Abstract
Lalsangkima Pachuau, the John Wesley Beeson Professor of Christian Mission at Asbury Theological Seminary, presents an intriguing and holistic framework for contemporary reflection on the theology of mission in a global context in his latest work, “God at Work in the World: Theology and Mission in the Global Church.” (It should be noted that while the subtitle in conjunction with the main title might suggest an exploration of diverse contextual missionary movements or the faith experiences of Christians worldwide, the book primarily aims to offer a comprehensive theological compendium on theology of mission.)
Pachuau's intriguing biography, which spans experiences in both “Western” and “Eastern worlds”, and his extensive background in both practical ministry and academic teaching, significantly shape the methodology of his book. Throughout his argument, Pachuau engages with a diverse array of theologians from various traditions and denominations, as well as religious thinkers from other faith traditions. The ultimate aim of the work is to demonstrate that “theology of mission is an essential part of theology itself, and any theology that does not deal with God's mission cannot be fully regarded as theology proper” (p. 2). Furthermore, it seeks to provide “a theological lens for the church's missionary calling” (p. 3), highlighting the enduring work of God in both history and the present.
After the introduction, the book is organized into chapters that focus on key domains of dogmatics: Trinitarian doctrine (Chapter 1), soteriology (Chapters 2–3), ecclesiology (Chapter 4), and anthropology (Chapter 5), specifically the relationship between Christ and culture. In each of these chapters, Pachuau delves into historical discussions, grounding them in biblical foundations. He adopts an ecumenical approach, presenting diverse theological arguments from various traditions and connecting them with other religious concepts.
In the first chapter, Pachuau examines the Trinity from various perspectives, drawing on thinkers such as Tillich, Barth, and Rahner. He situates the source of missional theology in the economic Trinity, highlighting the work and revelation of the triune God in the world. Engaging creatively with the theandric ideas of Raimundo Panikkar and Brahmabandhab Upadhyay's connection of the Trinity with the Hindu concept of Satchitananda, he emphasizes the significance of the missio Dei as the foundation for contemporary mission. The Incarnation is presented as central to God's mission of salvation, which Pachuau establishes as the basis of God's salvific economy.
In chapters two and three, Pachuau focuses on soteriology and the implications of the incarnational work of Jesus Christ. Chapter two explores biblical images and christological motifs, examining various soteriological theories from liberation theology to ecological renewal. Pachuau underscores that salvation encompasses more than just substitutionary atonement, integrating perspectives from charismatic, Pentecostal, and Eastern Orthodox theologies, including Irenaeus’ concept of theosis (p. 74). In chapter three, he delves into the scope and dimension of salvation, framing the debate around the universality of salvation within the contexts of pluralism and the fate of the unevangelized. He argues that overemphasis on either extreme “sacrifices interpretative credibility” (p. 108), concluding with an “inconclusive conclusion” that the possibility of universal salvation remains open, though ultimately, “the definitive answer belongs to God” (p. 109). Pachuau's holistic perspective on salvation encompasses four main themes: redemption, liberation, reconciliation, and renewal of life.
In the fourth chapter, Pachuau examines ecclesiology through the lens of the Nicene definition of the Church as “one, holy, catholic, and apostolic,” considering ecumenism as one of the most significant movements in church history. He analyzes the Church using various biblical images, including the Church as God's covenant people, the body of Christ, and the Spirit-led servant-herald of God's kingdom, discussing their missiological implications. Pachuau argues that the Church is intrinsically missional, asserting that “ the church, therefore, is mission before it does mission” (p. 122), and illustrates how the Church has responded and should respond to God's work in the world.
In the fifth chapter, Pachuau explores the relationship between the Gospel and culture by integrating the doctrines of Incarnation, salvation, and the Church to show how our understanding of these themes shapes our perspective on the connection between culture and the Gospel. He contends that through his Incarnation, Jesus embraces and legitimizes human culture while simultaneously transcending it in his divinity, and that every culture has the potential to receive the Gospel and offer unique theological insights. Finally, Pachuau emphasizes that we must acknowledge our cultural presuppositions while remaining open to external influences to faithfully engage both the context and the Gospel.
Undoubtedly, Pachuau's work makes valuable contributions to the discussion of contemporary mission theology. It elevates the importance and status of mission by reformulating theology through the lens of a holistic understanding of mission and identifying the place of mission theology within the broader disciplinary spectrum of theology (p. 167). Pachuau's effort to incorporate and organically relate the diverse scholarly and ecclesiastical resources, regardless of denominational tradition or culture, is noteworthy. In his discussion of various theological themes, he skillfully, meticulously, and consistently weaves relevant biblical texts with theological developments in their historical context, providing clear and concise arguments for his positions. The range of theologies he references—Orthodox theology, Catholic theology, Korean theologians, theologians with a Hindu background, liberation theology, to name a few—is truly impressive. This intertwined dialogue of various theological perspectives contributes to forming an ecumenical view of mission theology that recognizes and appreciates the positive contributions of almost every branch of the church.
Some weaknesses of the work should be noted, which, in my view, are partly due to the limited scope of the argumentation. Despite incorporating non-Western scholars, there remains a noticeable asymmetry favoring Western theologians, particularly in the areas of ecclesiology and anthropology. Another flaw lies in his argumentation within soteriology. It is clear that he rejects John Hick's universalism as outside the bounds of Christianity. Overall, Pachuau seems to prefer an inclusivist position (“Could those who have never explicitly heard the name of Jesus have heard of him and his salvation? […] It seems so!” (p. 109)), without offering a definitive hermeneutical judgment (“inconclusive conclusion” (p. 108)) in light of the divide between divergent soteriological, ecclesiological, and Christological positions. While this aporetic response is well-presented in the argument, it requires a deeper epistemological justification for why this position should be preferred. More importantly, it is essential to discuss the consequences for missionary practices that could be drawn from this position, which certainly deserve closer examination.
It is particularly commendable that Pachuau, at several points in his work (e.g., pp. 73ff.), advocates for mission theologians to incorporate more voices of the “Global South” into their work and engage more directly with the real concerns of believers outside the West. Despite its apparent brevity, he clearly introduces various perspectives on the Trinity, soteriology, ecclesiology, and anthropology, offering a range of typologies and frameworks to provide many useful starting points for a robust theology of mission. His work is a condensed yet comprehensive treatise on mission theology, maintaining a “creative tension” (a term by David Bosch that aptly describes Pachuau's approach) that includes both evangelical and conciliar perspectives. This book is aimed not only at theological students and scholars but also serves as a general introduction for interested laypeople. It is not only a valuable resource that incorporates rich traditions and contemporary developments in the formulation of a theology of mission but also a reminder that mission, in the sense of missio Dei, is the mother of theology.
