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Becoming Saints: Coptic Orthodox Monasticism, Exemplarity, & Negotiating Christian Virtue

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Becoming Saints: Coptic Orthodox Monasticism, Exemplarity, & Negotiating Christian Virtue Becoming Saints: Coptic Orthodox Monasticism, Exemplarity, & Negotiating Christian Virtue by Joseph Youssef A thesis submitted in conformity with the requirements for the degree of Doctor of Philosophy Department of Anthropology University of Toronto © Copyright by Joseph Youssef (2019) Becoming Saints: Coptic Orthodox Monasticism, Exemplarity, & Negotiating Christian Virtue Joseph Youssef Doctor of Philosophy Department of Anthropology University of Toronto 2019 Abstract Based on 13 months of transnational ethnographic fieldwork between Egypt, Southern California, and Toronto, this dissertation examines questions around exemplarity, morality, and the cultivation of virtue among Coptic Orthodox Christians. Specifically, this thesis investigates the relationship between Coptic monks and the wider Coptic community. Many Copts view monasticism as a morally exemplary way of life. The monk as one who has forsaken all social ties and lives in the desert is regarded as one who has attained the highest form of virtue. This view results in different levels of engagement with monastic practice and competing voices for what it means to be a Coptic Christian. As will be demonstrated through ethnographic details, there is a gap between the ideals of the Coptic monastic imaginary and the lived reality of negotiating Christian virtue for monks and laity alike. Furthermore, this dissertation unpacks the ways in which Coptic monasticism is (re-)imagined and (re-)produced in North America and how Coptic subjectivity is (re-)negotiated in relation to Egypt and the Mother Church. ii Acknowledgments Becoming exemplary is a process as this dissertation will soon show. Whether one strives to be the best monk, Christian, or anthropologist, there are many along the path who are a part of this process, who challenge, encourage, and patiently watch for the individual to grow and formulate their vocation. This research would not be possible without the encouragement and support of the numerous monks and clergy. In Egypt, I would like to thank the monks of al-Souriān, Anba Bishoy, Abu-Makār, al-Baramous, Mari-Mina, Abu-Fana, al-Mohhārāk, Anba Antonios, and Anba Bola. In the United States, I am grateful to the monks of Saint Antony’s Monastery in California and Saint Mary and Saint Moses’ Abbey in Corpus Christi, Texas. They graciously allowed me to live among them, and they spent countless hours not only answering my questions but offering me hospitality. I am indebted to all of you. Pray for me. I would like to thank the Metropolitan Serapion, Bishop of the Diocese of Southern California & Hawaii & Abbot of Saint Antony's Monastery, for allowing me to carry out my fieldwork in the diocese, especially at the monastery and Saint Paul’s Brotherhood. I am thankful to Bishop Youssef of the Southern United States and Abbot of Saint Mary & Saint Moses Abbey, for our several conversations during my retreats to the monastery. My description of the monastic initiation ritual in Chapter 2 was one I that witnessed there, and was also published in volume 5 of the Canadian Journal for Coptic Studies. I would also like to thank Metropolitan Paphnutius, Bishop Demetrius, Bishop Yolios, Bishop Mattaous, and Bishop Raphael for allowing me to interview them. My journey in anthropology began in a 3rd year undergraduate course entitled Conceptualizing Religion, taught by Prof. Girish Daswani. Little did I know that he would become my co-supervisor with Prof. Simon Coleman. I would like to thank both them for their continuous help and support. They both worked very closely with me, giving feedback on multiple drafts of each chapter, and always going above and beyond my expectations. I hope I was a worthy disciple. I would also like to thank Prof. Amira Mittermaier, who was really involved in the later stages of my writing, not only as a committee member, but also with our department thesis writing group during the 2017- 2018 academic year. I am truly grateful for her timely responses and comments on my chapters. I am also grateful to Prof. Andreas Bandak for accepting to be my external examiner. His work has challenged me intellectually, and continues to be a source of inspiration. iii At the University of Toronto, I would like to thank my colleagues in the thesis writing seminar who read and offered comments on several chapters. I would also like to thank my office-mates in AP420 for fostering the desire to be productive and hashing-it-out with me. I would like to thank Natalia Krencil, the graduate administrator at the Department of Anthropology, who while dealing with a plethora of students, always seemed to have time for me. I am grateful to Prof. Michael Lambek for reading early drafts of some of my chapters during our thesis writing seminar during the 2014-2015 academic year. I would also like to thank Professors Valentina Napolitano, Donna Young, Alejandro Paz, Maggie Cummings, and Katherine Blouin, who were all very gracious in offering feedback at different stages of the writing process. I made many friendships with fellow graduate students, who were a constant source of encouragement and support during this liminal stage. Mac Graham began the process with me from undergrad. Letha Victor was always able to strike the balance between encouraging me to work hard and having a good time. She and I made a vow to convocate together but I fell short between her model of exemplarity and the lived reality of my inability to focus. Many in the graduate department discovered that Arie Molema’s thesis proposal was truly exemplary. Nick Feinig and Connie Gagliardi graciously edited my dissertation during different writing stages. George Mantzios quickly came to my aid when I asked if he could help me prepare my bibliography, as my deadline for submission loomed closer. I enjoyed many thought-provoking conversations with Jessika Tremblay, Omri Grinberg, Seth Palmer, Johanna Pokorny, Mathew Gagne, Shayne Dahl, Dhebi Hay, and Eden Martin. I would also like to thank Kathleen Ogden at the Writing Centre for helping me think through Chapter 4. No words can describe the profound impact of Prof. Saba Mahmood on my intellectual thinking. I was asked to pick her up from Toronto Pearson Airport and drive her to UTSC for a paper she was giving. I remember her asking me questions about my work, balancing a critical eye and gentle critique, challenging me to think outside the box. She has left her imprint on the discipline of Anthropology for generations to come, and she will never be forgotten. Professors, Paul Sedra, Febe Armanios, James Bielo, Tom Boylston, Anne Moore, Farha Ghannam, Lois Farag, Nelly van-Doorn Harder, Ariel Shisha-Halevy, Stephen Davis, Mark Swanson, Maged (Dn. Severus) Mikhail, Tim Vivian, George Bebawi, Dr. Hany Takla, and Dr. iv Saad Mikhail were all kind to offer feedback, either written or through conversation, during different stages of my writing process. My academic interest in Coptic Studies, particularly in monasticism, was sparked by undergraduate courses I took with Prof. Ramez Boutros at U of T. Helene Moussa has been a friend and a mentor for the past 10 years. She is a continuous source of support, lending her ears and always offering sound advice. Friends and fellow graduate students of Coptic Studies: Michael Akladios, Bishoy Dawood, Candace Lukasik, Fr. Paul Guirgis, Mother Antonia, and Donna Rizk-Asdourian were a constant source of inspiration. Fr. Bigoul al-Souriany was my first monk-interlocutor by Divine Providence. We enjoyed many conversations and academic conferences together. Marcus Zakaria and Carolyn Ramzy adopted me as their younger brother. For a decade or so, Androu Arsanious, Bishoy Khalil, Bavly Kost, Antonyou Salama, Mena “Tall”, Paul Tadros, Mena Tawadros, Mark Magharious, and Meena Farag would spend our Friday nights after youth group at McDonald’s, talking about theology, politics, and Church affairs. Our extraordinary conversations became a part of ordinary life. When I needed to take a break from writing, Daniel Habashy would spend his lunch hour with me roaming the streets of downtown Toronto. I also enjoyed many “coffee runs” with Michael Habashy to Tim Horton’s. Fr. Sarabamon al-Anba Bishoy allowed me to attend training classes for the newly ordained priests, Fr. Isaac Salib, Fr. Mina Asaad, Fr. John Bekhit, Fr. Mark Ibrahim, and Fr. John Botros, during their 40 days in the monastery. I accompanied them as a lowly layman to various meetings with bishops and monks, to gain words of benefit. Fr. Mina Ava-Veni, Fr. Girgis al-Antoni, Fr. Aghabius al-Makari, and Fr. Takla and Fr. Thomas al-Anba Bishoy took time out of their busy schedules to give me tours of their respective monasteries and arranged interviews with monks. Fr. Rofail and Fr. Archillidis Ava-Mina were examples of true discipleship. In Los Angeles, I am grateful to Bishop Abraham (previously Fr. Isaac Boulos), Bishop Kyrillos (previously Fr. John Paul), Fr. Arsani Paul, Fr. Antony Paul and Fr. Mark Paul, for showing me that peace can be acquired in the desert or the city. v I am thankful to Fr. Filimon Mikhail and Fr. Athanasius Rageb for housing me at Archangel Michael in Santa Ana. Thank you to Fr. Daniel Habib, Fr. Moses Samaan, Fr. Bishoy Kamel and Fr. Theodore Labib for our many wonderful conversations. I am indebted to Fr. Kyrillos Ibrahim and the community of Saint Paul’s American Coptic Orthodox Church for accepting me as their own. Maged and Nevine Boctor generously invited me to Bible Study with Fr. Mina Guirguis and their wonderful group of friends. I am grateful for the friends, role models, and mentors I have gained during this journey: Tunt Mona Shenoda, Dr. Elhamy Khalil, Dr. Emil Bishay, Mena Milad, Mina Fouad, Athanasius Wahba, Steven Sedky, Ernest Elraheb, Paul Adelsayed, Julie Khela, Mark Mikhail, Nagy Morcos, Rafik Mattar, David Dawood, and Joseph Girgis.
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