Difference between revisions of "Glossolalia" - New World Encyclopedia

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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]].  
 
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]].  
  
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?  
+
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? Is glossolalia a natural, supernatural, or spiritual phenomenon? Can it be linked to neurotic conditions such as schizophrenia?
  
 
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.   
 
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.   
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==References==
 
==References==
* Burgess, Stanley M. "Medieval and Modern Western Churches," Initial Evidence, ed. Gary B. McGee Peabody, MA: Hendrickson, 1991.
+
* Burgess, Stanley M. "Medieval and Modern Western Churches," Initial Evidence, ed. Gary B. McGee Peabody, MA: Hendrickson, 1991. ISBN 0943575419
* Cartledge, Mark J., ed. ''Speaking in Tongues: Multi-Disciplinary Perspectives''. [[Paternoster Press|Paternoster]], 2006.
+
* Cartledge, Mark J., ed. ''Speaking in Tongues: Multi-Disciplinary Perspectives''. [[Paternoster Press|Paternoster]], 2006. ISBN 1842273779
* Christenson, Laurence, ''Speaking in tongues : and its significance for the church'', Minneapolis, MN : Dimension Books, 1968.
+
* Christenson, Laurence. ''Speaking in tongues : and its significance for the church'', Minneapolis, MN : Dimension Books, 1968.
* Cutten, GB, ''Speaking with tongues; historically and psychologically considered'',
+
* Cutten, GB, ''Speaking with tongues; historically and psychologically considered'', New Haven: Yale University Press, 1927.
 +
* Farrar, Frederic William. ''The Life and Work of St. Paul'', New York: E.P. Dutton & Company, 1902.
 
* Francis, L.J. and Robbins, M., ''Personality and Glossolalia: A Study Among Male Evangelical Clergy''. Pastoral Psychology, Volume 51, Number 5, May 2003.
 
* Francis, L.J. and Robbins, M., ''Personality and Glossolalia: A Study Among Male Evangelical Clergy''. Pastoral Psychology, Volume 51, Number 5, May 2003.
* Gromacki, Robert Glenn, ''The modern tongues movement'', Nutley, NJ: Presbyterian and Reformed Publishing Co., 1973, ISBN 0875523048  
+
* Gromacki, Robert Glenn. ''The modern tongues movement'', Nutley, NJ: Presbyterian and Reformed Publishing Co., 1973. ISBN 0875523048  
* Kennedy, Gerry and Rob Churchill, ''The Voynich Manuscript''. London: Orion, 2004.ISBN 0-7528-5996-X
+
* Kennedy, Gerry and Rob Churchill. ''The Voynich Manuscript''. London: Orion, 2004 ISBN 0-7528-5996-X
* Kildahl, John, ''The Psychology of Speaking in Tongues'', New York: Harper & Row, 1972.
+
* Kildahl, John. ''The Psychology of Speaking in Tongues'', New York: Harper & Row, 1972.
* Lacy, John. ''A Cry from the Desert''. 1708'', in ''The Charismatic Movement''. London: Michael P. Hamilton, 1975. ISBN: 0802834531
+
* Lacy, John. ''A Cry from the Desert''. 1708'', in ''The Charismatic Movement''. London: Michael P. Hamilton, 1975. ISBN 0802834531
  
 
==External links==
 
==External links==

Revision as of 17:27, 18 October 2007

Glossolalia (from 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."

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.

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.

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? Is glossolalia a natural, supernatural, or spiritual phenomenon? Can it be linked to neurotic conditions such as schizophrenia?

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. 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 practice of glossolalia.

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).

New Testament

In the New Testament, the Book of Acts 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.

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.

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.

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 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).

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.

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.

  • 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 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).
  • 175 C.E. - Irenaeus 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, 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.” [4]
  • After the 1st, or 2nd century there is no record of "speaking in tongues" in any Eastern Orthodox source.[5]
  • 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.” [6]
  • 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" [7].
  • 475 - 1000 C.E. - Dark ages. Little history recorded.
  • 1100s - Franciscan order of monks, Waldenses and Albigenses speak in tongues
  • 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.[8])
  • 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'" [9].
  • 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. [10]
  • 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" [11].
  • 1700s - John Wesley and Methodism. Wesley sprouts revivalism across Europe and North America, including many miraculous events such as speaking in tongues. [12]
  • 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" [13]. Irving further stated that "tongues are a great instrument for personal edification, however mysterious it may seem to us."

Contemporary Christians

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 Pentecostal and 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).

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. 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 (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.[14]

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[15] or attacking[16] 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.

Other religions

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

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.

Certain 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.

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 Spirits. 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.

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.[17] Glossolalia has even been postulated as an explanation for the Voynich manuscript.[18]

Psychology

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 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. 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.[19]

Nicholas Spanos described glossolalia as an acquired ability, for which no real trance is needed (Glossolalia as Learned Behavior: An Experimental Demonstration, 1987).

Neuroscience

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."[20]

New York Times wrote about the study, and it has been published in Psychiatry Research: Neuroimaging, Volume 148, Issue 1, 22 November 2006, Pages 67-71.

Biblical references

See also

  • Biblical hermeneutics
  • Charismatic movement
  • Covenant theology
  • Dispensationalism
  • Grammatical-historical
  • Mystical language
  • Pentecostalism

Notes

  1. Dialogue with Trypho, Chapter 82
  2. Dialogue with Trypho, Chapter 88.
  3. Against Heresies Book 2 Chapter 4
  4. Treatise Concerning the Trinity Chapter 29.
  5. 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.
  6. On the Trinity, Vol 8 Chap 33
  7. On Psalm 32, Enarrationes in Psalmos, 32, ii, Sermo 1:8
  8. No reference given.
  9. Stanley M. Burgess, "Medieval and Modern Western Churches," Initial Evidence, ed. Gary B. McGee (Peabody, MA: Hendrickson, 1991), 32
  10. Lacy, p. 32.; Hamilton, p 75
  11. Epistle to the Reader by Edward Burrough, prefixed to George Fox, The Great Mystery of the Great Whore Unfolded and Antichrist's Kingdom Revealed Unto Destruction(London: Thomas Simmons, 1659), ISBN 0-404-09353-1
  12. http://www.answers.com/topic/the-supernatural-occurrences-of-john-wesley
  13. Edward Irving, "Facts Connected With Recent Manifestations of Spiritual Gifts," Frasers Magazine (Jan. 1832)
  14. Grady, B., & Loewenthal, K. M. (1997). Features associated with speaking in tongues (glossolalia). British Journal of Medical Psychology, 70, 185-191.
  15. Example: Christenson, Laurence, Speaking in tongues : and its significance for the church, Minneapolis, MN : Dimension Books, 1968.
  16. Example: Gromacki, Robert Glenn, The modern tongues movement, Nutley, N.J. : Presbyterian and Reformed Publishing Co., 1973, ISBN 0875523048 (Originally published 1967)
  17. http://www.meta-religion.com/Linguistics/Glossolalia/contemporary_linguistic_study.htm
  18. Kennedy
  19. Francis, pp. 391-396(6)
  20. 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

References
ISBN links support NWE through referral fees

  • Burgess, Stanley M. "Medieval and Modern Western Churches," Initial Evidence, ed. 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, GB, Speaking with tongues; historically and psychologically considered, New Haven: Yale University Press, 1927.
  • Farrar, Frederic William. The Life and Work of St. Paul, New York: E.P. Dutton & Company, 1902.
  • Francis, L.J. and Robbins, M., Personality and Glossolalia: A Study Among Male Evangelical Clergy. Pastoral Psychology, Volume 51, Number 5, May 2003.
  • Gromacki, Robert Glenn. The modern tongues movement, Nutley, NJ: Presbyterian and Reformed Publishing Co., 1973. ISBN 0875523048
  • Kennedy, Gerry and Rob Churchill. The Voynich Manuscript. London: Orion, 2004 ISBN 0-7528-5996-X
  • Kildahl, John. The Psychology of Speaking in Tongues, New York: Harper & Row, 1972.
  • Lacy, John. A Cry from the Desert. 1708, in The Charismatic Movement. London: Michael P. Hamilton, 1975. ISBN 0802834531

External links

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