« Où le péché abondait, la grâce a surabondé » : sur les lieux de culte dédiés aux saints dans l’Égypte des ve-viiie siècles

Papaconstantinou, Arietta

doi:10.4000/books.psorbonne.2188

Cited by 3 publications

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“…Here, each wall is covered in magical symbols, cryptograms, and liturgical phrases, all meant to protect the deceased from  On liturgical/ceremonial contexts for hagiographical narrative, see Papaconstantinou 1996Papaconstantinou , 2001Timbie 1998;Lubomierski 2008;andnow Zakrzewska 2011  B. M. ms. Or. 6804, ed./tr.…”

Section: Public Performative Contexts For the Development Of Amentmentioning

confidence: 99%

Amente Demons and Christian Syncretism

Frankfurter¹

2013

Archiv Für Religionsgeschichte

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Drawing on a range of apocalyptic and magical texts from Roman and Byzantine Egypt, this paper argues that the Coptic Christian depiction of vicious underworld demons, so often cited as evidence of "Egyptian survivals," in fact owes more to Jewish apocalyptic literature than ancient Egyptian mortuary texts -that scribes only recalled Egyptian traditions in the course of reutilization and interpretation of para-biblical apocalyptic traditions. Secondly, the paper attributes the development of this Coptic underworld demonology to the creative agency of scribes in late antique Egyptian Christianity, in whose own subcultures and practices any model of demonological syncretism must be situated.

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Section: Public Performative Contexts For the Development Of Amentmentioning

confidence: 99%

Amente Demons and Christian Syncretism

Frankfurter¹

2013

Archiv Für Religionsgeschichte

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Coptic

Papaconstantinou

2021

The Oxford Handbook of Byzantine Literature

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Through the lens of translation, this sub-chapter discusses the broader relation between Coptic and Greek literature in Egypt. It highlights a series of other processes through which the two cultures engaged with each other and argues for a much more complex phenomenon than that of a one-way reception. Greek Christian literature was indeed essential to the formation of Coptic literary sensitivity, and literature in Coptic follows the norms and genres of the Greek canon, albeit often in a creative and original way. At the same time, Egyptian monastic tropes ultimately found their way into the heart of medieval Byzantine culture. The sub-chapter follows this process of cross-fertilization from the fourth century until the early centuries of Arab rule in the country, when Greek texts were still written, and Greek manuscripts were kept in Egyptian monasteries.

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Chapter Two. Models and evidence in the study of religion in late roman Egypt

Bagnall¹

2008

From Temple to Church

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The title of this paper may seem too restrictive for an opening lecture in a colloquium concerned with the entire East of the Roman Empire, in which only half of the papers concern Egypt, and yet simultaneously far too ambitious in its scope. In the course of the colloquium, however, it became clear that the methodological issues that I was trying to confront were broadly relevant across the geographical span covered by the colloquium and to some extent raised fundamental questions about the very formulation of some of the organizers' questions to participants, questions which came back into focus in the lively concluding discussion. This in my view was to be anticipated, because part of my argument is that Egypt is not any more exceptional than anywhere else in the Roman Empire of late antiquity, and that the questions at stake there are broadly applicable, even if the answers vary.I should begin by recording two rather different debts that this paper owes to the work of other scholars. The greater one is to David Frankfurter's Religion in Roman Egypt.1 This book appeared four years prior to the colloquium in Münster, early in a semester when I was teaching a class on the social context of Egyptian Christianity to a seminar at Union Theological Seminary. It was a great source of stimulation for that seminar. As readers will find, there are many fundamental assumptions and arguments in that book with which I disagree; 2 but it was reading it that led me first to formulate some of the methodological points set out below and to force myself to clarify matters that I had left until then unanalyzed. This is a stimulus for which I remain grateful. The second obligation is to the brilliant conference paper given by [p. 24] Stephen Emmel at a colloquium in Leiden later that same fall entitled "Perspectives on Panopolis," the proceedings of which were published just before the Münster colloquium. 3 The analysis of Shenoute and Gessius -two central characters in a late antique real-life drama -given in that paper embodied and exemplified many of the precise points that I had been thinking about for the preceding months and helped move them from pure abstraction to exemplification. Gessius will come back a number of times in my remarks; but I should in fairness add that Professor Emmel is in no way responsible for what I have made of his analysis.

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« Où le péché abondait, la grâce a surabondé » : sur les lieux de culte dédiés aux saints dans l’Égypte des ve-viiie siècles

Cited by 3 publications

References 0 publications

Amente Demons and Christian Syncretism

Amente Demons and Christian Syncretism

Coptic

Chapter Two. Models and evidence in the study of religion in late roman Egypt

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