Part 2 -
One would think it impossible to study the history of Pentecostalism without, at the very least, a cursory look at this ‘tongues issue’. Because the Pentecostal doctrine and understanding on tongues was completely redefined, this would seem to present a problem – how can something like this be taught by Pentecostals to Pentecostals, or other denominations that adhere to ‘tongues’? The answer is not overly surprising. The entire issue seems to have been conveniently ‘forgotten about’, and for all intents and purposes, swept under the rug. Very few, indeed if any, Pentecostals are taught about this issue, and in my experience, most aren’t even aware that it ever existed in the first place. One is left to deduce that it represents a chapter in the history of the early Pentecostal church they many would like to just forget.
In redefining “tongues”, Pentecostals looked to primary and secondary source works for an alternative explanation. It is during this time that, that (mainly) five German scholars promoted a fresh new approach to Biblical interpretation that purposely tried to avoid the trappings of traditional and enforced interpretations of Biblical texts, collectively known as “Higher Criticism”. Part of this tradition was examining “tongues” as ecstatic utterance, rather than the supposed xenoglossy as understood by mainstream Christianity for centuries.
As a quick aside, an important thing to note is that, prior to 1879, the term ‘glossolalia’ did not exist – it is a word coined by English theologian, Frederick Farrar (Dean of Canterbury) in 1879 in one of his publications.
The Pentecostal solution to the issue was an adaptation from the works of Farrar, Schaff and a few others. These ideas were further ‘tweaked’ to more adequately fit their new notion of tongues. From this, the concept of “prayer language” as an explanation for the modern phenomenon of tongues-speech was formed.
Over a short period of time, a Pentecostal apologetic was built. The emergence of the term “utterance” was strongly emphasized - it kept the definition ambiguous as it allowed for a variety of definitions beyond real, rational language, it was something sort of related to language, and could be defended more easily. “Utterance” fit much better in the Pentecostal paradigm and did not require empirical evidence. ‘Natural Praise’ and ‘adoration’ became a feature of ‘tongues’, and then ‘heavenly’ or ‘prayer language’ further broadened the definition. The term ‘glossolalia’ was transferred in from academia and was given a Pentecostal definition. In short, the tongues doctrine simply shifted into new semantics without any explanation. Xenoglossy one day, “prayer language” the next.
The resulting implicit theology however was not a synthesis of revelation and philosophy, but rather a synthesis of trying to make sense of the modern “tongues experience” in light of the narrative of Scripture. A way to legitimize and justify the modern phenomenon by ‘proofing’ it in the Bible. The problem with this however, was an obvious overwhelming absence therein of anything resembling modern tongues. Call it what you will, but for this group of Christians, the result was a virtual re-definition of scripture with respect to the understanding and justification of modern “tongues”; a re-interpretation of select Biblical texts to fit the modern practice/connotation of what ”tongues” was/is perceived to be.
What is amazing to me is how absolutely none of this is taught. It’s a topic that today is completely glossed over and conveniently forgotten about in Pentecostal/Charismatic circles.
Whether one is interested in this part of Pentecostal history or not, this redefinition has heavily influenced many other Christian denominations that adhere to the modern tongues phenomenon; specifically, it is from this historical doctrinal change that various modern Christian denominations’ belief in tongues, ultimately originated.
With respect to the concept of scriptural re-definition I mentioned earlier, the best two examples of this are the phrase “praying in the Spirit”, and the word “tongue(s)” itself.
“Praying in the Spirit” does not refer to the words one is saying. Rather, it refers to how one is praying. In the three places it is used (Corinthians, Ephesians, and Jude), there is absolutely zero reference to 'languages' in connection with this phrase. “Praying in the Spirit” should be understood as praying in the power of the Spirit, by the leading of the Spirit, and according to His will. In Pentecostal/Charismatic parlance however, the phase has come to be equated with modern “tongues”, i.e. when one “prays in the Spirit”, one is typically engaged in some form of tongues-speech.
The word “tongue(s)” itself is simply a more archaic word for (real) “language(s)”, nothing more. Replace “tongue(s)” with “language(s)” in these various passages and the whole modern Pentecostal/Charismatic concept of “tongues” begins to become difficult to posit – “language(s)” sounds a lot less mysterious, and in many cases, adds more clarity to the text. Again, in Pentecostal/Charismatic parlance however, the word has come to be equated with the modern concept of “tongues-speech”.
The popular modern typical, almost ‘standard’ distinction/classification of ‘four types of tongues’, two public and two private, is also the direct result of the Pentecostal redefinition of ‘tongues’ in order to fit the modern phenomenon/understanding.
The most damning result of this re-definition is the reading into scriptural texts of things that are simply just not there.
So, what are modern tongues, then? Modern tongues is a
tool , remotely akin to chanting, deep prayer, or meditation, etc.; a way by which one may establish a closer relationship with the divine and strengthen one’s spiritual path. In this respect (i.e. as the tool it is), it can be quite powerful one to accomplish these goals, as attested by many of those who use it. Most other cultures that practice glossolalia realize it as a 'spiritual tool'. It is only in certain Christian denominations where is it construed as something it never was.
Most people who use ‘tongues’ are very keen on describing the ‘experience’. Indeed, for those that use it, it is very psychologically, physically, and spiritually fulfilling. It’s almost like primal screaming. When people practice ‘tongues’, they feel a sense of sweet release and inner peace, in that virtually all stress can be gone after the experience.
People describe the experience, but in examining the “mechanics” behind it…well, not so much. When a person has experienced tongues, s/he is absolutely convinced as to the ‘scripturalness’ of his/her experience, and the correctness of his/her doctrinal beliefs – this, despite the overwhelming scriptural absence of anything remotely akin to what they’re doing.
I'm not doubting or questioning the 'experience'; as mentioned, glossolalia as the tool that it is, can be very powerful, and for many people, the experience is profound. Again though, it is important to note that this same statement can be made for virtually
any other culture that practices glossolalia. Religious and cultural differences aside, the glossolalia an Evenki Shaman in Siberia, a vodoun priestess in Togo and a Christian tongues-speaker in Alabama are producing are in no way different from each other. They’re all producing their glossolalia in the exact same way.
“Tongues” is to some Christian believers a very real and spiritually meaningful experience but consisting of emotional release via non-linguistic ‘free vocalizations’ at best; non-cognitive non language utterance – the subconscious playing with sounds to create what is perceived and interpreted as actual, meaningful speech. In _
some_ cases, I would argue that it is clearly a self/mass delusion prompted by such a strong desire to “experience God” that one creates that experience via “tongues”.
Known by many different names, “tongues”, “glossolalia”, or more accurately non-cognitive non-language utterance (NC-NLU), is practiced by many cultures and religious beliefs from literally all over the world; it is relatively new to Christianity and certainly not unique to it.
As a point of note, I’m a Linguist, and let me also add here that I am neither a so-called ‘cessationist’ nor a ‘continuationist’ – I do not identify with either term; in fact, I had never heard the two terms until just late in 2016. As far as I’m concerned, quite frankly, since the Biblical reference of “tongues” is to real, rational languages, obviously “tongues” haven’t “ceased”; people still speak.
For a discussion on the "Gift of Tongues", see: