In Middle-Class Pentecostalism in Argentina: Inappropriate Spirits Jens Köhrsen offers an intriguing account of how the middle class relates to Latin America's most vibrant religious movement. Based on pervasive field research, this study suggests that Pentecostalism stands in tension with the social imaginary of the middle class and is perceived as an inappropriate lower class practice. As such, middle class Pentecostals negotiate the appropriateness of their religious belonging by demonstrating distinctive tastes and styles of Pentecostalism. Abstaining from the expressiveness, emotionality, and strong spiritual practice that have marked the movement, they create a milder and socially more acceptable form of Pentecostalism. Increasingly turning into a middle class movement, this style has the potential to embody the future shape of Pentecostalism.

Middle-Class Pentecostalism in Argentina: Inappropriate Spiritsoffers an intriguing account of how the middle class relates to Latin America ́s most vibrant religious movement. The study posits that middle class Pentecostalism forges a milder, more socially acceptable form of the movement.

In Australian Pentecostal and Charismatic Movements: Arguments from the Margins Rocha, Hutchinson and Openshaw argue that Australia has made and still makes important contributions to the ways in which Pentecostal and Charismatic Christianities have developed worldwide.

"When did Christianity become cool? How did an Australian church conquer the world and expanded into Brazil, a country with its own crop of powerful megachurches? In her exciting new book, anthropologist Cristina Rocha analyses the creation of a transnational Pentecostal field between Brazil and Australia, two countries that have been peripheral in the history of Pentecostalism but which more recently have been at the forefront of new forms of global Pentecostalism. She shows how new and reconfigured forms Christianity in both the Global North and South are increasingly digitally mediated, engaged with youth and popular cultures, and involve new forms of consumption, branding and identity. The Australian megachurch Hillsong has expanded globally through a Cool Christianity style which embraces pop music, digital media, spectacle, branding, and celebrity culture. Rocha follows young Brazilians from their budding Hillsong fandom, to their journey to Australia to join the church and study at its College, and on their return to Brazil. She argues that Brazilian middle-class youth join Hillsong to become cosmopolitan and to distinguish themselves from the Pentecostalism of the Brazilian poor. Notwithstanding Hillsong's recent scandals, the megachurch offers them an alternative geography of belonging, where pastors speak English and Christianity is about love, ethics, rationality, autonomy, and more equal relations between congregants and pastors. Rocha makes a strong argument for the importance of the local in globalization studies, and the key roles of class, affect and aesthetics for an understanding of the formation of religious subjectivities and communities"--

In Argentina, Pentecostalism had a breakthrough in the early 1980s, and today more than 10 per cent of the population are Pentecostals. The revival coincided with a socio-political transformation of Argentinean society. After half a century of dictatorships and Perónism, democracy was restored, and structural changes paved the way for an autonomisation of the political, economic, scientific and religious spheres. The “new” form of society that developed resembles what in this study is called a Western model, which to a large degree has been, and still is, spread on a global scale. In this book, Aasmundsen examines the religious sphere and how Pentecostals relate to society at large, and the political and judicial spheres in particular.

Steven M. Studebaker proposes a Pentecostal approach to a major Christian doctrine, the atonement. The book moves Pentecostal theology of the atonement from a primarily Christocentric and crucicentric register to one that articulates the pneumatological and holistic nature of Pentecostal praxis. Studebaker examines the irony of Classical Pentecostalism relying on the Christocentrism of Protestantism evangelical atonement theology to articulate its experience of the Holy Spirit, as well as the Pneumatological nature of Pentecostal praxis. He then develops a Pentecostal theology of atonement based on the biblical narrative of the Spirit of Pentecost and returns to re-imagine an expanded vision of Pentecostal praxis based on the theological formation of the biblical narrative. The result is a Pentecostal atonement theology that shows the integrated nature of pneumatology, creation and Christology in the biblical narrative of redemption. It gives theological expression to not only the pneumatological nature of Pentecostal praxis, but also the fundamental role of the Holy Spirit in the biblical narrative of redemption. The book challenges popular western atonement theologies to re-think their Christocentrism and crucicentrism as well as their atomistic tendency to separate soteriology into objective (Christological) and subjective (pneumatolgical) categories.

The Routledge Handbook of Megachurches provides a survey of global megachurch phenomena, with an international slate of authors introducing existing and emerging research on a wide variety of relevant topics. Over the past decade, the field of megachurch studies has matured and become global in its scope and orientation. The Handbook offers 33 chapters by top scholars in the field, focusing in particular on: The location, demographic nature, and transnational connections of megachurches. Megachurch worship, hermeneutics, and theology (in theory and practice). Megachurch institutional dynamics. The various ways that megachurches have both influenced and been influenced by their social contexts in terms of class, age, gender, sexuality, and pop culture. The Handbook's interdisciplinary orientation makes it essential reading for sociologists, political scientists, anthropologists, media specialists, pop culture observers, business strategists, leadership consultants, marketing analysts, scholars of religion, and Christian historians, theologians, and missiologists. Experienced scholars of megachurches will gain valuable insight into aspects of megachurch research beyond their own specializations. Scholars new to the field will find the chapters useful as signposts for where to begin their own academic exploration. Christian pastors and laypeople will learn more about this increasingly prominent and influential form of their faith.