The Contemporary Life of the Coptic Orthodox Church in the United States

Abstract

The present state of the Coptic Orthodox Church in America could not have been imagined fifty years ago. As an integral part of the Coptic Orthodox Church of Egypt, the young archdiocese in America evolved from non-existence to a formidable 151 parishes, two monasteries, three seminaries and many benevolent, educational and media organisations. Waves of immigration from Egypt brought not only Copts, but also a wealth of Coptic art, music, architecture, literature and spirituality. These treasures are being preserved and promoted by the immigrants and the second generation; in the homes, churches and community centers; and also at American universities via programs of Coptic studies. This article covers the above topics and discusses a few of the challenges that come with immigration and assimilation, especially when the community desires to maintain the depth and versatility of an ancient religious culture.

Migrants and Religion: Paths, Issues, and Lenses

“…Parent and children's narrations feature several common elements, and this seems to validate the joint efforts of first-generation parents and religious leaders to pass heritage values and practices onto younger generations (Botros, 2006;Saad, 2010;Saad, Westbrook, 2015). A strong sense of belonging to the religious community and a deep, rooted link with the Mother Church and country of origin characterize the experience of interviewed Coptic families.…”

“…Said choice seems to be due to both the recent migration history of these communities and to their efforts to retain a strong and distinct ethnic-religious identity in the countries of immigration. Furthermore, these works highlight the prominent role played by migrant Churches and faith-based institutions in preserving a strong connection to the Mother Church and homeland Egypt, replicating religious rituals, negotiating an ethno-religious identity within immigrant societies and supporting adaptation of their members (Botros, 2006;Brinkerhoff, 2009Brinkerhoff, , 2014Brinkerhoff, , 2016Galal, 2012b;Saad, 2010;Sparre, Galal, 2018;Van Dijk, Botros, 2009;Westbrook, Saad, 2017).…”

Coptic Language Learning and Social Media

“…Through migration, the use of the Coptic language expanded beyond the borders of Egypt. Churches in the diaspora mount screens that display the text of the liturgy in real time in three languages side-by-side, Arabic, Coptic, and English (Saad 2010). Forms of electronic media, such as satellite television broadcasting, Internet streaming, mobile applications, and social network platforms, have connected Copts throughout the diaspora as well as Copts in Egypt.…”

Diaspora Philanthropy

“…For over a decade, the Copts have been singled out as victims of discrimination and human rights violations in reports on religious freedom in Egypt (see, for example, U.S. State Department, 2010). Another scholar puts the numbers of Copts in the United States at 350,000 and in Canada at 150,000 (Saad, 2010). Emigration of Copts began in earnest in the 1960s when Canada (1964) and the United States (1967) relaxed their immigration requirements, though the U.S.-based Coptic communities began as early as 1955 (Boulos, 2006).…”

“…A review of available data reveals estimates ranging from 91,200 (Hartford Institute for Religion Research, 2010) to 750,000 in the United States alone (Ibrahim and Ibrahim, 2009). Another scholar puts the numbers of Copts in the United States at 350,000 and in Canada at 150,000 (Saad, 2010). As with most diasporas, the Coptic diasporans estimate their numbers to be much higher than official estimates, even higher than the estimates of all Egyptian national immigrants.…”