‘The fact that Pentecostalism did not need a Rome, Canterbury, even a Geneva, is a reflection that, then as now, it travels well’, writes James Robinson (p. 24). Pivoting from the seminal Pentecostal event at 312 Azusa Street in April 1906, the author offers a revealing narrative that speaks as much to the emergence of Pentecostalism in the English-speaking world as to the subject ostensibly referenced in the title. Such a narrative is by no means unhelpful, for while some of the figures mentioned are familiar to scholars of contemporary religion – Charles Parham, Paul Rader and Aimee Semple MacPherson, for example – others, most notably the British Pentecostals George and Stephen Jeffreys and Smith Wrigglesworth (discussed in chapter iv) and the American Fred Bosworth, are less so. One of Robinson's strengths, amidst the at times bewildering array of colourful personalities, is his ability to highlight the global networks of association that bound twentieth-century Pentecostals together as seamlessly as had been the case for their nineteenth-century Protestant Evangelical counterparts. It is with the principle of spiritual healing, however, that Robinson is most directly concerned. Particularly valuable is his analysis (pp. 54–68) of the conclusions reached by Kimberly Alexander in Pentecostal healing: models in theology and practice (2006), where a distinction is made between healing undertaken by groups with a Wesleyan Holiness background and that practised by ‘Finished Work’ Pentecostals originating in the Higher Life (Keswick) and Reformed traditions. The latter – today the dominant expression of American Pentecostalism – have produced a style of faith-healing divorced from the context of the local congregation that emphasises the instantaneous character of the divine response to personal intercession, while placing the blame for any failed healing expressly on the inadequate faith of the sufferer. Such a theology of healing has clear parallels with the postwar emergence of the Prosperity Gospel, not just in the United States but also in Africa. Robinson's work also provides valuable insights into spiritual healing outside Pentecostalism, including among British Anglicans and in fundamentalist American Protestant settings. This is not simply a volume on the theology of divine healing, however, but also an exploration of the mechanics of its application in different settings. From the faith homes of the 1890s and the debate over the appropriateness of using conventional medicine, to the scientific model of the Emmanuel Movement and the British Guild of Health and the ‘rough handling of the sick’ practised by Smith Wrigglesworth and his heirs, Robinson delineates a model of twentieth-century spiritual healing that was always diverse and frequently controversial. Robinson's grand narrative of personalities and powers at times threatens to overwhelm the non-specialist. Indeed, he might profitably have employed his examination of how Anglican practitioners variously employed therapeutic, sacramental and thaumaturgic approaches to spiritual healing (pp. 76–111) to shape the structure of the entire volume. Even so, this is a rich discussion of a topic that will continue to animate the practice of Christianity, particularly in the Global South, for many years to come.