Copts in Egypt

Copts in Egypt refers to Coptic Christians born in or residing in Egypt.
As of 2019, Copts were generally estimated to comprise approximately 10 percent of Egypt's population. Estimates of the Coptic population vary: the Wall Street Journal reported a figure of 9.5 million in 2017, while the Associated Press cited an estimate of 10 million in 2019. Broader estimates have ranged between 6 and 18 percent of the population, with lower figures typically cited by state institutions and higher ones by the Coptic Orthodox Church.
Reliable demographic data on Egypt’s religious composition remains scarce, and official statistics are often contested. Historical census records indicate a decline in the proportion of non-Muslims in urban areas: in the 1897 census, non-Muslims comprised 14.7% of the urban population (13.2% Christians and 1.4% Jews), whereas by 1986, the figure had dropped to 6.1%. While the decline in the Jewish population is largely attributed to emigration following the establishment of Israel, the reduction in the reported Christian population has been the subject of debate, with some observers suggesting political factors may have influenced census reporting.
Copts in Egypt are generally characterized by relatively high levels of educational attainment, income, and representation in professional and white-collar occupations, though their participation in security-related institutions remains limited. A 2013 demographic study found that most socioeconomic and health indicators among Copts were broadly comparable to those of Egyptian Muslims. Historical data also suggest that Egyptian Christians have been overrepresented in the country’s middle and upper-middle classes.
Throughout the 19th and early 20th centuries, Copts held significant roles in Egypt’s financial and administrative sectors. They were widely employed as accountants in government offices, and by the 1960s reportedly owned a substantial portion of the country’s banking institutions. In the mid-20th century, Christians were estimated to represent 45% of Egypt’s medical doctors and 60% of its pharmacists.
A 2016 study by the Pew Research Center found that 36% of Egyptian Christians had completed university education, among the highest rates in the Middle East and North Africa.
Several Coptic families have attained significant economic influence, particularly in the private sector. The Sawiris family, through its Orascom conglomerate, became one of Egypt’s most prominent business dynasties in the early 2000s, with interests spanning telecommunications, construction, tourism, and technology. In 2008, Forbes estimated their combined wealth at $36 billion.
Some scholars attribute the high educational and economic profile of the Coptic community to a historical emphasis within the tradition on literacy and the development of human capital.
The early church historian, Eusebius, states in his Chronicle that Mark arrived in Egypt in the third year of Emperor Claudius (43 A.D.), marking the beginning of Christianity in Egypt. By 641 C.E., the Arab forces take over Egypt, marking the beginning of the Arab-Muslim period in Egypt.
Under Muslim rule, the Copts were cut off from the mainstream of Christianity, and were compelled to adhere to the Pact of Umar covenant, thus assigned to Dhimmi status. Their position improved dramatically under the rule of Muhammad Ali in the early 19th century. He abolished the Jizya (a tax on non-Muslims) and allowed Copts to enroll in the army. Pope Cyril IV, 1854–61, reformed the church and encouraged broader Coptic participation in Egyptian affairs. Khedive Isma'il Pasha, in power from 1863–79, further promoted the Copts. He appointed them judges to Egyptian courts and awarded them political rights and representation in government. They flourished in business affairs.
Some Copts participated in the Egyptian national movement for independence and occupied many influential positions. Two significant cultural achievements include the founding of the Coptic Museum in 1910 and the Higher Institute of Coptic Studies in 1954. Some prominent Coptic thinkers from this period are Salama Moussa, Louis Awad and Secretary General of the Wafd Party Makram Ebeid.
In 1952, Gamal Abdel Nasser led some army officers in a coup d'état against King Farouk, which overthrew the Kingdom of Egypt and established a republic. Nasser's mainstream policy was pan-Arab nationalism and socialism. The Copts were severely affected by Nasser's nationalization policies, though they represented about 10–20% of the population. In addition, Nasser's pan-Arab policies undermined the Copts' strong attachment to and sense of identity about their Egyptian pre-Arab, and certainly non-Arab identity which resulted in permits to construct churches to be delayed along with Christian religious courts to be closed.
Many Coptic intellectuals hold to "Pharaonism," which states that Egyptian culture is largely derived from pre-Christian, ancient Egyptian culture. It gives the Copts a claim to a deep heritage in Egyptian history and culture. Pharaonism was widely held by Coptic and Muslim scholars in the early 20th century, and it helped bridge the divide between those groups. However, some Western scholars today argue that Pharaonism was a late development shaped primarily by Orientalism, and doubt its validity.
Coptic Christians, Egypt’s largest non-Muslim religious group, have faced longstanding legal and social discrimination. Until 2005, even minor church repairs required presidential approval, and although some restrictions have since eased, barriers to church construction remain more stringent than those for mosques. Reports have highlighted systemic underrepresentation in public institutions, as well as legal and bureaucratic obstacles faced by Christian converts from Islam.
Christians have also been subject to periodic sectarian violence, including deadly clashes in El Kosheh (1999-2000), the 2006 church attacks in Alexandria, and mob assaults such as the 2010 Marsa Matrouh incident. Following the 2013 ousting of President Morsi, dozens of churches were attacked, with observers citing incitement by Islamist leaders. More recently, some Christians have also faced prosecutions for allegedly mocking Islam.
Recent years have seen some improvement, particularly in the area of church construction. Since the 2016 Church Construction Law, thousands of churches have been legalized, and new buildings have been approved in several regions, reflecting a decrease in overt state restrictions—though social discrimination and administrative hurdles persist.
Egypt’s ranking on Open Doors’ World Watch List, which assesses the 50 countries where Christians face the most persecution, fell from 25th place in 2013 to 40th in 2025, indicating a measurable decline in reported persecution. Although challenges remain, Egypt is now considered one of the less dangerous countries in the region for Christians.