Praying in Tongues and English Together
The practice of praying in tongues alongside or in conjunction with prayer in a known language like English is a topic with varied interpretations across Christian traditions, rooted primarily in the Apostle Paul's instructions in 1 Corinthians 14. Prayer itself is understood as direct address to God, an "intercourse of the soul with God," which can be oral or mental [2].
Paul addresses the use of tongues in the Corinthian church, emphasizing edification. one tradition states, "For if I pray in a tongue, my spirit prays, but my understanding is unfruitful" [1]. This verse is central to discussions about praying in tongues. John Chrysostom, an early Church Father, interpreted this to mean that while the spirit prays, the understanding (or mind) is not fruitful to others because they do not comprehend the words [3]. Similarly, Adam Clarke, a Methodist commentator, explained that if prayers are in an unknown tongue, the heart may be engaged, but the understanding is "unfruitful to all others, because they do not understand my prayers" [8].
Paul's instruction in 1 Corinthians 14:13 is crucial: "Therefore let one who speaks in a tongue pray that he may interpret" [1]. This suggests that the ability to interpret is desirable, even for the one speaking in tongues, so that the prayer can be understood and thus edify the church [6]. John Calvin, a leading figure in the Reformed tradition, strongly argued that public worship, including prayer, must be conducted in the "vulgar tongue" (common language) so that all present can understand and be edified. He cited Paul's reasoning that if one blesses with the spirit, how can the unlearned say "Amen" if they don't understand what is being said [5]. This perspective highlights the communal aspect of prayer, where mutual understanding fosters shared worship and allows for congregational affirmation [7].
The emphasis on intelligibility in public worship is a consistent theme in many traditions. The Anglican Thirty-Nine Articles of Religion explicitly state that "Common Prayers and Sacraments ought to be ministered in a known tongue" [4]. Thomas Aquinas, representing Scholastic Catholic thought, distinguished between common and individual prayer. He argued that common prayer, offered by ministers representing the faithful, "should come to the knowledge of the whole people," which necessitates vocal prayer in a known language [10].
However, the passage "my spirit prays, but my understanding is unfruitful" [1] also opens the door for understanding prayer in tongues as a form of personal devotion that may not require interpretation for the speaker's own benefit. John Gill, a Baptist/Reformed commentator, suggested that "my spirit prayeth" could mean praying "with affection and devotion, understanding what I say myself, and so am edified; or rather with the gift of the Spirit" [9]. This view allows for a personal spiritual experience where the individual's spirit is engaged, even if the words are not consciously understood in a known language.
The question of combining tongues and English in prayer often arises in charismatic and Pentecostal contexts, where both forms of prayer are valued. While Paul's primary concern in 1 Corinthians 14 was the orderly conduct of public worship and the edification of the community, his statement "I will pray with the spirit, and I will pray with the understanding also; I will sing with the spirit, and I will sing with the understanding also" [3] suggests a desire for both spiritual and intellectual engagement in prayer. This could be interpreted as a call to integrate both forms of prayer, perhaps moving between them, or ensuring that even when praying in tongues, there is an accompanying desire for understanding or interpretation, especially in a communal setting.
Sources
- 1 Corinthians “1 Corinthians 14:13 (NASB) — Therefore let one who speaks in a tongue pray that he may interpret.”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Prayer — Is converse with God; the intercourse of the soul with God, not in contemplation or meditation, but in direct address to him. Prayer may be oral or mental, occasional or constant, ejaculatory or formal. It is a "beseeching the Lord" (Ex. 32:11); "pouring out the soul before the Lord" (1 Sam. 1:15); "praying and crying to heaven" (2 Chr. 32:20); "seeking unto God and making supplication" (Job 8:5); "drawing near to God" (Ps. 73:28); "bowing the knees" (Eph. 3:14). Prayer presupposes a belief in the personality of God, his ability and willingness to hold inter”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on 1 & 2 Corinthians: abound in them, only so that ye handle them with a view to the common advantage. And how is this to be done? This he adds, saying, Ver. 13 . “Wherefore let him that speaketh in a tongue pray that he may interpret.” Ver. 14 . “For if I pray in a tongue, my spirit prayeth, but my understanding is unfruitful.” Ver. 15 . “What is it then? I will pray with the spirit, and I will pray with the understanding also; I will sing with the spirit, and I will sing with the understanding also.” Here he shows that it is in their power to obtain the gift. For, “”
- Thirty-Nine Articles of Religion (Anglican) “Thirty-Nine Articles of Religion (Anglican, 1571), 9.That Common Prayers and Sacraments ought to be ministered in a known tongue.: 9.That Common Prayers and Sacraments ought to be ministered in a known tongue.”
- 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”
- 1 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 1 Corinthians 14:13: Explain, "Let him who speaketh with a tongue [unknown] in his prayer (or, when praying) strive that he may interpret" [ALFORD]. This explanation of "pray" is needed by its logical connection with "prayer in an unknown tongue" (Co1 14:14). Though his words be unintelligible to his hearers, let him in them pray that he may obtain the gift of interpreting, which will make them "edifying" to "the church" (Co1 14:12).”
- 1 Corinthians (Protestant academic) “Tyndale House on 1 Corinthians 14:15: 14:15-17 It is preferable both to worship in the spirit and to use words I understand in worship and ministry because public worship should always bless both God and others. Speaking in tongues without interpretation, though it gives glory to God and edification to the speaker (14:4), fails to benefit others who are present. • praise God along with you (literally say “amen” to your thanksgiving): Amen was the traditional congregational response to a prayer.”
- 1 Corinthians (Methodist/Wesleyan) “Adam Clarke on 1 Corinthians 14:14: For if I pray in an unknown tongue - If my prayers are composed of sentences and sayings taken out of the prophets, etc., and in their own language - my spirit prayeth, my heart is engaged in the work, and my prayers answer all the purpose of prayers to myself; but my understanding is unfruitful to all others, because they do not understand my prayers, and I either do not or cannot interpret them. See the note on Co1 14:19.”
- 1 Corinthians (Baptist/Reformed) “John Gill on 1 Corinthians 14:14: For if I pray in an unknown tongue,.... In the Hebrew tongue, which the greatest part of the Jewish doctors insisted (a) upon should be only used in prayer; which notion might be borrowed from them, and now greatly prevailed in the church at Corinth; and the custom was used by such as had the gift of speaking that language, even though the body and bulk of the people understood it not: my spirit prayeth; I pray with my breath vocally; or else with affection and devotion, understanding what I say myself, and so am edified; or rather with the gift of the Spiri”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Second Part of the Second Part (Secunda Secundae), Of Prayer, Art. 12: Article: Whether prayer should be vocal? I answer that, Prayer is twofold, common and individual. Common prayer is that which is offered to God by the ministers of the Church representing the body of the faithful: wherefore such like prayer should come to the knowledge of the whole people for whom it is offered: and this would not be possible unless it were vocal prayer. Therefore it is reasonably ordained that the ministers of the Church should say these prayers even in a loud voice, so that they”