From historical and theological viewpoints, the book sketches the macro-world map of world Christianity, addressing a wide array of issues in diverse areas, such as Asia, Africa, Latin America, and the Pacific. Christianity, as the author claims, is important in the “majority world” not only because of its large number of Christians but also because of how they change and diversify the character of Christianity and present a new portrait of this global religion. Pachuau argues that “World Christianity expresses the worldwide character of Christianity as it came to be owned at heart by people of diverse cultures and societies from every region and every continent, and portrayed in the multiplicity of church traditions, cultural expressions of faith-practices, and doctrinal voices” (2).The first chapter discusses the foundational discoveries in the academic field of world Christianity. Chapters 3 and 4, “Christian Movements in the Majority World,” which can be read as a continuation of chapter 1, provide detailed vignettes of world Christianity. Pachuau raises two essential questions in search of a deeper understanding of the meaning of world Christianity and what world Christianity actually looks like. In chapter 2, “Modernization, Modern Missions, and World Christianity,” Pachuau poses the two questions with two key terms, namely, contextualization and world mission. Chapters 5 and 6 address the first question and chapter 7 addresses the second question.The first question the author raises is, “How do people make the Christian faith their own?” (99), given the fact that Christianity in the majority world is a different form of faith from Western Christianity based on the Enlightenment. How, then, can these differences exist within the same religion? One explanation offered by scholars of world Christianity is based on the concepts of translatability or vernacularization. Theologically, Pachuau offers answers based on his understanding of contextualization. For him, contextualization consists of the “ongoing conversations [of Christians] with their cultural, social, and spiritual traditions” (29). Therefore, world Christianity reveals how “the new Christianity” of the majority world contextualizes faith (99).The second question the author expounds upon is “What does it mean to do mission in the new world of Christianity?” (143). Using “world mission” as the mission from the majority world and the counterpoint of “foreign missions,” Pachuau claims that world mission has “clearly marked the end of the Western ‘foreign mission’ paradigm, and the beginning of ‘world mission’ in which churches from all continents and nations are invited to participate in God’s mission to all the continents and regions of the world” (147). One of the most important phenomena of “world mission” is migration. The book emphasizes the importance of new immigrant communities as a new form of mission and evangelism because they are “challenging and reviving secularized Westerners to a passionate and vital form of Christianity” (164).Overall, I recommend this book for all readers who want to have a general understanding of world Christianity. Instructors in the field of world Christianity would also find this book helpful because it provides an overview of what world Christianity stands for, especially in the majority world.