Egyptian Christians and the Revolution From the onset of the January 25 protests, the Coptic Orthodox Church asked its followers to pray but to abstain from participation. In fact, Christians from other denominations adopted a similar position; however, participants did so as masriyyin and not as masihiyyin. This changed gradually after January 28, the “Friday of Wrath.” Indications of increased Christian presence in the protests appeared; however, public disappointment with Copts’ involvement remained because of perceived “apathy,” which was encouraged by pro-Mubarak statements of Pope Shenouda III and which contrasted with the demonstrations in major cities after the Alexandria church bombing (January 1). This paper argues that, in spite of such early perceptions, Copts were not seen as traitors, but rather were portrayed as an integral element of the Egyptian Revolution, largely because non-Orthodox Christians, especially Evangelicals, took a prominent role in the protests. There are three questions guiding this research: (1) Why did Christians participate in the protests, albeit in small numbers? Why did their numbers increase over time? (2) How did Evangelicals come to dominate the scene in Tahrir? (3) How did the media represent Christian involvement in the protests? The present study depends on Egyptian newspaper coverage of Christian participation during and after the Revolution (January/February) in al-Ahram, al-Masri al-Yawm, al-Akhbar, al-Shuruq; etc.; independent Coptic websites; and first-hand experience and personal interviews with various Coptic Orthodox and Evangelical participants in the protests. The investigation shows that Copts participated as individuals; the Church hierarchy had little influence. Evidence indicates that the number of Copts increased as a reaction against the Patriarch’s support of the regime after Mubarak’s speech on February 1. Later, Christians had a bigger presence in Tahrir because of Evangelical efforts culminating in what was mistakenly publicized as “mass,” as well as commemorations of the Martyrs of the Alexandria bombing on February 6 and 9. Perhaps ignorant of denominational differences, the media hailed “Coptic” participation in the Revolution and the unity of the nation. Lastly, in spite of their somewhat marginal position within the protest movement, Christians in general and Coptic Orthodox Christians in particular, have now seen the need for their direct involvement in the public sphere and are actively discussing possible modalities for such involvement – a fact that may redeem their slowness in endorsing the Revolution.