Liturgy as Ethicizer (original) (raw)
Liturgical Ethos Eastern Orthodox Christianity's recent expression of its ecological concern has been vast and strong, evidenced by its designation of September 1 st as a day of prayer for the "protection of the environment" and also through the scholarly contributions of more than a dozen theologians and religious figures, including Patriarch Bartholomew, Elizabeth Theokritoff, and John Chryssavgis. 1 Much of this witness can and does extend to Oriental Orthodoxy in numerous respects. 2 Among others, some examples include similarities in the doctrine of creation, proper relation to non-human animals, spiritual degradation as a precursor to ecological degradation, and extending love of neighbor to include all of creation. Yet, analyzing ways that other families of Orthodoxy conceive of the relationship between ecology and theology-a promising endeavor-has remained largely untapped contemporarily. This project will examine the liturgical ethos of the Coptic Orthodox Church and how this ethos is effective in creating self-sustaining, ecologically aware communities. A more comprehensive version of this project would develop what might be called a politeia (behavior or ethos of a given community) of the Coptic Orthodox Church that would include monasticism and asceticism; fasting; agriculture and co-stewardship; and self-sustenance. Each of these elements deserve their own analysis within Coptic Christianity and will be at play in the backdrop of this chapter, yet beginning with the Coptic liturgy is fitting because of the centrality of this practice for Coptic Christians. In effect, the Coptic liturgical ethos is effective 1) through its call to action, 2) through the connections it offers between ecology and theology, and 3) through the frequency of Coptic liturgical prayers. It is an ethos that is accessible to all who desire to embody