"Glossolalia or speaking in tongues is vocalizing of fluent speech-like syllables, often as part of religious practice. " (wikipedia.org)
Glossolalia is not exclusively a Christian practice.
"Other religious groups been observed to practice some form of theopneustic glossolalia. It is perhaps most commonly in Paganism, Shamanism, and other mediumistic religious practices.
Glossolalia was exhibited by the Oracle of Delphi, whereby a priestess of the god Apollo (called the Pythia) speaks in unintelligible utterances, supposedly through the spirit of Apollo in her.
In the nineteenth century, Spiritism was developed by the work of Allan Kardec, and the phenomenon was seen as one of the self-evident manifestations of spirits.Glossolalia has also been observed in the Voodoo religion of Haiti, as well as in the HinduGurus and Fakirs of India."
The following excerpts are from a peaganism website. (I find it prudent not to link to the site.)
"Glossolalia is the ecstatic practice of "speaking in tongues". While this practice has largely become associated with charismatic Christianity, it is a pre-Christian practice and persists in many religions, including modern Santeria. Glossolalia has traditionally been understood to be a marker of possession by a God.Glossolalia can also be seen as a means of accessing the non-linear aspects of consciousness and can improve ones' ability to access the deeper aspects of the self. It often brings a feeling of deep peace and the fulfillment that comes from creative self-expression...
Some receive glossolalia passively by opening themselves to the possibility and waiting on the movements of Deity to possess or dramatically inspire them. The practice may be engaged in actively, however, and is remarkably easy and rewarding. Pagan Universalism teaches the practice of glossolalia as an adjunct to personal medition, prayer and ritual working. The only bar to the experience of glossolalia is self-consciousness or fear of embarrassment.
Basic Guidelines for Glossolalia
1) Choose a seed sound and a place in which to do the practice.
2) Establish an energetic connection with the Earth. Sky energy will help to retain willfillness if you are working magic alone, but sky energy is generally not helpful in deific possession unless you are seeking possession by a sky god. The Earth Goddess is easier and safer for most people to work with.
3) Begin uttering your seed sound.
4) Surrender to ecstasy and let the sounds emerge.
5) When you feel that the practice has run its course (your consciousness will begin to return to normal), "earth" the power by visualizing it streaming through your hand into the ground. Re-center and e-ground."
My point is simply this. Speaking in ecstatic tongues is not necessarily a genuine work of the Holy Spirit. This practice predates Christianity, and is still practiced by many pagan religions today. This practice was probably popular in the pagan religions of Greece in the first century. This was the practice that Paul was condemning and correcting in his letter to the Corinthian church.
1 Though I speak with the tongues of men and of angels, but have not love, I have become sounding brass or a clanging cymbal. 2 And though I have the gift of prophecy, and understand all mysteries and all knowledge, and though I have all faith, so that I could remove mountains, but have not love, I am nothing. 3 And though I bestow all my goods to feed the poor, and though I give my body to be burned, but have not love, it profits me nothing.
(1 Corinthians 13:1-3, New King James Version)
It is clear from the context that Paul is using a literary hyperbole in these verses to stress the importance of love.He takes his examples to the extreme to make his point.He is not laying out the doctrine for speaking in unknown, heavenly and angelic languages.
Is it truly possible to know everything as Paul seems to suggest in verse 2.Later in verse twelve of the same chapter Paul states that we know and prophecy in part.This leaves two possibilities.Paul is either contradicting himself, or he is using a hyperbole.I am resolved to the latter.
Also, there is no other mention of angelic languages in the Bible.In fact, whenever angels spoke to men, they spoke in the common speech and were easily understood.Therefore, the idea of speaking in unknown angelic tongues has no Biblical warrant.
7But to each one is given the manifestation of the Spirit for the common good 10and to another the effecting of miracles, and to another prophecy, and to another the distinguishing of spirits, to another various kinds of tongues, and to another the interpretation of tongues. 11But one and the same Spirit works all these things, distributing to each one individually just as He wills.
γλῶσσα – glossa -1100 – the tongue, by implication a language
1) the tongue, a member of the body, an organ of speech 2) a tongue a) the language or dialect used by a particular people distinct from that of other nations
The spiritual gift of tongues can be defined as a supernatural ability to speak a language the speaker has not learned.The typical practice found in most charismatic churches consists of men and women speaking indistinguishable, indiscernible, “unknown” tongues.These unknown tongues are often considered heavenly or angelic languages.It is my opinion that there is no Biblical warrant for this practice.An honest, careful study of scripture demonstrates that the spiritual gift of tongues incorporates true human languages, and not ecstatic speech, gibberish, or glossolalia.
Over emphasizing the speaking in tongues is another misuse prevalent in many churches today.Tongues should not be the primary focus of a church.It is also not a sign of salvation. It is not an evidence of Spirit baptism.It is not a means of edification.
Chapter fourteen of First Corinthians is the most in-depth doctrinal discourse on the spiritual gift of speaking in tongues.Let’s walk through it, verse by verse, to see what the Bible actually teaches.
1 Pursue love, and desire spiritual gifts, but especially that you may prophesy. 2 For he who speaks in a tongue does not speak to men but to God, for no one understands him; however, in the spirit he speaks mysteries. 3 But he who prophesies speaks edification and exhortation and comfort to men. 4 He who speaks in a tongue edifies himself, but he who prophesies edifies the church.
Here Paul is contrasting speaking in tongues to prophesy.Prophesy is to be sought above tongues (vs1) because it edifies the church.The purpose of all the spiritual gifts is the building-up of the church for the common good (1 Cor. 12:10).Therefore Paul is not commending speaking in tongues as a personal edification technique; he is condemning the (mis)use of tongues because it does not edify others.
5 I wish you all spoke with tongues, but even more that you prophesied; for he who prophesies is greater than he who speaks with tongues, unless indeed he interprets, that the church may receive edification.
The spiritual manifestation of tongues is positive and useful if there is an interpretation so that the church may receive edification.
6 But now, brethren, if I come to you speaking with tongues, what shall I profit you unless I speak to you either by revelation, by knowledge, by prophesying, or by teaching? 7 Even things without life, whether flute or harp, when they make a sound, unless they make a distinction in the sounds, how will it be known what is piped or played? 8 For if the trumpet makes an uncertain sound, who will prepare for battle? 9 So likewise you, unless you utter by the tongue words easy to understand, how will it be known what is spoken? For you will be speaking into the air.
Ecstatic speech and speaking nonsensical sounds is simply is vanity (speaking into the air).The moder
n version of speaking in tongues experienced in many churches does not produce clear, intelligible sounds.The genuine gift of tongues is like a musical instrument producing distinct sounds and tones.Counterfeit tongues is unclear, meaningless, and indistinct, much like a noisy gong or clanging cymbal.
10 There are, perhaps, a great many kinds of languages in the world, and no kind is without meaning.. 11 Therefore, if I do not know the meaning of the language, I shall be a foreigner to him who speaks, and he who speaks will be a foreigner to me.
Word have meaning.Languages have meaning.Ecstatic and nonsensical gibberish does
not.
12 Even so you, since you are zealous for spiritual gifts,let it be for the edification of the church….
Paul reinforces the principal that spiritual gifts are for the benefit of the church as a whole, not the gifted individual.
13 Therefore let him who speaks in a tongue pray that he may interpret. 14 For if I pray in a tongue, my spirit prays, but my understanding is unfruitful. 15 What is the conclusion then? I will pray with the spirit, and I will also pray with the understanding. I will sing with the spirit, and I will also sing with the understanding. 16 Otherwise, if you bless with the spirit, how will he who occupies the place of the uninformed say “Amen” at your giving of thanks, since he does not understand what you say? 17 For you indeed give thanks well, but the other is not edified.
Unfruitful is not good.What is the outcome of praying with an unfruitful mind?(Vanity?)What virtue is there in praying and praising God without understanding?What benefit for the speaker or for others is derived without any understanding?
18 I thank my God I speak with tongues more than you all; 19 yet in the church I would rather speak five words with my understanding, that I may teach others also, than ten thousand words in a tongue
Genuine tongues is a positive gift.Yet even ten-thousand words in an unknown, untranslated tongue is inferior to five intelligent words of instruction.
21 In the law it is written:
“ Withmen ofother tongues and other lips I will speak to this people; And yet, for all that, they will not hear Me,”
says the Lord.
22 Therefore tongues are for a sign, not to those who believe but to unbelievers; but prophesying is not for unbelievers but for those who believe.
Isaiah 28:11-12 states that one day the Lord would use men of other tongues (foreigners speaking other languages) as a sign of judgment against unbelieving Israel.The manifestation of tongues is a sign to unbelievers, not believers.This is correllary with the events detailed in Acts chapter 2.
26 How is it then, brethren? Whenever you come together, each of you has a psalm, has a teaching, has a tongue, has a revelation, has an interpretation. Let all things be done for edification. 27 If anyone speaks in a tongue, let there be two or at the most three, each in turn, and let one interpret. 28 But if there is no interpreter, let him keep silent in church, and let him speak to himself and to God.
33 For God is not the author of confusion but of peace, as in all the churches of the saints.
39 Therefore, brethren, desire earnestly to prophesy, and do not forbid to speak with tongues. 40 Let all things be done decently and in order.
The spiritual gifts should be exercised in an orderly manner because God is a God of peace and not confusion.If someone speaks in tongues, there must be someone there to interpret.Prophecy should be sought after, while tongues should not be disallowed.
The spiritual manifestation of speaking in tongues is one of the most controversial and divisive doctrines in the modern church.Whole denominations and movements are identified by the use, misuse, or non-use of this gift.My own personal beliefs have swung on a pendulum from absolute continualism to absolute cessationism.I have struggled to define what the gift of tongues is and what is not.
This series of posts is a result of my honest, sincere study into what the Bible teaches about the gift of tongues.I have read several books and commentaries on both sides of the issue.While these references are sometimes necessary and good, I have put them aside.I worked through the Scriptures and (prayerfully) determined my beliefs and opinions on this doctrine.I am resolved to the following theses:
1)There is no absolute Biblical evidence that the manifestation of tongues was uniquely intended for the apostolic age.
2)The gift of tongues is defined as a person who, under the influence of the Holy Spirit, speaks an actual, discernible human language (as opposed to glossolalia, ecstatic speech, or gibberish).
3)The gift of tongues should be used properly in accordance with Scripture.
4)The manifestation of tongues is of secondary importance with respect to prophecy and instruction.
Brothers (and sisters), read, respond, rebuke and reprove.
for His glory,
DJ
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Part 1
1 Corinthians 13:8-12
8Love never fails; but if there are gifts of prophecy, they will be done away; if there are tongues, they will cease; if there is knowledge, it will be done away. 9For we know in part and we prophesy in part; 10but when the perfect comes, the partial will be done away. 11When I was a child, I used to speak like a child, think like a child, reason like a child; when I became a man, I did away with childish things. 12For now we see in a mirror dimly, but then face to face; now I know in part, but then I will know fully just as I also have been fully known.
The gift of tongues will cease (vs 8).In the context it seems that these gifts (prophecy, tongues, knowledge) will cease at the return of Jesus Christ, who is the Perfect (vs 10).I am not saying that speaking in tongues absolutely continues at the same capacity today as in the apostolic era.There are many logical, historical and indirect Biblical references that could suggest that tongues has diminished in frequency, or stopped entirely (but I will not go into them at this time).I, myself, have never experienced or witnessed what I would consider genuine speaking in tongues.It is also important to note the diction of verse 8. Prophecy and knowledge will be "done away", or literally abolished. This verb implies an outside influence. Tongues, however, will simply cease (stop).With that being said, this passage does not clearly and unequivocally refute the continuation of the gift of tongues.To derive that conclusion, one must use a poor hermeneutic and inductive reasoning (extrapolation).
While I was in graduate school I had the opportunity to have many international classmates. In fact, in most of my classes I was the only American. The other students were mostly from India and Nepal. I felt that it was my duty to share the gospel with them.
My first step in this process was to make friends. This was relatively easy in the academic setting. I got to know a few of the guys pretty well. We would work on homework together, talk about class (and professors) and occasionally I went to their apartment to hang out.
I had very little past experience with witnessing. I used two basic methods. The first is what I now call name dropping. I tried to mention God, Christ, or other Biblical characters as often as I could. I attempted to “spiritualize” the common things around us.
“This is a nice table. Did you know that Jesus was a charpenter?” “Do you eat fish? (Wait for reply) Some of Jesus’s disciples were fishermen.”
How much of this was lost in translation I’ll never know.
The next method was compare and contrast. I would ask them a question about Hinduism, and then compare it to Christianity. I tried to focus on the central message of the gospel, and I tried to quote scripture.
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One day one of my friends came and asked me to meet him on campus later that night. He told me he wanted to talk to me about something very important. I agreed to meet him at the gazebo. I was very excited. I thought that I was going to see the fruits of my labor. I was proud of myself for being such a good little evangelist (notice that my focus was on myself).
So I arrived that night with my J. Mac Study Bible, several gospel tracts, and my spiral notebook of “How to be saved” notes. I sat down next to him and I could see that he was nervous. We made small talk for a few minutes. My mind was racing with what I was going to say. He then nervously glanced around to see if anyone was in earshot.
Then he looked me square in the eye, and with a thick accent said, “I want to ask you an important question. Something I have been thinking about and I want your help.”
“How do I meet American girls?”
I sat there silently shocked. My surprise must have been written all over my face because he asked me again.
“I want to know how to meet American girls.”
“Church” I said finally. “American girls go to church.”
He never did come to church, or ask me about Jesus or Christianity. We lost touch after that semester. All I can do now is pray for him.
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So shall My word be that goes forth from My mouth; It shall not return to Me void, But it shall accomplish what I please, And it shall prosper in the thing for which I sent it. – Isaiah 55:11
So then neither he who plants is anything, nor he who waters, but God who gives the increase. 1 Cor. 3:7
When I think about evangelism, two images appear in my mind.The first is of a man with a new suite, a cheesy smile, and a bad comb-over.This is the stereotypical (tel)evangelist, found at small-town tent revivals, under the stage lights of arena crusades, or hosting his television special.
The second mental image is that of street witnessing.Tracts, pamphlets, testaments, and small talk.God does certainly use both of these gospel presentations.However, I have recently seen what sincere, sacrificial evangelism can look like.I have recently seen it in my own church family.
We are called to not only share the gospel, but to share our lives.This is not always as manifest and glamorous as the first two images.The sacrifice of a shared life is true grit, no holds barred Christianity.It involves sharing our time, money, emotions, gifts, and resources. I have seen what a shared life looks like through the Christ-exalting men and women around me.
A shared life is a committed group of men meeting in a back room, encouraging one another as they hold each other accountable.It is the quiet, gentle-spirited young women sharing the gospel with a peer after Sunday school.It is a group of young men earnestly praying in their dorm room for a spiritual awaking on campus.It is the retired men of the church spending their weekend working to serve others.A shared life is opening your house and your wallet to the poor, the homeless, and the downtrodden.It is a wife laboring and toiling, using her gifts to serve her family, her church, and God.
The sacrifice of a shared life is continually making others more important than yourself, and making God’s glory paramount.
