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.

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.

In The Cross in the Visual Culture of Late Antique Egypt Gillian Spalding-Stracey brings the design of crosses in monastic and ecclesiastical settings to the fore. Visual representations of the Holy Cross are often so ubiquitous in Christian art that they are often overlooked as artistic devices themselves. This volume offers an exploration of the variety of designs and associated imagery by which the Cross was expressed across the Egyptian landscape in late antiquity. A survey of locations and images leads to an analysis of artistic influences, possible symbolism, variance across time and place and the contextual use of the motif. Gillian Spalding-Stracey provides the reader with an art-historical perspective of the socio-cultural situation in Egypt at the time.

Contends that the roots of Christian belief come not from Judaea but from Egypt • Shows that the Romans fabricated their own version of Christianity and burned the Alexandrian library as a way of maintaining political power • Builds on the arguments of the author's previous books The Hebrew Pharaohs of Egypt, Moses and Akhenaten, and Jesus in the House of the Pharaohs In Christianity: An Ancient Egyptian Religion author Ahmed Osman contends that the roots of Christian belief spring not from Judaea but from Egypt. He compares the chronology of the Old Testament and its factual content with ancient Egyptian records to show that the major characters of the Hebrew scriptures--including Solomon, David, Moses, and Joshua--are based on Egyptian historical figures. He further suggests that not only were these personalities and the stories associated with them cultivated on the banks of the Nile, but the major tenets of Christian belief--the One God, the Trinity, the hierarchy of heaven, life after death, and the virgin birth--are all Egyptian in origin. He likewise provides a convincing argument that Jesus himself came out of Egypt. With the help of modern archaeological findings, Osman shows that Christianity survived as an Egyptian mystery cult until the fourth century A.D., when the Romans embarked on a mission of suppression and persecution. In A.D. 391 the Roman-appointed Bishop Theophilus led a mob into the Serapeum quarter of Alexandria and burned the Alexandrian library, destroying all records of the true Egyptian roots of Christianity. The Romans' version of Christianity, manufactured to maintain political power, claimed that Christianity originated in Judaea. In Christianity: An Ancient Egyptian Religion Osman restores Egypt to its rightful place in the history of Christianity.

This exploration of cultural resilience examines the complex fate of classical Egyptian religion during the centuries from the period when Christianity first made its appearance in Egypt to when it became the region's dominant religion (roughly 100 to 600 C.E. Taking into account the full range of witnesses to continuing native piety--from papyri and saints' lives to archaeology and terracotta figurines--and drawing on anthropological studies of folk religion, David Frankfurter argues that the religion of Pharonic Egypt did not die out as early as has been supposed but was instead relegated from political centers to village and home, where it continued a vigorous existence for centuries. In analyzing the fate of the Egyptian oracle and of the priesthoods, the function of magical texts, and the dynamics of domestic cults, Frankfurter describes how an ancient culture maintained itself while also being transformed through influences such as Hellenism, Roman government, and Christian dominance. Recognizing the special characteristics of Egypt, which differentiated it from the other Mediterranean cultures that were undergoing simultaneous social and political changes, he departs from the traditional "decline of paganism/triumph of Christianity" model most often used to describe the Roman period. By revealing late Egyptian religion in its Egyptian historical context, he moves us away from scenarios of Christian triumph and shows us how long and how energetically pagan worship survived.

Focusing on Egypt from the accession of Diocletian in 284 to the middle of the fifth century, this book brings together information pertaining to the society, economy and culture of a province important to understanding the entire eastern part of the later