageEnglish
- PublisherPrinceton University Press
- Publication dateDec 5 2017
- Dimensions16.51 x 2.54 x 24.13 cm
- ISBN-100691176973
- ISBN-13978-0691176970
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"One of Choice Reviews' Outstanding Academic Titles of 2018"
"Outstanding. . . . The thesis is interesting [and] the evidence effective. . . . Agree or disagree with Frankfurter's central claims, Christianizing Egypt may become a methodological must-read for anyone working in pre-modern Christianity."---Zachary B. Smith, Reading Religion
"Christianizing Egypt is a thoughtful and exceptionally valuable study, with implications that go far beyond either Egypt or Late Antiquity. . . . An excellent book."---Philip Jenkins, Journal of Church and State
"A carefully nuanced and illuminating anaylsis of the mixture of religious traditions in late ancient Egypt, as traditional religions were slowly giving way to the spread of Christianity. . . . Deeply thought provoking." ― Choice
"Christianizing Egypt builds on David Frankfurter’s career working on the religious history of Roman and late antique Egypt and his deep knowledge of the Egyptian sources, material and literary alike, from hagiographical texts and sermons (in both Coptic and Greek) to terracotta figurines and amulets. The contribution this book makes to describing, analysing and interpreting religious change and process is very valuable indeed. There is much in this book for those interested in questions of religious change far beyond the confines of late antique Egypt."---Lucy Grig, Times Literary Supplement
"A sophisticated and thought-provoking study of Christianization in Egypt that offers as much to the scholar of religion as it does the historian of ancient Christianity."---Michael Beshay, Bryn Mawr Classical Review
"Frankfurter has constructed a model of Christianization that allows him to read these activities as representative of religious processes writ large while still retaining the nuance and specificity of a particular time, place, and religious sensibility. He argues persuasively."---Dana Robinson, Church History and Religious Culture
"The work nicely demonstrates the extraordinary range of objects, including texts, uniquely preserved in Egypt, and draws together the evidence for study in a compelling and highly readable exposition. F.’s systematic reappraisal of what it was to be Christian and his deep and critical reading of material sources are especially laudable."---Elisabeth R. O’Connell, Journal of Roman Studies
"A deeply stimulating, thought-provoking book which should be on the radar of every researcher of religion in late ancient Egypt."---Dylan M. Burns, Vigiliae Christianae
"Christianizing Egypt is a great, uncommon, and thought-provoking book."---Anne Marie Yasin, Journal of Early Christian Studies
"A rich and compelling examination of processes of religious change. . . . Frankfurter’s book presents a forceful argument for a revision of our approaches to the mechanisms of Christianization, destabilizing what we mean when we speak of a Christianized community or landscape."---Francoise Dunand, History of Religions
"Frankfurter’s learning is wide and deep . . . and his writing is consistently lucid. . . . A rewarding contribution to our understanding of religious change in the late ancient Mediterranean world."---James Rives, ARYS
"Frankfurter has invigorated a line of scholarly inquiry that marries material culture and textual study."---C.L. Buckner, Journal of Orthodox Christian Studies
Review
"David Frankfurter has cut through a haze of misconceptions and loose interpretations of evidence to get to a new and greatly improved understanding of how Christianity came to dominate Egypt in late antiquity. His book provides ideas for thinking about the spread of Christianity throughout the Mediterranean world and indeed the processes of religious change and transition as a whole. His attention to archaeology, material culture, and the domestic contexts of Christianity is new, exciting, and extremely important."—T. G. Wilfong, University of Michigan
From the Back Cover
"Offering a creative and convincing new picture of Christianity in Egypt in late antiquity, this book will appeal to a wide range of scholars in religion, anthropology, and sociology. Every page testifies to David Frankfurter's deep knowledge of an exceptionally wide range of ancient texts and artifacts. And his writing is so engaging and vivid that he makes the religious practices come alive. This will be a very influential book."--AnneMarie Luijendijk, Princeton University
"David Frankfurter has cut through a haze of misconceptions and loose interpretations of evidence to get to a new and greatly improved understanding of how Christianity came to dominate Egypt in late antiquity. His book provides ideas for thinking about the spread of Christianity throughout the Mediterranean world and indeed the processes of religious change and transition as a whole. His attention to archaeology, material culture, and the domestic contexts of Christianity is new, exciting, and extremely important."--T. G. Wilfong, University of Michigan
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Product details
- Publisher : Princeton University Press
- Publication date : Dec 5 2017
- Edition : Illustrated
- Language : English
- Print length : 336 pages
- ISBN-10 : 0691176973
- ISBN-13 : 978-0691176970
- Item weight : 680 g
- Dimensions : 16.51 x 2.54 x 24.13 cm
- Part of series : Martin Classical Lectures
- 鶹 Rank: #257 in Christian Archaeology Reference
- #1,511 in Religious History (Books)
- #1,543 in Christian Church History (Books)
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- Daniel MorganReviewed in the United States on December 4, 2024
2.0 out of 5 stars Fascinating topic, but I wish the author had received better feedback before they published this
Verified PurchaseI learned from this book, but I can't say that I enjoyed it - the actual act of reading this book did not bring me any joy.
If you read popular Christian literature from antiquity - from hagiographies, to histories, to even the Book of Acts itself - there's an impression of instant conversion. Of people who are won over to faith in Christ and who accept this new religious ideology wholesale; people who encounter a new way of relating to God and who eagerly confess this new religion. This is the story of St Paul and St Augustine; this is also the story which most modern people have encountered, at least for the past few generations.
The author addresses a different dynamic - that of piecemeal, culturally-mediated communal conversion. What happens if, rather than an entire society intellectually accepting faith in Christ - creeds and all - a village just sort of . . . starts doing Christian things?
This is the story of Egypt in Late Antiquity. The author's favorite term is "bricolage", the melding of diverse gestures, rituals, words, and conceptual landscapes for new religious purposes. What does it mean when a Christian song references Horus and Isis? What does it mean when warriors are shown dancing before Christ, when centuries after falling into ruin temple sites are repurposed as churches, when Egyptians consult saints' shrines as oracles, when the annual Nilometer reading is done with a cross? What does it mean when craftsmen manufacture talismans to ward off evil, when Egyptians light lamps for the deity Shai, when laity use the dirt on which monks walk to bless their households, when people pray to saints asking for a CURSE for their enemies?
The author examines this question through six aspects of life: domestic life, charismatic holy men, saints, craftsmen and artifacts, writings, and landscapes. This is a fascinating look at a church that we mainly know about through mythic history, lengthy patristic writings, and liturgy. I am used to thinking about artifacts in the sense of icons and holy vessels - but here we look at talismans, votive offerings, and mummification. I am used to thinking about writings as books of prayers and rites - what about oracles, curses, and delightfully arcane apocalyptic diatribes. We see Christianity not as preached by saintly fathers nor as remembered by the contemporary churches, but rather as it was lived by ordinary people in late Antiquity.
Despite the fascinating subject and the brilliant research, this still ain't a good book. There's two flaws.
1) This leaves a lot of questions unanswered. The author is very much focused on their research topic, but I think there's a lot of next-level significance questions that they should have addressed.
For example - the author notes that Egyptian laity reported experiences or even possessions by all sorts of saints and holy figures. They compare this to people in Latin America who encounter Christ or the Virgin in the mountains (p. 253). This is an apt comparison, except to me it begs the question - why is it that one decade after Christianization, Nahua converts can encounter the Virgin in Tepeyac, but 40 decades after Christianization, the Egyptians aren't really interacting with Christ or the Virgin or the Apostles much at all? Why bother with Abbott so-and-so when you can call on God? I think the answer - which would be consistent with the rest of the author's evidence - is that Egyptians were melding the symbols, gestures, and rituals of Christianity with Egyptian culture, without fully integrating the official creedal theology of the Church. Or, maybe this is actually just what ancient Christianity really was like across the Mediterranean. But I don't know, because the author doesn't really explore that question of how did Egyptian Christians conceive of or experience God.
In a similar way, there's a lot of folk prayers, lullabies, and curses that invoke Egyptian deities in a way that even contemporary churchmen found uncomfortable. There's raucous festivals, animal sacrifices, and all sorts of circumspect practices. How does the contemporary Coptic Church view this heritage? How did Muslims view this when they entered into Egypt? When did these practices - amulets, mummification, oracles, end, and why? We get a snapshot of Late Antiquity, but there's no hint of where this is heading or what comes after?
2) The writing is a crime against language. Here is an excerpt from the middle of the book.
"The experiment of this chapter, then, lies in the heuristic capaciousness of the terms "scribe" and "monastic scribe" as ideal types designating (a) a literate figure (of greater or lesser writing ability) (b) by whose familiarity with scripture, liturgy, and/ or ecclesiastical discourse and (c) by whose interest in the technology of writing as an efficacious medium, functioned as (d) a mediator of Christian scriptural and institutional authority, integrating regional ritual traditions (like divination, song, amulet, blessing) or traditional compositional forms (in the service of apocrypha or liturgy, for example). This ideal type of scribe thus opens up another locus of agency in the syncretistic construction of Christianity in late antique Egypt. (p. 185).
The author wrote 300 pages like this - a cacophonous kaleidoscope of jumbling jargon. Cleverness, wit, elegance - these qualities are wholly absent from this book. The thoughts are well-organized but they are lifeless and dull, a bit like a pinned butterfly collection compared to a butterfly garden.
I read this book because I was trapped on a 7-hour train winding up the coast of California, there was no WiFi, and I'd finished my previous book. I figured the best way to keep sane was to read this new book - but after 300 pages of THAT, my brain was fried either way. I learned a lot, but I will never revisit this book - and I honestly don't think I'd ever recommend this to anyone.