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The theosis of the body of Christ: from the early British Apostolics to a Pentecostal Trinitarian ecclesiology

missionary help. Partially or fully, various indigenous theologians and church leaders called for the western ‘missionary moratorium’ (144). For Pachuau, this was a wakeup call for the world missionary enterprise to re-vision the theology of mission as missio Dei, where missionaries can be sent from ‘everywhere to everywhere’ (182). Collectively World Christianity adds much value to the broad historical and theological matters of mission within the context of World Christianity. It is undoubtedly a must-read resource for anyone interested in understanding the present nature of Christianity. It is also important to note that, for newcomers to the field, the title World Christianity may give a false expectation of providing an introduction to the nature of the entire worldwide Christianity today. However, Pachuau has not done so in this volume, as he uses the phrase World Christianity to mean the movement of Christianity from the Global North to the Global South, leaving the western versions of Christianity out of the discussion. Nonetheless, this limitation should not be a barrier for any avid readers of World Christianity. For scholars and students of mission and World Christianity, Pachuau’s insights are worth considering, especially through the lens of the global rise of Pentecostalism. Although Pachuau does not portray Majority World Christianity from an overtly Pentecostal perspective, his well-thought-out placement of the Pentecostal movement in every Majority World continent is noteworthy. In a way, the book subtly acts as a preamble for the expansive worldwide story of the Pentecostal movement. Therefore, the book could also be an apt precursory resource for understanding the world stage set for the emergence of Pentecostalism.