This is an important collection of historical studies on Pentecostalism in Europe that deepens considerably the limited work in this area. Pentecostalism is understood here in a very general way, defined in terms of a spirituality that is shared by classical Pentecostals (such as the Assemblies of God), the Charismatic Renewal movements and the newer independent movements often called ‘apostolic networks’ or ‘neo-Pentecostal’. Pentecostalism is seen to have spread from northern to southern Europe and then to eastern Europe and chapters are devoted to a study of this spread in particular countries and regions. The focus and style varies between the chapters and often have to cover much ground quickly, yet are of a high standard and contain a wealth of useful insights and references.

Pentecostalism in Europe is traced back to 1906 and the influence of Thomas Ball Barratt, a Norwegian Methodist, who visited the Azusa Mission in Los Angeles and came back with a zeal to spread the Pentecostal message. This also built on Pietist, Methodist and Baptist roots in Scandinavia. Developments in Scandinavia are seen as from a first ‘supra-denominational phase’ when relationships between Pentecostals and others were positive, to the development of Pentecostal denominations often in response to the rejection of others, to the development of missionary organisations, to times of stagnation and to the coming of the Charismatic Movement from the 1970s. In Britain, a similar first phase focused on the Anglican minister Alexander Boddy in Sunderland whose influence on shaping the Pentecostal movement in Europe was fundamental. His roots in a working-class parish alongside wide travels and involvement in the Keswick movement gave a scriptural and ecumenical approach. His influence waned after the First World War and Pentecostal denominations had begun to be established from 1916. Again stagnation during the 1950s gave way to the Charismatic Movement from the 1960s. Thus the history of Pentecostalism in Europe can be seen in seasons of renewal, outreach, denominationalism, stagnation and further renewal. These themes occur in the studies across the continent: the Germanic countries, Dutch-speaking countries, Francophone Europe, Iberia, Italy, South-Eastern European nations, Central European countries, and in Russia and the Ukraine.

These studies note particularly the influence of war and Communism on Pentecostal Churches over the last century. Pentecostal activities were curtailed by a number of governments such as Germany and Romania and through the Spanish Civil War. The migration of people across the world has also been important in Pentecostal growth, for example in the emigration of Indonesians to the Netherlands and Latin Americans to Spain, and through the forced movement as a result of ethnic cleansing in Kosovo. Another factor in this growth has been urbanisation, notably in Italy. Language is also a factor in the growth of Pentecostalism with German, for example, enabling the establishment of Pentecostalism in the Balkans. The reality of Communism forced Evangelical and Pentecostal denominations to come together in some countries, as in Poland and Romania. One writer notes that the Pentecostal responses to Communism were either resignation (‘flee the world’), resistance (‘crusader mentality’) or accommodation (‘compromise’ diplomacy) and each led to the survival of Pentecostalism in different situations. Another writer suggests that Pentecostal Churches are seen to grow best where they engage with the changes happening in each society. This is rarely at a political level although one study notes that Lewi Pethrus established a Christian political party in Sweden in 1964 that continues today.

The history of Pentecostalism cannot be considered separately from the other Christian traditions, in particular the European revivalist, mystical and Pietist movements with which Pentecostalism resonates. In France, the Pentecostal movement is seen as Protestant rather than Roman Catholic and yet develops the experience of the Holy Spirit encouraged by such Christian movements. In countries where there are established Christian denominations Pentecostal engagement with these can be limited, notably in Orthodox countries such as Greece. Yet it is not surprising that one writer describes early European Pentecostalism as an ‘ecumenical amalgam’. The Pentecostal tradition is not neat, nor separable from the other traditions that exist – it is a tradition constantly being transformed whilst also seen here as seeking to maintain its formational roots in Azusa Street and the Charismatic Movement. Given this, it is not surprising that these studies show the continuing debate over the nature of Pentecostalism – to what extent it is Protestant and Evangelical? Does it include the Charismatic Movement within non-Pentecostal denominations? Different answers are assumed by each contributor, shaped by the different contexts examined.

Overall this is a detailed, fascinating and instructive introduction to Pentecostalism in Europe. Its strength lies in its sweep of historical narratives, although the references will need to be consulted for more details on particular nations. Given the scope of the work it is inevitable that different time periods and Pentecostal traditions are a focus in each chapter, but this can mean that significant histories are missed. For example, the very helpful and detailed consideration of early Pentecostalism in the Ukraine is not matched by an overview of the fast-growing contemporary progressive Pentecostalism in the country. The book also purports to give theological and sociological perspectives on European Pentecostalism but in reality these are very limited. There is a good Pentecostal dialogue with Reformed themes in theology relevant to the history of some nations, but this is hardly representative of wider Pentecostal theological scholarship. For a historical introduction to Pentecostalism in Europe this book is invaluable and a ‘must read’ even as it opens the reader out to seek further detailed horizons.