When we met in San Francisco in 1978, I presented my first paper to this association (published as Warner 1979), and in it I complained of theoretical barriers sociologists had erected that made it difficult to understand evangelical Christianity. Nineteen years later, I still have a complaint, but today I also want to offer some words of appreciation. In 1978, my complaint was about a misleading literature, and in the intervening years our understanding of evangelicalism has been enormously advanced through the efforts of such scholars as Nancy Ammerman (1987) and Randall Balmer (1993). Today, my complaint is about a mostly nonexistent literature on new religious diversity in the United States, 1 but I will report significant beginnings to fill that lacuna. My topic-the form of diversity I've been most concerned with over the past five years-is the religious institutions of new immigrant and ethnic groups, a provisional category that might be roughly defined as people from what we in the US used to call the Third World. I include people from east, southeast, and south Asia, the Middle East and Africa, the Caribbean and Latin America; Filipinos, Koreans, Chinese, Vietnamese, Indians, Pakistanis, Iranians, Arabs, North Africans, Nigerians, Jamaicans, Haitians, Dominicans, Guatemalans, Salvadorans, and Mexicans, to name some of the most numerous groups. I also include Puerto Ricans in this category despite the fact that they are US citizens, because, to quote the late Joseph Fitzpatrick (1980: 858)," the island language and culture are foreign to most of the mainland [and thus] migration involves a cultural transition differing little from that experienced by immigrants coming