
Speaking in tongues

Speaking in tongues, also known as glossolalia, is a practice in which people utter words or speech-like sounds, often thought by believers to be languages unknown to the speaker. One definition used by linguists is the fluid vocalizing of speech-like syllables that lack any readily comprehended meaning, in some cases as part of religious practice in which some believe it to be a divine language unknown to the speaker. Glossolalia is practiced in Pentecostal and charismatic Christianity, as well as in other religions.
Sometimes a distinction is made between "glossolalia" and "xenolalia" or "xenoglossy", which specifically relates to the belief that the language being spoken is a natural language previously unknown to the speaker.
Etymology.
"Glossolalia" is from the Greek word γλωσσολαλία, itself a compound of the words γλῶσσα ("glossa"), meaning "tongue" or "language" and λαλέω ("laleō"), "to speak, talk, chat, prattle, or to make a sound". The Greek expression (in various forms) appears in the New Testament in the books of Acts and First Corinthians. In Acts 2, the followers of Christ receive the Holy Spirit and speak in the languages of at least fifteen countries or ethnic groups.
The exact phrase "speaking in tongues" has been used at least since the translation of the New Testament into Middle English in the Wycliffe Bible in the 14th century. Frederic Farrar first used the word "glossolalia" in 1879.
Linguistics.
In 1972, William J. Samarin, a linguist from the University of Toronto, published a thorough assessment of Pentecostal glossolalia that became a classic work on its linguistic characteristics. His assessment was based on a large sample of glossolalia recorded in public and private Christian meetings in Italy, the Netherlands, Jamaica, Canada, and the United States over the course of five years; his wide range of subjects included the Puerto Ricans of the Bronx, the snake handlers of the Appalachians and the spiritual Christians from Russia in Los Angeles ("Pryguny, Dukh-i-zhizniki").
Samarin found that glossolalic speech does resemble human language in some respects. The speaker uses accent, rhythm, intonation and pauses to break up the speech into distinct units. Each unit is itself made up of syllables, the syllables being formed from consonants and vowels found in a language known to the speaker:
It is verbal behaviour that consists of using a certain number of consonants and vowels ... in a limited number of syllables that in turn are organized into larger units that are taken apart and rearranged pseudogrammatically ... with variations in pitch, volume, speed and intensity.
[Glossolalia] consists of strings of syllables, made up of sounds taken from all those that the speaker knows, put together more or less haphazardly but emerging nevertheless as word-like and sentence-like units because of realistic, language-like rhythm and melody.
That the sounds are taken from the set of sounds already known to the speaker is confirmed by others. Felicitas Goodman, a psychological anthropologist and linguist, also found that the speech of glossolalists reflected the patterns of speech of the speaker's native language. These findings were confirmed by Kavan (2004).
Samarin found that the resemblance to human language was merely on the surface and so concluded that glossolalia is "only a facade of language". He reached this conclusion because the syllable string did not form words, the stream of speech was not internally organized, and – most importantly of all – there was no systematic relationship between units of speech and concepts. Humans use language to communicate but glossolalia does not. Therefore, he concluded that glossolalia is not "a specimen of human language because it is neither internally organized nor systematically related to the world man perceives". On the basis of his linguistic analysis, Samarin defined Pentecostal glossolalia as "meaningless but phonologically structured human utterance, believed by the speaker to be a real language but bearing no systematic resemblance to any natural language, living or dead".
Felicitas Goodman studied a number of Pentecostal communities in the United States, the Caribbean, and Mexico; these included English-, Spanish- and Mayan-speaking groups. She compared what she found with recordings of non-Christian rituals from Africa, Borneo, Indonesia and Japan. She took into account both the segmental structure (such as sounds, syllables, phrases) and the supra-segmental elements (rhythm, accent, intonation) and concluded that there was no distinction between what was practised by the Pentecostal Protestants and the followers of other religions.
History.
Classical antiquity.
It was a commonplace idea within the Greco-Roman world that divine beings spoke languages different from human languages, and historians of religion have identified references to esoteric speech in Greco-Roman literature that resemble glossolalia, sometimes explained as angelic or divine language. An example is the account in the Testament of Job, a non-canonical elaboration of the Book of Job, where the daughters of Job are described as being given sashes enabling them to speak and sing in angelic languages.
According to Dale B. Martin, glossolalia accorded high status in the ancient world due to its association with the divine. Alexander of Abonoteichus may have exhibited glossolalia during his episodes of prophetic ecstasy. Neoplatonist philosopher Iamblichus linked glossolalia to prophecy, writing that prophecy was divine spirit possession that "emits words which are not understood by those that utter them; for they pronounce them, as it is said, with an insane mouth ("mainomenό stomati") and are wholly subservient, and entirely yield themselves to the energy of the predominating God."
In his writings on early Christianity, the Greek philosopher Celsus includes an account of Christian glossolalia. Celsus describes prophecies made by several Christians in Palestine and Phoenicia of which he writes, "Having brandished these threats they then go on to add incomprehensible, incoherent, and utterly obscure utterances, the meaning of which no intelligent person could discover: for they are meaningless and nonsensical, and give a chance for any fool or sorcerer to take the words in whatever sense he likes."
References to speaking in tongues by the Church fathers are rare. Except for Irenaeus' 2nd-century reference to many in the church speaking all kinds of languages "through the Spirit", and Tertullian's reference in 207 AD to the spiritual gift of interpretation of tongues being encountered in his day, there are no other known first-hand accounts of glossolalia, and very few second-hand accounts among their writings.
20th century.
During the 20th century, glossolalia primarily became associated with Pentecostalism and the later charismatic movement. Preachers in the Holiness Movement preachers Charles Parham and William Seymour are credited as co-founders of the movement. Parham and Seymour taught that "baptism of the Holy Spirit was not the blessing of sanctification but rather a third work of grace that was accompanied by the experience of tongues." It was Parham who formulated the doctrine of "initial evidence". After studying the Bible, Parham came to the conclusion that speaking in tongues was the Bible evidence that one had received the baptism with the Holy Spirit.
In 1900, Parham opened Bethel Bible College in Topeka, Kansas, America, where he taught initial evidence, a Charismatic belief about how to initiate the practice. During a service on 1 January 1901, a student named Agnes Ozman asked for prayer and the laying on of hands to specifically ask God to fill her with the Holy Spirit. She became the first of many students to experience glossolalia, in the first hours of the 20th century. Parham followed within the next few days. Parham called his new movement the apostolic faith. In 1905, he moved to Houston and opened a Bible school there. One of his students was William Seymour, an African-American preacher. In 1906, Seymour traveled to Los Angeles where his preaching ignited the Azusa Street Revival. This revival is considered the birth of the global Pentecostal movement. According to the first issue of William Seymour's newsletter, "The Apostolic Faith", from 1906:
Parham and his early followers believed that speaking in tongues was xenoglossia, and some followers traveled to foreign countries and tried to use the gift to share the Gospel with non-English-speaking people. From the time of the Azusa Street revival and among early participants in the Pentecostal movement, there were many accounts of individuals hearing their own languages spoken 'in tongues'. The majority of Pentecostals and Charismatics consider speaking in tongues to primarily be divine, or the "language of angels," rather than human languages. In the years following the Azusa Street revival Pentecostals who went to the mission field found that they were unable to speak in the language of the local inhabitants at will when they spoke in tongues in strange lands. But Pentecostals and Charismatics have reported many cases of 'speaking in tongues' that were identified as human languages since.
The revival at Azusa Street lasted until around 1915. From it grew many new Pentecostal churches as people visited the services in Los Angeles and took their newfound beliefs to communities around the United States and abroad. During the 20th century, glossolalia became an important part of the identity of these religious groups. During the 1960s, the charismatic movement within the mainline Protestant churches and among charismatic Roman Catholics adopted some Pentecostal beliefs, and the practice of glossolalia spread to other Christian denominations. The discussion regarding tongues has permeated many branches of the Protestantism, particularly since the widespread charismatic movement in the 1960s. Many books have been published either defending or attacking the practice.
Christianity.
Theological explanations.
In Christianity, a supernatural explanation for glossolalia is advocated by some and rejected by others. Proponents of each viewpoint use the biblical writings and historical arguments to support their positions.
Biblical practice.
There are five places in the New Testament where speaking in tongues is referred to "explicitly":
Other verses by inference may be considered to refer to "speaking in tongues", such as , and .
The biblical account of Pentecost in the second chapter of the book of Acts describes the sound of a mighty rushing wind and "divided tongues like fire" coming to rest on the apostles. The text further describes that "they were all filled with the Holy Spirit, and began to speak in other languages". It goes on to say in verses 5–11 that when the Apostles spoke, each person in attendance "heard their own language being spoken". Therefore, the gift of speaking in tongues refers to the Apostles' speaking languages that the people listening heard as "them telling in our own tongues the mighty works of God". Glossolalists and cessationists both recognize this as xenoglossia, a miraculous ability that marked their baptism in the Holy Spirit. Something similar (although perhaps not xenoglossia) took place on at least two subsequent occasions, in Caesarea and Ephesus.
Glossolalists and cessationists generally agree that the primary purpose of the gift of speaking in tongues was to mark the Holy Spirit being poured out. At Pentecost the Apostle Peter declared that this gift, which was making some in the audience ridicule the disciples as drunks, was the fulfilment of the prophecy of Joel which described that God would pour out his Spirit on all flesh ().
Despite these commonalities, there are significant variations in interpretation.
Pentecostal and charismatic practices.
Influenced by the Holiness movement, baptism with the Holy Spirit was regarded by the first Pentecostals as being the third work of grace, following the new birth (first work of grace) and entire sanctification (second work of grace). This third work of grace was accompanied with glossolalia.
Because Pentecostal and charismatic beliefs are not monolithic, there is not complete theological agreement on speaking in tongues. Generally, followers believe that speaking in tongues is a spiritual gift that can be manifested as either a human language or a heavenly supernatural language in three ways:
Many Pentecostals and charismatics quote Paul's words in 1 Corinthians 14 which established guidelines on the public use of glossolalia in the church at Corinth although the exegesis of this passage and the extent to which these instructions are followed is a matter of academic debate.
The gift of tongues is often referred to as a "message in tongues". Practitioners believe that this use of glossolalia requires an interpretation so that the gathered congregation can understand the message, which is accomplished by the interpretation of tongues. There are two schools of thought concerning the nature of a message in tongues:
In addition to praying in the Spirit, many Pentecostal and charismatic churches practice what is known as singing in the Spirit.
Interpretation of tongues.
In Christian theology, the "interpretation of tongues" is one of the spiritual gifts listed in 1 Corinthians 12. This gift is used in conjunction with that of the gift of tongues—the supernatural ability to speak in a language (tongue) unknown to the speaker. The gift of interpretation is the supernatural enablement to express in an intelligible language an utterance spoken in an unknown tongue. This is not learned but imparted by the Holy Spirit; therefore, it should not be confused with the acquired skill of language interpretation. While cessationist Christians believe this miraculous charism has ceased, Charismatic and Pentecostal Christians believe this gift continues to operate within the church. Much of what is known about this gift was recorded by St. Paul in 1 Corinthians 14. In this passage, guidelines for the proper use of the gift of tongues were given. In order for the gift of tongues to be beneficial to the edification of the church, such supernatural utterances were to be interpreted into the language of the gathered Christians. If no one among the gathered Christians possessed the gift of interpretation, then the gift of tongues was not to be publicly exercised. Those possessing the gift of tongues were encouraged to pray for the ability to interpret.
Non-Christian practice.
Other religious groups have been observed to practice some form of theopneustic glossolalia. It is perhaps most commonly in Paganism, Shamanism, and other mediumistic religious practices. In Japan, the God Light Association believed that glossolalia could cause adherents to recall past lives.
Glossolalia has been postulated as an explanation for the Voynich manuscript.
In the 19th century, Spiritism was developed by the work of Allan Kardec, and the practice was seen as one of the self-evident manifestations of spirits. Spiritists argued that some cases were actually cases of xenoglossia.
Medical research.
Glossolalia is classified as a non-neurogenic language disorder. Most people exhibiting glossolalia do not have a neuropsychiatric disorder.
Neuroimaging of brain activity during glossolalia does not show activity in the language areas of the brain. In other words, it may be characterized by a specific brain activity and it can be a learned behaviour.
A 1973 experimental study highlighted the existence of two basic types of glossolalia: a static form which tends to a somewhat coaction to repetitiveness and a more dynamic one which tends to free association of the of speech-like elements.
A study done by the "American Journal of Human Biology" found that speaking in tongues was associated with both a reduction in circulatory cortisol, and enhancements in alpha-amylase enzyme activitytwo common biomarkers of stress reduction that can be measured in saliva. Several sociological studies report various social benefits to engaging in Pentecostal glossolalia, such as an increase in self-confidence.
As of April 2021, further studies are needed to corroborate the 1980s view of glossolaly with more sensitive measures of outcome, by using the more recent techniques of neuroimaging.
In art.
Adriano Celentano's 1972 song "Prisencolinensinainciusol" is an Italian song purposely written in mock-up English. It uses sounds from American English to simulate having been written in that language, while conveying no actual meaning.