And Again It Is Given to Some to Speak in Tongues

Phenomenon in which people speak words apparently in languages unknown to them

Icon depicting the Theotokos together with the apostles filled with the Holy Spirit, indicated by "cloven tongues like equally of burn down^[1]" in a higher place their heads.

Speaking in tongues, also known as glossolalia, is a practice in which people utter words or speech-similar sounds, oftentimes thought past believers to be languages unknown to the speaker. One definition used by linguists is the fluid vocalizing of voice communication-like syllables that lack whatever readily comprehended pregnant, in some cases as part of religious practise in which some believe it to be a divine language unknown to the speaker.^[2] Glossolalia is good in Pentecostal and charismatic Christianity,^[iii] ^[4] too as in other religions.^[5] ^[6]

Sometimes a stardom is made between "glossolalia" and "xenolalia" or "xenoglossy", which specifically relates to the belief that the language being spoken is a tongue previously unknown to the speaker.^[vii]

Etymology [edit]

Glossolalia is from the Greek word γλωσσολαλία, itself a compound of the words γλῶσσα (glossa), meaning "tongue" or "language"^[8] and λαλέω (laleō), "to speak, talk, chat, prattle, or to brand a audio".^[9] The Greek expression (in various forms) appears in the New Testament in the books of Acts and First Corinthians. In Acts ii, the followers of Christ receive the Holy Spirit and speak in the languages of at to the lowest degree 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.^[ten] Frederic Farrar commencement used the word glossolalia in 1879.^[xi]

Linguistics [edit]

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.^[12] His cess was based on a large sample of glossolalia recorded in public and private Christian meetings in Italy, the netherlands, Jamaica, Canada, and the U.s.a. 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 establish that glossolalic spoken communication does resemble human language in some respects. The speaker uses accent, rhythm, intonation and pauses to interruption upwardly the speech into distinct units. Each unit of measurement is itself made up of syllables, the syllables beingness formed from consonants and vowels found in a language known to the speaker:

It is exact 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, book, speed and intensity.^[13]

[Glossolalia] consists of strings of syllables, made up of sounds taken from all those that the speaker knows, put together more or less haphazardly simply emerging withal as word-like and sentence-like units because of realistic, linguistic communication-like rhythm and melody.^[14]

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 oral communication of the speaker's native language.^[15] These findings were confirmed by Kavan (2004).^[16]

Samarin found that the resemblance to human linguistic communication was merely on the surface and and then ended that glossolalia is "merely a facade of language".^[17] He reached this conclusion because the syllable string did not form words, the stream of oral communication was not internally organized, and – virtually importantly of all – at that place was no systematic human relationship between units of speech and concepts. Humans use language to communicate simply glossolalia does not. Therefore, he concluded that glossolalia is non "a specimen of homo language considering it is neither internally organized nor systematically related to the earth human being perceives".^[17] On the footing of his linguistic assay, Samarin defined Pentecostal glossolalia equally "meaningless but phonologically structured man utterance, believed past the speaker to exist a real language merely bearing no systematic resemblance to any natural linguistic communication, living or dead".^[18]

Felicitas Goodman studied a number of Pentecostal communities in the United States, the Caribbean, and Mexico; these included English-, Castilian- and Mayan-speaking groups. She compared what she constitute with recordings of non-Christian rituals from Africa, Borneo, Republic of indonesia and Japan. She took into account both the segmental structure (such as sounds, syllables, phrases) and the supra-segmental elements (rhythm, emphasis, intonation) and concluded that there was no stardom betwixt what was practised by the Pentecostal Protestants and the followers of other religions.^[19]

History [edit]

Classical antiquity [edit]

It was a commonplace idea inside the Greco-Roman world that divine beings spoke languages different from human being languages, and historians of faith accept identified references to esoteric speech in Greco-Roman literature that resemble glossolalia, sometimes explained as celestial or divine language.^{[ citation needed ]} An example is the business relationship in the Testament of Chore, a non-canonical elaboration of the Book of Job, where the daughters of Job are described every bit being given sashes enabling them to speak and sing in celestial languages.^[20]

According to Dale B. Martin, glossolalia was accorded high condition in the ancient world due to its association with the divine. Alexander of Abonoteichus may take exhibited glossolalia during his episodes of prophetic ecstasy.^[21] 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."^[22]

In his writings on early Christianity, the Greek philosopher Celsus includes an account of Christian glossolalia. Celsus describes prophecies fabricated past several Christians in Palestine and Phoenicia of which he writes, "Having brandished these threats they then go on to add incomprehensible, breathless, and utterly obscure utterances, the meaning of which no intelligent person could discover: for they are meaningless and nonsensical, and give a adventure for whatever fool or wizard to take the words in whatever sense he likes."^[21]

References to speaking in tongues past 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 Advertizement to the spiritual gift of interpretation of tongues beingness encountered in his day, there are no other known first-mitt accounts of glossolalia, and very few second-manus accounts amongst their writings.^[23]

1100 to 1900 [edit]

12th century – Bernard of Clairvaux explained that speaking tongues was no longer present because there were greater miracles – the transformed lives of believers.^[24]
twelfth century – Hildegard of Bingen is said to have possessed the gift of visions and prophecy and to have been able to speak and write in Latin without having learned the language.^[25]
1265 – Thomas Aquinas wrote about the souvenir of tongues in the New Testament, which he understood to be an ability to speak every language, given for the purposes of missionary piece of work. He explained that Christ did not take this gift considering his mission was to the Jews, "nor does each ane of the faithful now speak save in one tongue"; for "no one speaks in the tongues of all nations, because the Church herself already speaks the languages of all nations".^[26]
15th century – The Moravians are referred to past detractors as having spoken in tongues. John Roche, a contemporary critic, claimed that the Moravians "commonly broke into some disconnected Jargon, which they frequently passed upon the vulgar, 'as the exuberant and resistless Evacuations of the Spirit'".^[27]
17th century – 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 take heard in their Extasies pronounce sure words, which seem'd to the Standers-past, to be some Foreign Linguistic communication." These utterances were sometimes accompanied by the souvenir of interpretation exercised, in Du Bois' experience, by the same person who had spoken in tongues.^[28] ^[29]
17th century – Early Quakers, such as Edward Burrough, brand mention of tongues-speaking in their meetings: "We spoke with new tongues, as the Lord gave u.s. utterance, and His Spirit led united states of america".^[xxx]
1817 – In Frg, Gustav von Below, an aristocratic officer of the Prussian Baby-sit, and his brothers, founded a religious move based on their estates in Pomerania, which may accept included speaking in tongues.^[31]
19th century – 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 swell astonishment of all who heard, and to her own swell edification and enjoyment in God".^[32] Irving farther stated that "tongues are a swell instrument for personal edification, however mysterious it may seem to u.s.a.."^[33]
19th century – The history of the Church of Jesus Christ of Latter-solar day Saints (LDS Church), contains extensive references to the exercise of speaking in tongues by Brigham Young, Joseph Smith and many others.^[34] ^[35] Sidney Rigdon had disagreements with Alexander Campbell regarding speaking in tongues, and later joined the Church of Jesus Christ of Latter-mean solar day Saints. Speaking in tongues was recorded in contemporary sources, both hostile and sympathetic to Mormonism, by at to the lowest degree 1830.^[36] The practise was presently widespread among Mormons, with many rank and file church building members believing they were speaking the language of Adam; some of the hostility towards Mormons stemmed from those of other faiths regarding speaking in tongues unfavorably, especially when practiced past children.^[36] At the 1836 dedication of the Kirtland Temple the dedicatory prayer asked that God grant them the gift of tongues and at the finish of the service Brigham Young spoke in tongues, another elder interpreted it and and then gave his ain exhortation in tongues. Many other worship experiences in the Kirtland Temple prior to and later the dedication included references to people speaking and interpreting tongues. In describing the beliefs of the church building in the Wentworth letter (1842), Joseph Smith identified a conventionalities of the "gift of tongues" and "estimation of tongues". The practice of glossolalia by the Latter-solar day Saints was widespread just afterwards an initial outburst of enthusiastic growth circa 1830–34, seems to have been somewhat more restrained than in many other gimmicky religious movements.^[36] Young, Smith, and numerous other early leaders frequently cautioned against the public do of glossolalia unless there was someone who could do the corresponding spiritual gift of estimation of tongues, then that listeners could exist edified by what had been said. Although the Latter-day Saints believe that speaking in tongues and the interpretation of tongues is live and well in the Church, modern Mormons are much more likely to indicate to the way in which LDS missionaries are trained and larn foreign languages rapidly, and are able to communicate rapidly on their missions, as evidence of the manifestation of this gift. This interpretation stems from a 1900 General Conference sermon by Joseph F. Smith which discouraged glossolalia; subsequent leaders echoed this recommendation for about a decade afterwards and subsequently the practice had largely died out amongst Mormons by the 1930s and '40s.^[36]

20th century [edit]

Headline about the "Weird babel of tongues" and other behavior at Azusa Street, from a 1906 Los Angeles Times newspaper.

During the 20th century, glossolalia primarily became associated with Pentecostalism and the later charismatic move. 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 non the blessing of sanctification but rather a third piece of work of grace that was accompanied by the experience of tongues."^[4] It was Parham who formulated the doctrine of "initial evidence". Later studying the Bible, Parham came to the decision that speaking in tongues was the Bible bear witness that ane 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 Jan 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 showtime of many students to feel glossolalia, in the starting time hours of the 20th century. Parham followed within the next few days. Parham called his new movement the churchly 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. Co-ordinate to the first issue of William Seymour's newsletter, The Apostolic Faith, from 1906:

A Mohammedan, a Soudanese by nascency, a man who is an interpreter and speaks sixteen languages, came into the meetings at Azusa Street and the Lord gave him messages which none just himself could understand. He identified, interpreted and wrote a number of the languages.^[37]

Parham and his early followers believed that speaking in tongues was xenoglossia, and some followers traveled to strange countries and tried to use the gift to share the Gospel with not-English language-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 bulk of Pentecostals and Charismatics consider speaking in tongues to primarily be divine, or the "language of angels," rather than human being languages.^[38] In the years following the Azusa Street revival Pentecostals who went to the mission field plant that they were unable to speak in the language of the local inhabitants at will when they spoke in tongues in strange lands.^[39]

The revival at Azusa Street lasted until around 1915. From information technology grew many new Pentecostal churches equally 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 office 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 do of glossolalia spread to other Christian denominations. The give-and-take regarding tongues has permeated many branches of the Protestantism, peculiarly since the widespread charismatic movement in the 1960s. Many books have been published either defending^[40] or attacking^[41] the practise.

Christianity [edit]

Theological explanations [edit]

In Christianity, a supernatural explanation for glossolalia is advocated by some and rejected by others. Proponents of each viewpoint utilize the biblical writings and historical arguments to support their positions.

Glossolalists could, autonomously from those practicing glossolalia, also mean all those Christians who believe that the Pentecostal/charismatic glossolalia practiced today is the "speaking in tongues" described in the New Testament. They believe that it is a miraculous charism or spiritual souvenir. Glossolalists claim that these tongues can be both real, unlearned languages (i.e., xenoglossia)^[42] ^[43] too as a "language of the spirit", a "heavenly language", or perchance the linguistic communication of angels.^[44]
Cessationists believe that all the miraculous gifts of the Holy Spirit ceased to occur early in Christian history, and therefore that the speaking in tongues as practiced by Charismatic Christians is the learned utterance of non-linguistic syllables. According to this belief, it is neither xenoglossia nor miraculous, but rather taught beliefs, possibly self-induced. These believe that what the New Testament described as "speaking in tongues" was xenoglossia, a miraculous spiritual gift through which the speaker could communicate in natural languages not previously studied.
A third position feasibly exists, which believes the do of "glossolalia" to be a folk do and different from the legitimate New Testament spiritual gift of speaking/interpreting real languages. It is therefore not out of a belief that "miracles have ceased" (i.due east., Cessationism) that causes this grouping to discredit the supernatural origins of particular modern expressions of "glossolalia", but information technology is rather out of a conventionalities that Glossolalists take misunderstood Scripture and wrongly attributed something that appears to be explained naturalistically^[45] to the Holy Spirit.

Biblical practice [edit]

There are five places in the New Attestation where speaking in tongues is referred to explicitly:

Marking sixteen:17, which records the instructions of Christ to the apostles, including his description that "they will speak with new tongues" as a sign that would follow "them that believe" in him.
Acts 2, which describes an occurrence of speaking in tongues in Jerusalem at Pentecost, though with various interpretations. Specifically, "every man heard them speak in his own linguistic communication" and wondered "how hear nosotros every homo in our ain natural language, wherein we were born?"
Acts 10:46, when the household of Cornelius in Caesarea spoke in tongues, and those present compared it to the speaking in tongues that occurred at Pentecost.
Acts 19:6, when a grouping of approximately a dozen men spoke in tongues in Ephesus as they received the Holy Spirit while the campaigner Paul laid his hands upon them.
1 Cor 12, 13, fourteen, where Paul discusses speaking in "diverse kinds of tongues" as part of his wider word of the gifts of the Spirit; his remarks shed some light on his own speaking in tongues as well as how the gift of speaking in tongues was to be used in the church building.

Other verses by inference may be considered to refer to "speaking in tongues", such as Isaiah 28:11, Romans viii:26 and Jude 20.

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 ain language being spoken". Therefore, the souvenir of speaking in tongues refers to the Apostles' speaking languages that the people listening heard equally "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 to the lowest degree two subsequent occasions, in Caesarea and Ephesus.

Glossolalists and cessationists more often than not agree that the master purpose of the souvenir of speaking in tongues was to marking the Holy Spirit being poured out. At Pentecost the Campaigner Peter declared that this souvenir, 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 cascade out his Spirit on all flesh (Acts 2:17).^[43]

Despite these commonalities, in that location are meaning variations in interpretation.

Universal. The traditional Pentecostal view is that every Christian should await to be baptized in the Holy Spirit, the distinctive mark of which is glossolalia.^[46] While nigh Protestants agree that baptism in the Holy Spirit is integral to beingness a Christian, others^[47] believe that it is not separable from conversion and no longer marked by glossolalia. Pentecostals appeal to the declaration of the Apostle Peter at Pentecost, that "the gift of the Holy Spirit" was "for you and for your children and for all who are far off" (Acts 2:38–39). Cessationists answer that the gift of speaking in tongues was never for all (1 Cor 12:30). In response to those who say that the Baptism in the Holy Spirit is not a split up experience from conversion, Pentecostals appeal to the question asked past the Campaigner Paul to the Ephesian believers "Accept ye received the Holy Ghost since ye believed?" (Acts 19:2).
One gift. Different aspects of speaking in tongues announced in Acts and 1 Corinthians, such that the Assemblies of God declare that the gift in Acts "is the aforementioned in essence equally the gift of tongues" in one Corinthians "only different in purpose and use".^[46] They distinguish betwixt (private) oral communication in tongues when receiving the gift of the Spirit, and (public) speech in tongues for the benefit of the church building. Others assert that the gift in Acts was "not a dissimilar phenomenon" but the aforementioned gift being displayed under varying circumstances.^[48] The same description—"speaking in tongues"—is used in both Acts and i Corinthians, and in both cases the speech is in an unlearned linguistic communication.
Direction. The New Attestation describes tongues largely equally spoken language addressed to God, merely too every bit something that tin can potentially be interpreted into human language, thereby "edifying the hearers" (1 Cor 14:5, 13). At Pentecost and Caesarea the speakers were praising God (Acts 2:11; x:46). Paul referred to praying, singing praise, and giving thank you in tongues (1 Cor 14:14–17), as well as to the interpretation of tongues (1 Cor fourteen:5), and instructed those speaking in tongues to pray for the ability to interpret their tongues so others could sympathize them (1 Cor 14:13). While some limit speaking in tongues to voice communication addressed to God—"prayer or praise",^[42] others claim that speaking in tongues is the revelation from God to the church building, and when interpreted into human language by those embued with the souvenir of interpretation of tongues for the do good of others present, may be considered equivalent to prophecy.^[49]
Music. Musical interludes of glossolalia are sometimes described as singing in the Spirit. Some concur that singing in the Spirit is identified with singing in tongues in i Corinthians 14:xiii–19^[l],^[51] which they hold to be "spiritual or spirited singing", as opposed to "chatty or impactive singing" which Paul refers to every bit "singing with the understanding".^[52]
Sign for unbelievers (1 Cor 14:22). Some assume that tongues are "a sign for unbelievers that they might believe",^[53] and so abet it as a ways of evangelism. Others signal out that Paul quotes Isaiah to show that "when God speaks to people in language they cannot sympathise, information technology is quite plain a sign of God's judgment"; so if unbelievers are baffled by a church service they cannot understand because tongues are spoken without existence interpreted, that is a "sign of God's mental attitude", "a sign of judgment".^[54] Some place the tongues in Acts 2 every bit the main example of tongues as signs for unbelievers
Comprehension. Some say that speaking in tongues was "not understood by the speaker".^[42] Others assert that "the tongues-speaker unremarkably understood his ain foreign-linguistic communication message".^[55] This last comment seems to accept been made by someone confusing the "gift of tongues" with the "gift of the interpretation of tongues" , which is specified every bit a different gift in the New Testament, but ane that tin can be given to a person who also has the gift of tongues. In that case, a person understands a message in tongues that he has previously spoken in an unknown language.

Pentecostal and charismatic practices [edit]

Baptism with the Holy Spirit is regarded past the Holiness Pentecostals (the oldest branch of Pentecostalism) as being the tertiary work of grace, following the new nascence (starting time work of grace) and entire sanctification (second piece of work of grace).^[56] ^[4] Holiness Pentecostals teach that this 3rd work of grace is accompanied with glossolalia.^[56] ^[4]

Because Pentecostal and charismatic behavior are not monolithic, in that location is not complete theological agreement on speaking in tongues.^{[ citation needed ]} Generally, followers believe that speaking in tongues is a spiritual gift that can exist manifested every bit either a man language or a heavenly supernatural linguistic communication in three means:^[57]

The "sign of tongues" refers to xenoglossia, wherein followers believe someone is speaking a language they have never learned.
The "gift of tongues" refers to a glossolalic utterance spoken by an individual and addressed to a congregation of, typically, other believers.
"Praying in the spirit" is typically used to refer to glossolalia as function of personal prayer.^[58]

Many Pentecostals and charismatics quote Paul's words in one Corinthians 14 which established guidelines on the public use of glossolalia in the church building at Corinth although the exegesis of this passage and the extent to which these instructions are followed is a matter of academic fence.^[59]

The gift of tongues is ofttimes referred to as a "bulletin in tongues".^[threescore] Practitioners believe that this use of glossolalia requires an estimation so that the gathered congregation can understand the message, which is achieved by the estimation of tongues.^{[ citation needed ]} There are two schools of idea concerning the nature of a message in tongues:

One school of thought believes it is always directed to God every bit prayer, praise, or thanksgiving but is spoken in for the hearing and edification of the congregation.^{[ commendation needed ]}
The other school of thought believes that a message in tongues can be a prophetic utterance inspired past the Holy Spirit.^[61] In this instance, the speaker delivers a message to the congregation on behalf of God.^{[ citation needed ]}

In improver to praying in the Spirit, many Pentecostal and charismatic churches practice what is known equally singing in the Spirit. ^[62] ^[63] ^[64]

Estimation of tongues [edit]

In Christian theology, the interpretation of tongues is one of the spiritual gifts listed in i 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 estimation is the supernatural enablement to limited 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 exist 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 inside the church.^[65] Much of what is known almost this gift was recorded past St. Paul in i Corinthians fourteen. In this passage, guidelines for the proper apply of the souvenir 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 exist interpreted into the language of the gathered Christians. If no one amidst the gathered Christians possessed the gift of estimation, then the souvenir of tongues was not to be publicly exercised. Those possessing the souvenir of tongues were encouraged to pray for the ability to interpret.^[65]

Non-Christian exercise [edit]

Other religious groups have been observed to exercise some form of theopneustic glossolalia. It is perhaps most commonly in Paganism, Shamanism, and other mediumistic religious practices.^[5] In Japan, the God Lite Association believed that glossolalia could cause adherents to recall by lives.^[6]

Glossolalia has been postulated as an caption for the Voynich manuscript.^[66]

In the 19th century, Spiritism was adult past the work of Allan Kardec, and the exercise was seen as one of the self-axiomatic manifestations of spirits. Spiritists argued that some cases were actually cases of xenoglossia.

Medical enquiry [edit]

Glossolalia is classified as a non-neurogenic linguistic communication disorder.^[67] Most people exhibiting glossolalia do not take a neuropsychiatric disorder.^[68]

Neuroimaging of encephalon activity during glossolalia does not testify activity in the language areas of the encephalon.^[68] ^[69] In other words, it may be characterized by a specific brain activeness^[70] ^[71] and it can exist a learned behaviour.^[72] ^[lxx]

A 1973 experimental report highlighted the beingness 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 complimentary association of speech-similar elements.^[73] ^[70]

A study done past the American Periodical of Human Biology found that speaking in tongues was associated with both a reduction in circulatory cortisol, and enhancements in alpha-amylase enzyme activity – two mutual biomarkers of stress reduction that can be measured in saliva.^[74] Several sociological studies study diverse social benefits to engaging in Pentecostal glossolalia,^[75] ^[76] such every bit an increase in cocky-confidence.^[76]

As of April 2021, further studies are needed to corroborate the 1980s view of glossolaly with more sensitive measures of effect, by using the more contempo techniques of neuroimaging.^[70] ^{[ better source needed ]}

Criticism [edit]

Speakers of glossolalia are capable of speaking in tongues on cue, opposite to the claim that information technology is a spontaneous event. ^[77]

Analysis of glossolalics reveals a pseudo-language that lacks consistent syntax, semantic meaning, usually rhythmic or poetic in nature and is similar to the speaker'southward native tongue. Samples of glossolalia shows a lack of consistency needed for meaningful comparing or translation. Information technology besides is not used to communicate between boyfriend glossolalia speakers, although the pregnant is usually translated by the leader involved in line with, and supportive of whatever message or instruction has been given that mean solar day, in some way giving divine legitimacy to what is said.^[78]

Run into also [edit]

Aphasia – Inability to employ spoken language
Asemic writing – Wordless open semantic class of writing
Biblical hermeneutics – Study of the principles of estimation concerning the Bible
Covenant theology – Protestant biblical interpretive framework for agreement the overall structure of the Bible
Directly revelation – Belief in a communication from God to a person
Dispensationalism – Biblical interpretation
Dream voice communication
Gibberish – Nonsensical language
Historical-grammatical method – Christian hermeneutical method
Idioglossia – Idiosyncratic language
Logorrhoea – Advice disorder that causes excessive wordiness and repetitiveness
Scat singing – Vocal improvisation with wordless vocables, nonsense syllables or without words at all
Vonlenska

References [edit]

^ "Bible Gateway passage: Acts 2:3 - King James Version". Bible Gateway.
^ "Glossolalia north." A Dictionary of Psychology. Edited by Andrew Grand. Colman. Oxford University Press 2009. Oxford Reference Online. Retrieved 5 August 2011.
^ Lum, Kathryn Gin; Harvey, Paul (2018). The Oxford Handbook of Religion and Race in American History. Oxford University Press. p. 801. ISBN978-0190856892. ... would prove influential on the development of black Pentecostalism in the early on twentieth century, as glossolalia, or speaking in tongues, would exist understood as a third piece of work of grace following Holiness and receipt of the Holy Spirit.
^ ^a ^b ^c ^d The Encyclopedia of Christianity. Wm. B. Eerdmans Publishing. 1999. p. 415. ISBN978-9004116955. While in Houston, Texas, where he had moved his headquarters, Parham came into contact with William Seymour (1870–1922), an African-American Baptist-Holiness preacher. Seymour took from Parham the teaching that the baptism of the Holy Spirit was non the blessing of sanctification but rather a tertiary work of grace that was accompanied by the experience of tongues
^ ^a ^b Fr. Seraphim Rose: Orthodoxy and the Faith of the Hereafter, St Herman Press^{[ ISBN missing ]} ^{[ page needed ]}
^ ^a ^b Whelan, Christal (2007). "Shifting Paradigms and Mediating Media: Redefining a New Religion equally "Rational" in Contemporary Society". Nova Religio. 10 (3): 54–72. doi:10.1525/nr.2007.10.3.54.
^ Cheryl Bridges Johns and Frank Macchia, "Glossolalia," The Encyclopedia of Christianity (Grand Rapids, MI; Leiden, Netherlands: Wm. B. Eerdmans; Brill, 1999–2003), 413.
^ γλῶσσα, Henry George Liddell, Robert Scott, A Greek–English language Dictionary, on Perseus
^ λαλέω, Henry George Liddell, Robert Scott, A Greek–English Lexicon, on Perseus
^ Bible Mark xvi:17 in Wycliffe'south Bible
^ Oxford English Dictionary, 2d ed, 1989
^ Samarin, William J. (1972). Tongues of Men and Angels: The Religious Language of Pentecostalism. New York: Macmillan. OCLC 308527. ^{[ page needed ]}
^ Samarin, William J. (1972). Tongues of Men and Angels: The Religious Linguistic communication of Pentecostalism. New York: Macmillan. p. 120. OCLC 308527.
^ Samarin, William J. (1972). "Sociolinguistic vs. Neurophysiological Explanations for Glossolalia: Comment on Goodman's Newspaper". Journal for the Scientific Study of Religion. 11 (3): 293–96. doi:ten.2307/1384556. JSTOR 1384556.
^ Goodman, Felicitas D. (1969). "Phonetic Analysis of Glossolalia in 4 Cultural Settings". Periodical for the Scientific Study of Faith. 8 (2): 227–35. doi:10.2307/1384336. JSTOR 1384336.
^ New Zealand Linguistic Social club: Heather Kavan Massey University: Heather Kavan "We don't know what nosotros're saying, simply it's profound"
^ ^a ^b Samarin, William J. (1972). Tongues of Men and Angels: The Religious Language of Pentecostalism. New York: Macmillan. p. 128. OCLC 308527.
^ Samarin, William J. (1972). Tongues of Men and Angels: The Religious Language of Pentecostalism. New York: Macmillan. p. 2. OCLC 308527.
^ Goodman, Felicitas D. (1972). Speaking in Tongues: A Cross-Cultural Study in Glossolalia . Chicago: Academy of Chicago Press. ISBN978-0-226-30324-six. OCLC 393056. ^{[ page needed ]}
^ Martin 1995, pp. 88–89.
^ ^a ^b Martin 1995, p. xc.
^ Martin 1995, p. 91.
^ Warfield, Benjamin B. (1918). Counterfeit Miracles. New York: Charles Scribner's Sons. p. 10. ISBN978-0-85151-166-5. OCLC 3977281. The writings of the then-called Apostolic Fathers comprise no clear and certain allusions to miracle working or to the do of the charismatic gifts, contemporaneously with themselves.
^ "Premier Serrmon Pour Le Jour de 50'Rise. Sur fifty'Evangile du jour. three. Il y des signes plus certains et des miracles plus salutaires que ceux-là, ce sont les mérites. Et je ne crois pas qu'il soit difficile de savoir en quel sens on doit entendre les miracles dont il est parlé en cet endroit, pour qu'ils soient des signes certains de foi, et par conséquent de salut. En effet, la première oeuvre de la foi, opérant par la charité, c'est la componction de 50'âme, car elle chasse évidemment les démons, en déracinant les péchés de notre coeur. Quant aux langues nouvelles que doivent parler les hommes, qui croient en Jésus-Christ, cela a lieu, lorsque le langage du vieil homme cesse de se trouver sur nos lèvres, et que nous ne parlons plus la langue antique de nos premiers parents, qui cherchaient dans des paroles pleines de malice à s'excuser de leurs péchés."
^ L. Carlyle, May (Feb 1956). "A Survey of Glossolalia and Related Phenomena in NonChristian Religions". American Anthropologist. 58 (1): 75. doi:10.1525/aa.1956.58.i.02a00060.
^ Thomas Aquinas, Summa Theologica, Question 176.
^ Burgess, Stanley One thousand. (1991). "Medieval and Modern Western Churches". In Gary B. McGee (ed.). Initial evidence: historical and biblical perspectives on the Pentecostal doctrine of spirit baptism. Peabody, Massachusetts: Hendrickson Publishers. p. 32. ISBN978-0-943575-41-4. OCLC 24380326.
^ Lacy, John (1707). A Cry from the Desert. p. 32. OCLC 81008302.
^ Hamilton, Michael Pollock (1975). The charismatic movement. Grand Rapids, Michigan: William B. Eerdmans Publishing Visitor. p. 75. ISBN978-0-8028-3453-9. OCLC 1008209.
^ Burrough, Edward (1831) [1659]. "Epistle to the Reader" in Fox, George. The great mystery of the great whore unfolded; and Antichrist's kingdom revealed unto destruction. The Works of George Flim-flam. 3. p. 13. OCLC 12877488.
^ Hogue, Richard (2010). Tongues: A Theological History of Christian Glossolalia. Tate Publishing. p. 211.
^ Irving, Edward (January 1832). "Facts Connected With Recent Manifestations of Spiritual Gifts". Fraser'due south Magazine. 4 (24): 754–61. Retrieved nine June 2009.
^ Carlyle, Gavin, ed. (1865). "On the Gifts of the Holy Ghost". The Collected Writings of Edward Irving (Book 5 ed.). Alexander Strahan. p. 548. Retrieved 12 January 2017.
^ "Speaking in Tongues and the Mormon Church". www.frontiernet.net. Archived from the original on 17 Baronial 2000.
^ "Speaking in Tongues". Archived from the original (MediaWiki) on 17 October 2008.
^ ^a ^b ^c ^d Copeland, Lee. "Speaking in Tongues in the Restoration Churches". Dialogue: A Periodical of Mormon Thought. 24 (1).
^ Foursquare brackets signal faded parts that are no longer readable.
^ D. Swincer, Tongues: Genuine Biblical Languages: A Careful Construct of the Nature, Purpose, and Operation of the Gift of Tongues for the Church (2016) pp. 88–90^{[ ISBN missing ]}
^ Faupel, D. William. Glossolalia as Foreign Language: An Investigation of the Twentieth-Century Pentecostal Claim. "Archived copy". Archived from the original on 29 April 2005. Retrieved 27 April 2005. {{cite web}}: CS1 maint: archived copy equally championship (link)
^ Instance: Christenson, Laurence, Speaking in tongues: and its significance for the church, Minneapolis, MN : Dimension Books, 1968.^{[ ISBN missing ]} ^{[ page needed ]}
^ Example: Gromacki, Robert Glenn, The Modernistic Tongues Motility, Nutley, NJ: Presbyterian and Reformed Publishing Co., 1973, ISBN 0-87552-304-viii (Originally published 1967)^{[ page needed ]}
^ ^a ^b ^c Grudem, Wayne A. (1994). Systematic theology: an introduction to biblical doctrine. Leicester: Inter-Varsity Press. p. 1070. ISBN978-0-85110-652-6. OCLC 29952151.
^ ^a ^b General Presbytery of the Assemblies of God (11 August 2000). "The Baptism in the Holy Spirit: The Initial Experience and Continuing Evidences of the Spirit-Filled Life" (PDF). General Council of the Assemblies of God of the Usa. Archived from the original (PDF) on 17 December 2008. Retrieved nine June 2009.
^ Grudem, Wayne A. (1994). Systematic theology: an introduction to biblical doctrine. Leicester: Inter-Varsity Press. p. 1072. ISBN978-0-85110-652-6. OCLC 29952151.
^ Carey, Benedict (7 November 2006). "A Neuroscientific Await at Speaking in Tongues". The New York Times.
^ ^a ^b Assemblies of God (1961). "Statement of Fundamental Truths" (PDF). General Council of the Assemblies of God of the United States. Archived from the original (PDF) on 19 June 2006. Retrieved nine June 2009.
^ "Baptism with the Holy Spirit". christians.eu. 22 July 2015.
^ Grudem, Wayne A. (1994). Systematic theology: an introduction to biblical doctrine. Leicester: Inter-Varsity Press. p. 1073. ISBN978-0-85110-652-6. OCLC 29952151.
^ Masters, Peter; John C. Whitcomb (1988). The Charismatic Miracle. London: Wakeman Trust. p. 49. ISBN978-1-870855-01-3. OCLC 20720229.
^ Bible one Corinthians 14:13–19
^ Johns, Donald A. (1988). Stanley Thousand. Burgess; Gary B. McGee; Patrick H. Alexander (eds.). Lexicon of Pentecostal and Charismatic Movements . G Rapids, Michigan: Zondervan. p. 788. ISBN978-0-310-44100-7. OCLC 18496801. Cited by Riss, Richard M. (28 July 1995). "Singing in the Spirit in the Holiness, Pentecostal, Latter Rain, and Charismatic Movements". Retrieved 9 June 2009.
^ Alford, Delton L. (1988). Stanley M. Burgess; Gary B. McGee; Patrick H. Alexander (eds.). Lexicon of Pentecostal and charismatic movements. Grand Rapids, Michigan: Zondervan. p. 690. ISBN978-0-310-44100-7. OCLC 18496801. Cited by Riss, Richard M. (28 July 1995). "Singing in the Spirit in the Holiness, Pentecostal, Latter Rain, and Charismatic Movements". Retrieved nine June 2009.
^ "Questions about Tongues". General Council of the Assemblies of God of the United States. 2009. Archived from the original on 13 June 2006. Retrieved 10 June 2009.
^ Grudem, Wayne A. (1994). Systematic theology: an introduction to biblical doctrine. Leicester: Inter-Varsity Press. p. 1075. ISBN978-0-85110-652-6. OCLC 29952151.
^ Masters, Peter; John C. Whitcomb (1988). The Charismatic Phenomenon. London: Wakeman Trust. p. 106. ISBN978-i-870855-01-3. OCLC 20720229.
^ ^a ^b The West Tennessee Historical Society Papers – Issue 56. Due west Tennessee Historical Society. 2002. p. 41. Seymour's holiness background suggests that Pentecostalism had roots in the holiness motion of the tardily nineteenth century. The holiness move embraced the Wesleyan doctrine of "sanctification" or the 2d work of grace, subsequent to conversion. Pentecostalism added a third piece of work of grace, called the baptism of the Holy Ghost, which is often accompanied past glossolalia.
^ Casanova, Amanda (6 April 2018). "10 Things Christians Should Know about the Pentecostal Church building". Christianity.com . Retrieved 2 December 2019.
^ Wright, N. T. (2008). Acts for Everyone, Role 1. Louisville: WJK. pp. 210–211.
^ Richardson, William Edwin (June 1983). "Liturgical Order and Glossolalia. one Corinthians xiv:26c–33a and its Implications". Andrews University . Retrieved 2 December 2019.
^ Gee, Donald (1993). Pentecostal Experience. Springfield, MO: Gospel Publishing Business firm. p. 154. ISBN978-0882434544.
^ Chantry, Walter J. (1973). Signs of the Apostles. Edinburgh, Scotland: Banner of Truth Trust. pp. 22–23. ISBN978-0851511757.
^ Mookgo S. Kgatle (2019). "Singing as a therapeutic amanuensis in Pentecostal worship". Verbum et Ecclesia. 40. doi:10.4102/ve.v40i1.1910. S2CID 150696864. Retrieved 31 August 2021.
^ Harper, Michael. "Releasing the Spirit: the Pentecostals". Christianity Today . Retrieved 31 August 2021.
^ "Religion - Christianity - Pentecostalism". BBC . Retrieved 31 Baronial 2021.
^ ^a ^b Guy P. Duffield and Nathaniel M. Van Cleave, Foundations of Pentecostal Theology, 1983, (Los Angeles: Foursquare Media, 2008), pp. 342–343.
^ Gerry Kennedy, Rob Churchill (2004). The Voynich Manuscript. London: Orion. ISBN978-0-7528-5996-5. ^{[ page needed ]}
^ Mendez, Mario F. (1 January 2018). "Non-Neurogenic Linguistic communication Disorders: A Preliminary Classification". Psychosomatics. 59 (1): 28–35. doi:x.1016/j.psym.2017.08.006. ISSN 0033-3182. PMC5748000. PMID 28911819.
^ ^a ^b Newberg, Andrew B.; Wintering, Nancy A.; Morgan, Donna; Waldman, Mark R. (22 November 2006). "The measurement of regional cerebral claret catamenia during glossolalia: A preliminary SPECT study". Psychiatry Research: Neuroimaging. 148 (1): 67–71. doi:10.1016/j.pscychresns.2006.07.001. ISSN 0925-4927. PMID 17046214. S2CID 17079826.
^ "Linguistic communication Center of the Brain Is Not Under the Control of Subjects Who "Speak in Tongues" – PR News". www.pennmedicine.org . Retrieved fifteen January 2019.
^ ^a ^b ^c ^d Kent, Ray D. (one Nov 2015). "Nonspeech Oral Movements and Oral Motor Disorders: A Narrative Review". Am J Speech Lang Pathol. 24 (iv): 763–789. doi:ten.1044/2015_AJSLP-14-0179. ISSN 1058-0360. OCLC 8146899752. PMC4698470. PMID 26126128. (at Appendix A)
^ Cave, David Sachs; Norris, Rebecca (2012). Organized religion and the Trunk. Modern Science and the Construction of Religious Meaning. Brill. doi:10.1163/9789004225343. ISBN9789004225343. OCLC 1238010307. Retrieved sixteen April 2021.
^ Spanos, N. P.; Cross, W. P.; Lepage, Grand.; Coristine, M (1986). "Glossolalia as learned behavior: An experimental demonstration". Journal of Abnormal Psychology. 95 (1): 21–23. doi:10.1037/0021-843X.95.one.21. ISSN 0021-843X. OCLC 4644067946. PMID 3700843.
^ H A Osser; P F Ostwald; B Macwhinney; R L Casey (i March 1973). "Glossolalic voice communication from a psycholinguistic perspective". J Psycholinguist Res. 2 (1): 9–19. doi:10.1007/BF01067109. ISSN 0090-6905. OCLC 4664154487. PMID 24197793. S2CID 36005466.
^ Lynn, Christopher Dana; Paris, Jason; Frye, Cheryl Anne; Schell, Lawrence M. (2010). "Salivary Alpha-Amylase and Cortisol Among Pentecostals on a Worship and Nonworship Twenty-four hour period". American Journal of Man Biology. 22 (6): 819–822. doi:10.1002/ajhb.21088. ISSN 1042-0533. PMC3609410. PMID 20878966.
^ Wood, William Westward. (1965). Culture and personality aspects of the Pentecostal holiness religion. Mouton (IS). OCLC 797731718. ^{[ page needed ]}
^ ^a ^b Hine, Virginia H. (1969). "Pentecostal Glossolalia toward a Functional Estimation". Periodical for the Scientific Report of Religion. 8 (2): 211–226. doi:10.2307/1384335. ISSN 0021-8294. JSTOR 1384335.
^ Hanson, Dirk. "Neuroscience & Neurology 41 Speaking in Tongues – A Neural Snapshot". Brain Blogger . Retrieved xiii September 2021.
^ Semenyna, Scott; Schmaltz, Rodney. "Glossolalia meets glosso-psychology: why speaking in tongues persists in charismatic Christian and Pentecostal gatherings". Gale Academic Onefile. Skeptics Order & Skeptic Mag. Retrieved thirteen September 2021.

Bibliography [edit]

Martin, Dale B. (1995), The Corinthian Torso, New Oasis, Connecticut: Yale University Press, ISBN978-0300081725

External links [edit]

Await up glossolalia in Wiktionary, the free dictionary.

Gerlach, Joel C., "Glossolalia" (from a Confessional Lutheran perspective)
Video recorded during a Lord's day Prayer Meeting; x Feb 2008; Cochin, Republic of india, Kerala; this prayer group functions under the Catholic Charismatic Renewal in India.
"Souvenir of Tongues". T. Reilly. The Cosmic Encyclopedia. Vol. 14. 1912.
"Tongues". past John Salza, bible verses and the Catholic Church fathers on speaking in tongues
"Glossolalia". bible411.com. (Cessationist perspective)
"Glossolalia every bit Foreign Language". D. William Faupel. Wesleyan Theological Journal Vol. 31 No. one (Spring 1996): pp. 95–109. (Historical study of Pentecostal beliefs)
"Questions nearly Tongues". Assemblies of God United states. (Pentecostal perspective)
"The Function of Tongue-Speaking for the Individual: A Psycho-Theological Model". Daniel A. Tappeiner. Journal of American Scientific Amalgamation. Vol. 26. March 1974. pp. 29–32.
Andrei Bely'southward Glossalolia {sic} with an English translation
(in Italian) Esperimenti di Glossolalia. A case of glossolalia in theatre.
"Lalia". Farthermost episode of glossolalia captured in modern music.

scottdong1944.blogspot.com

Source: https://en.wikipedia.org/wiki/Speaking_in_tongues