African Christianity: Its Public Role (review)

In the 1970s and the 1990s, British Africanist scholars produced two groups of outstanding studies on Christianity in Africa funded by the Leverhulme Trust. Two works by Adrian Hastings (1979a, 1979b) and one by Edward Fashole-Luke et al. (1978) were in the first series. This volume as well as another by Gifford (1995) comprises the second set. Although they are the result of intellectual collaboration, each volume stands on its own. The 1970s, works situated Christianity in newly-independent sub-Saharan Africa. For many Africanists, they were the first introduction to the transition of Christian churches moving from mission status to local leadership and autonomy, and above all, to the vibrant New Religious Movements (NRMs) or Independent Churches.

Gifford (1995) looked at the role of Christian churches in the democratization of sub-Saharan Africa. The present study has two goals: to analyze the interrelation of Christian church bodies in Africa, using the methodology of political economy, and to explore the public role of Christianity in Africa. After two chapters that describe changes in the African context from the 1970s to the present, the bulk of this book is devoted to four case histories: Ghana, Uganda, Zambia, and Cameroon. Each in its own way is fascinating.

The introductory chapter deftly sketches social and political pat-terns that have developed since independence. In each of the case studies this is repeated in detail, covering the present situations of Protestants, Catholics, and NRMs. Showing the network of elites, including clergy, who benefit from and contribute to patrimonial systems, Gifford outlines the ambiguity of the Christian churches. On one hand they are participants in clientism and are similar to the other institutions of the elite rul-ing system. This is illustrated by the examples that pepper the case studies: the anointing ceremony in Lusaka's Anglican cathedral when Frederick Chiluba became president of Zambia in 1991 (p. 197); the episcopal praise of Idi Amin as "our redeemer and the light of God." (p. 118); the close relations between Christian churches and President Paul Biya of Came-roon that opened the north to Christian evangelization.

On the other hand, religious values urge Christian leaders to take stances on justice, corruption, and the plight of the poor. The churches' activist role often has tragic consequences, such as the murders of Anglican Archbishop Janani Luwum at Idi Amin's behest, of the Jesuit intellectual Engelbert Mveng of Cameroon, and of Catholic Archbishop Elias Mutale of Zambia—all after strong protests against government misuse of power.

Where Gifford's book is at its strongest is in the analysis of the internal politics of the individual churches—their decision-making processes, organization, finances, and relationships. Ethnic tensions and strains between expatriate missionaries and local clergy are particularly well outlined, with an objectivity that is refreshing in comparison with much of the religious literature emanating from Africa today. One can only admire Gifford's thorough and systematic analysis, based on both his familiarity with existing scholarship and his careful field work. His treatment of corruption, tribalism, and financial irresponsibility within the Christian churches is balanced and frank, but never demeaning.

Although there are references to the revivalists who have extended their ministries throughout the continent, this intriguing avenue of research has not been developed. Figures such as Nigeria's Benson Idahosa and the German/South African Reinhard Bonnke have often brought a message of political conservatism, capitalist economics, and traditional charismatic submission to authority. Bonnke's connections with the apartheid regime of South Africa in the 1980s remain largely unexplored. Gifford does give a fuller treatment to the Faith Gospel movement, which promises a share of wealth and success to its disciples; he argues that it offers little for African development (p. 243). This is his own field of expertise, and he uses it to good advantage. The connections between this prosperity teaching, however, and the political impact of the movement, is never made...