The interplay of religion and politics has been a consistent theme in the comparativepolitics of identity, and more specifically with regard to Middle Eastern politics Yetcoverage of religion and politics in the region is generally focused on the Muslimmajority and neglects the existence and impact of non-Muslim religious elements inMiddle Eastern societies. The most prominent of these are the various groups ofChristian Arabs.This work begins with a reassessment of common comparative theoretical approaches tothe study of religion and politics. It introduces a critical and dynamic constructivistapproach to religion, defining it as belief'. Using belief the political environment, andrelative demographics as a guide, it creates four general types of Christian groups as ameans to understand Christian group activation. These types match up with three generalmodes of engagement with the outside political culture in Middle Eastern contexts:competitive-nationalistic systems, neo-millet systems, and secular non-sectarian systems.These analytical tools are applied to the political activity of Christian groups in threeMiddle Eastern polities: Egypt, Lebanon, and Palestine. In Egypt, a stable neo-milletsystem is the result of the dominance of a single deferential organization amongChristians: the Coptic Orthodox Church. In Lebanon, years of competitive nationalisticpolitics have given way to an emergent neo-millet system as a result of the decline inidentity-based nationalistic parties and the increasing prominence of the traditionalChurch hierarchy. Among Palestinians, nominalism, deference, and voluntaristicactivism mix to create a neo-millet system with aspects of other systems of engagement.This study concludes that neo-millet systems are the natural outcome of a stronglyidentity-focused religious belief system among Arab Christians, one the author terms"tower-keep" theology. However, the dynamics of change fostered by new styles ofbelief, the challenges of responding to an eroding population base, and the influence ofdiaspora communities and coreligionists abroad all point to new systems of engagementto come in the future.

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