Counting religion in Britain, 1970–2020. Secularization in statistical context. By Clive D. Field. Pp. xxiv + 464 incl. 2 figs and 180 tables. Oxford–New York: Oxford University Press, 2022. £110. 978 0 19 284932 8

engage s–’s Cameroon. Here the Jesuits moved much more quickly to Africanise leadership and encourage an ‘elitist intellectual apostolate’ (p. ), even rubbing shoulders with anti-colonial nationalists. Yet the promising  appointment of the Cameroonian Jesuit Jean-Paul Hebga as superior of the new VPAO was squandered by the Jesuits’ simultaneous decision to place him under the supervision of a French missionary. Hebga lasted only five years in the position. Upon stepping down in , he founded the Catholic Charismatic Renewal in Cameroon and became widely known as an exorcist and healer. The most intriguing chapter in Competing Catholicisms comes at the end. Here Enyegue contextualises Cameroonian developments within the Society of Jesus’s post-Vatican II turn to social justice and anti-racism under the leadership of Pedro Arrupe. He also narrates the fascinating stories of two of Africa’s most well-known Jesuits, Engelbert Mveng and Eboussi Boulagi, as well as the efforts of the French Jesuit Eric de Rosny to adapt himself to Cameroonian culture through becoming a Douala nganga healer. For Enyegue, De Rosny represented a safe form of inculturation, if only because actual institutional power remained firmly in the hands of white Jesuits. Enyegue has made exceptional usage of archival sources in France, Cameroon, Chad and Kenya, as well as a wide array of Anglophone and Francophone secondary literature. His book adds to scholarship on African inculturation by focusing on the question of institutional power, showing how missionaries could ‘indigenise’ without actually give up authority. In light of the book’s title, more attention to Cameroon and other parts of west Africa would be welcome, as would more attention to the voices of the women and lay catechists who worked with the Jesuits. Finally, at the end of the introduction, Enyegue makes an intriguing appeal to a ‘new religious internationalism on African soil’ (p. ) that would move beyond both nationalist and neo-colonial power structures. But this claim remains unexplored. Given the quality of his first book, let us hope that Enyegue will have several more chances to develop this and other threads.