The purpose of this thesis is to analyse the relationship between religion and revolution within the context of Egyptian Islamic culture. The discussion will begin with an investigation into the evolution of revolution as a concept, from its original scientific meaning within the writings of Copernicus to its current political meaning as a radical social break with the past. It will be argued that the revolutionary ideal of escaping fate and rationally constructing the future is the driving force behind the Modern era. Faith in the capacity of humanity for self-redemption could only arise after the scientific discoveries of the Renaissance began to disrupt the static metaphysical universe of the past. The concept of social development then arose in the Enlightenment as a quest for the liberation of reason so as to construct a new society free of myth and mystery. The discussion will then attempt to demonstrate that the culture of Egypt underwent a parallel philosophical development during the nineteenth and twentieth centuries due to the importation of modern technology. In order to prove this, the military reforms of Muhammad `Ali will be compared to Hobbe's concept of the Leviathan, the journalism of Muhammad `Abduh will be placed within the traditional Islamic debate concerning the ethical relationship between reason and revelation; the cult of nationalism will be contrasted with s&dotbelow;ufi mysticism; the social project of the Nasser regime will be interpreted in light of Rousseau's conception of the liberal social contract; and the thesis will conclude with a discussion of the thought of Sayyid Qutb in terms of the failure of Modernity to fulfil the promise of the Enlightenment.

The Kairos Document ('KD' or 'Document') burst onto the socio-political and ecclesiastical scene in South Africa in 1985, presenting to churches, communities-of-faith and individuals the challenge of a decisive moment in the history of Christian opposition to Apartheid. The nature and extent of reactions and responses to the document exceeded the authors wildest dreams and most optimistic of expectations. This study traces the contours and discerns the patterns of reactions against and resonances with the Document in South Africa and within the international ecumenical community. The main focus of this research, however, is on the propensity and capacity of the institutionalised churches - and in particular the English-speaking churches in South Africa - to respond positively and constructively to a prophetic challenge, such that which emanated from the KD and the subsequent Kairos movement. One of the English-speaking churches, the United Congregational Church of Southern Africa (UCCSA), is singled out in this thesis and subjected to an extended examination and analysis, relative to its response to the challenge of the Document. The main reason for this special reference to the UCCSA is that this church denomination had embarked on a major process of ecclesiastical and denominational transformation in its response to the challenge of Kairos. It is 'upon this process of transformation within the UCCSA that I seek to critically reflect and to draw some learnings from the prophetic legacy of the Document. The UCCSA also happens to be the church denomination in which I have been nurtured in Christian faith, practice and ministry. The work, worship and witness of this church is therefore the primary frame of reference and ecclesiastical context in which my own prophetic consciousness has been awakened and shaped. I am, as such, acutely aware that my research on the responses to the KD by the UCCSA is being undertaken from the perspectives of an insider and that my passion for and commitment to the prophetic role of the Church makes me no neutral observer. It is my contention, however, that the above factors neither compromise nor diminish the academic credibility and ecumenical significance of this study. On the contrary, my strategic positioning within the UCCSA enables me to undertake such research from a privileged vantage point of first-hand experience, readily accessible data and greater understanding which derives from such close proximity. Needless to say, I shall endeavour to be as rigorous and critical as possible in my appraisal of the UCCSA's response which, in the final analysis, is an integral part of my overall critique of the nature of the churches' responses to the prophetic challenge of the KD. / Thesis (Ph.D.) - University of Natal, Pietermaritzburg, 1998.

Thesis (Ph. D.)--University of Canterbury, 2007. / Typescript (photocopy). Includes bibliographical references (leaves 287-307).

Zugl.: Hamburg, Universiẗat, Diss., 2006. / Includes bibliographical references (p. 263-273).

Thesis (Ph. D.)--UCLA, 2008. / Vita. Description based on print version record. Includes bibliographical references (leaves 141-170).

Based on the author's thesis (Ph. D.--University College, London). / Includes bibliographical references (p. 264-277) and index.

Thesis (Ph. D.)--University of Canterbury, 2007. / Typescript (photocopy). Includes bibliographical references (leaves 287-307). Also available via the World Wide Web.

The Diocese of Alagoas was created at July 2, 1900 through the Papal Bull Postremis hisce temporibus of Pope Leo XIII. It was an old dream of the Province of Alagoas, which only came true during the republican period. With the separation of Church and State in Brazil by Decreto 199-A of January 7, 1890, the Padroado had become extinct and Church had deal with this new reality without the “official” support from the Republican Government. The scope of this research is to undertake an analysis of the creation process of the Diocese of Alagoas, from its first proposal in the early nineteenth century until its consolidation, with the bishopric of Dom Antônio Brandão. One notes that the good relationship between Church and State in Alagoas was against to the prevailing situation in the Republic’s politics, which was noticeably positivist and secular. Despite presenting peculiarities at this time of separation, the case of Alagoas was not unique. One of the goals of this research is to better understand how the imbricated affinity between religion and politics occurred at Alagoas territory in the beginning of century XX. To help us comprehend the religious experience of the faithful of Alagoas and the way how the alliance between the Catholic Church and the secular State in Alagoas in the first years of the Republic in the United States of Brazil we will follow closely the formative year of Dom Antônio Brandão, the prelate responsible of the creation of the Bishopric of Alagoas. / O Bispado de Alagoas foi criado, em 2 de julho de 1900, através da bula Postremis hisce temporibus, pelo Papa Leão XIII. Era um “antigo sonho” da Província das Alagoas que somente foi concretizado no período republicano. Após a ruptura entre Estado e Igreja no Brasil, com o Decreto 119-A, de 7 de janeiro de 1890, o Padroado estava extinto e, a Igreja precisou lidar com esta nova realidade sem o apoio “oficial” do Governo da República. Esta pesquisa tem como escopo empreender uma análise do processo de criação do Bispado de Alagoas, desde o início do século XIX, quando surgiu o primeiro projeto para tal intento (1819) até a fase de consolidação com Dom Antônio Brandão, seu primeiro Bispo. Percebe-se que as “boas” relações entre Igreja e Estado nas Alagoas, foram de choque à conjuntura vigente na política nacional da República, marcadamente positivista e laica. Num tempo de separação entre essas duas esferas, o caso alagoano apresentou peculiaridades, apesar de não ter sido o único. Um dos objetivos deste estudo é compreender melhor como se deu a imbricada afinidade entre religião e política no território Alagoano, no início do século XX. A consolidação do Bispado, recém-criado, ficou a cargo do Bispo alagoano Dom Antônio Brandão. Seguir o itinerário formativo deste Prelado, marcadamente ultramontano, ajudou na compreensão da vivência religiosa dos fiéis alagoanos e a maneira como foi forjada a aliança entre Igreja Católica e Estado laico nas Alagoas dos primeiros anos da República dos Estados Unidos do Brasil.

Interaction between South Africa's government policy and the Nederduitse Gereformeerde Kerk's mission policy from 1948 tot 1954 were analysed. This interaction proved simbiotic. To meet black people's needs - seen as disrupted through straying from their ancestry - and to prove the credibility of apartheid, government appointed the Tomlinson Commission. They found christian mission to do wonders towards changing black people's so called attitude of obstinacy and therefore proposed a vital role to christian mission in realization of the Bantu Development Programme. Thus government and church became team members defining christian mission as answering to a Godly call to custodianship over black people seen as of a lesser race. Custodianship ends when black people reached a stage of self sufficiency. Meantime church members were challenged to bring offerings of missionary acts. This call resulted in missionary involvement of many church members and stirred a missiological revival in the N G Church. / Interaksie tussen Suid-A:frikaanse staatsbeleid en Nederduitse Gereformeerde Kerk-sendingbeleid tussen 1948 en 1954 is geanaliseer. Hierdie interaksie is simbioties bevind. Om swartmense - gesien as ontwrig weens vervreemding van hulle afstamming - se behoeftes aan te spreek asook die kredietwaardigheid van apartheid te bewys, benoem die owerheid die Tomlinsonkommissie. Hulle bevind christelike sending doen wonders om swartmense se sogenaamde onwil te verander en verleen daarom aan christelike sending 'n sleutelrol in die Bantoegebiede-ontwikkelingsgprogram. Sodoende word kerk en staat spanmaats en word sending gedefinieer as 'n Godgegewe roeping tot voogdyskap oor swartmense wat as 'n mindere ras gesien is. V oogdyskap eindig wanneer swartmense selfstandigheid bereik het. Tussentyd word lid.mate opgeroep tot sendingofferdade. Hierdie oproep het tot grootskaalse sendingbetrokkenheid en sendingherlewing in die N G Kerk gelei. / Christian Spirituality, Church History and Missiology / Th. M. (Sendingwetenskap)

Este trabalho se volta para as formas de problematização contemporâneas da prática sacrificial a partir de um lugar de observação específico, orientado pelo objetivo de compreender como esta prática se torna um mediador de produção de alteridades. Apresento, assim, um caso de dissenso envolvendo a prática sacrificial por grupos religiosos que se apresentam no espaço público enquanto representantes da tradição de matriz africana, após uma interpelação começada por projetos de lei de âmbito local. Como fica claro durante os acontecimentos públicos que envolvem a proposta de legislação, o fulcro da questão é a promoção de uma sensibilização para com o que os produtores deste projeto identificam como afetados e ‘‘violados em seus direitos’’ pelos sacrificantes: os animais não-humanos envolvidos nestas práticas. Especialmente preocupado com grafar a forma como a ‘‘diferença’’ é razoada em distintos momentos da controvérsia, entendo a esta enquanto uma categoria analítica. Assim, a dissertação também recorta o âmbito das moralidades em conflito pelos dois grupos salientando os irredutíveis contornos ontológicos rastreáveis pelas formas de enquadramento da disputa pelo encaminho público do PL 21/2015, o propulsor da controvérsia aqui em análise. / This work emphasizes the contemporary forms of the problematization of the sacrificial practice from a very specific place of observation which is guided by the aim to understand how this practice becomes a mediator at the production of otherness. Thus, I present a case of disagreement involving the sacrificial practice, made by religious groups that appear in the public space as representantives of African matrix tradition, after an interpellation which has begun by local law projects. As it is gets clear during the public events surrounding the proposed legislation, the fulcrum/core is to promote awareness to whom the producers of this project identify as being affected and "violated in their rights" by the sacrificers: -non non-human animals involved in these practices. Particularly concerned with drawing the "difference" at different points in the controversy, I understand it as an analytical category. The dissertation also focus on the scope of the conflicting morals in the two groups here, highlighting the irreducible ontological contours traceable in the forms of framing of the dispute, in the public's law PL 21/2015, the propellant of the controversy under analysis here.