Stanley Burgess, author and editor of numerous books on Pentecostal and Charismatic spirituality, has devoted his scholarly career to the history of Christian reflection on the Holy Spirit and has now produced the most helpful primary source collection available in the field. Burgess's Christian peoples of the spirit includes selections from more than sixty individuals in the history of the Christianity (patristic to contemporary). Drawn from vastly different ages and places around the globe, these readings reveal the many ways in which the Holy Spirit and spiritual gifts have been described, experienced, expected and denounced. Burgess argues that, far from a new form of spirituality, varieties of ‘Pentecostalism’ can be found in every age of Christian history: ‘This volume provides primary evidence for 2,000 years of ongoing vitality among “People of the Spirit”, individuals and groups who evidenced Pentecostal/Charismatic-like spiritual giftings, worship, and experience’ (p. 1). In part, the anthology is a history of biblical reception vis-à-vis individual experience. In early and medieval Churches, Isaiah xi.2 was as important as 1 Corinthians xii.8–10 for identifying the gifts of the Spirit, allowing for a wider range of identifiable giftings than those associated with twentieth-century Pentecostals. In addition to numerous cases of divine healing, exorcism, glossolalia and prophecy, Christians have linked faithfulness amidst suffering, holy tears and extraordinary works of service to the presence of the Holy Spirit. The upshot of Burgess's collection is a considerable blow to the cessationist view of Christian history: ‘Pentecostalism never lapsed’ (p. 4). While Burgess sometimes allows hagiographic sources to stand without sufficient critical comment, he will undoubtedly surprise those expecting a more homogenous or triumphalist collection. Burgess challenges the boundaries of Pentecostal spirituality by including not only the canonical voices in Orthodox, Roman Catholic and Protestant history, but also a range of marginal and controversial figures, including selections from the Cathars, the Book of Mormon and recent snake-handlers in rural areas of Georgia and Kentucky. Burgess's devotion to global perspectives is especially laudable, and I hope that any future edition will include even more. Although limited to works in English or those available in translation, he includes writings by the Molokans (the ‘milk-drinkers’, a sixteenth-century separatist group of Russian peasants), Raniero Cantalamessa (the current preacher to the Papal Household), and Pandita Ramabai Sarasvati (an early twentieth-century Indian social reformer), among many others. Sadly, numerous typos throughout the volume, presumably made in the document-scanning process, diminish the lustre of this otherwise remarkable collection. I had difficulty in identifying the original date of some entries and discerning whether others were primary or secondary sources (one selection, for example, draws from a recent PhD dissertation in a vivid account of William Seymour's Azusa Street Revival in 1906). Despite these flaws, I highly recommend Burgess's Christian peoples of the spirit to specialists and newcomers alike for its critical introductions, judicious selections and global perspective on the long history of Pentecostal spirituality.