“I have written this book,” writes Dr. Roberts, “to help those who want to bring the healing mercy of Jesus into the despairing and confusing world of the traumatized” (p.23). More specifically Dr. Roberts addresses the trauma caused by abuse and what can be done to facilitate recovery from the wounds caused by abuse. The abuse most often discussed is sexual abuse which appears to be her specialty.

Roberts gives considerable space to discussing the dynamics of “dissociative identity disorder” more recently identified as a condition affecting memories and inner conflict affecting personality. She relies on research done by Dr. Dan Allender, author of The Wounded Heart. This reviewer is well aware of the resource and Allender’s other book The Healing Path. Roberts chose well. Allender is also on the board of the American Association of Christian Counselors, an association with which this reviewer is a charter member.

Roberts writes for pastors and Christian laity in ministry. She advises her readers to not make any diagnosis of the traumatized but to assure them of the healing that comes through prayer and comforting care. The author uses the word “fractured” and “fragmented” in place of “split” personality. They are also not “hopeless.” Anyone who has experienced childhood abuse “has some defense system in place” (p.29).

For this reviewer, by way of critique, this is what makes Help for the Fractured Soul both unique and helpful for student, pastor and christian worker. It steers the reader away from a psychological or therapeutic model. She also avoids reliance upon prominent theorists, whether secular or Christian, as “no one shoe fits” all situations. She keeps to a course that is strictly biblical and theological. The author also cautions that “the greater the denial, the stronger the walls of defense, the more divided the house, then the greater chance that those seeking help have not experienced freedom” (p.55).

Also to her credit, Dr. Roberts keeps theory and explanations to a minimum and offers insight by citing individual situations and giving only first names rather than disclosing the full identities of those with whom she ministers. Another attractive element in the book is that the author admits her own limitations. “I never agree to minister inner-healing with those who are trapped in substance abuse”(p.63). She makes referrals and works alongside professionals more capable than herself in areas outside of her own concentration (pp. 65-66). She acknowledges that pain and trauma can be trapped in the physical body as well as hidden in the mind (p.94). “Inner healing,” she explains, “is wholistic, it has an effect on the mind, body, and spirit” (p. 93). Some causes require long-term ministry from several months to “a few years.”

Another feature of Help for the Fractured Soul worth one’s attention is her discussion on the importance of physical health, forgiveness and mental health. She distinguishes forgiveness from exoneration of the abuser and explains the effect that unforgiveness has upon the victim’s emotional, physical, and mental health. She depends upon insights from Larry Crabb (p. 102) and also Daniel Goleman’s work on emotional intelligence (p. 103).

Rick M. Nañez, Full Gospel, Fractured Minds?: A Call to Use God’s Gift of the Intellect (Grand Rapids, MI: Zondervan Publishing House, 2005), 235 pages.

This book is a first of its kind. While others have tackled the issue of intellectual laxity among evangelicals as a whole, Nañez, an Assemblies of God missionary, is the first to devote an entire volume to the issue as it relates to Pentecostals and charismatics.

The first four chapters are devoted to giving a biblical theology of the mind. He makes an admirable case that God gave us a brain with the intent that we would use it for his glory. He gives particular detail to the original Hebrew and Greek meanings for the words heart, mind, etc. In the second four chapters he very ably articulates the anti-intellectual bias of early Pentecostals and is careful to set this in the historical backdrop of the late nineteenth and early twentieth centuries. He demonstrates very clearly that this phenomenon not only included evangelicals but points to the de-emphasis on the mind in American pop culture as well, implying at least that Pentecostals are, at least to some extent, people of their times.

But in my opinion, he overstates the case, occasionally comes across like he has an axe to grind, and seems to be totally unaware of the great strides that have been made in Pentecostal scholarship in recent decades. To be specific, he justly commends Don Gee for his excellent scholarship, but unfortunately does not seem to be aware of Stanley Horton, William Menzies, Gordon Fee, Vinson Synan, Gary McGee and Edith Blumhofer, to a name a few, who have made substantial contributions to Pentecostalism over the last few decades, particularly in the area of theology and history. The list continues to grow as more and more Pentecostals have found their pens! Nañez’s failure to at least mention these is egregious.

Nañez invests the second half of the book pointing the way out of our mental malaise. He calls for a retuning of our educational values so that people are taught how to think, not simply what to think. He calls for the sanctified use of reason and logic, using these mental tools in doing theology and especially in the art of apologetics. He calls for a return to studying philosophy and the sciences, pointing out that many fathers of modern science were devoted Christians. In all of these subjects he articulates very well how one can love God with their mind.

But there are two problems with this part of the book. First, although the content is quite good, a senior colleague pointed out to me that Nañez is rather late. There are any number of colleges and universities sponsored by Pentecostals that provide a Bible based, Christ centered liberal arts education. Evangel University, an Assemblies of God school in Springfield, MO, has been doing this for over 60 years.