Christians versus Muslims in Modern Egypt: The Century-Long Struggle for Coptic Equality

Still, their traditional status as second-class citizens endured.

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The British occupation of Egypt, begun in to secure the shortest route between Great Britain and India, was also of small benefit to the Copts, since instead of cultivating good relations with fellow Christians, the British cynically courted the majority Muslims. Egyptian independence in merely aroused another round of nationalist hopes that were once again dashed by Muslim prejudice and jihadist violence. In the twentieth century, Copts began to organize themselves to defy both the familiar persecution and new threats posed by modernity.

The principal effort in this area was the Sunday School Movement, founded in by Habib Jirjal, an educated layman of the middle class, who decided that the political and religious movements then current in Egypt did not serve Coptic interests. Jirjal was likewise convinced that Coptic survival demanded economic development and modernization, by which he meant much-improved education for a traditionally ignorant Coptic clergy. Finally, Jirjal aimed to thwart the missionary work of occidental Christians, especially Protestants, whose disparagement of the ancient and beloved Coptic liturgy he found deeply offensive.

To reach these goals it was felt that the best strategy was for the Copts to withdraw from Muslim Egypt and to preserve their religion, church, and way of life in a ghetto. Some, like Bishop Samuel, championed the ascetic models of the desert fathers. After the Second World War, the Copts faced another series of challenges. Still, his crackdown on Egyptian jihadists aided the Copts by crippling their most consistent persecutors. Jihadists assassinated Sadat in , as the world well remembers, but they also assassinated Bishop Samuel in the same year.

Thirteen centuries of oppression have developed in them the traits of prudence and fearfulness.

Pope Shenouda III, who was consecrated in , decided to make an ally out of Mubarak, and to work with him behind the scenes. On the contrary, the books portray Christianity as a foreign, colonial implant in their Muslim country. Prior to his reign, the church suffered from a long tradition of episcopal inertia.

Shenouda in the past generation has centralized the church to reform it. He increased the number of dioceses and made sure that reformers, like himself, who had been formed as young men by the Sunday School Movement, received these new sees. Shenouda subjected monasteries, long immune from episcopal control, to his papacy.

Administrative ability, as well as saintliness, now loomed larger in episcopal appointments. Each diocese established a bureaucracy to administer pastoral, educational, and charitable endeavors, as well as economic development projects. Many of the new bureaucrats were Western-educated laymen. In the past, Copts often complained about the length of their liturgies sometimes up to three hours. The priests are now better educated, which makes them more effective preachers, and the laity eagerly and patiently heed their sermons.

Under ShenoudaIII, the Coptic church has also been more determined to reach out to children and teenagers. The temptation for young, ambitious, and educated Christians to convert to Islam for social and economic reasons is powerful, as Christians have little prospect of obtaining coveted positions in government and education, regardless of their credentials. She is not herself a Copt, and the reader may sometimes feel that she does not give sufficient weight to the religious motivations of the people she studies.

Elektronica topcadeaus Korting op parfum Cadeauwinkel Cadeaukaarten Kerst voordeel. Oxford University Press Inc. In recent years they have often been victims of persecution and violence at the hands of the Muslim majority. This volume is the first full study of Coptic Christians in contemporary Egypt. Hasan begins by looking at how the Coptic generation of the s and s remembered, recovered, and invented the ancient history of Christianity in Egypt in order to weld the Copts into a unified nation.

The book then focuses on the period beginning with the consecration of Pope Shenuda in During this revival period the church took over much of the responsibility for the welfare of the Coptic community. The leaders of the revival, she shows, have nurtured a potent and distinctive religious culture with a sense of communal pride and identity despite its hostile surrounding environment. Toon meer Toon minder.

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With this volume, Hasan offers a detailed, and valuable, study of at least part of the modern Coptic ethos. This is a challenging book and a necessary read for anyone who wishes to understand today's Coptic Church within the framework of Egyptian national life. The author has presented her material skillfully in order to support her thesis.

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