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The reviewed volume, *En Tierra Extrana. Itinerario pentecostal del pueblo chileno* (1988), edited by Eduardo Valencia and others, presents a compelling compilation of personal testimonies from Chilean Pentecostals. Produced under the auspices of the Servicio Evangélico para el Desarrollo (SEPADE), this work critically examines the profound transformation of Pentecostalism in Chile. The authors highlight the movement’s remarkable evolution by contrasting two newspaper accounts: an early 20th-century condemnation in *El Mercurio* (1909) as ‘fanaticism’ and a ‘scandal’ exploiting the poor, with a later appraisal by the same paper (1987) recognizing it as the largest Protestant denomination, possessing a distinct theological framework that defies conventional categorization as either ‘liberal’ or ‘fundamentalist.’ To elucidate this significant 78-year trajectory from a marginalized ‘sect’ to a recognized ‘church,’ and to articulate a core Pentecostal ethos, the book employs a distinct methodological approach: allowing the Pentecostals themselves to narrate their experiences. The volume features twelve contributors—a diverse group including pastors, bishops, and a layman—representing eight distinct Chilean Pentecostal denominations. Each personal narrative adheres to a consistent structural framework, detailing the individual’s youth, conversion experience, call to ministry, and reflections on their present circumstances. Through these accounts, readers gain insight into the varied historical trajectories, ecclesiological understandings, and social experiences that shape these churches, as well as a collective understanding of the broader Pentecostal ethos. An appended section dedicated to Pentecostal theological terminology further enhances the scholarly value of the work. Crucially, the volume underscores a powerful sense of commonality and shared purpose among these eight denominations, notwithstanding their historical, social, and personal divergences. This unity in diversity is eloquently captured by Bishop Javier Vasquez, who asserts that while evangelicals may be ‘separated’ for various reasons, they remain profoundly ‘united in uplifting the biblical message.’ He draws an insightful analogy to the diverse orders within Catholicism (e.g., Jesuits, Salesians, Franciscans), arguing that just as these distinct groups collectively constitute the Catholic Church, so too do the varied Pentecostal denominations contribute to the overarching mission of spreading the Gospel and facilitating salvation. This perspective highlights a collective identity that, while distinct from the broader cultural context, fosters mutual recognition and partnership among the different Pentecostal churches. Beyond its immediate contributions to the study of Chilean Pentecostalism, *En Tierra Extrana* holds broader historiographical significance. It serves as an exemplary model for narrative history, demonstrating how oral cultures can articulate and interpret their own traditions without being constrained by external, potentially incongruous, academic categories. The reviewer expresses hope that other Pentecostal traditions globally will adopt and adapt similar methodologies. Consequently, this volume establishes itself as an essential text in the field, standing alongside foundational works such as J. B. A. Kessler’s *A Study of the Older Protestant Missions and Churches in Peru and Chile* and Christian Lalive d’Epinay’s *Haven of the Masses, A Study of the Pentecostal Movement in Chile*.
