The Catholic Church in Egypt: A Historical Journey

Nov 07, 2025 0

The Catholic Church boasts a long and fascinating history in Egypt, tracing back to the early days of Christianity. Alexandria, in the first centuries of the Church, was a hub of theological study and home to many notable Church Fathers, including St. Athanasius and St. Cyril of Alexandria. Today, the Apostolic Vicariate of Alexandria stands as a vibrant and active community of Roman Catholics, dedicated to serving the Church and the people of Egypt with unwavering faith, love, and dedication.

Map of Catholic Dioceses in Egypt

Early History and Biblical Connections

The Apostolic Vicariate of Alexandria has a rich history that dates back to ancient times. Moses, an influential figure in both Jewish and Christian history, spent time in Egypt, was raised in the Egyptian Pharaoh’s household, and fled to the Sinai Peninsula after killing an Egyptian taskmaster. In the Book of Exodus, Moses led the Israelites out of slavery in Egypt and received the Ten Commandments from God on Mount Sinai. As a result of this biblical narrative, Moses is deeply intertwined with the history of Egypt and the Catholic Church’s presence in the region.

Additionally, Alexandria is one of the many cities of Egypt with a rich history of religious and cultural diversity, with Jewish and Christian communities dating back to ancient times.

The Flight of the Holy Family

A significant event in the history of the Apostolic Vicariate of Alexandria is the Flight of the Holy Family into Egypt. In the Gospel of Matthew (2:13-23), the Holy Family fled to Egypt to escape King Herod’s persecution. Tradition holds that the Holy Family stayed in Egypt for several years and visited many of the country’s critical religious sites while receiving hospitality from the Egyptian people. The Flight of the Holy Family has been a source of inspiration for Christians worldwide and has played a vital role in the history of Christianity in Egypt. For Latin Catholics in Egypt, the Flight of the Holy Family is a powerful symbol of the Church’s presence in the country and its role in protecting and preserving the Christian faith.

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The Flight into Egypt by Adam Elsheimer

St. Francis of Assisi: A Journey of Faith

St. Francis of Assisi is one of the most well-known and beloved saints in the Roman Catholic Church, and he is widely recognised for his commitment to poverty, humility, and service to others. St. Francis deeply respected the Islamic faith and the people of the Middle East. He famously travelled to Damietta, Egypt, in 1219 during the Fifth Crusade to try and negotiate peace between the Christian and Muslim armies with al-Malik al-Kamil, Sultan of Egypt. While he could not broker a formal peace treaty, his efforts are still remembered and celebrated today as a symbol of his commitment to interfaith dialogue and peacebuilding.

Since the 13th century, the Franciscan Order, which St. Francis founded, has had a strong presence in Egypt and continues to work to support the local community through education, healthcare, and social services. The Franciscans are also responsible for the care and upkeep of many important historical and religious sites throughout Egypt.

The Catholic Church in Egypt: Establishment and Growth

The history of Catholics in Egypt dates back to the early days of Christianity when the country was home to one of the world’s oldest and most vibrant Christian communities. Although not the dominant Christian denomination in Egypt, Catholics have played an essential role in the country’s religious and cultural life.

The Catholic Church first established a presence in Egypt in the 16th century, when Franciscan missionaries arrived and began working to spread the Catholic faith. Baptism and death registers in the archives of the Parish of Moski date back to 1632. Over the centuries, other Roman Catholic orders, such as the Lazarists (1844), the Lasallians (1847) and the Comboni (1867), also established missions in Egypt, building churches, schools, and other institutions to serve the local community needs.

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Despite the challenges the Catholic Church faced over the centuries, it has remained a vital and dynamic part of Egyptian society. Several Catholic dioceses exist in Egypt today, including the Apostolic Vicariate of Alexandria. Our Vicariate, in particular, oversees a network of churches, schools, hospitals, and other institutions that serve Catholics and non-Catholics alike The Apostolic Vicariate of Alexandria and the whole Catholic Church in Egypt have played an essential role in promoting interfaith dialogue and understanding, building bridges of friendship and cooperation with members of other religious communities.

The Apostolic Vicariate of Alexandria was established in 1839 by Pope Gregory XVI, with the whole territory of Egypt under its jurisdiction. It’s worth noting that the Vicariate was also responsible for the Latin Catholic communities in Arabia, Central Africa and Eritrea until separate jurisdictions were established in 1840, 1846 and 1894, respectively. Later, in 1886, the Apostolic Vicariate of Heliopolis was created, covering parts of Cairo and the Nile Delta. It was established to serve the growing Latin Catholic population in Cairo.

In 1926, the Apostolic Vicariate of Port Said was established, covering the Suez Canal Zone and Sinai. It was established to serve the Catholic community in the important city of Port Said and the whole region. In 1987, the three vicariates were reunited to form the current Apostolic Vicariate of Alexandria, with Bishop Egidio Sampieri appointed as its first apostolic vicar. Today, the Vicariate serves the entirety of Egypt and remains committed to promoting the country’s Catholic faith, education, and charitable works.

Establishing three vicariates reflected the diversity of the Latin Catholic community in Egypt, with different nationalities and linguistic groups having distinct communities and churches. Reunifying the three vicariates in 1987 was an essential step towards greater unity and cooperation among the whole Latin Catholic community in Egypt. It allowed for a more coordinated approach to serving the spiritual and pastoral needs of Catholics in the country.

The Apostolic Vicariate of Alexandria is home to a number of religious orders and congregations, which has always been one of the essential features of the Latin Catholic Church. Today, there are 33 female institutes and 14 male ones. These religious communities are involved in various ministries throughout the country, including education, pastoral work, healthcare, and social outreach.

In addition to these religious orders, several communities of lay consecrated men and women live and serve under the Vicariate’s leadership. These include members of secular institutes and lay people who have consecrated themselves to God in various ways. The presence of these consecrated individuals is a testament to the rich spiritual life and the vital role that religious and lay communities play in the Catholic Church’s mission in Egypt.

Today, the Apostolic Vicariate of Alexandria is a thriving Catholic community in Egypt.

The Melkite Greek Catholic Church in Egypt

About 9,000 people living in Egypt, Sudan, and Libya (a few) make up the Melkite see of Alexandria under the authority of His Beatitude Patriarch Gregory III Laham and his Vicar Archbishop Paul Antaki. This is about 1/150 of the million and one half Melkites around the world today and a very small fraction of the Egyptian population. It all started in 1724, when the first Syrian and Palestinian immigrants went to Egypt to escape the persecution inflicted on them by the Greek Orthodox Patriarch Sylvester. These immigrants were faced with either persecution or latinization to survive in their original countries. Their refusal to accept either of the choices offered to them is an indication of their strong belief, courage, and tenacity.

Many families settled in the port of Damietta, Egypt’s main port at that time, and brought with them their trades and their artistic abilities. Some of the most noticeable trades were: merchants, goldsmiths, diamond-cutters, and tailors. Once settled, their friends and relatives joined them and in the following years many additional families followed their example. They spread out to most of the large cities of Egypt and became known for their exceptional meticulousness in handling commercial projects. They were known as the Damascene Traders, “El Touj jar El Shawam,” because most or at least a large number of them came from Damascus-Syria, “El Sham”.

Since 1750, the Melkites living in Cairo and their clergy used the Franciscan church to meet and pray. The Greek Orthodox Patriarchs Samuel Kabasilas (1724), Cosma 11(1724-1737), and Cosma III (1737-1746), welcomed the Melkites and helped them. When Patriarch Matta (1746-1766) headed the Greek Orthodox Church, he incited the Mameluks, the rulers of Egypt, to arrest many of the Melkites. Given that their practices and their traditions where closer to those of the Greek Orthodox Church than to the Latin Church, this was a real blow to the Melkites.

At the suggestion of the Franciscan Fathers, the Melkites asked their Patriarch Cyril VI Tanas, to send them some priests. Since he was residing at the monastery of The Holy Savior, he sent them Salvatorian Missionaries to serve them. The Melkite families took turn to care and house the missionaries until Patriarch Maximos III Mazloum stopped this practice, in 1837. It was called “Eldour” , meaning cycle or turn. The priest resided with a different family each day of the week.

During the French campaign in Egypt (1798), France made use of the Salvatorian Melkite Priests, for their language and translation capabilities. Father Raphael (Antoine Zakhoura Rahbeh) was born, in Egypt, to a Syrian family. He studied in Egypt and finished his theological studies in Rome. He was the only person from the Middle East to become member of the French Educational Council in Egypt. He managed the instant translation in many of the official meetings. Then he became the lead-translator and translated the documents for the French scientists to produce the “Description of Egypt”. He traveled to France after the campaign and taught at the Middle Eastern Languages Institute in Paris. He returned to Egypt and by his translating ability became the most significant link between the French Campaign and the builder of the modern Egypt, Mohamed All. He was one of the founders of the “Publisher of Boulak”. Father Gabriel El-Tawil participated in the translation of the laws and the publications as well as the instant translation at the meetings of the Egyptian Council.

Many more Melkites can be enumerated for their participation in the growth and development of modern Egypt. In 1831, Ibrahim Pacha, the son of the Vice-King of Egypt Mohamed All, invaded Syria. Ibrahim’s team included some prominent Melkites. In the financial field, the name like Habib El-Sakakiny (Pacha) will never be forgotten. An entire city within the city of Daher was named after him as well as “Hakr El-Sakakiny” in Sharabieh. Another unforgettable name is “Sednawi”.

The Melkite Egyptian Clergy especially the so-called “The Cairo School”, which included His Beatitude Patriarch Emeritus Maximos V Hakim (born in Tanta, Egypt), the late Archbishop Joseph Tawil, Archbishop Elias Zoghby, I the late Archimandrite Orestes Karame, and Father Michel Geday, fought hard to recover the Melkite identity and oppose the rampant latinization process that started after the First Vatican Council in the 1870’s.

The lack of immigration to Egypt, after the Suez war in 1956, redirected many Melkites to America, Australia, and Europe.

The Coptic Catholic Church

The Coptic Catholic Church, also known as the Coptic Catholic Church of Alexandria, is an Eastern Catholic particular church in full communion with the Catholic Church. Along with the Ethiopian Catholic Church and Eritrean Catholic Church, it belongs to the Alexandrian liturgical tradition. The current Coptic Catholic Patriarch of Alexandria is Ibrahim Isaac Sidrak, who replaced Antonios Naguib in 2013. The offices of the patriarchate are located in Cairo.

The Coptic Catholic Church's history is deeply intertwined with the early divisions within the Christian Church. The pivotal moment came with the Council of Chalcedon in 451 AD, which led to a significant schism. The Council excommunicated Dioscorus, Bishop of Alexandria, causing a rift between those who accepted the Council's decisions (Chalcedonians) and those who did not (non-Chalcedonians), the latter forming what became known as the Coptic Orthodox Church.

Despite the schism, a Catholic presence persisted in Egypt. The Arab conquest in the 7th century introduced new challenges, with both Catholic and Orthodox Christians facing varying degrees of persecution and political maneuvering.

Throughout the centuries, the Roman Catholic Church made numerous attempts to reconcile with the Coptic Orthodox Church. These efforts included diplomatic missions, ecumenical councils, and direct negotiations with Coptic patriarchs. Notable among these efforts were the attempts during the Council of Florence in the 15th century and subsequent negotiations in the 16th and 17th centuries, which, despite their initial promise, often faltered due to political or personal circumstances.

A significant boost to the Catholic presence in Egypt came with the arrival of the Franciscan missionaries in the 13th century. Saint Francis of Assisi himself visited Egypt in 1219, establishing a lasting Franciscan presence that worked to bridge the gap between Coptic Christians and Rome.

The modern Coptic Catholic Church began to take shape in the 18th century. The turning point came in 1739 when Anba Athanasius, Bishop of Jerusalem for the Orthodox Copts, joined the Catholic Church and was appointed Apostolic Vicar by Pope Benedict XIV. This marked the beginning of a structured Catholic hierarchy in Egypt, with successive vicars and bishops gradually solidifying the community's presence. In 1895, Pope Leo XIII restored the patriarchal seat of Alexandria for the Coptic Catholics and divided the patriarchate into three dioceses: Cairo, Minya, and Luxor.

The Coptic Catholic Church today is organized into several dioceses across Egypt, with a patriarchal seat in Cairo. The church has undergone significant developments, including the appointment of bishops, the establishment of dioceses, and efforts to cater to the spiritual and social needs of its followers. Prominent leaders of the Coptic Catholic Church have included Patriarchs Kyrollos Makar, Markos II Khazam, Stephen I Sidaros, Stephanos II Ghattas, and Antonius Naguib, who have each contributed to the church's growth and stability.

Today, the Coptic Catholic Church boasts a membership of around 250,000, spread across seven dioceses. It is supported by a dedicated clergy, including about 200 priests and numerous monks and nuns from various monastic orders. The church operates within a framework that respects its Coptic heritage while embracing the universal Catholic doctrine.

The Coptic Catholic Church's journey is a testament to resilience and faith, navigating centuries of theological, political, and social challenges.

Since the Council of Chalcedon in the 5th century and the official separation of the Coptic Church from the Western Christian and Eastern Orthodox churches, the Catholic Church has attempted to achieve reunion with the Copts in Egypt many times. During the Council of Florence in 1442, the Coptic delegates present agreed to a reunion with the papacy in Rome, but the Coptic populace was opposed to the idea, and the union did not take effect.

In the 17th century, at the behest of Pope Urban VIII, Catholic missionaries (primarily Franciscans) started to come to Egypt. Initial relations between Catholics and Copts in Egypt were poor.

Pope Gregory XVI appointed Theodore Abukarim as "Apostolic Delegate and Visitor to the Abyssinian people". The number of Catholics of this rite increased to the point that Pope Leo XIII in 1895 restored the Catholic patriarchate. He initially named Bishop Cyril Makarios as patriarchal vicar. Makarios then presided over a synod, which led to the introduction of some Latin practices. In 1899, Leo appointed Makarios as patriarch of Alexandria of the Copts, taking the name Cyril II. He resigned in 1908 at the request of the Roman pope over a controversy.

The Coptic Catholic Church sui juris comprises a single ecclesiastical province, covering Egypt alone. The Coptic Catholic Church does not have Coptic monasteries. Instead the church has religious congregations such as the three communities for women: the Sisters of the Sacred Heart, the Coptic Sisters of Jesus and Mary (both based in Egypt) and the Egyptian province of the Little Sisters of Jesus.

Most candidates for the priesthood are trained at St. Leo's Patriarchal Seminary, in suburban Cairo. More than 100 Coptic Catholic parishes administer primary schools, and some have secondary schools as well.

The Catholic Church in Egypt is considerably small as compared to the rest of the Christian population in Egypt, which is a significant minority among (mainly Sunni) Muslims. The Catholic population in Egypt is said to have begun during the British control of Egypt. However, many emigrated after the 1952 Revolution in Egypt, which also caused the overthrow and exile of King Farouk of Egypt. The majority of the Christians in Egypt are members of the Coptic Orthodox Church of Alexandria.

The number of Catholics (less than 200,000) in Egypt makes up much less than 1% of the total Egyptian population, which is roughly 100 million people.

Coptic Christianity Explained

Challenges and Perspectives

The Rev. Douglas May, a Maryknoll missionary in Cairo, has worked for more than two decades providing pastoral care for several communities in the Cairo area. He notes that Egyptian Catholics belong to seven distinct churches in full communion with the bishop of Rome: Armenian, Chaldean, Coptic, Latin, Maronite, Melkite Greek and Syriac.

According to Father May, religious discrimination has worsened for many Christian men in the workplace, in the military, and in the street. He notes that Catholics in Egypt are often considered the “original Protestants,” heretics and the “bastard children of Rome” by some of the Coptic Orthodox priests and hierarchy. Catholic baptism and other sacraments are not considered valid in the Coptic Orthodox Church. Ecumenical relations were quite poor during most of the 40-plus years of Pope Shenouda III, but things may improve under the new Coptic Orthodox pope, Tawadros II.

Father May emphasizes that while the Catholic Churches are linked to Rome and the West, they often feel unknown and uncared about by the West, which is dominated by the Latin rite. Both Muslims and Orthodox Christians sometimes look on Egyptian Catholics as a foreign intrusion into their culture, which is very male dominated in both social and religious circles. Egyptian Catholics sense this. They often find themselves without a specific identity, being related to the Orthodox in terms of liturgy and tradition and yet Catholic in terms of theology and dogma.

Father May also observes that extremist Islam and Muslims are seen as a threat while moderate Islam and Muslims are not. The new constitution has been rejected by most Christians, especially Article 2, which states that Islam is the religion of the country and that the principles of Islamic law are the principal source of legislation. Christians and “secular” Muslims are opposed to this. Many Christians old enough to remember yearn for the days back in the 50’s, 60’s and early 70’s - before Anwar Sadat - when religion was not the focus of how a person was accepted or lived. Christians now feel tolerated at best, but not accepted as equal citizens with equal rights. Their lot is a bit like that of Black Americans before the civil rights movement, or perhaps Jews in Germany before Hitler rose to power.

Father May believes that the Catholic churches of Egypt and the Middle East have an advantage in that they, through the Vatican, are networked with the rest of the world - especially with the West. They also have a more “global” point of view than most Orthodox churches. In addition, the papal nuncio in Egypt is the Holy See’s ambassador to Egypt and the Vatican’s representative to the Arab League headquartered in Cairo. For example, the Vatican has also been seen as one of the most consistent voices defending the rights of Palestinians, which is an important issue among the Egyptian Muslim community.

As the only United States-born priest in Egypt, Father May treasures the friendships he has formed with many locals who have become his “family” here. His expatriate communities include Catholics from 22 countries who speak English as a first, second or third language. Many of them work for various government and nongovernment agencies or for multinational corporations. They give each other moral support during this difficult time in Egypt.

Catholic Church in Egypt