At the risk of sounding like a broken record......
Part 1 -
There is nothing mysterious about Biblical "tongues" – when referring to something spoken, they are nothing more than real, rational language(s); perhaps unknown to those listening to them, but always known by the speaker(s) – it’s their native language.
If the history of the Pentecost movement is examined, one fact is very clear: at some point, between 1906 and 1907, the Pentecostal church was compelled to re-examine the narrative of Scripture with respect to “tongues”. The reason for this re-examination was that it quickly became embarrassingly obvious that their original supposition, and fervent belief in tongues as xenoglossy, certainly wasn’t what they were producing.
This forced a serious theological dilemma — As a whole, either the Pentecostal movement would have to admit it was wrong about “tongues”, or the modern experience needed to be completely redefined. The latter option was chosen.
One would think it impossible to study the history of Pentecostalism without, at the very least, a cursory look at the ‘tongues issue’. Because the Pentecostal doctrine and understanding on tongues was completely redefined, this would seem to present a problem – how can the issue be taught by Pentecostals to Pentecostals? The answer is rather surprising. The entire issue seems to have been conveniently ‘forgotten about’ and for all intents and purposes, swept under the rug. Very few, indeed if any, Pentecostals are taught about this issue; in my experience, most aren’t even aware that it ever existed.
In redefining “tongues”, Pentecostals looked to primary and secondary source works for an alternative explanation. It is during this time that, that (mainly) five German scholars promoted a fresh new approach to Biblical interpretation that purposely tried to avoid the trappings of traditional and enforced interpretations of Biblical texts, collectively known as “Higher Criticism”. Part of this tradition was examining “tongues” as ecstatic utterance, rather than the supposed xenoglossy as understood by mainstream Christianity for centuries.
As a quick aside, an important thing to note is that, prior to 1879, the term ‘glossolalia’ did not exist – it is a word coined by English theologian, Frederick Farrar (Dean of Canterbury) in 1879 in one of his publications.
The Pentecostal solution was an adaptation from the works of Farrar, Schaff and a few others. These ideas were further ‘tweaked’ to more adequately fit their new notion of tongues. From this, the concept of “prayer language” as an explanation for the modern phenomenon of tongues-speech was formed.
Over a short period of time, a Pentecostal apologetic was built. The emergence of the term “utterance” was strongly emphasized - it kept the definition ambiguous as it allowed for a variety of definitions beyond real, rational language, it was something sort of related to language, and could be defended more easily. “Utterance” fit much better in the Pentecostal paradigm and did not require empirical evidence. ‘Natural Praise’ and ‘adoration’ became a feature of ‘tongues’, and then ‘heavenly’ or ‘prayer language’ further broadened the definition. The term ‘glossolalia’ was transferred in from academia and was given a Pentecostal definition. In short, the tongues doctrine simply shifted into new semantics without any explanation. Xenoglossy one day, “prayer language” the next.
The resulting implicit theology however was not a synthesis of revelation and philosophy, but rather a synthesis of trying to make sense of the modern “tongues experience” in light of the narrative of Scripture. A way to legitimize and justify the modern phenomenon by ‘proofing’ it in the Bible. The problem with this however, was an obvious overwhelming absence therein of anything resembling modern tongues. Call it what you will, but for this group of Christians, the result was a virtual re-definition of scripture with respect to the understanding and justification of modern “tongues”; a re-interpretation of select Biblical texts to fit the modern practice/connotation of what ”tongues” was/is perceived to be.
What is amazing to me is how absolutely none of this is taught. It’s a topic that today is completely glossed over and conveniently forgotten about in Pentecostal/Charismatic circles.
Part 1 -
There is nothing mysterious about Biblical "tongues" – when referring to something spoken, they are nothing more than real, rational language(s); perhaps unknown to those listening to them, but always known by the speaker(s) – it’s their native language.
If the history of the Pentecost movement is examined, one fact is very clear: at some point, between 1906 and 1907, the Pentecostal church was compelled to re-examine the narrative of Scripture with respect to “tongues”. The reason for this re-examination was that it quickly became embarrassingly obvious that their original supposition, and fervent belief in tongues as xenoglossy, certainly wasn’t what they were producing.
This forced a serious theological dilemma — As a whole, either the Pentecostal movement would have to admit it was wrong about “tongues”, or the modern experience needed to be completely redefined. The latter option was chosen.
One would think it impossible to study the history of Pentecostalism without, at the very least, a cursory look at the ‘tongues issue’. Because the Pentecostal doctrine and understanding on tongues was completely redefined, this would seem to present a problem – how can the issue be taught by Pentecostals to Pentecostals? The answer is rather surprising. The entire issue seems to have been conveniently ‘forgotten about’ and for all intents and purposes, swept under the rug. Very few, indeed if any, Pentecostals are taught about this issue; in my experience, most aren’t even aware that it ever existed.
In redefining “tongues”, Pentecostals looked to primary and secondary source works for an alternative explanation. It is during this time that, that (mainly) five German scholars promoted a fresh new approach to Biblical interpretation that purposely tried to avoid the trappings of traditional and enforced interpretations of Biblical texts, collectively known as “Higher Criticism”. Part of this tradition was examining “tongues” as ecstatic utterance, rather than the supposed xenoglossy as understood by mainstream Christianity for centuries.
As a quick aside, an important thing to note is that, prior to 1879, the term ‘glossolalia’ did not exist – it is a word coined by English theologian, Frederick Farrar (Dean of Canterbury) in 1879 in one of his publications.
The Pentecostal solution was an adaptation from the works of Farrar, Schaff and a few others. These ideas were further ‘tweaked’ to more adequately fit their new notion of tongues. From this, the concept of “prayer language” as an explanation for the modern phenomenon of tongues-speech was formed.
Over a short period of time, a Pentecostal apologetic was built. The emergence of the term “utterance” was strongly emphasized - it kept the definition ambiguous as it allowed for a variety of definitions beyond real, rational language, it was something sort of related to language, and could be defended more easily. “Utterance” fit much better in the Pentecostal paradigm and did not require empirical evidence. ‘Natural Praise’ and ‘adoration’ became a feature of ‘tongues’, and then ‘heavenly’ or ‘prayer language’ further broadened the definition. The term ‘glossolalia’ was transferred in from academia and was given a Pentecostal definition. In short, the tongues doctrine simply shifted into new semantics without any explanation. Xenoglossy one day, “prayer language” the next.
The resulting implicit theology however was not a synthesis of revelation and philosophy, but rather a synthesis of trying to make sense of the modern “tongues experience” in light of the narrative of Scripture. A way to legitimize and justify the modern phenomenon by ‘proofing’ it in the Bible. The problem with this however, was an obvious overwhelming absence therein of anything resembling modern tongues. Call it what you will, but for this group of Christians, the result was a virtual re-definition of scripture with respect to the understanding and justification of modern “tongues”; a re-interpretation of select Biblical texts to fit the modern practice/connotation of what ”tongues” was/is perceived to be.
What is amazing to me is how absolutely none of this is taught. It’s a topic that today is completely glossed over and conveniently forgotten about in Pentecostal/Charismatic circles.
"All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness:
17 That the man of God may be perfect, throughly furnished unto all good works.
4 I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom;
2 Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine.
3 For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears;
4 And they shall turn away their ears from the truth, and shall be turned unto fables." 2 Tim 3:16-4:4