Coptic Catholic Church
Coptic Catholic Church and Islam Religion
The Coptic Catholic Church teaching is based on Saint Mark who brought Christianity to Egypt during Roman emperor Nero reign. Coptic is used to describe the Egyptian Christian as an expression of their faith. Upon the arrival of Saint Mark, Christianity was spread throughout in the first half of the century. The New Testament writings were found in Middle Egypt. Writers who offer research essay help at Edudorm essay writing service notes that the ancient Egypt was not fully integrated but the Copts have been able to survive due to its strong religious status which makes them pride themselves as the greatest contributors to the Christian world. It is considered to be a strong defendant of the Christian Coptic Catholic Church with the famous one being the Nicene Creed recited in all churches around the world.
Positive Effects of the Coptic Catholic Church
The Coptic Catholic Church had a positive and a negative impact on the Islam religion in Egypt. The positive impact was brought about by the compatibility of the Christian and the Islam religion. First, the native Egyptians had compatible beliefs with the Christians that prepared the Egyptians to accept the Christian message in an easier way[1]. There was an attraction of the Islam religion. The fundamental teachings of the Christian religion was similar to that of the Islamic religion. The traditional of the two religions was similar in the uniting power between members of the religion and of the nation. They were referred as a community of believers who have converted Berbers or at the altar. The Islam took into consideration some of Christian’s rituals as they were beneficial to them.
Habasha and the Negus was a positive effect. The Christian king gave protection for the early Muslim community for Prophet Muhammad’s mission. Experts who offer research writing help at Edudorm essay writing service indicates that as the Muslim sought refuge in Habasha after torture and salvation in the hands of polytheistic Makkans they were there after welcomed in the Christian land[2]. This led to a flourish of peace that was beneficial to all. Christians in the Coptic Catholic Church refused to take bribes in order to release the Muslims under their protection which is an indication of the early victory for positive Christians-Muslims relations[3].
Jerusalem and Umar ibn al-Khattab were a positive impact between the two religions. Jerusalem and its territories were holy and remain holy to the Muslims, Jews, and Christians. At the time of Omar Muslims gained leadership of the territory which was entered with humility. During this time Omar declined the plea of Christians to pray in Coptic Catholic Church. This made the Christians give their Coptic Catholic Church key to the Muslims so that they could be responsible for its safety. It is a symbol and a sign of mutual trust as the Muslims still have the key up to date.
The crusades and the Saladin were another positive impact. The result of a positive impact was from a horrifying oppression on the hands of the crusaders. Saladin treated the crusaders with great kindness and still made sure that both Muslims and non-Muslims lived in harmony and peace with each other[4]. As a result, many Christians in the Coptic Catholic Church were seeking shelter especially a young couple who wanted to get married but were inconvenienced as a result of the fight. As Saladin was in charge of the Muslim troops during this time, he ordered the troops not to attack the castle as the young couple who were to get married was staying in it so that they could enjoy a quiet place and peace[5]. As a way of showing gratitude, the bride mother sent some food that Saladin and his troops accepted. It is considered to be a positive impact as during this time it was the longest period when peace and justice experienced in Jerusalem when the Muslims were in control.
Negative Effects of the Coptic Catholic Church
However, there were negative results from the Muslim and Christians in the Egypt religion. This was attributed to the differences witnessed in the two religions. Their practices differed considerably at the local levels. Social stratification was important in the Islamic religion and the ethnic distinctions caused a major division in the believers. This made the teaching of the gospel by the Coptic Catholic Church very difficult as it could result in conflicts[6]. Tutors who offer research paper help at Edudorm essay writing service acknowledges that despite the teachings of equality of men and women in the eyes of religion, there was a heavy fine that was done that of men in killing a woman. This went against the teaching of Christian teaching that led to conflicts. There was also great law disparity in the practices of the religion that led to up to pain reforms that did not come easily.
The crusades attacked, oppressed the Muslims and occupied their holy land by killing over 2000 innocent civilians. This affected religion as a whole in Egypt as the crusades were going against their teachings[7]. The period was characterized by bloodshed, violence, and hostility in Egypt making many believers fear for their life. The crusades were against the Muslims to the extent that they were ready to harm the Christians who lived along them.
The Egyptian religion was affected negatively by Muslim and the Christian Spain that was filled with pride. Spain as a center of civilization many Islam’s embraced it while the Christians were free to live[8]. This created enmity in Egypt where the Muslims were oppressed by the Christians. This was as a result of there was civilization in other countries that threatened the stability of the Christian religion. The slaughter of Armenia at the hands of the Muslims created the biggest disaster in Egyptian religion of the pro-Christians. This prompted the Christians in the Coptic Catholic Church to revenge that lead to many killings[9].
The European colonialism negatively impacted religion in Egypt. This is because they were seen to favor Christianity over the Islamic religion. The initially Muslim land was wreaked havoc resulting to Christian forced education[10]. The native Americans were subjected to negative forces with some being mentally colonized making many Muslims flee their initial land in search of a peaceful land.
The Coptic Catholic Church misunderstanding played a role the Egyptian religion in the 5th century. However, the misunderstanding was seen as a plan to wipe out the church in Egypt, isolate or abolish it. The council of Chalcedon maintained that the state and the Coptic Catholic Church should be a completely different entity from each other[11]. Authors who offer custom research writing service at Edudorm essay writing service points that this destabilized the peace in Egypt making the Muslims who were ruling the state and the Christians in the Coptic Catholic Church lose faith in each other. This is a factor that has continued to be affected both religions in today as the process of trusting each other has been slow.
The acceptance process of the Muslims to the Coptic Catholic was not an easy process. It was characterized with hardship and the Muslims had to see the positive side of the Coptic Catholic Church in order to accept them. The acceptance process was characterized by some of the Christian rituals that the Muslim considered to be of benefit to their religion[12]. This was an indication that the two religions had a slightly common agenda. Building a coalition between the Christians and the Muslim democrats gripped the national spirit of pride among the Muslim compelling them to believe in Christianity and the catholic especially the church as it was a holy ground for them.
Benedict’s vision played an important role in the Muslim-Christian relations as he laid outreach message across the interfaith religion of peace, tolerance, and faith. He has a special appeal for both religions especially to the Muslims that encouraged their leaders to reject violence through intrinsic relationships of reason and faith[13]. Mentors who offer research paper editing help at Edudorm essay writing service recognizes that this came up with the alliance of civilization that encouraged Muslims on human rights and religious freedom. The sociological footprint of the Christians in the Coptic Catholic Church played a role on how the Muslims accepted them. This assured the Muslims of what the Christianity goal was[14].
Conclusion
Muslim-Christian relationship has continued to evolve with time. During the ancient time, Egypt religion had two religions that were against each other in many ways. Despite that, there were positive effects and well as negative effects which were as a result of the relationship formed between the two. With the continued civilization Muslims have seen the Christianity religion and the Coptic Catholic Church as a partner rather than a threat. Therefore, I believe it was possible for Copts and Muslims to have the Mutual Acceptance between them during the ancient time as there were many practices that could have been emulated from both sides.
References
Ha, Hyun Jeong. 2017. “Emotions of the weak: violence and ethnic boundaries among Coptic Christians in Egypt.” Ethnic & Racial Studies 40, no. 1: 133-151. Academic Search Premier, EBSCOhost (accessed December 3, 2016).
Haddad, Yvonne. 2013. “Good Copt, Bad Copt: Competing Narratives on Coptic Identity in Egypt and the United States.” Studies In World Christianity 19, no. 3: 208-232. Academic Search Premier, EBSCOhost (accessed December 3, 2016).
Hedstrom, Darlene L. Brooks. “Treading on antiquity: anglo-american missionaries and the religious landscape of nineteenth-century coptic egypt.” Material Religion 8, no. 2 (July 2012): 128-153. Academic Search Premier, EBSCOhost (accessed December 3, 2016).
Nurdoğan, Arzu M. “The Landing of CMS Missionaries to an Ottoman Dominion: Missionary Education in Egypt (1825-1862).” Educational Sciences: Theory & Practice 16, no. 2 (April 2016): 399-438. Academic Search Premier, EBSCOhost (accessed December 3, 2016).
[1] Haddad, Yvonne. 2013. “Good Copt, Bad Copt: Competing Narratives on Coptic Identity in Egypt and the United States.” Studies In World Christianity 19, no. 3: 208-232. Academic Search Premier, EBSCOhost (accessed December 3, 2016).
[2] Haddad, Yvonne. 2013. “Good Copt, Bad Copt: Competing Narratives on Coptic Identity in Egypt and the United States.” Studies In World Christianity 19, no. 3: 208-232. Academic Search Premier, EBSCOhost (accessed December 3, 2016).
[3] Nurdoğan, Arzu M. “The Landing of CMS Missionaries to an Ottoman Dominion: Missionary Education in Egypt (1825-1862).” Educational Sciences: Theory & Practice 16, no. 2 (April 2016): 399-438. Academic Search Premier, EBSCOhost (accessed December 3, 2016).
[4] Hedstrom, Darlene L. Brooks. “Treading on antiquity: anglo-american missionaries and the religious landscape of nineteenth-century coptic egypt.” Material Religion 8, no. 2 (July 2012): 128-153. Academic Search Premier, EBSCOhost (accessed December 3, 2016).
[5] Haddad, Yvonne. 2013. “Good Copt, Bad Copt: Competing Narratives on Coptic Identity in Egypt and the United States.” Studies In World Christianity 19, no. 3: 208-232. Academic Search Premier, EBSCOhost (accessed December 3, 2016).
[6] Haddad, Yvonne. 2013. “Good Copt, Bad Copt: Competing Narratives on Coptic Identity in Egypt and the United States.” Studies In World Christianity 19, no. 3: 208-232. Academic Search Premier, EBSCOhost (accessed December 3, 2016).
[7] Haddad, Yvonne. 2013. “Good Copt, Bad Copt: Competing Narratives on Coptic Identity in Egypt and the United States.” Studies In World Christianity 19, no. 3: 208-232. Academic Search Premier, EBSCOhost (accessed December 3, 2016).
[8] Nurdoğan, Arzu M. “The Landing of CMS Missionaries to an Ottoman Dominion: Missionary Education in Egypt (1825-1862).” Educational Sciences: Theory & Practice 16, no. 2 (April 2016): 399-438. Academic Search Premier, EBSCOhost (accessed December 3, 2016).
[9] Haddad, Yvonne. 2013. “Good Copt, Bad Copt: Competing Narratives on Coptic Identity in Egypt and the United States.” Studies In World Christianity 19, no. 3: 208-232. Academic Search Premier, EBSCOhost (accessed December 3, 2016).
[10] Ha, Hyun Jeong. 2017. “Emotions of the weak: violence and ethnic boundaries among Coptic Christians in Egypt.” Ethnic & Racial Studies 40, no. 1: 133-151. Academic Search Premier, EBSCOhost (accessed December 3, 2016).
[11] Haddad, Yvonne. 2013. “Good Copt, Bad Copt: Competing Narratives on Coptic Identity in Egypt and the United States.” Studies In World Christianity 19, no. 3: 208-232. Academic Search Premier, EBSCOhost (accessed December 3, 2016).
[12] Hedstrom, Darlene L. Brooks. “Treading on antiquity: anglo-american missionaries and the religious landscape of nineteenth-century coptic egypt.” Material Religion 8, no. 2 (July 2012): 128-153. Academic Search Premier, EBSCOhost (accessed December 3, 2016).
[13] Haddad, Yvonne. 2013. “Good Copt, Bad Copt: Competing Narratives on Coptic Identity in Egypt and the United States.” Studies In World Christianity 19, no. 3: 208-232. Academic Search Premier, EBSCOhost (accessed December 3, 2016).
[14] Ha, Hyun Jeong. 2017. “Emotions of the weak: violence and ethnic boundaries among Coptic Christians in Egypt.” Ethnic & Racial Studies 40, no. 1: 133-151. Academic Search Premier, EBSCOhost (accessed December 3, 2016).
