'This is a fascinating series of lectures given at St Andrews University, circling around the theme of whether the Christian era is over, and what might happen next ... Each lecture is short and readabe, and provides an excellent example of the author's thought.' - Keith Ward, Church Times

'This is a fascinating series of lectures given at St Andrews University, circling around the theme of whether the Christian era is over, and what might happen next ... Each lecture is short and readabe, and provides an excellent example of the author's thought.' - Keith Ward, Church Times

Exporting the American Gospel is an interdisciplinary study that explores the pervasive influence of Christian fundamentalism in a variety of nations in Africa, Latin America and Asia. The authors explain how American evangelicalism has developed its new fundamentalist forms and then succesfully exported them.

European literature and theory of the twentieth century have been intensely preoccupied with questions of 'Desire', whereas 'love' has increasingly represented a fractured and strange, if not actually suspect, proposal: this is a prime symptom of an age of deep cultural mutation and uncertainty. Paul Gifford's book allows this considerable contemporary phenomenon to be observed steadily and whole, with strategic understanding of its origins, nature and meaning. Gifford paints a clear and coherent picture of the evolution of erotic ideas and their imaginary and formal expressions in modern French writing. He first retraces the formative matrix of French tradition by engaging with five classic sources: Plato's Symposium, the Song of Songs, the myth of Genesis, the tension between Greek Eros and Christian Agape and the repercussions of Nietzsche's declaration of the 'death of God'. Modern variations on these perennial problematics are then pursued in ten chapters devoted to Proust, Valery, Claudel, Breton, Bataille, Duras, Barthes, Irigarary, Emmanuel, Kristeva. Literary and theoretical perspectives are perfectly blended in his study of these attempts at 'deciphering Eros'. The book will appeal not only to students of French literature, but to all those interested in the cultural upheavals of the twentieth century.

Paul Valery's work is a unique odyssey in the universe of ideas and mental forms. The most recently acknowledged - and the most private - of the masters of modernity, Valery is perhaps the most radical and wide-ranging. He navigates freely within the mental galaxies known to scientists, poets, literary theorists, musicians, philosophers, historicans and social anthropologists, always concerned to explore the potential and limits of the human mind. Originally published in 1999, the present volume of essays by internationally recognised scholars offered the first comprehensive account of Valery's work in English or French. It provided a series of readings bringing into focus the deeper coherence that animates what Valery called his 'unitary mind in a thousand pieces', and offered perspectives on the immense range of his experimental and fragmentary writings. This book moved forward the frontiers of our understanding of Valery's work, and substantially altered the way in which he was perceived.

Why do humans sacralise the causes for which they fight? Who will decipher for us the enigma of 'sacred violence'? Paul Gifford shows that the culture theorist and fundamental anthropologist Rene Girard has in fact decoded the obscurely 'foundational' complicity between violence and the sacred, showing why it is everybody's problem and the Problem of Everybody. Rene Girard's mimetic theory, especially his neglected writings on biblical texts, can be read as an anthropological argument continuous with Darwin, shedding formidable new light to a vast array of dark and knotted things: from the functioning of the world's oldest temple to today's terrorist violence, from the Cross of Christ to the Good Friday Agreement, such insights illuminate superbly ('from below') the ways of creation, revelation, redemption - which is to say, ultimately, the Christian enterprise and vocation of Reconciliation. Here is a novel and exciting resource for scanning the hidden 'sacrificial' logic that still secretly shapes cultural, social, and political life today. Girard puts us ahead of the game in the key dialogues required if we are to avoid autogenerated apocalypses of human violence in the world of tomorrow.

This study examines the role of Christianity in Liberia under the corrupt regime of Samuel K. Doe (1980-1990). Paul Gifford shows that, in general, Liberian Christianity--far from being a force for justice and human advancement--diverted attention from the cause of Liberia's ills, left change to God's miraculous intervention, encouraged obedience and acceptance of the status quo, and thus served to entrench Doe's power. This Christianity, devised in and controlled from the United States, thus furthered regional American economic and political objectives, which were designed to support Doe's rule.

The most recently acknowledged--and the most private--of the masters of modernity, Paul Valéry is perhaps the most radical and wide-ranging. He navigates freely within the mental galaxies known to scientists, poets, literary theorists, musicians, philosophers, historians and social anthropologists, always concerned with exploring the potential and limits of the human mind. This volume of essays by internationally recognized scholars offers the first comprehensive account in English or French of Valéry's work. It brings into focus the deeper coherence that animates what Valéry called his "unitary mind in a thousand pieces," and offers new perspectives on the immense range of his experimental and fragmentary writings.

This study examines the role of Christianity in Liberia under the corrupt regime of Samuel K. Doe (1980-1990). Paul Gifford shows that, in general, Liberian Christianity--far from being a force for justice and human advancement--diverted attention from the cause of Liberia's ills, left change to God's miraculous intervention, encouraged obedience and acceptance of the status quo, and thus served to entrench Doe's power. This Christianity, devised in and controlled from the United States, thus furthered regional American economic and political objectives, which were designed to support Doe's rule.

Why do humans sacralise the causes for which they fight? Who will decipher for us the enigma of 'sacred violence'? Paul Gifford shows that the culture theorist and fundamental anthropologist Rene Girard has in fact decoded the obscurely 'foundational' complicity between violence and the sacred, showing why it is everybody's problem and the Problem of Everybody. Rene Girard's mimetic theory, especially his neglected writings on biblical texts, can be read as an anthropological argument continuous with Darwin, shedding formidable new light to a vast array of dark and knotted things: from the functioning of the world's oldest temple to today's terrorist violence, from the Cross of Christ to the Good Friday Agreement, such insights illuminate superbly ('from below') the ways of creation, revelation, redemption - which is to say, ultimately, the Christian enterprise and vocation of Reconciliation. Here is a novel and exciting resource for scanning the hidden 'sacrificial' logic that still secretly shapes cultural, social, and political life today. Girard puts us ahead of the game in the key dialogues required if we are to avoid autogenerated apocalypses of human violence in the world of tomorrow.

European literature and theory of the twentieth century have been intensely preoccupied with questions of 'Desire', whereas 'love' has increasingly represented a fractured and strange, if not actually suspect, proposal: this is a prime symptom of an age of deep cultural mutation and uncertainty. Paul Gifford's book allows this considerable contemporary phenomenon to be observed steadily and whole, with strategic understanding of its origins, nature and meaning. Gifford paints a clear and coherent picture of the evolution of erotic ideas and their imaginary and formal expressions in modern French writing. He first retraces the formative matrix of French tradition by engaging with five classic sources: Plato's Symposium, the Song of Songs, the myth of Genesis, the tension between Greek Eros and Christian Agape and the repercussions of Nietzsche's declaration of the 'death of God'. Modern variations on these perennial problematics are then pursued in ten chapters devoted to Proust, Valery, Claudel, Breton, Bataille, Duras, Barthes, Irigarary, Emmanuel, Kristeva. Literary and theoretical perspectives are perfectly blended in his study of these attempts at 'deciphering Eros'. The book will appeal not only to students of French literature, but to all those interested in the cultural upheavals of the twentieth century.

'Religion' can be used to mean all kinds of things, but a substantive definition--based on the premise of superhuman powers--can clarify much. It allows us to attempt to differentiate religion from culture, ethnicity, morality and politics. This definition of religion necessarily implies a perception of reality. Until recent centuries in the West, and in most cultures still, the ordinary, natural and immediate way of understanding and experiencing reality was in terms of otherworldly or spiritual forces. However, a cognitive shift has taken place through the rise of science and its subsequent technological application. This new consciousness has not disproved the existence of spiritual forces, but has led to the marginalisation of the other-worldly, which even Western churches seem to accept. They persist, but increasingly as pressure groups promoting humanist values. Claims of 'American exceptionalism' in this regard are misleading. Obama's religion, Evangelical support for Trump, and the mega-church message of success in the capitalist system can all be cultural and political phenomena. This eclipsing of the other-worldly constitutes a watershed in human history, with profound consequences not just for religious institutions but for our entire world order.

"Gifford knows his subject totally, has vast and wide-ranging sympathy for his subjects (though without being uncritical), and explores these themes with admirable intelligence. This book is simply the best thing out there." Philip Jenkins

"Gifford s is an uncompromising, hard-nosed study... N]o one can again look at the subject without at least a respectful nod in his direction." Lamin Sanneh

In Ghana s New Christianity, Paul Gifford considers the explosion of Christianity in sub-Saharan Africa by focusing on one place: Greater Accra, Ghana. Gifford examines every dimension of these new churches and mega-churches, including their discourse, theological vision, worship, rituals, music, media involvement, use of the Bible, finances, and clientele. Ghana s New Christianity sets religious devotion into Ghana s political and economic situation and focuses on how fervent belief in success and wealth in the here and now can provide motivation to change in circumstances where it is so easy to despair. No other book brings forth the complex nature of Africa s new Christianity with such clarity or offers such a searching analysis of its power to tackle Africa s predicament."

"This is by far the most informative book about contemporary African Christianity around; nobody could have written a study as richly detailed and as informed by real insider knowledge as he has done.... It will be the most significant study of African Christianity to appear at a time when its importance for Africa is becoming ever more widely recognized." J. D. Y. Peel

"A sophisticated political and social analysis of the various Christian groups is allied to a most original, consistent exploration of their different theological positions and thinking.... An interesting, important critical assessment of the extent to which the churches are playing a major role in the emergence of a civil society.... Gifford s overall analysis and his four case studies are so fresh and so important that... they cry out for immediate publication." Richard Gray

Paul Gifford analyzes African Christianity in the mid-1990s, against the background of the continent s current social, economic, and political circumstances. Gifford employs concepts taken from political economy to shed light on the current dynamics of African churches and churchgoers and assesses their different contributions to political developments since 1989. He also evaluates the churches role in promoting a civil society in Africa. Four case studies Ghana, Uganda, Zambia, and Cameroon cover all strands of Christianity: Catholic, Evangelical, mainline Protestant, Pentecostal, and Independent. These detailed analyses of the state of the churches in each country also suggest more general patterns operating widely across sub-Saharan Africa."

Is African Christianity a religious marketplace now dominated by only two big players, the Catholic Church and Pentecostals? There is an important if largely unremarked diversity within African Christianity; on the one hand, an enchanted Christianity that views the world as pervaded by spiritual forces, and on the other a disenchanted Christianity that discounts them. An enchanted Christian sees his glorious destiny threatened by witches, spirits, and ancestral curses. Churches catering for this worldview lay bare the workings of this spirit world, and this enchanted imagination, along with the prosperity gospel, and emphasis on the pastor's 'anointing', are the principal characteristics of much African Pentecostalism. Gifford argues that the enchanted religious imagination militates against development by encouraging fear and distrust, diminishing human responsibility and agency, and downplaying functional rationality. The prosperity gospel of 'covenant wealth from tithes and offerings' is the antithesis of Weber's Protestant ethic; and to magnify the person of the pastor is to perpetuate the curse of the 'Big Man'.Official Catholicism, totally disenchanted and long associated with schools and hospitals, is now involved in development, from microfinance to election monitoring, from conflict resolution to human rights. This 'NGO-ization of Catholicism', made almost inevitable by funding from secular donors like the EU and UN, even if defended theologically, comes at the price of failing to address the 'religious' needs of so many African Christians.

Since independence in 1963, Kenya has been a classic personalised patronage state, run by a corrupt elite for its own benefit, as became tragically evident in December 2007's stolen election and its aftermath. Kenya is also said to be 80 percent Christian. Under the bland label 'Kenyan Christianity', several different overlapping realities can be distinguished, and it is these which Gifford investigates in this book, relating them to the country's politics and public life. The politically engaged form that challenged the dysfunctional one-party state in the early 1990s is given due prominence, but Gifford contends that today the mainline churches, both Catholic and Protestant, are marked less by such political engagement than by their involvement in development, in which foreign missionaries and global networks play a huge role. The theology of Kenya's mainline churches is consciously focused on African culture, as a non-negotiable foundation, and the Catholic church has an additional agenda - to Africanise its religious congregations. Kenya is also noted for its rich variety of African indigenous Churches, all originating in a defence of Kenyan cultures, while in recent decades countless Pentecostal churches have also sprung up. They range from affluent middle class churches to refuges for the poor, but nearly all are characterised by a stress on power, success, achievement and prosperity that prioritises modernity rather than traditional culture. Gifford discusses their deployment of the media, crusades, organisation, theology and use of the Bible, and above all the economics that has made this phenomenon possible. Yet another distinct form is an enchanted Christianity in which demons or spiritual forces are deemed responsible for almost everything. All these Christianities relate to Kenya's situation, so all are thoroughly contextualised, but equally almost all are thoroughly domesticated into Kenya's socio-political structures, thus reinforcing rather than challenging the country's dysfunctional political system.

This text analyzes African Christianity in the mid-1990s, against the background of the continent's current social, economic and political circumstances. Paul Gifford employs concepts taken from political economy to shed light on the current dynamics of African churches and churchgoers, and assesses their different contributions in political developments since 1989. He also evaluates the Churches' role in promoting a civil society in Africa. Four detailed case-studies - Ghana, Uganda, Zambia and Cameroon - cover all strands of Christianity: Catholic, Evangelical, mainline Protestant, Pentecostal and Independent. These serve as detailed analyses of the state of the churches in each country and suggest more general patterns operating widely across sub-Saharan Africa.