LIBERTY
UNIVERSITY
LIBERTY
BAPTIST THEOLOGICAL SEMINARY
CHARISMATIC THEOLOGY:
THE EXCESSIVE
PREOCCUPATION WITH GLOSSOLALIA OVER SOUND BIBLICAL TEACHING
A
RESEARCH PAPER SUBMITTED TO DR. MATT SANDERS IN PARTIAL FULFILLMENT OF THE
REQUIREMENTS FOR
THE COURSE THEO 510
BY
Dr. NATHAN MERRILL (ID#
01189706)
CONTENTS
Introduction…………………………………………………………………………............... 1
Definition of Glossolalia……………………………………………………………………… 1
The Nature
of Biblical Glossolalia……………………………………………………………. 2
Acts 1:1-13……………………………………………………………………………. 2
Acts 18:46……………………………………………………………………………..
3
Acts 19:6…………………………………………………………………………….... 4
1
Corinthians 12-14………………………………………………………………….. 4
Glossolalia:
a real human languages……...……………………………………
5
Glossolalia:
a lesser gift………………………………………………………..
5 Glossolalia to be used according to proper regulation………………………… 6
The Purpose of Glossolalia in the New
Testament………………………………………… 6
Glossolalia and Spirit-Baptism………………………………………………………………… 7
The Cessation of Glossolalia…………………………………………………………………. 8
Cessationist Approach…………………………………………………………………………. 8
Open but Cautious Approach………………………………………………………………….. 10
Conclusion…………………………………………………………………………………….. 10
Bibliography………………………………………………………………………………….. 13
Introduction
The Pentecostal and
Charismatic movements have very quickly pervaded modern Christendom. They are
extremely popular and one of the fastest growing segments of the Christian
church today. This popularity likely stems from their overemphasis on the dramatic
personal experience with God. On one hand, this stress on personal experience
has been a boon for the church. It highlights the importance of the personal
relationship between God and man, which had often been neglected in the
traditional church. On the other hand,
the overemphasis on the subjective experience with God has usurped the place of
Scripture itself. There seems to be a paucity of sound biblical doctrine within
the Charismatic and Pentecostal churches. As a result, the
Charismatic/Pentecostal beliefs on glossolalia – often foremost among their
dramatic experiences – has become manifestly different than how it is rendered
in Scripture. This author maintains that glossolalia, as used by the
majority of Pentecostals and some Charismatics, is manifestly different than how it is rendered in Scripture. Indeed, it is
usually elevated above all the other Spiritual gifts contrary to Paul’s
admonition in 1 Corinthians 12:28. The
excessive preoccupation with the spiritual experience of glossolalia is unbiblical
and quite often a significant encumbrance to a believer’s spiritual maturity.
Moreover, it may lead to unhealthy or even heretical churches.
The Definition
of Glossolalia
Psychologically, glossolalia has been identified as speech-like
babblings spoken in a state of trance, schizophrenia, or frenzied emotion.[1]
Generally speaking, however, it is the verbalization
of incomprehensible speech in a religiously charged
context.[2]
Pentecostals and Charismatics commonly see glossolalia as a private prayer
language to express their praise to God. They assert the Holy Spirit assumes
control of the vocal organs so that one speaks in a heavenly language.[3]
Jürgen Moltmann, a leading Protestant theologian with Pentecostal leanings,
states, “It
would seem to me to be an inward possession of the Spirit which is so strong
that it can no longer find adequate expression in comprehensible languages, so
that it utters itself in glossolalia – just as intense pain is expressed by
unrestrained weeping, or extreme joy by jumping and dancing.”[4]
The Nature of Biblical
Glossolalia
Biblically
speaking, glossolalia is a known human language; it is not an unknown prayer
language as espoused in Charismatic theology. The word “glossolalia” does not
appear in the Bible. It is a term fabricated and employed by theologians to
designate the particular New Testament idiomatic phrase “to speak in tongues.”
Theologians have simply combined the two Greek words of this idiom, glossa (tongue) and lalein (to speak), to form the word glossolalia.[5]
This idiomatic phraseology occurs chiefly in four New Testament passages (three
passages in Acts and one in 1 Corinthians).[6]
Acts 2:1-13
The
first passage appears in Acts 2:1-13 and describes the advent of the Holy
Spirit at Pentecost. The eleven apostles and other Galileans were speaking in
foreign languages unknown to them but clearly understood by the spectators as
native tongues of other lands, “for each one heard their own
language being spoken” (v. 8 NASB). This fact is reemphasized in verse
11 as well. So these were not some cryptic prayer languages; they were
obviously genuine human tongues. William G. MacDonald, former president of
Emmaus Bible College, notes, “These [tongues] were not ecstatic sayings that
were unintelligible, but were clearly discernible languages that were
recognized. (If anyone was “ecstatic” in the disorganized sense of that word,
it was the observers….”[7]
Acts 10:46
The second New Testament passage where glossolalia is dealt with is in Acts 10:46. Here Peter was speaking at Cornelius’ house when suddenly the Holy Spirit came upon Cornelius and his household and they began speaking in tongues (vv. 44-46). Were these tongues a mysterious heavenly language or were they an actual foreign tongue as in Acts 2:1-13? The answer to this question is made clear in Acts chapter 11 where Peter responded to the Jewish believers who had criticized him for preaching the gospel to Gentiles, i.e. Cornelius and his household (vv. 2, 3). He explained his actions by claiming what had occurred at Cornelius’s house was in fact the same thing that had happened at Pentecost among the Jewish believers. He recounted, “the Holy Spirit fell upon them just as He did upon us at the beginning [Pentecost]” (v. 15 NASB). Further, Peter stated, “God gave to them the same gift as He gave to us….” at Pentecost (v. 17 NASB). The thrust of Peter’s apologetic was the Holy Spirit had manifested Himself at Cornelius’s house in the same manner as He did at Pentecost to the Jewish believers. Hence, if the tongues spoken at Cornelius’ house were unknown heavenly languages, the experience would not have been identical; it would have constituted an important difference. Moreover, if the tongues in Act’s 10 had been an unintelligible, spiritual language, then it would stand to reason that Peter or Luke would have mentioned this significant fact. As MacDonald states, “It was the fact that the Gentiles had received the same gift that silenced all the critics.”[8]
The second New Testament passage where glossolalia is dealt with is in Acts 10:46. Here Peter was speaking at Cornelius’ house when suddenly the Holy Spirit came upon Cornelius and his household and they began speaking in tongues (vv. 44-46). Were these tongues a mysterious heavenly language or were they an actual foreign tongue as in Acts 2:1-13? The answer to this question is made clear in Acts chapter 11 where Peter responded to the Jewish believers who had criticized him for preaching the gospel to Gentiles, i.e. Cornelius and his household (vv. 2, 3). He explained his actions by claiming what had occurred at Cornelius’s house was in fact the same thing that had happened at Pentecost among the Jewish believers. He recounted, “the Holy Spirit fell upon them just as He did upon us at the beginning [Pentecost]” (v. 15 NASB). Further, Peter stated, “God gave to them the same gift as He gave to us….” at Pentecost (v. 17 NASB). The thrust of Peter’s apologetic was the Holy Spirit had manifested Himself at Cornelius’s house in the same manner as He did at Pentecost to the Jewish believers. Hence, if the tongues spoken at Cornelius’ house were unknown heavenly languages, the experience would not have been identical; it would have constituted an important difference. Moreover, if the tongues in Act’s 10 had been an unintelligible, spiritual language, then it would stand to reason that Peter or Luke would have mentioned this significant fact. As MacDonald states, “It was the fact that the Gentiles had received the same gift that silenced all the critics.”[8]
Acts 19:6
The third and last instance of glossolalia
in Acts is found in chapter 19. Paul arrived at Ephesus where he encountered
some disciples of John the Baptist who had not received the Holy Spirit. He, therefore,
laid hands on them after which they received the Holy Spirit “and they began speaking with tongues and
prophesying” (v. 6 NASB). Luke’s record of this event employs the exact same
idiomatic term for speaking in tongues (glossa and lalein) as the other two instances.[9] There is no evidence to suggest that the tongues spoken here
are distinct in nature from the earlier two accounts in Acts.[10]
It only makes sense if these were heavenly tongues rather than actual human
tongues, Luke would have made this known. Therefore, it is more reasonable to
presume continuity with the tongues of Acts 2 and 10 than discontinuity.
1 Corinthians 12-14
The last biblical reference to glossolalia is in 1 Corinthians 12-14. Chapter
12 represent an exposition on the nine spiritual gifts. Paul delineated the
function and distribution of these gifts within the church. Chapter 13 stresses
the importance of love as the greatest of all spiritual gifts. Chapter 14
compares two of the spiritual gifts: tongues and prophecy. Here Paul argued
that tongues were inferior to prophecy (14:1) and when used in the church they
should be regulated by the stipulations he has outlined (14:27). Overall, these
chapters emphasize the proper manner of speaking in tongues and the
relationship of tongues to the other Spiritual gifts.[11]
Glossolalia: a real human language
There is no evidence from these passages in 1 Corinthians to suggest
that the gift of tongues mentioned here are heavenly languages; all evidence
points to them as being real human tongues.[12]
Some have contended that the term “unknown tongue,” used a number of times in I
Corinthians 14 (KJV), implies these tongues were heavenly languages. However,
John Walvoord from Dallas Theological Seminary notes this terminology was a
translator’s error. The word “unknown” is not found in the original Greek
manuscripts.[13]
Furthermore, the idiomatic phrase used in 1 Corinthians 12-14 for speaking in
tongues is the same as that employed in Acts.[14]
Hence, it stands to reason that the tongues in I Corinthians are real human
languages like those mentioned in Acts. What’s more, as Walvoord states, “The
recognition of a known language is essential to any scientific confirmation
that genuine speaking in tongues has taken place. If those speaking in tongues
had only babbled incoherent sounds, this would lend itself to fraudulent
interpretation which could not in any way be confirmed.”[15]
Therefore, all evidence points to the conclusion that the tongues in I
Corinthians 12-14 were actual human languages, not heavenly tongues.
Glossolalia: a lesser gift
In
addition to seeing tongues as a spiritual language, Pentecostals also view
tongues as one of
the foremost spiritual gifts (Charismatics tend to
minimize the significance of tongues).[16]
This is contrary to Paul’s assessment in 1 Corinthians 12-14. Tongues were not
to be exalted above the other gifts or even exalted above their proper station.
First of all, chapter 14 shows that they are inferior to prophecy in edifying
the church (vv. 1, 5). Secondly, they are lower than love (v. 1) since love is
the greatest of all gifts (v. 13). Thirdly, many biblical scholars have
suggested the list of spiritual gifts in I Corinthians 12:28 was written in
descending order of significance; tongues and interpretation of tongues are
last on the list, thus least important.[17]
Glossolalia to be used according to proper
regulation
Besides
elevating tongues above most other spiritual gifts, Charismatics and
Pentecostals also commonly use glossolalia incorrectly within their
congregations. They often speak in tongues without interpretation. This is in
contrast to Paul’s instructions in I Corinthians 14:27, 28. Additionally, they usually exercise
glossolalia without adhering to the other regulations Paul outlined in I
Corinthians 14:27: only one person should speak in tongues at time and not more
than three people should speak in tongues at any given service.
The Purpose of Glossolalia in the New Testament
The
apostle Paul defined the main purpose of glossolalia as a sign
for the unsaved (1 Cor. 14:22). It functioned to legitimize the Holy Spirit’s
salvific power to unbelievers. For example, in Acts 2 glossolalia was a
sign to validate God’s New Covenant message to the Jews.[18]
The account in Acts 10 authenticated God’s redemptive work among the Gentiles.[19]
Acts 19:6 verified God’s New Covenant plan to followers of John the Baptist in
Asia Minor.[20]
Each of the above accounts legitimized the Holy Spirit and served to
authenticate God’s salvific message to the Jews (Acts 2), the Gentiles in Judea
(Acts 10), and the rest of the world (Acts 19).[21]
In
addition, to being a sign for unbelievers, tongues appeared to serve a role –
albeit minor role – in edifying believers. Throughout 1 Corinthians 14 Paul
mentioned tongues were for edification of the whole church (vv. 3, 5, 12, 17, 26). He never stated they were for self-edification,
as regularly happens among Pentecostals and occasionally with Charismatics. On
the contrary, Paul stressed that tongues should not to be employed for the
self-edification; rather, they should be used for church-wide edification (vv.
22, 23). In fact, he insisted tongues be spoken by only person at time and
interpreted so the whole church could be edified.
Glossolalia and Spirit-Baptism
While Scripture is very clear that
glossolalia served chiefly as a sign to authenticate the New Covenant message,
many Pentecostals and some Charismatics hold it to be a mark of Spirit baptism.[22]
The Scripture does not support this contention. Paul asserted that all
believers are baptized by the Spirit into the body of Christ (1
Cor. 12:13), but not all have the gift of tongues (1 Cor. 12:30).[23]
So the belief that speaking in tongues signifies Spirit baptism does not come
from sound biblical exegesis.[24]
Spirit baptism, according to
Bellshaw, “is not a work of the Spirit subsequent
to the salvation of the believer. Rather it is an act which vitally joins the
individual to the body of Christ.” [25]
The Cessation of Glossolalia
Many biblical
scholars believe that certain spiritual gifts ceased with the close of the New
Testament canon. For example, W.E. Vine, the late English theologian, subscribed
to this notion. He stated, “With the completion of Apostolic testimony and the
completion of the Scriptures of truth (‘the faith once for all delivered to the
saints,’ Jude 3, R.V.), ‘that which is perfect’ had come, and the temporary
gifts were done away. For the Scriptures provided by the Spirit of God were
‘perfect.’ Nothing was to be added to them, nothing taken from them.”[26]
The Cessationists claim that the foundational gifts (gifts that impart new
revelation and verify the content of this revelation) for establishing the
church have ceased.[27]
Once the church was established, the New Covenant message authenticated, and
the canon closed these gifts were withdrawn. For instance, the gift of apostleship
has clearly ceased, since the qualification can no longer be met (Acts.
1:21-22).[28]
Additionally, many Cessationist theologians point out there were three “great
miracle periods” in biblical history: the time of Moses and Joshua, the time of
Elijah and Elishah, and the New Testament period. During these periods God
imparted a new message that was always authenticated by signs and miracles.[29]
Cessationist
Approach to Glossolalia
In line with these Cessationist assertions, many prominent biblical scholars
have pointed to 1 Corinthians 13:8-12 as evidence that tongues (a sign gift,
thus foundational in nature) has ceased. Paul asserted, “Love
never fails; but if there are gifts of
prophecy, they will be done away; if there
are tongues, they will cease;”
(1 Cor. 13:8 NASB). John
Macarthur, the president of Masters Seminary, notes the word for “will cease”
indicates a permanent cessation; In other words, once tongues is withdrawn it
will never be given again.[30]
Although 1 Corinthians 13:8-12 does not
explicitly state when tongues will cease, virtually all Conservative
theologians agree they will cease before Christ’s return.[31]
Pentecostals and Charismatics believe in the continuation of tongues until
Christ’s Second Coming. Cessationist, on the other hand, hold that tongues did
not endure past the close of the biblical canon. They see tongues only as a
provisional gift used during the early Church Age.[32]
As evidence for this assertion, Macarthur points out that later New Testament
books and post-apostolic writers do not even mention tongues.[33]
Walvoord mentions that tongues were never used before Pentecost. Thus, given
this long period without the gift of tongues, one might reasonably conclude
tongues were not a permanent gift; they were given temporarily as a sign to
authenticate the New Covenant.[34]
Moreover, Walvoord notes since other spiritual gifts pertaining to the founding
of the church did not endure past the Apostolic Period, it is very likely the
gift of tongues ceased as well.[35] When there was no longer a need to
authenticate the New Covenant message (after the close of New Testament canon),
tongues ceased. The late W.A. Criswell, the former president of the Southern
Baptist Convention, in reference to tongues, states it best: “It had served its
purpose. For us to seek to re-create the sign is not faith but presumption.”[36]
“Open but Cautions” Approach to
Glossolalia
Despite these very tenable assertions that
tongues ceased at the close of the New Testament canon, one should not discount
the “open but cautious” view since the Bible has not made it abundantly clear
when tongues will cease. The “open but cautious” view takes a more reserved
approach to the issue of the sign gifts. It is open to the continuation of these gifts, but does not dogmatically
espouse them as do the Pentecostals and Charismatics.[37]
In addition, “it is unwilling to make a one-to-one correlation between modern
practices and the biblical witness.”[38]
Conclusion
This
paper has attempted to expound the accurate biblical position on glossolalia.
First it has shown that glossolalia is a real human tongue, not a heavenly
prayer language. There is no evidence in Acts or 1 Corinthians to indicate that
tongues were used as ecstatic utterances of praise to God.[39]
Moreover, given that a large part of the Roman Empire was bilingual, even
trilingual, it is understandable that God would have used human tongues to verify and communicate His message of the New
Covenant.[40]
Secondly, this paper has highlighted the purpose of glossolalia, namely
to verify the message of the New Covenant during the Early Church Age. The
biblical writers, in contrast to most Pentecostals and many Charismatics, never
viewed it as a heavenly prayer language, act of worship, or sign of Spirit-baptism.
Clearly if one endeavors to link Spirit-baptism directly with glossolalia
he/she either does not follow proper biblical exegesis or neglects it
altogether.[41]
Thirdly,
it has been shown from 1 Corinthians 12-14 that glossolalia is one of the
lesser spiritual gifts. Paul admonished the Corinthians not to over emphasize
glossolalia; rather, they were to minimize its role within the church. This is
in marked contrast to how most Pentecostals and many Charismatics view
glossolalia. Furthermore, Paul stipulated regulations for the exercise of
tongues within the church. He noted that only one person should speak in
tongues at a time and no more than two or three per service. Again, this
contrasts with how most Pentecostals and some Charismatics practice
glossolalia.
Fourthly, this paper has elucidated the
Cessationist doctrine of the charismatic gifts. It has shown that many eminent
biblical scholars believe glossolalia and the other foundational gifts ceased
with the close of the New Testament canon. These scholars have clearly
demonstrated biblically that glossolalia will cease before Christ’s return.
However, they are at greater pains to prove that tongues ceased with the close
of the New Testament Canon; they have only been able to infer from various
circumstantial evidence that tongues likely ceased with the close of the canon.
Therefore, this author has cautioned one to be careful in taking a dogmatic
stance on this issue. Instead, one should at least consider the “open but
cautious” approach to the cessation glossolalia.
Lastly, whether one holds to Cessationism
or Continuationism (glossolalia is
still valid for today), it is clear that the modern day tongues movement is
primarily based on emotions and experience, not on thorough biblical exegesis
and hermeneutics. For if it were founded on sound biblical doctrine, the
adherents would be following the guidelines and admonishments of Paul in 1
Corinthians 12-14 regarding tongues. This is clearly not the case. One sees,
many aberrations from Paul’s expositions on the charismatic gifts. Tongues are
generally spoken without interpretation, exercised by more than one individual
at time, viewed as a preeminent gift, and usually always seen as a heavenly
prayer language. Thus, glossolalia, as used by the majority of the Pentecostals
and some of the Charismatics, is manifestly different than how it was rendered
in Scripture.
As a result of this neglect of proper biblical exegesis and the
excessive preoccupation with the spiritual experiences of glossolalia and the other
charismatic gifts, many are
fast loosing, or have already lost, the vital foundation for their faith. Once
one abandons doctrine for emotional/spiritual experiences, he/she is in danger
of relinquishing the foundation by which those emotions are built on. Without a
solid foundation, one is easily blown from one whim to another. Ultimately any
doctrine – orthodox or heretical – will suffice as long as it generates the
sought after spiritual experience.
While, spiritual experiences are vital, for the Christian faith,
they are not the only part, nor even the most important part. In this author’s
view, it is knowing right doctrine, through the dedicated, disciplined study of
Scripture, and applying that doctrine to life.
31. Stanley D. Toussaint
Journal: “A Symposium on the Tongues Movement Part II: First Corinthians
Thirteen and the Tongues Question” Bibliotheca
Sacra Volume 120, no. 480 (1963): 316, http://www.galaxie.com.ezproxy.liberty.edu:2048/article/bsac120-480-04
(accessed April 3, 2013).
32. Ibid.
33. John F.
MacArthur, Charismatic Chaos, 281.
34. Walvoord, "The Holy Spirit
and spiritual gifts," 119.
35.
Ibid.
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