That's all I meant by "very minor influence," i.e. your parish buys EO stuff, which has EO symbols on it and those EO symbols are used in your liturgical sevices.
I need to stress a couple of points against what some may
improperly infer from the above statement.
1) Of all the “stuff” we buy, this is the only item I know of that happens to have an “EO symbol” on it.
2) When I inquired into the matter with a priest and deacon a short while ago, they were both taken back by it (after I explained to them what the symbol meant - since they were apparently unaware of its meaning), and the church does not plan on retaining these items (despite the fact they were ridiculously expensive). Use of such items in our parishes is not a practise we endorse nor plan to assume. We are not being “influenced” in any way; it was an error of judgment on part of the purchaser, and mere ignorance and carelessness on behalf of everyone else, and we plan to rectify the situation.
However, why the Coptic rites in general now only use the fans for processions and not for other more ancient things is an interesting question. That is, why do the Copts now use Byzantine-style metal fans, and these only in processions without waving them about (another Byzantine adaptation), instead of in the manner Saint Barsonophios describes even as recently as the 16th century?
As I explained to ozgeorge in my previous post, "fans" are in fact being used in the manner St. Barsonophios describes, in fulfillment of the symbolic purpose that St. Barsonophios attributes to the act. We (according to my own personal experience) simply use linen cloths to effect this practise.
Have you read the EO one?
No I haven’t. Maybe you can link me to an online copy of the text (if such a copy exists) and I can make my own personal comparison.
Only adultery and death?
Adultery, death and infidelity. There’s no compromise.
At any rate, the Coptic Church does allow for ecclesiastical re-marriage, doesn't it?
Yes. The earliest document I am aware of discussing the canon law of the Church on such matters is a thirteenth century document known as “awlad al-asal” (“The Children of Honey”). It explains the fact that a second marriage, although permitted by the Church, is not recommended, and in fact discouraged according to the understanding that a second marriage is less honourable than the first. This document in fact quotes St. Basil in support of this proposition: “If irrational turtle-doves are not inclined to re-marry, how is it that rational human beings can? It is not desirable for them to do so. With regards to clergy, it is absolutely unacceptable!”
There are a few other specific circumstances and situations in which exceptions to the general permissability of a second marriage are made.
The document goes on to say: “Regarding a third marriage, it is unacceptable under any circumstance; we do not even consider it to be legal.”
Another canonical policy of the Church with respect to marriage, one I indicated in a previous thread, is the fact we do not allow for our faithful to marry others outside of the OO Church, regardless of whether or not they were baptised in the name of the Holy Trinity. The only exception I know of, as I pointed out in that other thread, is with respect to Copts marrying EO’s.
We know when and where and why the Byzantine Church changed its policies. Why did the Coptic?
I don’t know why as of yet; i'll look into it though. Nonetheless, I just think the “because the Byzantines did it” conclusion makes an unwarranted assumption from silence. Your Church was, from our perspective at the time, tainted as being Nestorian, and tensions between us were high due to the persecutions we experienced under Chalcedonian rule; in light of this, it is highly implausible to assume, in the absence of any evidence, that we would wish to adopt certain practises just to conform with your Church, unless there were some substantial underlying reason to do so.
The only instance I know of where anything Byzantine was intentionally adopted post-Chalcedon, was during the reign of Pope St. Cyril IV. This Saint was very ecumenically-minded and he had contemplated a re-union with your Church in his day. Certain hymns, such as “E-Aghapy”, were consequently incorporated into the Church to help ease any potential transition process. The Coptic Church’s rendering of "E-Aghapy" in particular can be heard here if you're interested: http://tasbeha.org/media/index.php?s=Songs%2FCoptic%2FDavid_Ensmble%2FCoptic_Melodies%2Ftrack9.mp3