This article is an extension of Connective Implications of the Material Holy, our essay on Orthodox material and sensory cultures that was published here on Reverberations last fall. Eastern Orthodox worship, prayer, and devotional activities are composed of sensory and material cultures that are deployed and employed through kinetic, embodied gestures and rituals, both vernacular and institutional. In other words, prayer and worship in the Orthodox Church are embodied. We understand embodiment as physical acts of engaging with ritual, liturgical, or holy items located in both the parish and the private domus (home), but also in the kinetic contouring of the body in ways that are both restrictive (i.e. rigorous fasting) and communal (i.e. ritual forgiveness).
We employ the term embodiment in a phenomenological and, to a slightly lesser extent, theological sense. Embodiment draws together the sensorial and the physical, highlighting the body as the locus of experience, while also pointing to the inclusion of the person within a larger network or system. Focusing on lived religion requires, according to Robert Orsi, an emphasis on embodied praxis in a variety of environments. Embodiment is crucial for understanding the devotional activities of Orthodox Christians since each devotee is an actor in the socio-religious drama that unfolds in both liturgical and community spaces. Orthodoxy itself proclaims that it possesses a living tradition and theology, which is embodied in believers and manifested through their actions, especially through prayer and spirituality. Thus, examining the physical worship practices of Orthodox adherents allows for a deeper understanding of lived Orthodox theology and beliefs.