Kyama Mugambi's excellent new book on urban Kenyan Pentecostalism makes at least three novel contributions. First, his is one of the most historically informed studies of African Pentecostalism that I have yet seen, carefully situating the Pentecostal growth of the post-independence period amidst a much longer history of Christian revival activity in the country (including the historic mission churches, the independent Spirit-Roho churches and the Anglican Revival movement of the 1930s onwards). His study thus adds considerable historical depth to a plethora of more contemporary studies of Pentecostalism in Africa, convincingly showing how more recent Pentecostal Churches powerfully respond to far older concerns about indigeneity and urbanisation. In addition to moving backwards in time, Mugambi's impressive chronological reach also skilfully propels us forwards, highlighting the politically progressive Pentecostal churches of the 1990s onwards that have seldom received much attention. Second, while Mugambi's emphasis on orality as a defining feature of Kenyan Pentecostalism is not a new argument to make, the thoroughness and care with which he marshals evidence to make his case is refreshing. Each chapter makes a detailed case for how storytelling, testimony and sermons are the bedrock of Pentecostalism in Kenya, linking this feature to a still-robust indigenous cosmology and religious praxis (much the same could be said of Mugambi's impressive treatment of kinship, reimagined in Pentecostal guise). Third, Mugambi's book explores in great depth the phenomenon of urban Pentecostalism in particular, arguing that we cannot understand the successive Christian revivals of the twentieth and twenty-first centuries unless we grasp the shift from earlier monolinguistic geographically defined communities to the rise of cosmopolitan urban societies. His portrayal of modern Pentecostalism is as a profoundly urban phenomenon, a primarily oral religion that constituted family ties anew in the city, that offered cosmopolitan idioms of belonging to a linguistically and ethnically diverse society, that provided new leadership roles for women of all social classes and that equipped educated middle classes with ammunition to make greater claims on their politicians and other leaders. I enthusiastically recommend the book for all scholars of Christianity, and indeed religion, in Africa.