Dr. Synan’s very fine article describes Oral Roberts (1918-2009) as “one of the most important religious figures of the twentieth century,” and that is indeed true. He, more that any person, brought Pentecostalism to the public fore during the 1950’s and 1960’s with his televised tent healing revivals. He then helped lead, inspire and coach the new charismatic movement that broke out in the 1960’s.

Dr. Synan is recognized as the dean of Pentecostal/charismatic historians. From his pen have flowed some of the major histories of the various Spirit-filled movements of this Century and the past. His first work, The Holiness Pentecostal Movement in the United States (Grand Rapids: Eerdmans, 1972) has remained a classic and continues in print to this day. He was also a longtime friend of the Rev. Roberts, and served as Dean of Oral Roberts University’s College of Theology and Ministry.

In this concise article, Dr. Synan outlines Oral Robert’s impressive spiritual journey and life. He was born into a dirt-poor Pentecostal household in Oklahoma, suffered from tuberculosis as a teen, but was miraculously healed. He went on to become a Church of God minister. He rose in rank and responsibilities in that denomination, but surrendered that role and its securities to become a traveling healing evangelist. In that he was perhaps the most successful in his class, aided by the advent of radio and television, which his ministry team mastered. By 1960, he was the world’s best known Pentecostal minister and “faith healer,” a term he disliked. Roberts friendship with Billy Graham opened doors of opportunities and increased interest in the healing ministry among previously suspicious Evangelicals – not a small achievement.

In 1965 he founded ORU, which has become one of the great Christian Universities of the World. At that time, he also became a key figure in the new Charismatic Movement (which might be dated at 1960). Oral Roberts influence among charismatics came mainly through his TV ministry, but increased by his surprise transfer to the United Methodist Church where he became an elder (1968). His friendship and consistent support of Demos Shakarian and his Full Gospel Businessmen Fellowship International (FGBMFI) was also a major boost to the Charismatic Movement.

Roberts was ousted from the United Methodist because of his sometimes-extravagant fund raising tactics, as in claims that the Lord would call him to his heavenly home unless the funding for his “City of Faith” complex was complete. But by that time, Rev. Roberts was definitively planted in Charismatic circles and that change was of no great concern. Years later when he did go to his heavenly reward, his stature as both a Pentecostal and Charismatic was unchallenged.

This is a very insightful article, a must read for those want to know about the relationship between Pentecostalism and the Charismatic Movement. I must register a minor disagreement with its title. It is a bit of a stretch to call Oral Roberts “Father” of the Charismatic Movement. This suggests that without him it would not have been birthed. Certainly, without him it would have grown slower or flowed in different (perhaps inferior) direction. And certainly, ORU would not have been birthed. But a movement like the Charismatic Movement is made up of many rivers that flow into one mighty river, as for instance the Mississippi. Which secondary river is the most important? Similarly, there were several “fathers” of the Charismatic Movement, such as Demos Sharakian,[1] Dennis Bennett, Glenn Clark and a mother too (Agnes Sanford).[2]

Aside from this historian’s quibble this article is really a great summary of Oral Robert’s contribution to the Spirit-filled churches of the modern era (sometimes called “Renewalist” churches) and a great source. I especially recommend it to college students and seminarians who want to study either Pentecostalism or the Charismatic movement.

A final observation. It is wonderful to see the rebirth of the Spiritus journal. It first appeared decades ago and then disappeared, but this issue indicates that it will be among the most important journals for Renewalist Christians.

Reviewed by William De Arteaga

Read the full article: http://digitalshowcase.oru.edu/spiritus/vol2/iss2/4

Notes

[1] I have suggested in an earlier article that the founding of the FGBMFI may be a better marker for the beginning of the Charismatic Movement than Fr. Dennis Bennett’s dramatic announcement that he spoke in tongues (1960). See William De Arteaga, “Demos Shakarian and His Ecumenical Businessmen,” Pneuma Review (Summer 2014).  http://pneumareview.com/demos-sakarian-and-the-his-ecumenical-businessmen/

[2] On the importance of Agnes Sanford to the Charismatic Movement see my work, Agnes Sanford and Her Companions: The Assault on Cessationism and the Coming of the Charismatic Renewal (Wipf & Stock, 2015)

Ricky Roberts, Just When Did Spiritual Gifts Cease? (Florida: Creation House, 2003), 112 pages, ISBN 9781591852353.

The basis of this short book is that the spiritual gifts have never ceased. Roberts divides his argument into scriptural and historical evidence. Roberts builds a case that the spiritual gifts were not intended to be temporary, (tied to the apostolic age) but rather continue until the age of perfection (the second coming of Christ). The author uses scriptural interpretation and the church fathers to support his case. In this, he does a fairly good job.

However, in the historical section of the book, Roberts case left me disappointed. Roberts does not give a complete view of the reformers and he uses a Gnostic gospel as support. Roberts also defends Montanism as a legitimate group, but falsely accused. While they may have started out as a legitimate group, they did not end that way. This historical evidence is shaky at best.

Roberts makes an interesting claim in his book that the tongues (i.e. language) will cease because in heaven we will communicate mentally. After speaking with some colleagues, among them some theologians, there was a 50/50 split on whether this idea might be correct. There is also a problem with his transliteration (for example, διδομι [didomi] is written as thethome). Roberts may also hit a nerve with some readers because of his claim that all for whom Christ prayed were not healed (in places other than the account in Mark 6:5). He further claims that God places disease on His children as a punishment or test.

I requested to review this book because it pertained to my dissertation topic, however I was disappointed with it. Any reader looking for a better overview of the understanding that church leaders had of the Holy Spirit and His work should read the trilogy on the Holy Spirit by Dr. Stan Burgess. Even though I have had personal experience with this subject, Roberts did not convince me that the gifts had not ceased. This book is by no means scholarly and I would only recommend this book as an example of how not to write.

Reviewed by Patricia Riley

This review was originally published on the Pneuma Foundation (parent organization of PneumaReview.com) website on September 12, 2007.

“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).

Mark D. Roberts, Can We Trust the Gospels? Investigating the Reliability of Matthew, Mark, Luke, and John (Wheaton, IL: Crossway Books, 2007), 202 pages., ISBN 9781581348668.

There are more books in print on the subject of biblical criticism than anyone cares to read, so why look at another one? Roberts responded to my unasked question with a very readable book, or as he clarified—a “blook.” This book started as Roberts’ blog (pastoral comments and dialogue on his internet web-log) and then was massaged into a good old-fashion paper book. Therefore, the book had gone through the ample processes of interaction, peer critique, and conversation, long before it appeared in the form that I now hold in my hand.

Roberts has taken the academic subject and has transformed it into terms and formats that are both understandable and interesting to the non-academic reader. The book makes an excellent introduction to biblical criticism for the lay minister, college student, or seminarian struggling to make sense of this academic conversation. Roberts does not overload his readers with technical footnotes, but he does provide enough to point his readers where to find detailed information. Additionally, he provided links to his blog, where he has further dialogue on the subjects.

Rev. Dr. Mark D. Roberts

The strength of the book is its readability. And because it is readable, its subject matter comes to life. Roberts assures his reader that the Gospels are indeed trustworthy; he does so by stabilizing his balance between a naïve or uncritical acceptance of the gospels and the conspiratorial theories that skeptically distrust any tradition of the church (such as Brown’s Da Vinci Code). Although Roberts’ frequent references to Brown’s fiction are rapidly becoming dated, the significance of his point remains the same. Roberts compiles substantiation for the reliability of the gospels through scholarly reasoning, historical evidence, and archeological verification.

If there were time to only read one book on biblical criticism, Roberts’ book would contend for that spot. He clearly communicates the most significant points in conversational terms, bridging the gap between academic sophistication and commonplace comprehension.

Reviewed by John R. Miller

Preview this book online at: books.google.com/books?id=wy-_jkkfIegC

The death of Oral Roberts early in 2010 was quickly followed by many articles and stories that were published in Christian and other periodicals. I knew Mr. Roberts only briefly, but during that short period, he taught me several things which are worth passing on.

Early FGBMFI meeting inside Clifton’s.

I heard of Roberts shortly after I was saved in 1961. I began to attend Full Gospel Businessmen’s Fellowship meetings in 1962, and he was one of the personalities in the forefront of this organization. His prophecy at an early FGBMFI meeting on the second floor of Clifton’s restaurant in Los Angeles brought enthusiasm and a sense of destiny to that group. I later got to that restaurant, and ate in those rooms.

I lived in Carlisle, Pennsylvania in 1964, and drove to Hagerstown, Maryland to attend one of Roberts’ tent meetings that summer. I stood in the prayer line following the service, and Mr. Roberts laid his hands on me and prayed over me when my turn arrived. I do not remember what I was seeking at that moment.

I met him again after I had moved to California in 1979. I remember him at Church on the Way when he spoke to the staff, and one other occasion when we connected for an hour or so.

During the latter talk, Oral described an error that he had committed when he was a young minister and then later regretted. He was first credentialed by a Pentecostal Holiness denomination that emphasized how we were to react to fashion and in particular, how the ladies in those churches were to react and behave. There were all sorts of negative rules about makeup, using lipstick, the length of skirts and dresses, how one’s hair was to be done, and restrictions on wearing jewelry.

Oral told me that he strictly enforced those rules; that he insisted that his wife Evelyn was to set an example as were his daughters. Some years later, he read the passage in Ezekiel 16 where God took an abandoned naked female who had reached maturity and dressed her to be his bride. This Scripture describes the beautiful clothing and jewels that were part of God’s intended appearance for this woman.

Oral sought guidance from God about this scripture—I recall him saying he was particularly bothered by the nose ring, and then God spoke to Oral about Oral’s rules for the females in his life. Roberts told me that God told him that his wife wanted to be beautiful to and for her husband, and that God had put that desire into every female on the earth. Moreover, Roberts’ attempts to prevent his wife from fulfilling her God given nature were selfish and sinful.

Ricky Roberts, The Gift of Tongues Examined (Lake Mary, FL: Creation House, 2003), 132 pages.

Roberts intends with this book to defend the practice of speaking in tongues. This in turn necessitates an exposition of its purpose and nature in the apostolic and post-apostolic church. He usually argues for traditional classical Pentecostal views on baptism in the Holy Spirit and speaking in tongues (subsequence, initial evidence), though his exegesis sometimes leads into odd avenues (such as claiming God covered up the true meaning of Isaiah 28:11-13; p. 5). He aggressively opposes cessationism or anti-supernaturalism leading to denial of the continuing validity of speaking in tongues. One is sympathetic to his motive even if not always to his method.

The awkward, disjointed structure of this book may be explained by the author’s confession he tried to combine two different writing projects, a study manual and a simpler introduction and overview. Frequently the book just does not “flow.” Although Roberts was apparently healed of learning disorder and has seven doctorates (no institutions are identified), he does not offer substantiation from other scholars. Consequently, scholars, except perhaps exegetes, will find little of use. His extensive use of Greek and Hebrew (not to mention occasional use of Jewish Apocrypha and Greek poets and philosophers), however, goes beyond most laity and is perhaps aimed at clergy. Probably those who will most benefit from this book are preachers.

A glaring weakness of the work is that it utterly fails to engage the research of others. Roberts not only suggests we should avoid all works by anyone not affirming speaking in tongues (p. x), but he even ignores those that are Pentecostal and Charismatic. He does, however, do quite a bit of original exegesis and word studies, the main strength of this study. But a lot of “prooftexting” occurs with this, though. Often Roberts assumes he only has to make a statement and then list a long line of biblical quotes and his point is proven. For example, the entire eighth chapter, “Purposes for the Gift of Tongues,” is literally a numbered list of twenty-four short, single sentence statements and multiple scripture references. Roberts’s familiarity with and fondness for patristic writers, however, is refreshing. Sometimes he argues from silence but often he backs up his beliefs with appeals to explicit quotes from solid patristic sources.

Roberts is perhaps overly polemical in this book, always on the attack. He throws terms like “blasphemous” and “heresy” around entirely too freely for my taste—and I am on his side. He lumps together all those that are not likeminded on the subject of tongues into a spiritual category “void of any true substance” (p. ix). Better to hold out the benefits of Spirit baptism and speaking in tongues than to blast those who have not yet been so blessed. My preacher father taught me to “disagree without being disagreeable.” Roberts also tends to overstate his case. For just one example, he says, “Without correctly understanding Mark 16:17, it is impossible to correctly understand the gift of tongues and the phenomenon of speaking in tongues” (pp. 20-21). He thus makes one passage carry far too much weight. This forces him into a distracting defense of the authenticity of the “longer ending” of Mark. He would have been better served to put less pressure on a single passage. Perhaps he just tends toward hyperbole, but he ends up with an exegetical “house of cards”: pull one text out and everything falls apart. Critics can attack at one point and possibly defeat his entire argument. They do not even have to prove him outright wrong, but only that the passage will not carry the weight he places on it. And even some Pentecostal scholars do not think the content of Mark 16:17 can carry so much (see Jerry Camery-Hoggatt, “Mark,” Full Life Bible Commentary to the New Testament: An International Commentary for Spirit-Filled Christians (eds. French L. Arrington & Roger Stronstad, Grand Rapids: Zondervan, 1999,pp. 255-74, esp. pp. 372-73). Better to deliver more than one promises than to promise more than one delivers.

Oral Roberts, Expect A Miracle: My Life and Ministry (Thomas Nelson, 1995), 388 pages, ISBN 9780785274650.

There is something powerful about reading stories of lives God has used. Autobiographies never go out of date. While this was published in 1995, it has a vitality and ring of truth that grows with age. I like reading autobiographies, particularly when they are written by contemporaries that I knew or knew about.

Oral Roberts relates his beginnings, beginnings that were humble indeed. We learn that his sister Jewel spoke seven simple words to her brother when he was dying of Tuberculosis. “Oral, God is going to heal you.” Several days later Oral’s father knelt by his son’s bedside and prayed Oral into the Kingdom of God. Within days of his confession, Oral’s brother Elmer took Oral to a tent meeting in Ada, Oklahoma where evangelist Charles Moncey was preaching. That night Oral was healed and also called into the ministry—a ministry that so many of us have enjoyed. God brings His ministers to all kinds of places we do not know to reach people that we again do not know.

Oral received an audible call from God immediately before he was healed: “You are to take My healing power to your generation. You are to build Me a university and build it on My authority and the Holy Spirit” (p. 32).

Oral’s book reminds us that there is a long distance to travel from the call to the result and he takes the reader on that trip in an engaging manner. I was challenged as I read of Oral’s struggles and his devotion to his Savior who called him. Successful people work hard, they stand against adversity from every direction and they often partner with God so that their lives make people expect miracles. I did not know that in his first healing crusade Oral Roberts faced a man who had a revolver in his hand and pulled the trigger only to miss our brother by 18 inches.

Oral soon began to recognize a warming in his right hand that came and went. When that feeling was present people got healed, and Roberts soon came to depend on that sign of God’s presence when preparing for his crusade services. We read of the healing of a deaf boy one night in a small church in Nowata, OK. I marvel at the visitations of a God who is so great that He can show up in a place named Nowata and change the destiny of a small child and never lose a moment on His throne. We are never fully prepared for Him to act until He does and then all we can do is marvel.

In July 1950 Oral Roberts possessed the largest tent available. It sat 12,000 people. Oral wrote “I wish I could describe to you the feelings that swept over me when I stood before the crowds, knowing that after I preached and extended the invitation for the unsaved to receive Christ, hundreds of very sick people were going to come before me, one by one, as I took on all their sicknesses with my faith in the living Christ” (pp. 103-104).

Oral Roberts had some great moments and some terrible difficult moments to live through as he gave his life to telling you and me about our God.

He closes his autobiography with his ten secrets of success. This chapter is perhaps the best of the entire book which I found moving and inspiring. I like Oral’s first principle: Remember that the message is far greater than the messenger. Indeed without the message, we would all be chaff blowing in the wind. We do thank our Heavenly Father for sending gifts to the body of Christ like Oral Roberts. In as much as he followed Jesus, let us emulate him. Surely the Lord has used him to impact his generation.

Reviewed by H. Murray Hohns

Further reading:

Miracles supplement:  www.oralroberts.com/wordpress/wp-content/uploads/DOC_BIN/miracles_mag/2010/pdf/ORinsertWeb.pdf