It was for long an assumption of the historiography of twentieth-century African Christianity that only in the African Initiated or Independent Churches (AICs) could Africans feel ‘at home’. The historic mission churches planted by European missionaries were depicted as culturally alien and inflexible institutions. Emma Wild-Wood's accomplished study of the history of the Anglican Church in north-east Congo adds to the accumulating weight of evidence that European-originated Churches could (and still do) evoke strong African loyalties. Congolese Anglicanism owed its origins in the 1890s to the saintly Ganda evangelist, Apolo Kivebulaya, ‘the apostle to the pygmies’. Its early adherents saw no contradiction in their membership of a Church that was both international in its reach and closely linked to particular ethnic allegiances in East Africa. For the aristocratic Hema people from West Uganda, settled on the Semeliki escarpment in what became in colonial times part of the Belgian Congo, the reverence instilled by Anglican liturgy and the respect for order symbolised by episcopal hierarchy appeared wholly consonant with their own cultural values of dignity and authority. Anglican adherence was also yoked to the pursuit of maendeleo (advance or development), which encouraged church members to seek their fortunes beyond the escarpment in new urban contexts. When, from the 1960s, Hema migration extended its reach into the expanding towns of the north-east Congo, the Hema took their Anglicanism with them as an integral constituent of their ethnic identity. The fall of Idi Amin in 1979 precipitated a new wave of migration from Uganda, mainly of Congolese who had originally fled to Uganda after the Simba rebellion of 1964. These returnees, more ethnically diverse than the first wave of migrants, settled further north, in an area evangelised by the Africa Inland Mission, whose Communauté Evangélique du Centre de l'Afrique offended the immigrants by insisting that they be rebaptised as adult believers. Migration thus subverted the neat comity divisions erected by Protestant missions during the colonial era and ossified by Mobutu within the federal Église du Christ au Congo/Zaïre. The Église Anglicane du Congo appeared ironically as a dissenting newcomer, challenging the Protestant unity proclaimed by a dominant American evangelical establishment. It was among these northern returnees and their children that the Anglican Church grew most rapidly, and as it did so its cultural ambience changed. The younger generation paid less attention to liturgical tradition and, as Congolese ethnic conflicts multiplied in the 1990s, became uncomfortable with any identification between Christian and ethnic allegiance. Youth choirs and other movements propagated a Pentecostal style of Christianity which sat loosely to both denominational and ethnic identity. Older traditionalists branded the new charismatic Christianity as a new form of witchcraft imported from Europe. The young for their part criticised their elders for compromise with pagan ways. In contemporary Africa, as elsewhere, Christian identities are increasingly fluid and hybridised. Further micro-histories of particular African Churches are likely to confirm Wild-Wood's suggestion that ‘mainline’, African Initiated and neo-Pentecostal Churches have more in common than rigid scholarly categorisations imply.