“At this rate Copts will be extinct in 100 years. They will die, leave, convert or get killed,” a friend wrote on Facebook as news broke of the latest bloody attack on Egypt’s Coptic Christians. Less than two months ago, while attending church in Cairo on Palm Sunday, my friend told me she’d mused to herself that it was a blessing her daughter wasn’t with her: If there was a bombing, at least her child would survive. Forty-five Copts were murdered that day by the Islamic State in churches in Alexandria and Tanta. Such are the thoughts of Coptic parents in Egypt these days.
The terrorists chose today’s target well. Saint Samuel the Confessor Monastery, which I visited a decade ago, is very hard to reach. One hundred and ten miles on the Cairo Luxor desert road, you make a right-hand turn and for the next 17 miles drive on an unpaved road. The single lane forces cars to drive slowly, and, as the only route leading to the monastery, the victims were guaranteed to be Copts. Friday is a day off in Egypt, and church groups regularly take trips there. Outside of a few policemen stationed out front, there is little security presence.
The terrorists waited on the road like game hunters. Coming their way were three buses, one with Sunday school children. Only three of them survived. Their victims were asked to recite the Islamic declaration of faith before being shot.
In the past few months, the Islamic State has made its intentions toward Copts well known. “Our favorite prey” they called my co-religionists in a February video. Their barbaric attacks have left more than 100 Copts dead in the last few months alone. The Northern Sinai is now “Christianfrei,” or free of Christians.
Many serious questions will be asked in the next few days. How has the Islamic State been able to build such an extensive network inside mainland Egypt? Is the Islamic State moving its operations to Egypt as it faces pressure in Iraq and Syria? And why has Egypt repeatedly failed to prevent these attacks?
All of these questions are important and require thoughtful deliberation by the Egyptian regime and its allies around the world. But these are not the questions on the minds of my Coptic friends at home. They have far more intimate concerns: Am I putting my children’s lives at risk by remaining here? Should we leave? And what country will take us?
In February 2014, I met the head of the Jewish community in Egypt, Magda Haroun. Today, she told me, there are 15 Jews left in the country, out of a population that once stood at nearly 100,000. Ms. Haroun said she was afraid the Copts would soon follow.
At the time I thought the prospect was overblown. There are millions of Copts in Egypt. Where would all of them possibly go? Surely some will remain, I reasoned. But I had left the country myself in 2009 — and so have hundreds of thousands of Copts. Even before the recent wave of attacks, Copts have been packing their bags and bidding 2,000 years of history farewell. As more find permanent homes in the West, more are able to bring relatives over. Ms. Haroun was right.
Saint Samuel the Confessor Monastery — where one of the giants of the modern Coptic church, Father Matthew the Poor, was ordained in 1948 — is the only remaining monastery of 35 that once existed in the area. Copts had always been tied to Egypt, their very name derived from the Greek word for the country, Aigýptios. Despite waves of persecution at the hands of everyone from Roman and Byzantine emperors, Arab and Muslim governors, and Egypt’s modern presidents, they have refused to leave. Their country once gave refuge to the young Jesus. Where will they now find sanctuary?
In 1954 an Egyptian movie called “Hassan, Marcus and Cohen” was produced. The comedy’s title represented characters from Islam, Christianity and Judaism. In 2008, a new movie, “Hassan and Marcus” hit theaters. It warned of the growing sectarian strife between Egypt’s Christians and Muslims. Fifty years from now, it seems likely that the sequel will just be “Hasan.”
Samuel Tadros is a senior fellow at the Hudson Institute’s Center for Religious Freedom and a distinguished visiting fellow at the Hoover Institution.