Biblical Basis for Speaking in Tongues

The biblical basis for speaking in tongues is a contested topic among Christian traditions. The practice is rooted in the New Testament, particularly in the accounts of Pentecost in Acts and the discussion in 1 Corinthians 12-14.

The disagreement centers on the nature and purpose of speaking in tongues. One position, represented by Reformed and Presbyterian traditions, views speaking in tongues as a miraculous gift that was primarily used in the early church for evangelism and authentication of the gospel message ^{[8, 7]}. According to this view, the gift of tongues allowed early Christians to communicate with people of different languages, as seen on the day of Pentecost. John Calvin argues that the gift was not meant for ongoing use in the church, but rather was a temporary measure to facilitate the spread of Christianity ^[8].

In contrast, some Protestant and Catholic traditions interpret speaking in tongues as a continuing gift for personal edification and worship. The Catechism of the Catholic Church affirms that the gift of tongues is one of the charisms given to the church, and that it is a manifestation of the Holy Spirit's presence ^[11]. The Methodist theologian Adam Clarke notes that the gift of tongues was used in the Corinthian church for personal prayer and edification, as well as for corporate worship ^[6].

The biblical basis for speaking in tongues is primarily found in 1 Corinthians 12-14, where Paul discusses the gift in the context of the Corinthian church. Paul emphasizes the importance of intelligibility in worship, arguing that speaking in tongues without interpretation is not edifying to the church ^{[2, 4]}. He also provides guidelines for the use of the gift in corporate worship, instructing that only two or three should speak in tongues during a service, and that someone must interpret ^{[2, 5]}.

The early church fathers also wrote about the gift of tongues. Augustine, for example, understood the gift to be a manifestation of the Holy Spirit's presence, and saw it as a way of expressing the inexpressible ^[9].

Despite the differences in interpretation, all positions agree that the gift of tongues is a manifestation of the Holy Spirit's presence and activity. They also agree that the gift is rooted in the biblical account of Pentecost and the discussion in 1 Corinthians 12-14.

The divergence in traditions can be attributed to different hermeneutical commitments and historical contexts. Reformed traditions tend to emphasize the cessation of the miraculous gifts, including tongues, while Catholic and some Protestant traditions see the gift as continuing. The historical context of the Corinthian church, with its emphasis on spiritual gifts, also plays a role in shaping the different interpretations.

The practice of speaking in tongues continues to be a point of contention among Christian traditions, with some viewing it as a vital aspect of their worship and others seeing it as a gift that has ceased. The Anglican tradition, as expressed in the Thirty-Nine Articles, emphasizes the importance of intelligibility in worship, stating that "in the congregation, where people gather for worship, the language used should be understood by all" ^[10].

The biblical account of the confusion of tongues at Babel (Genesis 11) provides a contrasting backdrop to the gift of tongues. While the Babel account describes the division of humanity into different language groups as a judgment, the gift of tongues is seen as a reversal of this division, allowing people to communicate across linguistic and cultural boundaries ^{[1, 3]}.

Sources

Torrey's Topical Textbook “Torrey's Topical Textbook: Language — Of all mankind one at first -- Ge 11:1,6. Called Speech. -- Mr 14:70; Ac 14:11. Tongue. -- Ac 1:19; Re 5:9. Confusion of A punishment for presumption, &c. -- Ge 11:2-6. Originated the varieties in. -- Ge 11:7. Scattered men over the earth. -- Ge 11:8,9. Divided men into separated nations. -- Ge 10:5,20,31. Great variety of, spoken by men -- 1Co 14:10. Ancient kingdoms often comprehended nations of different -- Es 1:22; Da 3:4; 6:25. Kinds of, mentioned Hebrew. -- 2Ki 18:28; Ac 26:14. Chaldea. -- Da 1:4. Syriack. -- 2Ki 18:26; Ezr 4:7. Greek. -- Ac 21:37. L”
I Corinthians “I Corinthians 14:27 (BSB) — If anyone speaks in a tongue, two, or at most three, should speak in turn, and someone must interpret.”
Easton's Bible Dictionary “Easton's Bible Dictionary: Tongues, Confusion of — At Babel, the cause of the early separation of mankind and their division into nations. The descendants of Noah built a tower to prevent their dispersion; but God "confounded their language" (Gen. 11:1-8), and they were scattered over the whole earth. Till this time "the whole earth was of one language and of one speech." (See [637]SHINAR.)”
1 Corinthians “1 Corinthians 14:13 (NASB) — Therefore let one who speaks in a tongue pray that he may interpret.”
1 Corinthians “1 Corinthians 14:27 (NASB) — If anyone speaks in a tongue, it should be by two or at the most three, and each in turn, and one must interpret;”
1 Corinthians (Methodist/Wesleyan) “Adam Clarke on 1 Corinthians 14:27: Speak in an unknown tongue - The Hebrew, as has already been conjectured. Let it be by two; or at the most by three, and that by course - Let only two or three in one assembly act in this way, that too much time may not be taken up with one exercise; and let this be done by course, the one after the other, that two may not be speaking at the same time: and let one interpret for all that shall thus speak.”
1 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 1 Corinthians 14:27: let it be by two--at each time, in one assembly; not more than two or three might speak with tongues at each meeting. by course--in turns. let one interpret--one who has the gift of interpreting tongues; and not more than one.”
CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 75: been every where practised), but in the vulgar tongue, so that all present may understand them, since they ought to be used for the edification of the whole Church, which cannot be in the least degree benefited by a sound not understood. Those who are not moved by any reason of humanity or charity, ought at least to be somewhat moved by the authority of Paul, whose words are by no means ambiguous: “When thou shalt bless with the spirit, how shall he that occupieth the room of the unlearned say, Amen, at thy giving of thanks, seeing”
Schaff ANF/NPNF (Patristic) “NPNF1 Vol 3: Augustine — On the Holy Trinity — CHAP. 10.--CONCERNING THE WORD OF THE MIND, IN WHICH WE SEE THE WORD OF GOD, AS IN A GLASS AND AN ENIGMA. (part 3): blasphemeth," says the Gospel; and then subjoined, "And when Jesus saw their thoughts." Therefore He saw, what they said. For by His own thought He saw their thoughts, which they supposed no one saw but themselves. 19. Whoever, then, is able to understand a word, not only before it is uttered in sound, but also before the images of its sounds are considered in thought,--for this it is which belongs to no tongue, to wit, of those whic”
Thirty-Nine Articles of Religion (Anglican) “Thirty-Nine Articles of Religion (Anglican, 1571), XXIV. Of speaking in the Congregation in such a tongue as the people understandeth: XXIV. Of speaking in the Congregation in such a tongue as the people understandeth”
Catechism of the Catholic Church (Catholic) “Catechism of the Catholic Church, 24. (part 1): 24. 20 Cf. DV 3. 21 Dt 28: 10; Roman Missal, Good i Friday, General Intercession VI; see also Ex 19:6 22 Cf. Is 2:2-4; Jer 31:31-34; Heb 10:16 23 Cf. Ezek 36; Is 49:5-6; 53:11 24 Cf. Ezek 2:3; Lk 1:38 Previous - NextCopyright © Libreria Editrice Vaticana Catechism of the Catholic Church - IntraText HelpCatechism of the Catholic Church IntraText - TextPART ONE: THE PROFESSION OF FAITHSECTION ONE "I BELIEVE" - "WE BELIEVE"CHAPTER TWO GOD COMES TO MEET MANArticle 1 THE REVELATION OF GODIII. Christ Jesus -- "Mediator and Fullness of All Revelation"Pr”

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