The Other Half of Church

Hendricks, M., & Wilder, J. (2020). The other half of church: Christian community, brain science, and overcoming spiritual stagnation. Moody Publishers.

Book Review #3

by Michel Hendricks and Jim Wilder

Jim Wilder (the first author listed on the cover) is a clinical psychologist and theologian, who describes himself as a “neurotheologian,” focusing on the intersection of brain function, emotional development, and spiritual growth. He serves as the head of Life Model Works, and has authored 9 books with a focus on helping leaders grow and mature. Michel Hendricks (the second author listed on the cover, but the primary writer) is a pastor and missionary with no formal education in counseling or psychology; however, he has received extensive training from Wilder in his Life Model Works program. Together, they offer a unique blend of theology and neuroscience to their work.

Purpose and Audience:

The Other Half of Church is written for church leaders, small group facilitators, counselors, and anyone interested in spiritual formation. The book’s primary thesis is that most churches operate utilizing only “half a brain,” focusing primarily on left-brain discipleship methods (logic, doctrine, and instruction) while neglecting right-brain growth (relationships, joy, and identity). The authors argue that true transformation occurs when communities foster relational joy, strong group identity, and deep emotional connection. Their goal is to provide a model for holistic spiritual growth by integrating biblical principles with insights from brain science—especially attachment and interpersonal relationships.

Identification of key themes or ideas:

Pastor Michel Hendricks regularly met with a small group of fellow pastors and friends for weekly lunch gatherings. One day, Jim Wilder joined them and shared insights into the neurological science behind why they weren’t seeing lasting life change in their ministries. What started as a single conversation turned into multiple meetings, sparking Hendricks’ deep interest in the topic. The knowledge he gained on this journey ultimately became the foundation for this book. Here are some of the key themes and take-aways:

A Whole-Brain Faith is Needed in Christian Discipleship: Integrating left-brain (theology, instruction) with right-brain (relationships, joy, identity) discipleship creates a healthier, more resilient church body (Chapter 1 & Chapter 8).
Joy is what Fuels Transformation: The authors emphasize that joy—knowing others are genuinely happy to be with us—is foundational for spiritual and emotional growth (Chapter 3).
Hesed (Steadfast Love) is a sort of Relational Glue: True Christian communities are built on hesed, a deep, enduring love that binds members together in commitment and trust (Chapter 4).
Group Identity Shapes Character Development: People grow into the identity of their community; strong church cultures reinforce the message, “This is who we are, and this is how we live” (Chapter 5).
Healthy Correction Leads to Growth: The authors argue that correction should be public, relational, and loving, not punitive or shame-based, to foster genuine transformation (Chapter 6).
Narcissism is a Community Destroyer: Churches must address narcissism in leadership and community structures, as it erodes trust and hinders growth (Chapter 7).

Points of interest and points of personal agreement and disagreement

Points of interest

The authors also describe how information enters the brain from the back on the right side, moves forward, crosses over to the left side, and then moves back. This adds a distinction from what I have heard others explain—where they generally emphasize a bottom-to-top and right-to-left pathway for processing (Chapter 1).
I appreciated the discussion on how joy physiologically impacts brain development and spiritual growth, as it highlighted the deep connection between neuroscience and faith (Chapter 3).
I found it interesting how the authors linked group identity to shaping moral and ethical behavior within faith communities, underscoring the power of collective values in spiritual formation (Chapter 5).
I found the explanation of how narcissistic leadership affects church culture and spiritual maturity particularly interesting, as it sheds light on the long-term impact of unhealthy leadership dynamics (Chapter 7).
As a pastor, I appreciated the contrast made between traditional discipleship methods and relational-based discipleship approaches, as it challenged the conventional thinking of most churches and emphasized the importance of connection in spiritual growth (Chapters 4-6).
I appreciated the connection in Chapter 3 between joy and the face of Jesus, as it strongly emphasizes attachment to God and highlights the transformative power of relational joy in the context of faith.

Points I agreed with

I agreed with the point that true spiritual growth happens in relationally rich environments, rather than solely through knowledge acquisition, as meaningful transformation is deeply connected to relationships and community (Chapters 3-4).
I resonated with the idea that many churches rely too heavily on left-brain strategies while neglecting emotional and relational development, as a well-rounded approach is essential for spiritual maturity (Chapter 8).
I found the discussion on the role of hesed (steadfast love) in building strong, enduring Christian communities particularly compelling, as deep, committed relationships are essential for spiritual growth (Chapter 4).
I agreed with the idea that discipleship should focus on whole-brain engagement—integrating theology and instruction with relational joy and identity—to create a more resilient and spiritually mature church (Chapter 8).

Points of disagreement

I felt that the book dismissed some complex theological issues by oversimplifying them with brain science terminology, which left some significant or nuanced issues unaddressed.
I found the strong emphasis on relational joy compelling, but I also felt it overlooked suffering and hardship as essential components of spiritual growth (Chapter 3).
I was deeply concerned by the claim that correction should be rooted in “healthy shame,” as shame—regardless of its form—can be harmful, particularly for individuals with complex PTSD or self-worth struggles. Shame inherently communicates, “Unless you change, you don’t belong,” which I believe can be especially damaging in church settings. Additionally, some chapters on correction seemed to risk fostering environments where spiritual abuse could thrive (Chapter 6).
I believe calling out and correcting narcissistic personalities within a church setting can be dangerous, especially in congregations that lack a strong support system or where members are more concerned with placating the pastor than holding leadership accountable (Chapter 7).
I found some suggestions—such as shifting away from interest-based or life-phase groups to diverse groups led by “mature” individuals—overly simplistic. While I see the value in mentorship, this approach seems to risk concentrating power in the hands of a select few (Chapter 8).

Significance of the book to the counseling field:

This book has significant implications for counseling, particularly in integrating relational neuroscience with spiritual formation. Counselors working with clients in faith-based settings can use these insights to help individuals and communities foster joy, build resilience, and address relational wounds. However, while principles of interpersonal neurobiology (such as attachment and relational connections) are reflected in the book, it does not explicitly mention IPNB. Additionally, its perspective on “healthy shame” may be problematic for trauma-informed counseling, as shame is widely recognized as a damaging emotion that can hinder healing and self-worth.

Critique of the overall work:

The Other Half of Church presents an innovative and fresh approach to discipleship, integrating neuroscience with Christian spiritual formation. However, the book’s promotional feel, particularly its often-referenced connection to Life Model Works, detracts from its credibility. Some of the book’s recommendations, such as adapting age-based small groups to more intermixed groups with “maturity-based” models, feel overly simplistic and could unintentionally reinforce unhealthy power dynamics within the church. Additionally, while the book attempts to redefine correction, the concept of “healthy shame” remains problematic, especially for those with traumatic backgrounds. Despite these concerns, the emphasis on relational joy and community formation is a valuable contribution.

Usefulness of the book for potential clients

Is this a book you would recommend for clients? If so, what type of clients or presenting problems might this book be used for?

This book could be helpful for clients who:

Struggle with feeling emotionally disconnected in their faith communities.
Are interested in relational and emotional healing within a church setting.
Want to understand the role of joy and community in personal transformation.
Are church leaders or small group facilitators seeking to build more relationally connected congregations.

Cautionary note: it may not be suitable for clients with complex trauma, particularly those who have experienced spiritual abuse, as some of its teachings on correction and “healthy shame” could be triggering or unhelpful. Additionally, clients seeking a more research-backed psychological approach may find the book lacking in empirical support.