By Heather J. Sharkey
In 1854, American Presbyterian missionaries arrived in Egypt as a part of a bigger Anglo-American Protestant flow aiming for all over the world evangelization. secure through British imperial strength, and later through mounting American worldwide effect, their firm flourished in the course of the subsequent century. American Evangelicals in Egypt follows the continuing and infrequently unforeseen differences initiated through missionary actions among the mid-nineteenth century and 1967--when the Six-Day Arab-Israeli conflict uprooted the americans in Egypt.
Heather Sharkey makes use of Arabic and English resources to make clear the various features of missionary encounters with Egyptians. those happened via associations, akin to faculties and hospitals, and during literacy courses and rural improvement tasks that expected later efforts of NGOs. To Egyptian Muslims and Coptic Christians, missionaries provided new versions for civic participation and for women's roles in collective worship and neighborhood existence. even as, missionary efforts to transform Muslims and reform Copts prompted new sorts of Egyptian social activism and triggered nationalists to enact legislation limiting missionary actions. confronted through Islamic strictures and customs relating to apostasy and conversion, and through expectancies in regards to the right constitution of Christian-Muslim family members, missionaries in Egypt trigger debates approximately spiritual liberty that reverberate even at the present time. finally, the missionary event in Egypt ended in reconsiderations of project coverage and evangelism in ways in which had long term repercussions for the tradition of yankee Protestantism.
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Extra resources for American Evangelicals in Egypt: Missionary Encounters in an Age of Empire
He heard that local Copts had managed to get a church-building permit in the time of Muhammad Ali (r. 1805–48) but that he had revoked it when local Muslims protested, claiming that the village was a station on the Egyptian pilgrimage route to Mecca so that a church would pollute the village’s precincts. )34 But finally Qena got a church—not a Coptic Orthodox Church, but a Catholic one. 36 Likewise, Lansing notes how President Abraham Lincoln, prompted by the American consul-general in Egypt, wrote to Said Pasha in 1861 to intercede on behalf of one of the mission’s lay evangelists.
William J. Reid, a United Presbyterian pastor in Pittsburgh, clarified this idea in a manual of UPCNA doctrine first published in 1881. . The ultimate standard of knowledge is the Scriptures. ”47 Writing in 1894, the UPCNA church historian James B. 49 American missionaries in Egypt were not unique in promoting education in their mission. 50 Phrased more critically, schools provided captive audiences to whom missionaries could convey their ideas. Likewise, American Presbyterians were not unique among evangelicals in valuing literacy for the sake of Bible reading.