Speaking in tongues

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For other uses, see Speaking in Tongues (disambiguation).
"Glossolalia" redirects here. For the Steve Walsh album, see Glossolalia (album).

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.[2] Glossolalia is practiced in Pentecostal and charismatic
Christianity,[3][4] as well as in other religions.[5][6]
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.[7]

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 make a
sound".[9] 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.[10] Frederic Farrar first used
the word glossolalia in 1879.[11]

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 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. [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 but emerging nevertheless as word-like and sentence-
like units because of realistic, language-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 speech of the speaker's native language. [15] These findings
were confirmed by Kavan (2004).[16]
Samarin found that the resemblance to human language was merely on the surface and so
concluded that glossolalia is "only a facade of language". [17] 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".[17] 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".[18]
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.[19]

History[edit]
Classical antiquity[edit]
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.[citation needed] 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. [20]
According to Dale B. Martin, glossolalia was 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.[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 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".[21]
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.[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]
 12th 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 gift of tongues in the New Testament, which he
understood to be an ability to speak every language, given for the purposes of
missionary work. He explained that Christ did not have this gift because his mission was
to the Jews, "nor does each one 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 by detractors as having spoken in tongues.
John Roche, a contemporary critic, claimed that the Moravians "commonly broke into
some disconnected Jargon, which they often passed upon the vulgar, 'as the exuberant
and resistless Evacuations of the Spirit'".[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 have heard in their Extasies pronounce certain words, which
seem'd to the Standers-by, to be some Foreign Language". These utterances were
sometimes accompanied by the gift of interpretation exercised, in Du Bois' experience,
by the same person who had spoken in tongues.[28][29]
 17th century – Early Quakers, such as Edward Burrough, make mention of tongues-
speaking in their meetings: "We spoke with new tongues, as the Lord gave us utterance,
and His Spirit led us".[30]
 1817 – In Germany, Gustav von Below, an aristocratic officer of the Prussian Guard, and
his brothers, founded a religious movement based on their estates in Pomerania, which
may have 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 great astonishment of all
who heard, and to her own great edification and enjoyment in God". [32] Irving further
stated that "tongues are a great instrument for personal edification, however mysterious
it may seem to us".[33]
 19th century – The history of the Church of Jesus Christ of Latter-day Saints (LDS
Church), contains extensive references to the practice 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-day Saints. Speaking in tongues was recorded in
contemporary sources, both hostile and sympathetic to Mormonism, by at least 1830.
[36]
 The practice was soon widespread amongst Mormons, with many rank and file church
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 by 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 end of the service Brigham Young spoke in tongues, another elder interpreted
it and then gave his own exhortation in tongues. Many other worship experiences in the
Kirtland Temple prior to and after the dedication included references to people speaking
and interpreting tongues. In describing the beliefs of the church in the Wentworth
letter (1842), Joseph Smith identified a belief of the "gift of tongues" and "interpretation
of tongues". The practice of glossolalia by the Latter-day Saints was widespread but
after an initial burst of enthusiastic growth circa 1830–34, seems to have been
somewhat more restrained than in many other contemporary religious movements.
[36]
 Young, Smith, and numerous other early leaders frequently cautioned against the
public exercise of glossolalia unless there was someone who could exercise the
corresponding spiritual gift of interpretation of tongues, so that listeners could be edified
by what had been said. Although the Latter-day Saints believe that speaking in tongues
and the interpretation of tongues is alive and well in the Church, modern Mormons are
much more likely to point to the way in which LDS missionaries are trained and learn
foreign languages quickly, 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]
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". [4] 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:
A Mohammedan, a Soudanese by birth, 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 but 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 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. [38] 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.[39]
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 [40] or
attacking[41] the practice.

Christianity[edit]
Theological explanations[edit]
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.

 Glossolalists could, apart 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 gift. Glossolalists claim that these tongues can be both
real, unlearned languages (i.e., xenoglossia)[42][43] as well as a "language of the spirit", a
"heavenly language", or perhaps the language 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 behavior, 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 conceivably exists, which believes the practice of "glossolalia" to be a
folk practice 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.e., Cessationism) that causes this group to discredit the supernatural origins
of particular modern expressions of "glossolalia", but it is rather out of a belief that
Glossolalists have 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 Testament where speaking in tongues is referred to explicitly:

 Mark 16:17, 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 language" and wondered "how hear we every man in
our own tongue, 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 group of approximately a dozen men spoke in tongues in Ephesus as
they received the Holy Spirit while the apostle Paul laid his hands upon them.
 1 Cor 12, 13, 14, where Paul discusses speaking in "various kinds of tongues" as part of
his wider discussion 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.
Other verses by inference may be considered to refer to "speaking in tongues", such as Isaiah
28:11, Romans 8:26 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
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 (Acts 2:17).[43]
Despite these commonalities, there are significant variations in interpretation.

 Universal. The traditional Pentecostal view is that every Christian should expect to

be baptized in the Holy Spirit, the distinctive mark of which is glossolalia. [46] While most
Protestants agree that baptism in the Holy Spirit is integral to being 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 reply 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
separate experience from conversion, Pentecostals appeal to the question asked by
the Apostle Paul to the Ephesian believers "Have ye received the Holy Ghost since ye
believed?" (Acts 19:2).
 One gift. Different aspects of speaking in tongues appear in Acts and 1 Corinthians,
such that the Assemblies of God declare that the gift in Acts "is the same in essence as
the gift of tongues" in 1 Corinthians "but different in purpose and use". [46] They distinguish
between (private) speech in tongues when receiving the gift of the Spirit, and (public)
speech in tongues for the benefit of the church. Others assert that the gift in Acts was
"not a different phenomenon" but the same gift being displayed under varying
circumstances.[48] The same description—"speaking in tongues"—is used in both Acts
and 1 Corinthians, and in both cases the speech is in an unlearned language.
 Direction. The New Testament describes tongues largely as speech addressed to God,
but also as something that 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; 10:46). Paul referred to praying, singing praise, and giving
thanks in tongues (1 Cor 14:14–17), as well as to the interpretation of tongues (1 Cor
14:5), and instructed those speaking in tongues to pray for the ability to interpret their
tongues so others could understand them (1 Cor 14:13). While some limit speaking in
tongues to speech addressed to God—"prayer or praise", [42] others claim that speaking in
tongues is the revelation from God to the church, and when interpreted into human
language by those embued with the gift of interpretation of tongues for the benefit of
others present, may be considered equivalent to prophecy. [49]
 Music. Musical interludes of glossolalia are sometimes described as singing in the Spirit.
Some hold that singing in the Spirit is identified with singing in tongues in 1 Corinthians
 14:13–19[50],[51] which they hold to be "spiritual or spirited singing", as opposed to
"communicative or impactive singing" which Paul refers to as "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 advocate it as a means of evangelism.
Others point out that Paul quotes Isaiah to show that "when God speaks to people in
language they cannot understand, it is quite evidently a sign of God's judgment"; so if
unbelievers are baffled by a church service they cannot understand because tongues
are spoken without being interpreted, that is a "sign of God's attitude", "a sign of
judgment".[54] Some identify the tongues in Acts 2 as the primary 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 normally understood his own
foreign-language message".[55] This last comment seems to have been made by
someone confusing the "gift of tongues" with the "gift of the interpretation of tongues" ,
which is specified as a different gift in the New Testament, but one that 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.
Baptism with the Holy Spirit is regarded by the Holiness Pentecostals (the oldest branch of
Pentecostalism) as being the third work of grace, following the new birth (first work of grace)
and entire sanctification (second work of grace).[56][4] Holiness Pentecostals teach that this third work
of grace is accompanied with glossolalia.[56][4]
Because Pentecostal and charismatic beliefs are not monolithic, there is not complete theological
agreement on speaking in tongues.[citation needed] 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:[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 part of personal prayer. [58]
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. [59]
The gift of tongues is often referred to as a "message in tongues". [60] 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.[citation needed] There are two schools of
thought concerning the nature of a message in tongues:

 One school of thought believes it is always directed to God as prayer, praise, or

thanksgiving but is spoken in for the hearing and edification of the congregation. [citation needed]
 The other school of thought believes that a message in tongues can be a prophetic
utterance inspired by the Holy Spirit.[61] In this case, the speaker delivers a message to
the congregation on behalf of God.[citation needed]
In addition to praying in the Spirit, many Pentecostal and charismatic churches practice what is
known as singing in the Spirit. [62][63][64]
Interpretation of tongues[edit]
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.[65] 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. [65]

Non-Christian practice[edit]
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.[5] In
Japan, the God Light Association believed that glossolalia could cause adherents to recall past lives.
[6]

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

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.
]