This is a fascinating and wide-ranging book. Following Andrew Walls and Lamin Sanneh, pioneers of the study of ‘world Christianity’ as a distinctive field of scholarship, Case endeavours to show how mission has always been a two-way process, profoundly affecting both missionaries and converts, and having repercussions in both the ‘sending’ community (in this case Evangelical Protestant America) and the ‘emerging’ Christian communities of Asia, Africa and Latin America. In fact, the very categories of ‘sending’ and ‘emerging’ are deconstructed. The author has a number of case studies – American Baptist work among the Karen of Burma, the ‘Taylor’ revival in South Africa in the 1860s, the work of the African Methodist Episcopal Church in Africa and the beginnings of the Pentecostal movement in Chile and India. In the nineteenth century American Protestantism became increasingly polarised between a ‘formalist’ approach, emphasising the building up of institutions and education and generally favourable to the colonial project and ‘civilisation’; and an ‘antiformalism’ which focused on the direct work of the Holy Spirit in transforming the lives of those regarded as ‘wild’ and uncivilised, a movement which had a powerful decentralising and democratising dynamic. The experience of mission had profound repercussions on how Protestantism in America itself understood such crucial issues as democratisation, education for minorities, the role of women and race relations between white and black. The book has fascinating material on the impact of Christianity on Karen society. It examines the unprecedented equality (particularly for South Africa) between the white American William Taylor and the black Mfengu Christian Charles Pamla as evangelists. It explores the crucial role of Pandita Ramabai, the Indian Brahmin convert, in the formative years of Pentecostalism, which was to become perhaps the most significant Christian movement of the twentieth century. Ramabai's American backers did not play the leadership roles traditionally ascribed to European and North American missionaries. Case shows how the charismatic emphases of the holiness movements and subsequently of Pentecostalism were liberating for many Christian communities in Asia, Africa and Latin America. But he also notes how fragile this liberation was unless it was grounded in an institutional life which could provide education and useful skills, and address wider social issues. The polarisation of American Protestantism into formalist and antiformalist tendencies was constantly eroded by the experience of Christian communities in Burma, India or Africa.