BOOK REVIEWS 167 consider the content of these expansionary notes if footnotes rather than endnotes had been adopted by the publisher. Keener assumes his readers already know the basics of hermeneutics. This work is not a how-to book on hermeneutics but is more a work of hermeneutical theory that goes beyond the basics. Keener elucidates a Pentecostal hermeneutic of great erudition, wisdom, and philosophical sophistication. It would not be well suited to most undergraduates except in an advanced, senior level course for Bibli- cal Studies majors. It would serve well as a supplemental textbook in a graduate level course on hermeneutics and as a resource for anyone wanting to integrate the immediate, subjective work of the Holy Spirit into one’s theory of hermeneutics. Joe M. Sprinkle Nebraska Christian College, Papillion, NE Intercultural Theology, vol. 1: Intercultural Hermeneutics. By Henning Wrogemann. Trans- lated by Karl E. Böhmer. Missiological Engagements. Downers Grove, IL: IVP Academic, 2016. xxii + 431 pp., $45.00. Translated from the German, this work is the first in a three-part series on in- tercultural theology by Henning Wrogemann, chair for mission studies, compara- tive religion, and ecumenics at the Protestant University Wuppertal/Bethel in Germany. Subsequent volumes, still awaiting translation and publication in English, address theology of mission and theology of religions. In terms of related works, Wrogemann’s work resembles K. C. Abraham’s edited volume Third World Theologies: Commonalities and Divergences (Maryknoll, NY: Orbis, 1990) as well as Stephen Bev- ans’s and Roger Schroeder’s Constants in Context: A Theology of Mission for Today (Maryknoll, NY: Orbis, 2004). Opting for the term intercultural theology instead of mission studies, Wrogemann’s aim in this book is to “take into account the broad scope of world Christianity” (p. 20). He asserts that intercultural theology will make “an important contribution to the processes in which Christians see themselves within the pluralized society of Europe and around the world” as “various forms of Christianity are analyzed from an intercultural perspective according to their particular characteristics … what they take for granted both culturally and contextually … what they view as problematic, and … their particular assumptions and priorities” (p. 395–96). In the first of five parts, Wrogemann introduces the concept of intercultural theology. In part 2, he discusses the concepts of culture and hermeneutics with some attention to cultural semiotics (symbols), the history of biblical interpretation, globalization, and modern science. Part 3 offers a brief survey of global contextual theologies with a focus on African theology and a particular emphasis on Christol- ogy. In part 4, Wrogemann surveys the history of Christian mission, discussing how Western missionaries have approached the relationship of the gospel and Christian theology with local cultures. He begins with the sixteenth-century Roman Catholic tabula rasa (“blank slate”) approach, progressing toward more recent attempts at indigenization and appropriation. Finally, in part 5, he seeks to summarize princi-