Steve Bremner is a missionary to Peru. He co-hosts and produces the “Fire on Your Head” podcast and contributes to Fire Press, which is an online Christian magazine he founded in 2008. This book addresses questions on the baptism and in-filling of the Holy Spirit, which are commonly asked among Evangelical, Charismatic, and Pentecostal Christians. This book is written in a non-academic format that targets most adult readers who want to know more about the theological topic of being empowered by the Holy Spirit. The book is divided into three sections: Bremner’s personal story, common misconceptions, and intimacy with God. He includes one appendix on how to receive the baptism on the Holy Spirit and another appendix on how to lead someone else in the baptism of the Holy Spirit. The book is not a theological thesis; it is a practical response to questions, written in the tone of a gentle pastoral mentor.

Bremner states his purpose as twofold. He wants, “to help remove the stigma surrounding the gift of tongues… to help clarify the unfortunate misconceptions that prevent people from walking in the fullness of the dimensions this gift unlocks” (25). Later, he clarifies, “I wanted to make the focus of this book on only speaking in tongues and not all of the gifts of the Spirit, or even specifically Spirit baptism” (68). In thus stating, he addresses the multitude of books and articles that explore a wide variety of theological perspectives, but, more importantly, his pastoral heart is drawn to helping people experience a fuller dimension of the Holy Spirit, in order that they will be empowered to effectively minister to others.

Nine Lies builds its argument through four primary means.

Steve Bremner

First, the opening argument of the book surrounds the premise that “The baptism in the Holy Spirit is not synonymous for receiving the Holy Spirit upon salvation. Jesus told the disciples to tarry in Jerusalem until they received power, and he did not tell them to wait until they ‘got saved,’ ‘reborn,’ ‘regenerated,’ or any other synonym we may use to describe the Holy Spirit’s work in our lives upon salvation” (75-76). Bremner argues for the filling of the Holy Spirit as an experience following salvation. He further builds his position by emphasizing the empowerment for ministry that is evident in the lives of the believers. Obviously, no one comes to knowledge of God without the Holy Spirit being at work in his or her heart. We were all pagans when we first experience the Holy Spirit at work, drawing us towards Christ. “Spirit baptism is an additional work of the already indwelling Holy Spirit. The empowerment that comes with the baptism in the Spirit is to strengthen their witness with other gifts and signs and wonders. As a result, the manifestation of tongues usually tends to accompany it” (83 – 83).

Second, Bremner leads the reader through common arguments against and for the gifts of the Holy Spirit, expanding on cessationist and continuist positions. He describes the cessationist argument against the gifts and particularly speaking in tongues as unneeded because, “the early church was immature and childish (Ephesians 4:11-13), and the gifts and ministries of the Holy Spirit were given to help mature the church in its infancy” (87 – 88). And he illustrated this with the example of adults not needing the persistent mothering in the same way that the infant needs it. Later, Bremner will use the illustration of an automobile. “Speaking in tongues in this sense is a mere indication that the engine is now turned on to a new level than when the car was parked. Once that contact is made from the key into the car’s ignition and turned correctly, something is ignited. It’s the same when the Holy Spirit comes on someone for the first time in this post-conversion way” (108).

Ever since Augustine said, “For since by means of the art of rhetoric both truth and falsehood are urged, who would dare to say that truth should stand in the person of its defenders unarmed against lying, so that they who wish to urge falsehoods may know how to make their listeners benevolent, or attentive, or docile in their presentation, while the defenders of truth are ignorant of that art?” (Saint Augustine, On Christian Doctrine, Book Four, paragraph 11), Christian scholars have attempted to utilize the best of rhetoric to promote the gospel of Jesus Christ.

The authors of this book agree with Augustine. They have concluded the reason Jesus used parables more often than arguments was because they are more persuasive. His parables appeal to logic, passion, and ethics. They made sense, addressing as they do the pressing needs of life and showing Jesus’ understanding and care for His hearers.

As evangelical believers, these authors have written for the general public—Christian and non-Christian alike. Their work is a rhetorical analysis of the communication practices Jesus used in His teaching and preaching. It incorporates and applies the well-known divisions of public speaking set forth by Aristotle in his book On Rhetoric—pathos, logos, and ethos—to analyze Jesus’ persuasion skills.

This reviewer appreciates how the authors provide specific scriptural or secular examples to illustrate the general concepts of rhetoric. They encourage the use of common ground and emotion, if the latter is properly kept in check. They remind their readers that repetition can both emphasize a point and inspire. Rhetorical questions engage the minds of listeners more than mere data alone. The authors discuss and define various forms of argument. The recommendations they make for their appropriate use and the warnings they issue against their misuse need to be heeded. They demonstrate, furthermore, that Jesus Himself used logic and appealed to reason.

The authors’ discussion of Jesus’ ethos is thorough, following Aristotle’s break-down of this concept into three divisions: skill and wisdom, virtue and goodness, and goodwill toward the audience. Each division is discussed in turn and excellent examples of the trust Jesus developed in His listeners are provided. Skill and especially goodwill remain necessary to communicate effectively in the contemporary world. Without goodwill, it is impossible to persuade. For a case in point, people seldom if ever like a braggart.

A minor problem surfaces when the authors’ turn from the indicative mood to the imperative in the prose of their writing without any warning, requiring unnecessary labor on the reader’s part (e.g., p. 39). On occasion, their use of Scripture appears taken out of context (pp. 57-8). This reviewer is not convinced the Sadducees presented an either/or argument to Jesus as the authors claim. The members of this sect seemed more likely to have argued with Him on the basis of evidence. They could not find any proof of resurrection in the Torah for themselves, so Jesus showed them where it was clearly implied. The Lord won the argument by means of better scholarship.

This book should be considered a short primer on the subject compared to standard textbooks on logic, suitable for review by veterans or introduction for novices. It will inspire readers to add more logic to their gospel presentations. Why make the gospel any harder for nonbelievers to accept than it already is? As many hindrances should be removed as possible, especially logical fallacies.