In the dying days of the 2016 Republican presidential primary, the hopes of those seeking to prevent the nomination of Donald Trump came to rest upon the junior senator from Texas, a Cuban-American and a Southern Baptist. The rise of Ted Cruz to public prominence reflected the increasing diversity of the Latino experience and its rapidly growing Protestant subculture. Documenting this movement of Latino Protestants ‘from the margins to the center’ has been the goal of Juan Martínez of Fuller Theological Seminary, who faced a difficult task in bringing together in a single volume the diverse strands of the Latino Protestant religious experience – mainline Protestant, Evangelical Protestant and Pentecostal. There are some valuable insights for those seeking to build on his research, including the multi-directional (and often involuntary) character of Latino Protestant migration and the limited degree of assimilation demonstrated by most Latino Protestants. Martínez also explores how indigenous Protestant growth in Central and South America has fostered connections between American Latino Protestants and their co-religionists to the south. Perhaps the most valuable part of his account concerns the critical role played by the Pentecostal sects in the growth of Latino Protestantism, both through the encouragement of Latino religious leadership and as the basis for the establishment of majority Latino denominations such as the Apostolic Assembly of the Faith in Christ Jesus. What handicaps his account, sadly, is a tendency to focus on denominational developments across two centuries in commendable detail but at the expense of supplying a more rounded picture of what it means to be a Latino Protestant (although the capsule biographies of prominent religious leaders that conclude most of the chapters are enlightening). While Martínez does make reference to familiar tropes of American Protestantism such as the conversion experience and personal engagement with the text of Scripture (pp. 43–4), these themes are undeveloped in later sections of the book. Given the abundance of studies of Latino Roman Catholic culture, it might have been beneficial to devote greater attention to the ‘lived’ experience of Latino Protestants and how it differs from that of its Latino Catholic counterparts and, more importantly, of non-Latino Protestants. Do the ‘conversion’ and charismatic experiences of Latinos differ in quality (or quantity) from those of white (or African American) Protestants, for example, or are there distinctive qualities to Latino Protestant worship that distinguish it from the liturgical practices of comparable white majority congregations? While the politics of civil rights (and the role in it played by Latino Protestants) are discussed at length, one searches in vain for an extended discussion of how Latino Protestants have responded to the culture wars. There are also interesting parallels that might have been drawn between Martínez's discussion of Bible institutes among Latinos today and within the fundamentalist Protestant subculture of the 1920s and 1930s, as documented by such scholars as Joel Carpenter. Notwithstanding these limitations, Martínez has provided a valuable paradigm upon which one can only hope that future Latino scholars will soon put more flesh.