One of the developments within Christianity that has attracted most attention in both theologians as well as anthropologists and sociologists of religion, is the almost explosive spread its Pentecostal-charismatic (p / c) expression. The rapid increase in the last two to three decades, both the number of fans as well as the groups, particularly in the non-Western world has led some researchers to speak of a fundamental change in world Christianity, as with constant development soon not the majority of Christians longer belong to the classic Protestant churches or the Catholic Church, but one of the thousands of small and large churches and church-related groups, which commonly etiquette is adhered Pentecostal or charismatic.

Judging through the title, this book (The Globalization of Charismatic Christianity) must seems to have a very wide purview. Thus, the dominant focus for Simon Coleman’s effort has been a single church in Uppsala, Sweden, Ulf Eckman’s word for life Church. Thus, the apparent contrast is accurately the point” from a detailed ethnographic analysis, the author actually seeks for demonstrating as how such local and most particularly religious organization are not only the part of much wider and perhaps extended globally, charismatic prosperity gospel movement, however this church and adherents, embody in their practice, orientation and faith the type of global processes for which the current globalization theories point. It is a fact that Pentecostal and charismatic movements have in the past twenty to thirty years, the world is experiencing rapid growth and therefore, recently the increased interest of research is on drawn. It has been quiet brilliantly been highlighted that the growth of Pentecostal and charismatic movements is apparently parallel to the increasing globalization so that a correlation suggests. Thus, the Pentecostal movement is not only to its origins, but also has paradoxical “Global” properties.