The tremendous impact of the growth of Pentecostal and Charismatic movements in the global South on matters of money, health, sexuality-just about everything-has prompted scholars of Christianity of every stripe to take heed of such developments and evolve the conceptual analytics appropriate for deeper theorization. This is no straightforward intellectual challenge; the entangled genealogies of the social sciences and Christianity as culturally-produced discourses that largely emerged within the West makes the effort to subject Christian systems of belief and practice to critical analysis at best confusing, and, at worst, vertiginous. On first impressions, Pentecostal and Charismatic movements of the global South seem to capture a stirring combination of the strange and the familiar, the global and the local, and the pre-modern, modern and the postmodern all at once. Bound by a disciplinary oath of selfreflexivity, anthropologists of Christianity in particular have thus been compelled to reconsider what it means to be 'Other', to excavate age-old debates about the insider/outsider problem, and, ultimately, to question the ongoing heuristic value of these problematics. Social scientists more generally have also come under pressure from postmodern critiques of the secular emerging from philosophy (notably, Charles Taylor's 'A Secular Age'), and theology (such as, John Milbank's polemic against the social sciences and the Radical Orthodoxy position more generally), to justify and ultimately re-evaluate their agnostic (read, atheistic) commitments to the study of Christianity. 1
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