This first of a two-volume series is written by an evangelical scholar with a Reformed background who has been involved in the charismatic renewal movement for 25 years. The author lectures at the CBN University in Virginia. The book is a fairly traditional treatment in 15 chapters of the theological task, theology proper, the human person, sin, covenant, and Christology, done at the Bible college or early university level. In the section ‘The Method of Doing of Theology’ (pp. 21–28), Williams cites such factors as ‘seeking the guidance of the Holy Spirit’, ‘reliance on the Scriptures’, ‘familiarity with church history’, etc., but offers no discussion of what theoretical method (e.g. the inductive, deductive, verificational, etc.) one ought to follow to do theology most responsibly. His half-page treatment of the important issue of ‘integration’ in theology (p. 19) makes no mention of the Zondervan multi-volume work by G. Lewis and B. Demarest, entitled Integrative Theology. The first volume of this work (1987) develops an extensive rationale for integrating biblical exegesis, historical theology, apologetics, and practical theology, and it explicates a viable technical method for achieving said integration in the formulation of one’s Christian world-and-life-view.

Given the author’s Reformed past and charismatic present, it is interesting to see where and how these diverse influences manifest themselves in the book. Williams’ all-too-brief discussion (four pages) of general revelation clearly reflects his Reformed background. Concerning the practical outcome of general revelationvis-à-vis non-Christian people, the author concludes that ‘Some awareness of God continues, some strivings of conscience, some mixed-up knowledge—but nothing positive remains’ (p. 35). G. Lewis and this reviewer (see Integrative Theology, vol. 1, ch. 2) conclude from the scriptural evidence that whereas general revelation affords no saving knowledge of God, it does provide the sinner with a general knowledge (variously distorted) of God’s existence, character, and moral demands which, indeed, renders possible human intellectual, moral, and social existence in the world. Apart from God’s general revelation and common grace, life as we know it simply would not be. Williams also follows the Reformed perspective in his doctrine of original sin.

The reader must search diligently to identify the peculiarly ‘charismatic’ aspects in this first volume of Renewal Theology. The author states that theology ought to be done in an attitude of prayer, in a spirit of reverence, out of a heart of love, and for the glory of God. But surely these concerns are close to the heart of every sincere evangelical writer and are not the unique possession of the ‘charismatic’ theologian. The author’s ‘charismatic’ emphasis emerges most clearly in his rejection of the cessation of miracles in the post-apostolic era. In harmony with contemporary renewal emphases, the author allows for the continuance of miracles in the church. The purpose of miracles is not to attest fresh revelation, but to confirm ‘the authentication … of the true preaching of the gospel at any time in history’ (p. 165). Any cessation of miracles in history must be attributed to the failure of God’s people. Williams also denies the theory of a limited atonement (p. 369) and the so-called extra-Calvinisticum (p. 327).

Other aspects of the book may raise questions in the reader’s mind. For example, Williams opposes the dichotomous view of the human person, claiming that a body-soul dichotomy would seriously minimize spirit—the reality by which persons relate to God. ‘Trichotomy does point in the right direction’ (p. 213). This reviewer is also concerned about the author’s ready use of the neo-orthodox rubric of ‘paradox’ to describe the reality of the incarnate Jesus Christ (pp. 342ff.). A theological explication of the person of the God-man that is faithful to the biblical data and logically non-contradictory can be developed without appeal (so early, at least) to the category of paradox (see Integrative Theology, vol. 2, ch. 6). After examining relevant data the author concludes that the NT hilastērion language is best understood in the sense of ‘expiation’ rather than ‘propitiation’ (pp. 360–361).

Some insights brought forth in the book are very helpful, including the treatments of creation, of the origin of sin, of God’s covenants with Adam, Noah, Abraham, Israel, David and the new covenant, and the discussion of Jesus as the representative and universal man who belongs to all people of all times and in all cultures.

In sum, Renewal Theology represents a well-written and handsomely produced general, as opposed to technical, survey of theology from a purported ‘charismatic’ perspective. Admittedly its interaction with scholarly literature throughout Christian history—both ancient and contemporary—is rather limited and relegated to footnotes. Given the fact that the book’s development of theological themes comports fairly well with what most centrist evangelicals hold, the reader of Renewal Theology awaits the publication of volume 2 to discover who the ‘renewal’ people or those called ‘charismatics’ really are.