From the title of the book, one can easily guess that two main themes are being addressed. The first is interculturality and the second is missiology. But it might help if the reader also knew that this book is the third of a series published by the editors, the first being Intercultural Living (ISPCK, 2015) and the second Intercultural Mission (ISPCK, 2015). Thus, Intercultural Living: Explorations in Missiology (Orbis, 2018) is but a continuation from the two previous studies and attempts to integrate the most salient principles attending to the topic of interculturality and mission. It highlights how the existential reality of the former informs the approach and methodologies of the latter. In fact, some of the articles in this 2018 book first appeared in the two volumes originally published in India three years earlier. Together with the fresh articles, they are presented in a single volume for the first time to address what it means to not only live in multicultural spaces but to live interculturally and, more importantly, what the implications of this new living situation are on missiological thought and practice for the church today.

Most of the authors of the nineteen articles in the book have had immense missionary experience, coming as they do from religious communities specially dedicated to preaching the gospel in contexts far away from their home countries. The key drivers of the project are members of the Society of Divine Word (SVD), working in collaboration with the Maryknolls (MM), Spiritans (CSSp), and other theologians well-known for their scholarship on boundaries-crossing. Although it is not indicated anywhere, I suspect that the book is the product of a consultation held at the Catholic Theological Union (CTU) in Chicago because many of its contributors are either on CTU's faculty or have associations with it. There is probably nowhere else more appropriate to explore issues of interculturality and mission than CTU, given its entire theological curriculum, and the seminary's ethos have been shaped by those two themes. Its preparation of future leaders of the church focuses on not only producing dedicated missionary disciples but also interculturally competent bridge builders.

This book could serve as a rich resource for the researcher (who might be interested in exploring in-depth some of the issues of interculturality and mission), a teaching manual for the teacher (who might want a text that offers a presentation of the themes in a systematic fashion), or a one-stop book for the student (who might be interested only in an overview or cursory exploration of a variety of culture- and mission-related issues). They can learn something about the challenges of intercultural living (chapter 1), how prophetic leadership is exercised in intercultural settings (chapter 2), the types of programs that can be provided for those going on cross-cultural missions (chapter 6), how to build intercultural competence among missionaries (chapter 9), and the challenges posed by intercultural communication in a digital age (chapter 18). Likewise, they will also be able to appreciate the conversations surrounding the relationship of mission with money (chapter 3), with technology and postmodern culture (chapter 4), with the environment (chapter 11), and with the postmodern youth (chapter 19).

Finally, they will also get a sense of what an incarnated spirituality really means (chapter 5), the realities of conflict in intercultural living (chapter 7), the challenges of ethnocentricism (chapter 8), the movements toward internationalization (chapter 10), the different paradigms of intercultural mission (chapter 13), including those from the Asian perspectives (chapter 14) as well as those that embrace prophetic dialogue (chapter 15), attend to gender justice (chapter 16), and draw from local African resources (chapter 17). In short, this is a book that many scholars and students of theological institutions will be able to appreciate.