Xi Chen

Bio: Xi Chen is an academic researcher. The author has contributed to research in topics: Patriarchy & Leda. The author has an hindex of 1, co-authored 1 publications receiving 12 citations.

The Collected Poems

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The making of fornication: Eros, ethics, and political reform in Greek philosophy and early Christianity

Abstract: or a window frieze. The stonecarvers of such workshops were not dictated by religious authorities or an “authoritative Christian liturgy”; instead, the stonecarvers themselves integrated Christian symbolism in traditional forms of media, as would have been recognizable to their clients (162). At times, Frankfurter is too quick to dismiss the ways in which power is operative among the “ordinary people” of Late Antique Egypt. One finds it difficult, for example, to understand why Frankfurter does not more readily integrate institutional power and imperial governance into his study, especially given his choice to engage contemporary anthropological studies of religion – where debates about religious tradition, meaning, and power have been long-standing. Frankfurter acknowledges the importance of institutional religion and ecclesiastical authorities, but he does not show in the evidence how those interactions and debates around the development of a Christian religious tradition in Egypt were mediated and by whom, aside from his discussion on monastic scribes (52). He affirms in his Afterword that his conceptual interest in this text was “... not just [about] crosses, but dispositions toward crosses...” (260). As an anthropologist, I find it difficult to understand how these dispositions were molded if not through certain dynamics of power. How did ordinary people become introduced to Christianity across the many, diverse regions of Egypt? What was the role of the Church – institutionally and administratively – in the lives of “ordinary people”? While Frankfurter acknowledges that his focus is not on theological statements and creeds, but rather understanding Christianization as partly a “cluster of authoritative strategies” (260), there is no discussion into where or how these authoritative strategies were made authoritative in the first place, and by whom. This is where engaging the imperial and local dynamics of power and governance more directly would have been beneficial to the study overall. This study offers an important contribution to religious transformation in Late Antiquity, and even lends analytical strategies and historical context for understanding aspects of contemporary religious conditions in Egypt today. Any historian or anthropologist interested in Late Antiquity, Egypt, Christianity, Islam, and religious change will find this to be a thought-provoking addition to scholarship in these areas.