Difference between revisions of "Glossolalia" - New World Encyclopedia

From New World Encyclopedia
 
(20 intermediate revisions by 8 users not shown)
Line 1: Line 1:
{{Started}}{{Contracted}}
+
{{Ebapproved}}{{Images OK}}{{submitted}}{{approved}}{{Paid}}{{Copyedited}}
'''Glossolalia''' (from [[Greek language|Greek]] ''glossa'' ''γλώσσα'' "tongue, language" and ''lalô'' ''λαλώ'' "speak, speaking") refers to '''unintelligible utterances''', often as part of religious practices, commonly referred to as "speaking in tongues."  
+
[[Image:Acts-2.jpg|thumb|275px|The first incident of glossolalia, as reported in the second chapter of the [[Book of Acts]]]]
 +
'''Glossolalia''' (from [[Greek language|Greek]] ''glossa'' ''γλώσσα'' "tongue, language" and ''lalô'' ''λαλώ'' "speak, speaking") refers to ecstatic utterances, often as part of religious practices, commonly referred to as "speaking in tongues."  
  
The word was first used by the English theological writer, [[Frederic William Farrar]], in 1879 ([[Oxford English Dictionary]], 2nd ed, 1989). As a theologian, Farrar occupied a position midway between the Evangelical party and the Broad Church. There is little doubt that his boldness and liberality of thought barred his elevation to the episcopate. In works like ''The Life and Works of St Paul'', and ''The Early Days of Christianity'', Farrar deals splendidly with the topic of speaking in tongues. So much so, that he coined this unique term to describe the phenomenon.
+
The origin of the modern Christian concept of speaking in tongues is the [[miracle]] of [[Pentecost]], recounted in the [[New Testament]] book of [[Acts of the Apostles|Acts]], in which Jesus' apostles were said to be filled with the [[Holy Spirit]] and spoke in languages foreign to themselves, but which could be understood by members of the linguistically diverse audience.  
  
Today, the term [[xenoglossy]], which is a cognate word that means "the phenomenon of uttering intelligible words of a language unknown to the speaker," is used interchangeably with glossolalia, while others use it to differentiate whether or not the utterances are intelligible as a [[natural language]].  
+
After the [[Protestant Reformation]], speaking in tongues was sometimes witnessed in the revivals of the [[Great Awakening]] and meetings of the early [[Quakers]]. It was not until the twentieth century, however, that tongues became a widespread phenomenon, beginning with the [[Azusa Street Revival]], which sparked the movement of contemporary [[Pentecostalism]].
  
While occurrences of glossolalia are widespread and well documented, there is considerable debate within religious communities (principally Christian) and elsewhere as to both its repute and its source. Can glossolalic utterances actually form language? And, is glossolalia a natural, supernatural, or spiritual phenomenon?
+
The word ''glossolalia'' was first used by the English theological writer, [[Frederic William Farrar]], in 1879 ([[Oxford English Dictionary]]. The term [[xenoglossy]], meaning "uttering intelligible words of a language unknown to the speaker," is sometimes used interchangeably with glossolalia, while at other times it is used to differentiate whether or not the utterances are intelligible as a [[natural language]].
 
+
{{Toc}}
The origin of the modern Christian concept of speaking in tongues is the [[miracle]] of [[Pentecost]], recounted in the [[New Testament]] book of [[Acts of the Apostles|Acts]], in which Jesus' apostles were said to be filled with the Holy Spirit and spoke in languages foreign to themselves. The miracle was that all could be understood by members of the linguistically diverse audience.  This story in Acts forms the basis of both the [[Pentecostal]] and [[Charismatic movement|charismatic]] practice of glossolalia. 
+
While occurrences of glossolalia are widespread and well documented, there is considerable debate within religious communities (principally Christian) as to both its repute and its source.  
  
 
== Christian practice ==
 
== Christian practice ==
Glossolalia is practiced by a number of contemporary Christians within select [[Christian denominations]]. These groups see it as a revival of a practice in the early church in addition to a fulfillment of [[Old Testament]] prophecy (Isaiah 28:11-12).
+
Glossolalia is practiced by a number of contemporary Christians within select [[Christian denominations]]. These groups see it as a revival of a practice from the early church in addition to a fulfillment of [[Old Testament]] prophecy (Isaiah 28:11-12, Joel 2:28).
  
 
===New Testament===
 
===New Testament===
In the [[New Testament]], the [[Book of Acts]] recounts how "tongues of fire" descended upon the heads of the [[Twelve Apostles|Apostle]]s, accompanied by the miraculous occurrence of speaking in languages unknown to them, but recognizable to others present as their own native language.
+
[[Image:Folio 79r - Pentecostes.jpg|thumb|200px|Fifteenth century depiction of the first Christian Pentecostal experience]]
 +
In the [[New Testament]], the [[Book of Acts|Acts]] 2:1-5 recounts how "tongues of fire" descended upon the heads of the [[Twelve Apostles|Apostle]]s, accompanied by the miraculous occurrence of speaking in languages unknown to them, but recognizable to others present as their own native language.
  
The phenomenon described in the (Acts 2:1-5) is variously interpreted either as religious xenoglossy, the speaking of an actual foreign language, or as the gift of interpretation being given to those present - each person understanding what is said in his own language.
+
<blockquote>Are not all these men who are speaking Galileans? Then how is it that each of us hears them in his own native language? Parthians, Medes and Elamites; residents of Mesopotamia, Judea and Cappadocia, Pontus and Asia, Phrygia and Pamphylia, Egypt and the parts of Libya near Cyrene; visitors from Rome, both Jews and converts to Judaism—Cretans and Arabs—we hear them declaring the wonders of God in our own tongues! (Acts 2:7-11)</blockquote>
  
Orthodox hymns sung at the Feast of [[Pentecost]], which commemorates this event in Acts, describe it as a reversal of what happened at the [[Tower of Babel]] as described in Genesis 11. The languages of humanity were differentiated at the Tower of Babel, leading to confusion, but were reunited at Pentecost, resulting in the immediate proclamation of the [[Gospel]] to people who were gathered in Jerusalem from many different countries.  
+
Orthodox hymns sung at the Feast of [[Pentecost]], which commemorates this event in Acts, describe it as a reversal of the [[Tower of Babel]] events as described in Genesis 11. There, the languages of humanity were differentiated, leading to confusion, but at Pentecost all understood the language spoke by the Apostles, resulting in the immediate proclamation of the [[Gospel]] to Jewish pilgrims who were gathered in Jerusalem from many different countries.  
  
Biblical descriptions of persons actually speaking in tongues occur three times in the book of Acts, the first two coupled with the phenomenon of the [[Baptism of the Holy Spirit|Baptism with the Holy Spirit]], and the third with the laying on of hands by [[Paul the Apostle]] (at which time converts "received the Holy Spirit"), which imbued them with the power of the Holy Spirit (Acts 2:4, 10:46, 19:6).
+
Biblical descriptions of persons actually speaking in tongues occur three times in the book of Acts, the first two coupled with the phenomenon of the [[Baptism of the Holy Spirit|Baptism with the Holy Spirit]], and the third with the laying on of hands by [[Saint Paul|Paul the Apostle]] (at which time converts "received the Holy Spirit"), which imbued them with the power of the Holy Spirit (Acts 2:4, 10:46, 19:6). Speaking in tongues was also practiced in church services in first century [[Corinth]].
  
Speaking in tongues was also practiced in church services in first century Corinth. Critics of contemporary glossolalia often point to Paul's first letter to the early Corinthian church in which he attempts to correct its particular tradition regarding speaking in tongues. Paul affirmed that speaking in tongues is only one of the gifts of the Spirit and is not given to all (1 Cor 12:12-31). Paul also cautioned the church on the disorderly manner in which they approached this practice. However, he never disqualified the practice, writing: "Do not forbid speaking in tongues" (1 Cor 14:39). Paul gave credence to it by admitting he wished those to whom he wrote "all spoke with tongues" (1 Cor 14:5) and that he himself speaks with tongues (1 Cor 14:18).  
+
Critics of contemporary glossolalia often point to Paul's first letter to the Corinthian church, in which he attempts to correct its particular tradition regarding speaking in tongues. Paul affirmed that speaking in tongues is only one of the gifts of the Spirit and is not given to all (1 Cor 12:12-31). Paul also cautioned the church on the disorderly manner in which they approached this practice. However, he never disqualified the practice, writing: "Do not forbid speaking in tongues" (1 Cor 14:39). Paul gave credence to it by admitting he wished that "all spoke with tongues" (1 Cor 14:5) and that he himself engaged in the practice (1 Cor 14:18).  
  
Nevertheless, Paul was concerned that unbelievers who walked into the assembly would think the brethren "mad" (1 Cor 14:23, 27) because of their liberal use of tongues and its mysterious nature (1 Cor 14:2). He made it a point to prompt the Corinthian church to seek more useful gifts, such as prophecy. While tongues edify the tongues-speaker (1 Cor 14:4) and serve to bless God and give thanks (1 Cor 14:16-17), prophecy convicts unbelievers of sin and inspires them to have faith in God (1 Cor 14:24-25). Still, there were strict stipulations even with this gift(1 Cor 14:29-32). From a thorough examination of his letter, one can determine that Paul's primary point of discussion was that all spiritual gifts should be handled with decency and order.
+
Nevertheless, Paul was concerned that unbelievers who walked into the assembly would think the brethren "mad" (1 Cor 14:23, 27) because of their liberal use of tongues and its mysterious nature (1 Cor 14:2). He made it a point to prompt the Corinthian church to seek more useful gifts, such as [[prophecy]]. While tongues edify the tongues-speaker (1 Cor 14:4) and serve to bless God and give thanks (1 Cor 14:16-17), prophecy convicts unbelievers of sin and inspires them to have faith in God (1 Cor 14:24-25). Paul's primary point of discussion was that all spiritual gifts should be handled with decency and order. His discussion of tongues prompted the famous verse: "If I speak in the tongues of men and of angels, but have not love, I am only a resounding gong or a clanging cymbal." (1 Corinthians 13:1) This leads some to presume that the speaking in tongues is often the expression of an angelic language or praise to God.
  
 
===Church history===
 
===Church history===
Twentieth-century Pentecostalism was not the earliest instance of "speaking in tongues" in [[church history]] after the events described in Acts and Paul's letters. Indeed, there were an number of recorded antecedents in several centuries of the Christian era, e.g.
+
Twentieth-century Pentecostalism was not the earliest instance of "speaking in tongues" in [[church history]] after the events described in Acts and Paul's letters. Indeed, there were a number of recorded antecedents in several centuries of the Christian era, e.g.,
* 150 C.E. - [[Justin Martyr]] wrote “For the prophetical gifts remain with us, even to this present time.”  <ref>Dialogue with Trypho, Chapter 82</ref> and “Now, it is possible to see amongst us women and men who possess gifts of the Spirit of God;” <ref>Dialogue with Trypho, Chapter 88.</ref>
+
[[Image:Sandro Botticelli 050.jpg|thumb|150px|Saint Augustine spoke of Christians who sang "in jubilation" in an unknown language.]]
*156-172: [[Montanism|Montanus]] and the women that followed him - Maximilla and Priscilla -  were speaking in tongues and were trying to prove that they were true prophets. For this purpose they used a list with prophets from the times of the New Testament. But anti-montanists declared that no prophet ever had such attitude and that Montanists were moved by the spirit of deception.([[Eusebius]], Eccl. Hist. V,17, 3).
+
* 150 C.E. - [[Justin Martyr]] wrote “For the prophetical gifts remain with us, even to this present time.”  <ref>''Dialogue with Trypho,'' Chapter 82.</ref> and “Now, it is possible to see amongst us women and men who possess gifts of the Spirit of God.” <ref>Ibid., Chapter 88.</ref>
* 175 C.E. - [[Irenaeus]] in his treatise ''[[On the Detection and Overthrow of the So-Called Gnosis|Against Heresies]]'' speaks (positively) of those in the Church "who through the Spirit speak all kinds of languages."<ref>[http://www.newadvent.org/fathers/0103506.htm Against Heresies] Book 2 Chapter 4</ref>
+
*156-172 - [[Montanism|Montanus]] and his two [[prophet]]esses—Maximilla and Priscilla—spoke in tongues and saw this as evidence of the presence of the [[Holy Spirit]]. ([[Eusebius]], ''Eccl. Hist.'' (17),Book 3).
* circa 230 C.E. - [[Novatian]] said, “This is He who places prophets in the Church, instructs teachers, ''directs tongues'', gives powers and healings, does wonderful works, often discrimination of spirits, affords powers of government, suggests counsels, and orders and arranges whatever other gifts there are of charismata; and thus make the Lord’s Church everywhere, and in all, perfected and completed.” <ref>Treatise Concerning the Trinity Chapter 29.</ref>
+
* 175 C.E. - [[Irenaeus]] of Lyons, in his treatise ''[[On the Detection and Overthrow of the So-Called Gnosis|Against Heresies]],'' speaks positively of those in the church "who through the Spirit speak all kinds of languages." <ref> Irenaeus. ''Adversus Haereses'' (Book V, Chapter 6)
*After  the 1st, or 2nd century there is no record of "speaking in tongues" in any [[Eastern Orthodox]] source.<ref>After the first or perhaps the second century, there is not record of it in any Orthodox source, and it is not recorded as occuring even among the great Fathers of the Egyptian desert, who were so filled with the Spirit of God thet performed numerous astonishing miracles, including raising the dead." Orthodoxy and the Religion of the Future, Fr. Seraphim Rose, p.125.</ref>
+
[http://www.newadvent.org/fathers/0103506.htm Against Heresies]. (Book 2, Chapter 4.) ''www.newadvent.org''. Retrieved October 22, 2007.</ref>
* circa 340 C.E. - [[Hilary of Poitiers]] wrote, “For God hath set same in the Church, first apostles…secondly prophets…thirdly teachers…next mighty works, among which are the healing of diseases… and ''gifts of either speaking or interpreting divers kinds of tongues.'' Clearly these are the Church’s agents of ministry and work of whom the body of Christ consists; and God has ordained them.” <ref>On the Trinity, Vol 8 Chap 33</ref>
+
* circa 230 C.E. - [[Novatian]] said, “This is He who places prophets in the Church, instructs teachers, ''directs tongues,'' gives powers and healings… and thus make the Lord’s Church everywhere, and in all, perfected and completed.” <ref>''Treatise Concerning the Trinity Chapter,'' 29.</ref>
* circa 390 C.E. - [[Augustine of Hippo]], in an exposition on Psalm 32, discusses a phenomenon contemporary to his time of those who "sing in jubilation," singing the praises of God not in their own language, but in a manner that "may not be confined by the limits of syllables" <ref>On Psalm 32, Enarrationes in Psalmos, 32, ii, Sermo 1:8</ref>.  
+
* circa 340 C.E. - [[Hilary of Poitiers]], echoing Paul in [[1 Corinthians]], wrote, “For God hath set same in the Church, first apostles… secondly prophets… thirdly teachers… next mighty works, among which are the healing of diseases… and ''gifts of either speaking or interpreting diverse kinds of tongues.''” <ref>''On the Trinity,'' Vol 8, Chap 33.</ref>
* 475 - 1000 C.E. - [[Dark ages]]. Little history recorded.
+
* circa 390 C.E. - [[Augustine of Hippo]], in an exposition on [[Psalm]] 32, discusses a phenomenon contemporary to his time of those who "sing in jubilation," not in their own language, but in a manner that "may not be confined by the limits of syllables."<ref>"On Psalm 32," ''Enarrationes in Psalmos,'' (32, ii, Sermo 1:8).</ref>.  
* 1100s - [[Franciscan]] order of monks, [[Waldenses]] and [[Albigenses]] speak in tongues
+
* 475 - 1000 C.E. - During the so-called [[Dark Ages]], little history was recorded although speaking in tongues may well have been practiced in certain times and places.
* 1100s - [[Hildegard of Bingen]] is reputed to have spoken and sung in tongues.  Her spiritual songs were referred to by contemporaries as "concerts in the Spirit." (Note: It is also claimed that this may have been a combination between her native German and Latin.<ref>No reference given.</ref>)
+
* 1100s - The heretical [[Waldenses]] and [[Albigenses]], as well as certain of the orthodox [[Franciscans]], all reportedly spoke in tongues. Saint [[Hildegard of Bingen]] is also reputed to have spoken and sung in tongues, and her spiritual songs were referred to by contemporaries as "concerts in the Spirit."
* 1300s - The [[Moravians (religion)|Moravians]] are referred to by detractors as having spoken in tongues. John Roche, a contemporary critic, claimed that the Moravians "commonly broke into some disconnected jargon, which they often passed upon the vulgar, 'as the exuberant and resistless Evacuations of the Spirit'" <ref>Stanley M. Burgess, "Medieval and Modern Western Churches," Initial Evidence, ed. Gary B. McGee (Peabody, MA: Hendrickson, 1991), 32</ref>.
+
* 1300s - The [[Moravians (religion)|Moravians]] are referred to by detractors as having spoken in tongues. [[John Roche]], a contemporary critic, claimed that the Moravians "commonly broke into some disconnected jargon, which they often passed upon the vulgar, 'as the exuberant and resistless Evacuations of the Spirit.'"<ref>Stanley M. Burgess. "Medieval and Modern Western Churches," ''Initial Evidence,'' ed. Gary B. McGee (Peabody, MA: Hendrickson, 1991), 32.</ref>.
* 1600s - The French Prophets: The [[Camisards]] also spoke sometimes in languages that were unknown: "Several persons of both Sexes," James Du Bois of Montpellier recalled, "I have heard in their Extasies pronounce certain words, which seem'd to the Standers-by, to be some Foreign Language." These utterances were sometimes accompanied by the gift of interpretation exercised, in Du Bois' experience, by the same person who had spoken in tongues. <ref>Lacy, p. 32.; Hamilton, p 75</ref>  
+
[[Image:AssemblyOfQuakers.jpg|thumb|250px|Early Quaker meetings reportedly included glossolalia.]]
* 1600s - Early [[Quakers]], such as [[Edward Burrough]], make mention of tongues speaking in their meetings: "We spoke with new tongues, as the Lord gave us utterance, and His Spirit led us" <ref>Epistle to the Reader by Edward Burrough, prefixed to George Fox, [http://www.qhpress.org/texts/bvb/gfgmgw2.html The Great Mystery of the Great Whore Unfolded] and Antichrist's Kingdom Revealed Unto Destruction(London: Thomas Simmons, 1659), ISBN 0-404-09353-1</ref>.
+
* 1600s - The [[Camisards]] also spoke sometimes in languages that were unknown: "Several persons of both sexes," James Du Bois of Montpellier recalled, "I have heard in their Extasies pronounce certain words, which seem'd to the Standers-by, to be some Foreign Language." These utterances were sometimes accompanied by the gift of interpretation.<ref>John Lacy. "A Cry from the Desert." ''The Charismatic Movement.'' (London: Michael P. Hamilton, 1975), 32.; Hamilton, 75.</ref>  
* 1700s - [[John Wesley]] and [[Methodism]]. Wesley sprouts revivalism across Europe and North America, including many miraculous events such as speaking in tongues. <ref>http://www.answers.com/topic/the-supernatural-occurrences-of-john-wesley</ref>
+
* 1600s - Early [[Quakers]], such as [[Edward Burrough]], make mention of tongues speaking in their meetings: "We spoke with new tongues, as the Lord gave us utterance, and His Spirit led us."<ref>Edward Burrough. ''Epistle to the Reader,'' prefix to George Fox, [http://www.qhpress.org/texts/bvb/gfgmgw2.html "The Great Mystery of the Great Whore Unfolded and Antichrist's Kingdom Revealed Unto Destruction"]. (London: Thomas Simmons, (original 1659, ISBN 0404093531) Quaker Heritage Press online texts. </ref>.
* 1800s - [[Edward Irving]] and the [[Catholic Apostolic Church]]. Edward Irving, a minister in the Church of Scotland, writes of a woman who would "speak at great length, and with superhuman strength, in an unknown tongue, to the great astonishment of all who heard, and to her own great edification and enjoyment in God" <ref>Edward Irving, "Facts Connected With Recent Manifestations of Spiritual Gifts," Frasers Magazine (Jan. 1832)</ref>. Irving further stated that "tongues are a great instrument for personal edification, however mysterious it may seem to us."
+
* 1700s - [[John Wesley]] and [[Methodism]]. Wesleyan revivals across Europe and North America included many reportedly miraculous events, including speaking in tongues. <ref>Daniel R. Jennings [http://www.answers.com/topic/the-supernatural-occurrences-of-john-wesley supernatural occurrences of John Wesley]. ''www.answers.com''. Retrieved October 20, 2007.</ref>
 +
* 1800s - [[Edward Irving]] and the [[Catholic Apostolic Church]]. Edward Irving, a minister in the Church of Scotland, wrote of a woman who would "speak at great length, and with superhuman strength, in an unknown tongue, to the great astonishment of all who heard."<ref>Edward Irving. "Facts Connected With Recent Manifestations of Spiritual Gifts." ''Frasers Magazine'' (Jan. 1832).</ref>. Irving further stated that "tongues are a great instrument for personal edification, however mysterious it may seem to us."
  
 
===Contemporary Christians===
 
===Contemporary Christians===
 +
[[Image:Azusa street group photo.jpg|thumb|250px|left|Leaders of the Azusa Street revival in Los Angeles, which sparked the twentieth century Pentecostal movement]]
 +
Today, some Christians practice glossolalia as a part of their private devotions and some denominations of Christianity also accept and sometimes promote the use of glossolalia within corporate worship. This is particularly true within the [[Pentecostalism|Pentecostal]] and [[Charismatic movement|Charismatic]] traditions. Both Pentecostals and Charismatics believe that the ability to speak in tongues is a supernatural gift from God.
  
Some Christians practice glossolalia as a part of their private devotions and some sections of Christianity also accept and sometimes promote the use of glossolalia within corporate worship. This is particularly true within the [[Pentecostalism|Pentecostal]] and [[Charismatic movement|Charismatic]] traditions. Both Pentecostals and Charismatics believe that the ability to speak in tongues, and sometimes the utterance itself, is a supernatural gift from God.
+
Pentecostals vary in their beliefs concerning the times appropriate for the practice of public glossolalia. First, there is the evidence of tongues at the baptism of the Holy Ghost - a direct personal experience with God. This is when a believer speaks in tongues when they are first baptized by the [[Holy Ghost]]. For some, this may be the only time an individual ever speaks in tongues, as there are a variety of other "gifts" or ministries into which the Holy Spirit may guide them (1 Cor 12:28). Secondly, there is the specific "gift of tongues." This is when a person is moved by God to speak in tongues during a church service or other Christian gathering for everyone to hear. The gift of tongues may be exercised anywhere; but many denominations believe that it must only be exercised when a person who has the gift of "interpretation of tongues" is present so that the message may be understood by the congregation (1 Cor 14:13, 27-28).
  
Pentecostals vary in their beliefs concerning the times appropriate for the practice of public glossolalia. First, there is the evidence of tongues at the baptism of the Holy Ghost - a direct personal experience with God. This is when a believer speaks in tongues when they are first baptized by the Holy Ghost. For some, this may be the only time an individual ever speaks in tongues, as there are a variety of other "gifts" or ministries into which the Holy Spirit may guide them (1 Cor. 12:28). Secondly, there is the specific "gift of tongues." This is when a person is moved by God to speak in tongues during a church service or other Christian gathering for everyone to hear. The gift of tongues may be exercised anywhere; but many denominations believe that it must only be exercised when a person who has the gift of "interpretation of tongues" is present so that the message may be understood by the congregation (1 Cor. 14:13, 27-28).
+
Within the Charismatic/Pentecostal tradition, theologians have also broken down glossolalia into three different manifestations. The "sign of tongues" refers to [[xenoglossy]], wherein one speaks a foreign language he has never learned. The "giving of a tongue," on the other hand, refers to an unintelligible utterance by an individual believed to be inspired directly by the [[Holy Spirit]] and requiring a natural language interpretation if it is to be understood by others present. Lastly "praying (or singing) in the spirit" is typically used to refer to glossolalia as part of personal prayer (1 Cor 14:14). Many Pentecostals/Charismatics believe that all believers have the ability to speak in tongues as a form of prayer, based on 1 Cor. 14:14, Eph. 6:18, and Jude 20. Both "giving a tongue" and "praying in the spirit" are common features in contemporary Pentecostal and Charismatic church services.  
  
Within the Charismatic/Pentecostal doctrine, theologians have also broken down glossolalia into three different manifestations. The "sign of tongues" refers to [[xenoglossia]], wherein one speaks a foreign language he has never learned.  The "giving of a tongue" refers to a glossolalic utterance by an individual and addressed to a congregation of, typically, other believers. This utterance is believed to be inspired directly by the [[Holy Spirit]] and requires a natural language interpretation, made by the speaker or another person if it is to be understood by others present.
+
[[Image:Hillsong01.JPG|thumb|300px|A church service at the Hillsong Christian Life Centre, a Pentecostal church in Sydney, Australia]]
Lastly "praying in the spirit" is typically used to refer to glossolalia as part of personal prayer(1 Cor 14:14). Many Pentecostals/Charismatics believe that all believers have the ability to speak in tongues ([[wikisource:Bible (King James)/Mark#Chapter 16|Mark 16:16-17]]) as a form of prayer, based on 1 Cor 14:14, Eph 6:18 and Jude 20. Both "giving a tongue" and "praying in the spirit" are common features in contemporary Pentecostal and Charismatic church practice.
 
  
Christians who practice glossolalia typically describe their experience as a regular and even mundane aspect of private prayer that tends to be associated with calm and pleasant emotions. Testifying to its freeing effects on the mind, proponents tell of how their native language flows easier following a prolonged session in prayer in tongues. This is in contrast to the perception of glossolalia amongst Christians who witness but do not practice glossolalia, and those who have no experience of glossolalia. Both tend to see speaking in tongues as a group activity associated with heightened emotion and excitement.<ref>Grady, B., & Loewenthal, K. M. (1997). Features associated with speaking in tongues (glossolalia). ''British Journal of Medical Psychology, 70'', 185-191.</ref>
+
Christians who practice glossolalia often describe their experience as a regular aspect of private prayer that tends to be associated with calm and pleasant emotions. Testifying to its freeing effects on the mind, proponents tell of how their native language flows easier following a prolonged session in prayer in tongues.<ref>B. Grady and K. M. Loewenthal,  (1997). "Features associated with speaking in tongues (glossolalia)." ''British Journal of Medical Psychology'' (70): 185-191.</ref> In other cases, tongues are accompanied by dramatic incidences such as being "slain in the spirit," in which practitioners become semi-conscious and may require the assistance of others to avoid injuring themselves during ecstatic convulsions.
  
===Controversy===
+
The discussion regarding tongues has permeated many branches of the Christian Church, particularly since the widespread Charismatic Movement in the 1960s. Many books have been published either defending<ref>Example:Laurence Christenson. ''Speaking in tongues: and its significance for the church.'' (Minneapolis, MN: Dimension Books, 1968).</ref> or attacking<ref>Example:Robert Glenn Gromacki. ''The modern tongues movement.'' (Nutley, NJ: Presbyterian and Reformed Publishing Co., 1973, ISBN 0875523048) (Original 1967).</ref> the practice.  
The discussion regarding tongues has permeated many branches of the Christian Church, particularly since the widespread Charismatic Movement in the 1960s. Many books have been published either defending<ref>Example: Christenson, Laurence, ''Speaking in tongues : and its significance for the church'', Minneapolis, MN : Dimension Books, 1968.</ref> or attacking<ref>Example: Gromacki, Robert Glenn, ''The modern tongues movement'', Nutley, N.J. : Presbyterian and Reformed Publishing Co., 1973, ISBN 0875523048 (Originally published 1967)</ref> the practice.  
 
  
Like almost any other issue, it mostly depends on how centralized a church is, or how much they regulate policy for assemblies and individuals. Most churches fall into one of the following categories of the theological spectrum: 1) [[pentecostals]] - believe glossolia is the initial evidence of receipt of the full baptism or blessing of the Holy Spirit; 2) [[charismatics]] - believe glossolalia is not necessarily evidence of salvation or baptism of the Holy Spirit, but is edifying and encouraged; 3) [[cessationalists]] and [[dispensationalists]] believe glossolia is not evidence of salvation, neither is it any longer a sign of the blessing of the Holy Spirit, and that most or all authentic miraculous gifts ceased abruptly, or were phased out gradually, sometime after the death of the "last" apostle John, and sometime before or around the time the Bible was completed and canonized.
+
Most churches fall into one of the following categories of the theological spectrum:
 +
 
 +
*[[Pentecostals]] - believe glossolalia is the initial evidence of receipt of the full baptism or blessing of the Holy Spirit
 +
 
 +
*[[Charismatics]] - believe glossolalia is not necessarily evidence of salvation or baptism of the Holy Spirit, but is edifying and encouraged
 +
 
 +
*[[Cessationalists]] and [[dispensationalists]] believe glossolalia is not evidence of salvation, neither is it any longer a sign of the blessing of the Holy Spirit, and that most or all authentic miraculous gifts ceased sometime after the close of the [[Apostolic Age]].
  
 
==Other religions==
 
==Other religions==
 +
Aside from Christians, certain religious groups also have been observed to practice some form of glossolalia.
  
Aside from Christians, certain religious groups also have been observed to practice some form of ''theopneustic glossolalia''.  
+
In the Old Testament, ecstatic prophecy was evident in the case of King Saul, who joined a group of prophets playing tambourines, flutes, and harps. The prophet Samuel predicted that: "The Spirit of the Lord will come upon you in power, and you will prophesy with them; and you will be changed into a different person." (1 Samuel 10:5-6)
  
Glossolalia is evident in the renowned ancient [[Oracle of Delphi]], whereby a priestess of the god [[Apollo]] (called a [[sibyl]]) speaks in unintelligible utterances, supposedly through the spirit of Apollo in her.  
+
Glossolalia is evident in the renowned ancient [[Oracle of Delphi]], whereby a priestess of the Greek god [[Apollo]] (called a [[sibyl]]) spoke in unintelligible utterances, supposedly through the spirit of Apollo in her.  
  
Certain [[Gnosticism|Gnostic]] magical texts from the Roman period have written on them unintelligible syllables like "t t t t t t t t n n n n n n n n n d d d d d d d..." etc. It is believed that these may be transliterations of the sorts of sounds made during glossolalia. The [[Coptic Gospel of the Egyptians]] also features a hymn of (mostly) unintelligible syllables which is thought to be an early example of Christian glossolalia.
+
Certain [[Gnosticism|Gnostic]] magical texts from the Roman period have written on them unintelligible syllables such "t t t t t t t t n n n n n n n n n d d d d d d d… ," etc. It is believed that these may be transliterations of the sorts of sounds made during glossolalia. The [[Coptic Gospel of the Egyptians]] also features a hymn of (mostly) unintelligible syllables which is thought by some to be an early example of Christian glossolalia.
  
In the 19th century, [[Spiritism]] was developed into a religion of its own thanks to the work of [[Allan Kardec]] and the phenomenon was seen as one of the self-evident manifestations of [[Spirit]]s. Spiritists argued that some cases were actually cases of [[xenoglossy]]. However, the importance attributed to it, as well as its frequency, has since decreased significantly. Present-day spiritists regard the phenomenon pointless, as it does not convey any intelligible message to those present.
+
In the nineteenth century, [[Spiritism|Spiritists]] argued that some cases of unintelligible speech by trance mediums were actually cases of [[xenoglossy]].
  
 
Glossolalia has also been observed in [[shamanism]] and the [[Voodoo]] religion of [[Haiti]].
 
Glossolalia has also been observed in [[shamanism]] and the [[Voodoo]] religion of [[Haiti]].
Line 74: Line 84:
 
==Scientific perspectives==
 
==Scientific perspectives==
 
===Linguistics===
 
===Linguistics===
The syllables that make up instances of glossolalia typically appear to be unpatterned reorganizations of [[phoneme]]s from the primary language of the person uttering the syllables; thus, the glossolalia of people from [[Russia]], the [[United Kingdom]], and [[Brazil]] all sound quite different from each other, but vaguely resemble the Russian, English, and Portuguese languages, respectively. Many [[Linguistics|linguists]] generally regard most glossolalia as lacking any identifiable [[semantics]], [[syntax]], or [[Morphology (linguistics)|morphology]].<ref>http://www.meta-religion.com/Linguistics/Glossolalia/contemporary_linguistic_study.htm</ref>
+
The syllables that make up instances of glossolalia typically appear to be unpatterned reorganizations of [[phoneme]]s from the primary language of the person uttering the syllables; thus, the glossolalia of people from [[Russia]], the [[United Kingdom]], and [[Brazil]] all sound quite different from each other, but vaguely resemble the Russian, English, and Portuguese languages, respectively. Many [[Linguistics|linguists]] generally regard most glossolalia as lacking any identifiable [[semantics]], [[syntax]], or [[Morphology (linguistics)|morphology]]. <ref>[http://www.meta-religion.com/Linguistics/Glossolalia/contemporary_linguistic_study.htm Glossolalia in Metareligion]. ''www.meta-religion.com''. Retrieved October 22, 2007.</ref>
Glossolalia has even been postulated as an explanation for the [[Voynich manuscript]].<ref>Kennedy</ref>
 
  
 
===Psychology===
 
===Psychology===
The first scientific study of glossolalia was done by psychiatrist [[Emil Kraepelin]] as part of his research into the linguistic behavior of [[schizophrenia|schizophrenic]] patients. In 1927, [[G.B. Cutten]] published his book ''Speaking with tongues; historically and psychologically considered'', which was regarded a standard in medical literature for many years. Like Kraepelin, he linked glossolalia to schizophrenia and [[hysteria]]. In 1972, [[John Kildahl]] took a different psychological perspective in his book ''The Psychology of Speaking in Tongues''. He stated that glossolalia was not necessarily a symptom of a mental illness and that glossolalists suffer less from [[Stress (medicine)|stress]]. He did observe, however, that glossolalists tend to have more need of authority figures and appeared to have had more crises in their lives.
+
The attitude of modern psychology toward glossolalia has evolved from one of initial antagonism—viewing the phenomenon as a symptom of mental illness—to a more objective stance in which speaking in tongues has sometimes been associated with beneficial effects. The first scientific study of glossolalia was done by psychiatrist [[Emil Kraepelin]] as part of his research into the linguistic behavior of [[schizophrenia|schizophrenic]] patients. In 1927, [[G. B. Cutten]] published his book ''Speaking with tongues; historically and psychologically considered,'' which was regarded as a standard in medical literature for many years. Like Kraepelin, he linked glossolalia to schizophrenia and [[hysteria]]. In 1972, [[John Kildahl]] took a different psychological perspective in his book ''The Psychology of Speaking in Tongues.'' He stated that glossolalia was not necessarily a symptom of a mental illness and that glossolalists suffer less from [[Stress (medicine)|stress]] than other people. He did observe, however, that glossolalists tend to have more need of authority figures and appeared to have had more crises in their lives.  
 
 
A 2003 statistical study by the religious journal Pastoral Psychology concluded that, among the 991 male evangelical clergy sampled, glossolalia was associated with stable extraversion, and contrary to some theories, completely unrelated to psychopathology.<ref>Francis, pp. 391-396(6)</ref>
 
 
 
[[Nicholas Spanos]] described glossolalia as an acquired ability, for which no real trance is needed (''Glossolalia as Learned Behavior: An Experimental Demonstration'', 1987).
 
  
===Neuroscience===
+
A 2003 statistical study by the religious journal ''Pastoral Psychology'' concluded that, among the 991 male evangelical clergy sampled, glossolalia was associated with stable extraversion, and contrary to some theories, completely unrelated to psychopathology.<ref>L. J. Francis and M. Robbins. "Personality and Glossolalia: A Study Among Male Evangelical Clergy," Pastoral Psychology 51(5)(May 2003): 391-396 (6).</ref>
In 2006, at the University of Pennsylvania, researchers, under the direction of Andrew Newberg, MD, completed the world’s first brain-scan study of a group of individuals while they were speaking in tongues. The study concluded that while participants were exercising glossolalia, activity in the language centers of the brain actually decreased, while activity in the emotional centers of the brain increased. During this study, researchers observed significant cerebral blood flow changes among individuals while exercising glossolalia, concluding  that the observed changes were consistent with some of the described aspects of glossolalia. Further, the researchers observed  no changes in any language areas, suggesting that glossolalia is not associated with usual language function.  One of the researchers is a practitioner of glossolalia and a self-described "born-again Christian."<ref>Andrew Newberg, Nancy Wintering and Donna Morgan (Radiology, University of Pennsylvania, Philadelphia, Pennsylvania ): Cerebral blood flow during the complex vocalization task of glossolalia, J Nucl Med. 2006; 47 (Supplement 1):316P</ref>
 
  
[http://www.nytimes.com/2006/11/07/health/07brain.html New York Times] wrote about the study, and it has been published in [http://www.sciencedirect.com/science?_ob=ArticleURL&_udi=B6TBW-4M3J0R4-1&_user=10&_coverDate=11%2F22%2F2006&_rdoc=1&_fmt=summary&_orig=browse&_sort=d&view=c&_acct=C000050221&_version=1&_urlVersion=0&_userid=10&md5=eb99cea50b73f00b819a4190ce812713 Psychiatry Research: Neuroimaging, Volume 148, Issue 1, 22 November 2006, Pages 67-71].
+
In 2006, at the University of Pennsylvania, researchers, under the direction of Andrew Newberg, MD, completed the world’s first brain-scan study of a group of individuals while they were speaking in tongues. During this study, researchers observed significant cerebral blood flow changes among individuals while exercising glossolalia. The study concluded that activity in the language centers of the brain actually decreased, while activity in the emotional centers of the brain increased.<ref>Andrew Newberg, Nancy Wintering and Donna Morgan. "Cerebral blood flow during the complex vocalization task of glossolalia." (Radiology, University of Pennsylvania, Philadelphia, Pennsylvania), ''J Nucl. Med.'' 47 (Supplement 1)(2006): 316P</ref>
 
 
==Biblical references==
 
* {{bibleverse||Isaiah|28:11|NIV}} ({{bibleverse|1|Corinthians|14:21|NIV}})
 
* {{bibleverse||Mark|16:17|NIV}}
 
* {{bibleverse||Acts|2:4-15|NIV}}
 
* {{bibleverse||Acts|10:44-48|NIV}}
 
* {{bibleverse||Acts|19:2-6|NIV}}
 
* {{bibleverse|1|Corinthians|12:8-11|NIV}}
 
* {{bibleverse|1|Corinthians|13:1|NIV}}, {{bibleverse-nb|1|Corinthians|13:8|NIV}}
 
* {{bibleverse|1|Corinthians|14:1-40|NIV}}
 
  
 
==See also==
 
==See also==
*[[Biblical hermeneutics]]
 
*[[Charismatic movement]]
 
*[[Covenant theology]]
 
*[[Dispensationalism]]
 
*[[Grammatical-historical]]
 
*[[Mystical language]]
 
 
*[[Pentecostalism]]
 
*[[Pentecostalism]]
  
Line 112: Line 100:
  
 
==References==
 
==References==
* Burgess, Stanley M. "Medieval and Modern Western Churches," Initial Evidence, ed. Gary B. McGee Peabody, MA: Hendrickson, 1991.
+
 
* Cartledge, Mark J., ed. ''Speaking in Tongues: Multi-Disciplinary Perspectives''. [[Paternoster Press|Paternoster]], 2006.
+
* Burgess, Stanley M. "Medieval and Modern Western Churches." ''Initial Evidence,'' Edited by Gary B. McGee Peabody, MA: Hendrickson, 1991. ISBN 0943575419
* Christenson, Laurence, ''Speaking in tongues : and its significance for the church'', Minneapolis, MN : Dimension Books, 1968.
+
* Cartledge, Mark J., (ed.). ''Speaking in Tongues: Multi-Disciplinary Perspectives.'' [[Paternoster Press|Paternoster]], 2006. ISBN 1842273779
* Francis, L.J. and Robbins, M., ''Personality and Glossolalia: A Study Among Male Evangelical Clergy''. Pastoral Psychology, Volume 51, Number 5, May 2003.
+
* Christenson, Laurence. ''Speaking in tongues: and its significance for the church.'' Minneapolis, MN : Dimension Books, 1968.
* Kennedy, Gerry and Rob Churchill ''The Voynich Manuscript''. London: Orion, 2004.ISBN 0-7528-5996-X
+
* Cutten, George B. ''Speaking with tongues; historically and psychologically considered.'' New Haven: Yale University Press; Kessinger Publishing, LLC., 2007 (original 1927). ISBN 978-0548126899
* Lacy, John. ''A Cry from the Desert''. 1708'', in ''The Charismatic Movement''. London: Michael P. Hamilton, 1975.
+
* Farrar, Frederic William. ''The Life and Work of St. Paul.'' New York: E.P. Dutton & Company, 1902.
 +
* Francis, L. J. and M. Robbins. "Personality and Glossolalia: A Study Among Male Evangelical Clergy," ''Pastoral Psychology'' 51(5) (2003).
 +
* Gromacki, Robert G. ''The modern tongues movement.'' Nutley, NJ: Presbyterian and Reformed Publishing Co., (original 1973) Baker Books, 1976. ISBN 978-0801037085
 +
* Jennings, Daniel R. ''Supernatural Occurrences of John Wesley.'' Sean Multimedia. 2005.
 +
* Justin Martyr and Michael Slusser ''Dialogue With Trypho'' ''(Selections from the Fathers of the Church) Catholic University of America Press, 2003. ISBN 978-0813213422
 +
* Kennedy, Gerry and Rob Churchill. ''The Voynich Manuscript.'' London: Orion, 2004. ISBN 075285996X
 +
* Kildahl, John. ''The Psychology of Speaking in Tongues.'' New York: Harper & Row, 1972.
 +
* Lacy, John. "A Cry from the Desert" in ''The Charismatic Movement.'' London: Michael P. Hamilton, 1975 (original 1708). ISBN 0802834531
 +
* Samarin, William J. "Variation and Variables in Religious Glossolalia," 121-130. Language in Society, Edited by Dell Haymes, Cambridge: Cambridge University Press, 1972.
  
 
==External links==
 
==External links==
* [http://wesley.nnu.edu/wesleyan_theology/theojrnl/31-35/31-1-05.htm Glossolalia as Foreign Language] by D. William Faupel
+
All links retrieved June 23, 2017.
* [http://community.middlebury.edu/~beyer/gl/intro.html Andrei Bely's ''Glossalolia'' {sic} with an English translation]
+
 
* [http://skepdic.com/glossol.html A Skeptic's Perspective] The Skeptic's Dictionary on Glossolalia
+
* [http://community.middlebury.edu/~beyer/gl/intro.html Andrei Bely's ''Glossalolia'' {sic} with an English translation]. ''community.middlebury.edu''.
* [http://oasislife.org/Media/articles/articles.cfm?id=2 A case for Speaking in tongues] Steve Kuhlke
+
* [http://skepdic.com/glossol.html A Skeptic's Perspective, ''The Skeptic's Dictionary on Glossolalia'']. ''skepdic.com''.
* [http://www.newadvent.org/cathen/14776c.htm Catholic Encyclopedia: Gift of Tongues]
+
* [http://www.newadvent.org/cathen/14776c.htm Catholic Encyclopedia: Gift of Tongues]. ''www.newadvent.org''.
* [http://www.1911encyclopedia.org/Gift_Of_Tongues 1911encyclopedia.org: Gift of Tongues]
+
 
  
 
[[Category:philosophy and religion]]
 
[[Category:philosophy and religion]]
 
{{Credit|148542842}}
 
{{Credit|148542842}}

Latest revision as of 16:54, 17 December 2022

The first incident of glossolalia, as reported in the second chapter of the Book of Acts

Glossolalia (from Greek glossa γλώσσα "tongue, language" and lalô λαλώ "speak, speaking") refers to ecstatic utterances, often as part of religious practices, commonly referred to as "speaking in tongues."

The origin of the modern Christian concept of speaking in tongues is the miracle of Pentecost, recounted in the New Testament book of Acts, in which Jesus' apostles were said to be filled with the Holy Spirit and spoke in languages foreign to themselves, but which could be understood by members of the linguistically diverse audience.

After the Protestant Reformation, speaking in tongues was sometimes witnessed in the revivals of the Great Awakening and meetings of the early Quakers. It was not until the twentieth century, however, that tongues became a widespread phenomenon, beginning with the Azusa Street Revival, which sparked the movement of contemporary Pentecostalism.

The word glossolalia was first used by the English theological writer, Frederic William Farrar, in 1879 (Oxford English Dictionary. The term xenoglossy, meaning "uttering intelligible words of a language unknown to the speaker," is sometimes used interchangeably with glossolalia, while at other times it is used to differentiate whether or not the utterances are intelligible as a natural language.

While occurrences of glossolalia are widespread and well documented, there is considerable debate within religious communities (principally Christian) as to both its repute and its source.

Christian practice

Glossolalia is practiced by a number of contemporary Christians within select Christian denominations. These groups see it as a revival of a practice from the early church in addition to a fulfillment of Old Testament prophecy (Isaiah 28:11-12, Joel 2:28).

New Testament

Fifteenth century depiction of the first Christian Pentecostal experience

In the New Testament, the Acts 2:1-5 recounts how "tongues of fire" descended upon the heads of the Apostles, accompanied by the miraculous occurrence of speaking in languages unknown to them, but recognizable to others present as their own native language.

Are not all these men who are speaking Galileans? Then how is it that each of us hears them in his own native language? Parthians, Medes and Elamites; residents of Mesopotamia, Judea and Cappadocia, Pontus and Asia, Phrygia and Pamphylia, Egypt and the parts of Libya near Cyrene; visitors from Rome, both Jews and converts to Judaism—Cretans and Arabs—we hear them declaring the wonders of God in our own tongues! (Acts 2:7-11)

Orthodox hymns sung at the Feast of Pentecost, which commemorates this event in Acts, describe it as a reversal of the Tower of Babel events as described in Genesis 11. There, the languages of humanity were differentiated, leading to confusion, but at Pentecost all understood the language spoke by the Apostles, resulting in the immediate proclamation of the Gospel to Jewish pilgrims who were gathered in Jerusalem from many different countries.

Biblical descriptions of persons actually speaking in tongues occur three times in the book of Acts, the first two coupled with the phenomenon of the Baptism with the Holy Spirit, and the third with the laying on of hands by Paul the Apostle (at which time converts "received the Holy Spirit"), which imbued them with the power of the Holy Spirit (Acts 2:4, 10:46, 19:6). Speaking in tongues was also practiced in church services in first century Corinth.

Critics of contemporary glossolalia often point to Paul's first letter to the Corinthian church, in which he attempts to correct its particular tradition regarding speaking in tongues. Paul affirmed that speaking in tongues is only one of the gifts of the Spirit and is not given to all (1 Cor 12:12-31). Paul also cautioned the church on the disorderly manner in which they approached this practice. However, he never disqualified the practice, writing: "Do not forbid speaking in tongues" (1 Cor 14:39). Paul gave credence to it by admitting he wished that "all spoke with tongues" (1 Cor 14:5) and that he himself engaged in the practice (1 Cor 14:18).

Nevertheless, Paul was concerned that unbelievers who walked into the assembly would think the brethren "mad" (1 Cor 14:23, 27) because of their liberal use of tongues and its mysterious nature (1 Cor 14:2). He made it a point to prompt the Corinthian church to seek more useful gifts, such as prophecy. While tongues edify the tongues-speaker (1 Cor 14:4) and serve to bless God and give thanks (1 Cor 14:16-17), prophecy convicts unbelievers of sin and inspires them to have faith in God (1 Cor 14:24-25). Paul's primary point of discussion was that all spiritual gifts should be handled with decency and order. His discussion of tongues prompted the famous verse: "If I speak in the tongues of men and of angels, but have not love, I am only a resounding gong or a clanging cymbal." (1 Corinthians 13:1) This leads some to presume that the speaking in tongues is often the expression of an angelic language or praise to God.

Church history

Twentieth-century Pentecostalism was not the earliest instance of "speaking in tongues" in church history after the events described in Acts and Paul's letters. Indeed, there were a number of recorded antecedents in several centuries of the Christian era, e.g.,

Saint Augustine spoke of Christians who sang "in jubilation" in an unknown language.
  • 150 C.E. - Justin Martyr wrote “For the prophetical gifts remain with us, even to this present time.” [1] and “Now, it is possible to see amongst us women and men who possess gifts of the Spirit of God.” [2]
  • 156-172 - Montanus and his two prophetesses—Maximilla and Priscilla—spoke in tongues and saw this as evidence of the presence of the Holy Spirit. (Eusebius, Eccl. Hist. (17),Book 3).
  • 175 C.E. - Irenaeus of Lyons, in his treatise Against Heresies, speaks positively of those in the church "who through the Spirit speak all kinds of languages." [3]
  • circa 230 C.E. - Novatian said, “This is He who places prophets in the Church, instructs teachers, directs tongues, gives powers and healings… and thus make the Lord’s Church everywhere, and in all, perfected and completed.” [4]
  • circa 340 C.E. - Hilary of Poitiers, echoing Paul in 1 Corinthians, wrote, “For God hath set same in the Church, first apostles… secondly prophets… thirdly teachers… next mighty works, among which are the healing of diseases… and gifts of either speaking or interpreting diverse kinds of tongues.[5]
  • circa 390 C.E. - Augustine of Hippo, in an exposition on Psalm 32, discusses a phenomenon contemporary to his time of those who "sing in jubilation," not in their own language, but in a manner that "may not be confined by the limits of syllables."[6].
  • 475 - 1000 C.E. - During the so-called Dark Ages, little history was recorded although speaking in tongues may well have been practiced in certain times and places.
  • 1100s - The heretical Waldenses and Albigenses, as well as certain of the orthodox Franciscans, all reportedly spoke in tongues. Saint Hildegard of Bingen is also reputed to have spoken and sung in tongues, and her spiritual songs were referred to by contemporaries as "concerts in the Spirit."
  • 1300s - The Moravians are referred to by detractors as having spoken in tongues. John Roche, a contemporary critic, claimed that the Moravians "commonly broke into some disconnected jargon, which they often passed upon the vulgar, 'as the exuberant and resistless Evacuations of the Spirit.'"[7].
Early Quaker meetings reportedly included glossolalia.
  • 1600s - The Camisards also spoke sometimes in languages that were unknown: "Several persons of both sexes," James Du Bois of Montpellier recalled, "I have heard in their Extasies pronounce certain words, which seem'd to the Standers-by, to be some Foreign Language." These utterances were sometimes accompanied by the gift of interpretation.[8]
  • 1600s - Early Quakers, such as Edward Burrough, make mention of tongues speaking in their meetings: "We spoke with new tongues, as the Lord gave us utterance, and His Spirit led us."[9].
  • 1700s - John Wesley and Methodism. Wesleyan revivals across Europe and North America included many reportedly miraculous events, including speaking in tongues. [10]
  • 1800s - Edward Irving and the Catholic Apostolic Church. Edward Irving, a minister in the Church of Scotland, wrote of a woman who would "speak at great length, and with superhuman strength, in an unknown tongue, to the great astonishment of all who heard."[11]. Irving further stated that "tongues are a great instrument for personal edification, however mysterious it may seem to us."

Contemporary Christians

Leaders of the Azusa Street revival in Los Angeles, which sparked the twentieth century Pentecostal movement

Today, some Christians practice glossolalia as a part of their private devotions and some denominations of Christianity also accept and sometimes promote the use of glossolalia within corporate worship. This is particularly true within the Pentecostal and Charismatic traditions. Both Pentecostals and Charismatics believe that the ability to speak in tongues is a supernatural gift from God.

Pentecostals vary in their beliefs concerning the times appropriate for the practice of public glossolalia. First, there is the evidence of tongues at the baptism of the Holy Ghost - a direct personal experience with God. This is when a believer speaks in tongues when they are first baptized by the Holy Ghost. For some, this may be the only time an individual ever speaks in tongues, as there are a variety of other "gifts" or ministries into which the Holy Spirit may guide them (1 Cor 12:28). Secondly, there is the specific "gift of tongues." This is when a person is moved by God to speak in tongues during a church service or other Christian gathering for everyone to hear. The gift of tongues may be exercised anywhere; but many denominations believe that it must only be exercised when a person who has the gift of "interpretation of tongues" is present so that the message may be understood by the congregation (1 Cor 14:13, 27-28).

Within the Charismatic/Pentecostal tradition, theologians have also broken down glossolalia into three different manifestations. The "sign of tongues" refers to xenoglossy, wherein one speaks a foreign language he has never learned. The "giving of a tongue," on the other hand, refers to an unintelligible utterance by an individual believed to be inspired directly by the Holy Spirit and requiring a natural language interpretation if it is to be understood by others present. Lastly "praying (or singing) in the spirit" is typically used to refer to glossolalia as part of personal prayer (1 Cor 14:14). Many Pentecostals/Charismatics believe that all believers have the ability to speak in tongues as a form of prayer, based on 1 Cor. 14:14, Eph. 6:18, and Jude 20. Both "giving a tongue" and "praying in the spirit" are common features in contemporary Pentecostal and Charismatic church services.

A church service at the Hillsong Christian Life Centre, a Pentecostal church in Sydney, Australia

Christians who practice glossolalia often describe their experience as a regular aspect of private prayer that tends to be associated with calm and pleasant emotions. Testifying to its freeing effects on the mind, proponents tell of how their native language flows easier following a prolonged session in prayer in tongues.[12] In other cases, tongues are accompanied by dramatic incidences such as being "slain in the spirit," in which practitioners become semi-conscious and may require the assistance of others to avoid injuring themselves during ecstatic convulsions.

The discussion regarding tongues has permeated many branches of the Christian Church, particularly since the widespread Charismatic Movement in the 1960s. Many books have been published either defending[13] or attacking[14] the practice.

Most churches fall into one of the following categories of the theological spectrum:

  • Pentecostals - believe glossolalia is the initial evidence of receipt of the full baptism or blessing of the Holy Spirit
  • Charismatics - believe glossolalia is not necessarily evidence of salvation or baptism of the Holy Spirit, but is edifying and encouraged
  • Cessationalists and dispensationalists believe glossolalia is not evidence of salvation, neither is it any longer a sign of the blessing of the Holy Spirit, and that most or all authentic miraculous gifts ceased sometime after the close of the Apostolic Age.

Other religions

Aside from Christians, certain religious groups also have been observed to practice some form of glossolalia.

In the Old Testament, ecstatic prophecy was evident in the case of King Saul, who joined a group of prophets playing tambourines, flutes, and harps. The prophet Samuel predicted that: "The Spirit of the Lord will come upon you in power, and you will prophesy with them; and you will be changed into a different person." (1 Samuel 10:5-6)

Glossolalia is evident in the renowned ancient Oracle of Delphi, whereby a priestess of the Greek god Apollo (called a sibyl) spoke in unintelligible utterances, supposedly through the spirit of Apollo in her.

Certain Gnostic magical texts from the Roman period have written on them unintelligible syllables such "t t t t t t t t n n n n n n n n n d d d d d d d… ," etc. It is believed that these may be transliterations of the sorts of sounds made during glossolalia. The Coptic Gospel of the Egyptians also features a hymn of (mostly) unintelligible syllables which is thought by some to be an early example of Christian glossolalia.

In the nineteenth century, Spiritists argued that some cases of unintelligible speech by trance mediums were actually cases of xenoglossy.

Glossolalia has also been observed in shamanism and the Voodoo religion of Haiti.

Scientific perspectives

Linguistics

The syllables that make up instances of glossolalia typically appear to be unpatterned reorganizations of phonemes from the primary language of the person uttering the syllables; thus, the glossolalia of people from Russia, the United Kingdom, and Brazil all sound quite different from each other, but vaguely resemble the Russian, English, and Portuguese languages, respectively. Many linguists generally regard most glossolalia as lacking any identifiable semantics, syntax, or morphology. [15]

Psychology

The attitude of modern psychology toward glossolalia has evolved from one of initial antagonism—viewing the phenomenon as a symptom of mental illness—to a more objective stance in which speaking in tongues has sometimes been associated with beneficial effects. The first scientific study of glossolalia was done by psychiatrist Emil Kraepelin as part of his research into the linguistic behavior of schizophrenic patients. In 1927, G. B. Cutten published his book Speaking with tongues; historically and psychologically considered, which was regarded as a standard in medical literature for many years. Like Kraepelin, he linked glossolalia to schizophrenia and hysteria. In 1972, John Kildahl took a different psychological perspective in his book The Psychology of Speaking in Tongues. He stated that glossolalia was not necessarily a symptom of a mental illness and that glossolalists suffer less from stress than other people. He did observe, however, that glossolalists tend to have more need of authority figures and appeared to have had more crises in their lives.

A 2003 statistical study by the religious journal Pastoral Psychology concluded that, among the 991 male evangelical clergy sampled, glossolalia was associated with stable extraversion, and contrary to some theories, completely unrelated to psychopathology.[16]

In 2006, at the University of Pennsylvania, researchers, under the direction of Andrew Newberg, MD, completed the world’s first brain-scan study of a group of individuals while they were speaking in tongues. During this study, researchers observed significant cerebral blood flow changes among individuals while exercising glossolalia. The study concluded that activity in the language centers of the brain actually decreased, while activity in the emotional centers of the brain increased.[17]

See also

Notes

  1. Dialogue with Trypho, Chapter 82.
  2. Ibid., Chapter 88.
  3. Irenaeus. Adversus Haereses (Book V, Chapter 6) Against Heresies. (Book 2, Chapter 4.) www.newadvent.org. Retrieved October 22, 2007.
  4. Treatise Concerning the Trinity Chapter, 29.
  5. On the Trinity, Vol 8, Chap 33.
  6. "On Psalm 32," Enarrationes in Psalmos, (32, ii, Sermo 1:8).
  7. Stanley M. Burgess. "Medieval and Modern Western Churches," Initial Evidence, ed. Gary B. McGee (Peabody, MA: Hendrickson, 1991), 32.
  8. John Lacy. "A Cry from the Desert." The Charismatic Movement. (London: Michael P. Hamilton, 1975), 32.; Hamilton, 75.
  9. Edward Burrough. Epistle to the Reader, prefix to George Fox, "The Great Mystery of the Great Whore Unfolded and Antichrist's Kingdom Revealed Unto Destruction". (London: Thomas Simmons, (original 1659, ISBN 0404093531) Quaker Heritage Press online texts.
  10. Daniel R. Jennings supernatural occurrences of John Wesley. www.answers.com. Retrieved October 20, 2007.
  11. Edward Irving. "Facts Connected With Recent Manifestations of Spiritual Gifts." Frasers Magazine (Jan. 1832).
  12. B. Grady and K. M. Loewenthal, (1997). "Features associated with speaking in tongues (glossolalia)." British Journal of Medical Psychology (70): 185-191.
  13. Example:Laurence Christenson. Speaking in tongues: and its significance for the church. (Minneapolis, MN: Dimension Books, 1968).
  14. Example:Robert Glenn Gromacki. The modern tongues movement. (Nutley, NJ: Presbyterian and Reformed Publishing Co., 1973, ISBN 0875523048) (Original 1967).
  15. Glossolalia in Metareligion. www.meta-religion.com. Retrieved October 22, 2007.
  16. L. J. Francis and M. Robbins. "Personality and Glossolalia: A Study Among Male Evangelical Clergy," Pastoral Psychology 51(5)(May 2003): 391-396 (6).
  17. Andrew Newberg, Nancy Wintering and Donna Morgan. "Cerebral blood flow during the complex vocalization task of glossolalia." (Radiology, University of Pennsylvania, Philadelphia, Pennsylvania), J Nucl. Med. 47 (Supplement 1)(2006): 316P

References
ISBN links support NWE through referral fees

  • Burgess, Stanley M. "Medieval and Modern Western Churches." Initial Evidence, Edited by Gary B. McGee Peabody, MA: Hendrickson, 1991. ISBN 0943575419
  • Cartledge, Mark J., (ed.). Speaking in Tongues: Multi-Disciplinary Perspectives. Paternoster, 2006. ISBN 1842273779
  • Christenson, Laurence. Speaking in tongues: and its significance for the church. Minneapolis, MN : Dimension Books, 1968.
  • Cutten, George B. Speaking with tongues; historically and psychologically considered. New Haven: Yale University Press; Kessinger Publishing, LLC., 2007 (original 1927). ISBN 978-0548126899
  • Farrar, Frederic William. The Life and Work of St. Paul. New York: E.P. Dutton & Company, 1902.
  • Francis, L. J. and M. Robbins. "Personality and Glossolalia: A Study Among Male Evangelical Clergy," Pastoral Psychology 51(5) (2003).
  • Gromacki, Robert G. The modern tongues movement. Nutley, NJ: Presbyterian and Reformed Publishing Co., (original 1973) Baker Books, 1976. ISBN 978-0801037085
  • Jennings, Daniel R. Supernatural Occurrences of John Wesley. Sean Multimedia. 2005.
  • Justin Martyr and Michael Slusser Dialogue With Trypho (Selections from the Fathers of the Church) Catholic University of America Press, 2003. ISBN 978-0813213422
  • Kennedy, Gerry and Rob Churchill. The Voynich Manuscript. London: Orion, 2004. ISBN 075285996X
  • Kildahl, John. The Psychology of Speaking in Tongues. New York: Harper & Row, 1972.
  • Lacy, John. "A Cry from the Desert" in The Charismatic Movement. London: Michael P. Hamilton, 1975 (original 1708). ISBN 0802834531
  • Samarin, William J. "Variation and Variables in Religious Glossolalia," 121-130. Language in Society, Edited by Dell Haymes, Cambridge: Cambridge University Press, 1972.

External links

All links retrieved June 23, 2017.

Credits

New World Encyclopedia writers and editors rewrote and completed the Wikipedia article in accordance with New World Encyclopedia standards. This article abides by terms of the Creative Commons CC-by-sa 3.0 License (CC-by-sa), which may be used and disseminated with proper attribution. Credit is due under the terms of this license that can reference both the New World Encyclopedia contributors and the selfless volunteer contributors of the Wikimedia Foundation. To cite this article click here for a list of acceptable citing formats.The history of earlier contributions by wikipedians is accessible to researchers here:

The history of this article since it was imported to New World Encyclopedia:

Note: Some restrictions may apply to use of individual images which are separately licensed.